The Baptism and the Filling of the Holy Spirit by David West
Now, from time to time, there is a revived interest in what has been described in times past as the tongues movement. Many professed believers in the Lord Jesus claim that they have been given the gift of tongues and that they are also able to exercise this gift among believers. They also speak of a second blessing, referring to the baptism of the Holy Spirit. This second blessing is said to be equal or even to eclipse the experience of conversion.
Now, this evening, as the Lord enables, we shall seek to examine what the Scriptures have to say concerning the baptism of the Spirit. I’m going to say the baptism in the Spirit and also consider the filling of the Spirit.
First of all, then, the subject of baptism in the Spirit. Now, in the New Testament, the word "baptize" is used seven times. We've read each of those scriptures seven times to express a relationship between the Holy Spirit and men. You will have noticed that four of those references are in parallel passages in the four gospels. Taking that into account, effectively, the subject is dealt with in four distinct ways.
First of all, in relation to those scriptures that we read from the four gospels—Matthew chapter three, Mark chapter one, Luke chapter three, and John chapter one—there we have the prophecy of the baptism, the prophecy of the baptism. Then secondly, in Acts chapter one and verse five, we read that word, that verse this evening. We have the promise of the baptism—the prophecy of the baptism and then the promise of the baptism—and together we could say that those scriptures are prophetic.
But then, thirdly, we have the performance of the baptism. I read that verse from Acts chapter 11; we'll need to explain that in a little more detail, but please accept that that was historic. Then we also read from 1 Corinthians chapter 12; we saw there the purpose of the baptism, and that is doctrinal. So we have aspects of the subject that are prophetic, secondly that which is historic, and thirdly that which is doctrinal.
Now, I've already spoken of baptism in the Spirit, whereas of course in our good authorized version we read of baptism with the Spirit. For a proper apprehension, a proper understanding of the subject, it’s very important to observe the Greek preposition that is used in each case. In six of these seven references, the Greek word "en" (we would transliterate that as "en") is used. The exception, in fact, is Mark chapter one and verse eight, and for those who are technically inclined, there we have the simple dative case, which is used without a preposition.
Now, this little Greek preposition "en," it usually means "in" positionally. It implies an agent when it may be translated "with." This little word "en" occurs in the gospels some 1,000 times, and it is only used in the sense of "with" a very small number of times. I'll just illustrate with one example. In Luke chapter 22, the disciples say, "Lord, shall we smite with the sword?" It’s the word "en." Well, we couldn’t smite "in" the sword; it’s smiting "with" the sword.
But as far as water baptism is concerned, the context of Mark chapter one clearly shows the thought of position. You see, John did baptize in the wilderness; "en." He didn’t baptize "with" the wilderness; he baptized "in" the wilderness. Then they were all baptized of him in the river Jordan. They weren’t baptized "with" the river Jordan; they were baptized "in" the river Jordan.
And then again, indeed, I have baptized you "with" or "in" water, but he shall baptize you "in" the Holy Ghost. So we need to understand that baptism is not by, it's not of, nor is it with, but it’s "in" the Holy Spirit. Acceptance of this fact is fundamental; it’s basic to our understanding of the subject.
Now let’s think first of all then of the prophecy of the baptism. The words of John the Baptist are, "I indeed baptize you" (and I'm using the word "in" water) "unto repentance, but he that cometh after me is mightier than I, whose shoes I am not worthy to bear. He shall baptize you in the Holy Ghost and in fire." The chief lesson to be learned is that a mightier one coming after John would be the baptizer.
Now, I trust I speak reverently, but the Holy Spirit is the element in which the baptism would take place. The Holy Spirit is not the baptizer; the very Son of God, the Lord Jesus, he is the baptizer. Here in this passage, John the Baptist brings together the two distinct features of the first and second advents of Christ. I don’t want you to misunderstand me, but in one sense, John the Baptist belonged to the Old Testament. We could say that he was the last of the Old Testament prophets.
Here, in these passages in the gospels, he expressed himself in such a way as did many of the Old Testament prophets, who frequently spoke in one breath of the first and second advents of the Messiah, these comings being telescoped together. But what was to take place, the baptism of the Holy Spirit, was really an outpouring of the grace of God. Whereas, of course, baptism in fire designates the application of the judgment of God in dealing with men.
There is no such thing in the word of God as the baptism in fire signifying what took place at Pentecost. So we read in 2 Thessalonians chapter 1 that the Lord Jesus shall be revealed from heaven with his mighty angels, taking vengeance on them in flaming fire, taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ.
Now, we have in our introduction briefly commented on that verse in Mark chapter 1. The reference in Luke chapter 3 and verse 16 is parallel to the passages in Matthew chapter 3 and Mark chapter 1. So, did you notice that when we come to the account in John's gospel, the words of John the Baptist are these: "He that sent me to baptize in water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining, the same is he which baptizeth in the Holy Ghost." And I saw and bear record that this is the Son of God.
So John here identifies for us the mightier one. It is none less, of course, than Jesus, the Son of God. He is the one who would baptize in the Spirit. So there, in those four gospel accounts, we have what we might term the prophecy of the baptism.
Now, to consider the promise of the baptism. After his resurrection and before his ascension, the Lord Jesus spoke to his disciples concerning the baptism in the Spirit. He had commanded them that they should not depart from Jerusalem but wait for the promise of the Father, which saith he, "ye have heard of me." If we go back to what we term the upper room ministry in John chapter 4 and John chapter 14, the promise of the Father and then his own promise in John chapter 15 was the sending of the Holy Spirit to dwell in men.
But I want you to weigh carefully the words that we read from verse 5 of Acts chapter 1.
"Ye shall be baptized in the Holy Ghost not many days hence."
So this scripture informs us that the baptism had not, at that particular time, yet taken place, but that it was about to take place within a few days.
I wouldn't quarrel with the deduction that this took place on the day of Pentecost, even though the expression "baptized in the Spirit" is not actually used in Acts chapter 2, where the events of that day are recorded.
So the Lord Jesus thus showed that the fulfillment of the promise of the Father would correspond to what John called, John the Baptist, that is, had designated as being baptized in the Holy Ghost.
In those four gospel accounts, we have what we have termed the prophecy of the baptism. But then in Acts chapter 1 and verse 5, we have the specific promise of the baptism.
Now we have, thirdly, the performance of the baptism. In the passage in Acts chapter 11, we read verse 16. Peter affirms that the descent of the Holy Spirit recorded in Acts chapter 2 and verse 4, "and they were all filled with the Holy Ghost," was indeed the baptism in the Spirit promised by the Lord Jesus.
You see, these converts—understand that Peter is speaking about what took place at Caesarea in Acts chapter 11—and these converts at Caesarea also shared in the blessing of what happened at Pentecost.
Now please recognize that this new experience at Caesarea is not called a baptism in the Spirit. It was not a fresh sending of the Spirit, not another baptism; it wasn't another Pentecost. It was merely a like gift to that which the Jews had received on that day. Peter says, "as I began to speak, the Holy Ghost fell on them, as on us at the beginning." So it was but a continuation of the work of the Holy Spirit.
The believing Gentiles at Caesarea received not a baptism, but they received the gift of the Holy Spirit. So I'm sure that you're with me on this particular point, at least—that today every believer receives the Holy Spirit at conversion, but this individual experience is never, in Scripture, called a baptism in the Spirit.
Many of you will know that by God's grace, I was saved out of the world, and I was actually saved in a gospel meeting. Does that surprise you? It was a Sunday evening gospel meeting. It was the traditional gospel meeting, run from half past six until half past seven, and I not only can tell you the day, but I can almost tell you precisely the time that I was saved. It was about ten past seven on that particular evening, and I knew that my sins were forgiven. I knew that I had a place in heaven.
I didn't perhaps appreciate that I was then sealed with the Holy Spirit of promise. You know, there were many things that took place the moment I was converted, but we've been finding out about those things since that particular day. So I repeat: every believer receives the Holy Spirit at conversion, but this individual experience is never called a baptism in the Spirit.
Now, fourthly then, the purpose of the baptism. "For by one Spirit are we all"—this is 1 Corinthians chapter 12—"are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free."
Here, that is, in the passage in 1 Corinthians chapter 12, in verse 13, we have reference to the body. If we go back to chapter 12, or rather if we go on to chapter 12 and verse 27, Paul says—and he's speaking about the local assembly at Corinth—he says, "ye are the body of Christ." But when we come back to verse 13, the church is seen as a whole, comprised of all believers from Pentecost to the rapture.
The church is seen as a whole body. And I sincerely believe that it was constituted one organic unity at Pentecost on that occasion. "In one Spirit were all believers baptized into one body," irrespective of nationality, social status, or even of time.
I should point out that the verb that is translated "are baptized" is in the so-called aorist or point tense in the Greek, and so this indicates, first of all, that in Paul's day, this baptism had already taken place. Secondly, it was something that must be regarded as being unique. It was a never-to-be-repeated event.
So the body, in the mind of God, was complete at Pentecost, even though, of course, many have since been added to the church. However, the figure of the body impresses upon us the fact of the completeness of the baptism. It is something that is finished.
You see, when the Holy Spirit would teach us of the gradual completion of the church in the daily addition of believers, he uses another figure, namely that of a building. But the body is always looked upon as being complete.
So I have come to the conclusion from the word of God that it is not correct to say that a believer is baptized into the body at conversion. We never read of a believer being put into the body, or added to the body, nor becoming a member on believing. He is a member of it and was constituted so at Pentecost, but at conversion, he begins to function as a member.
Now, I can see— you can see a lot from the platform, you know—and you see question marks arising in people's minds. So perhaps I better clarify one or two things. Let me just illustrate with an Old Testament picture.
When Adam sinned, all his posterity, although yet unborn, all his posterity sinned also. We might use the expression, they were in the loins of Adam. And so we come to that key verse in Romans chapter 5, verse 12, "wherefore as by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned."
I should point out that literally, it is "death passed upon all men in whom all sinned," indicating that all his posterity—the posterity of Adam—had part in that one completed act in the past. But of course, only at birth did they enter into the effects of Adam's sin.
So I repeat, I stress that the baptism in the Spirit has reference only to that one isolated act of the descent of the Holy Spirit at Pentecost, and it is certainly something which the individual should not now seek or pray for or await.
You see, in Acts chapter 2, we are specifically told that the Spirit filled all the house. So you can quite easily see it was a literal baptism in the history of Israel. I'm coming over to 1 Corinthians chapter 10.
In the history of Israel, all were baptized unto Moses as the cloud was above them and the waters on either side. And that baptism was collective. It was national, and it was never repeated. It was positional.
Something performed by God of which they themselves were not aware.
Now would you note, please, the words that follow in 1 Corinthians chapter 12 and verse 13.
"And have been all made to drink into one Spirit."
Now this little conjunction "and" really introduces a new statement. It refers to the reception of the Holy Spirit at conversion.
Let's come back to the children of Israel. As far as Israel was concerned, the drinking was individual. It was something they did for themselves.
In that passage in 1 Corinthians chapter 10, we read, "and did all drink the same spiritual drink," corresponding to drinking into one Spirit.
So let us summarize. We have the prophecy of the baptism in those four references—the words of John the Baptist in the four gospels.
We have the promise of the baptism. That's a key verse in verse 5 of Acts chapter 1. The promise corresponds to the promise of the Father—the promise of the baptism.
Then we have the performance of the baptism. Although those words "baptized in the Spirit" are not used specifically in Acts chapter 2, nevertheless, we learn from Acts chapter 11 that it was indeed the baptism in the Spirit which took place once and for all.
Then we have the doctrinal aspect in 1 Corinthians chapter 12.
Now, to say a few words about the filling of the Spirit. In the New Testament, the expressions "being filled" or "full of the Holy Spirit" are peculiar to the writings of Luke. We will find them either in Luke's gospel or in the book of Acts.
Incidentally, I don't know whether you've ever thought about this, but Luke's writings form a very prominent part of our New Testament. If you actually add up the verses, you know, that Luke—think of 24 chapters and 28 chapters in the book of Acts—it's almost as long as the epistles of the Apostle. So he played a very important role, and his writings are most important.
It's only in those writings that we find "being filled" or "full of the Holy Spirit."
Now you might say, "Well, you read from Ephesians chapter 5 and verse 18. Can that expression be filled with the Spirit?" Obviously, on the surface, it appears to be an exception, but it is in fact a somewhat different expression. I'll come back to that in a moment.
It would seem that in the book of Acts, three different things are indicated by the filling of the Spirit. First of all, it indicates the state of the believer on receiving the Holy Spirit for the first time. Let me illustrate. Following on from the conversion of Saul of Tarsus, the words of Ananias to him were, "Brother Saul, I like that. Brother Saul, the Lord, even Jesus, hath sent me that thou mightest receive thy sight and be filled with the Holy Ghost."
Now the pattern for today, as we've already established, I trust, is that when a person believes on the Lord Jesus Christ, he immediately receives the gift of the Holy Spirit.
We read that verse from Ephesians chapter 1. Paul says to the Ephesians, "in whom," and I believe a more correct rendering is, "having also believed, ye were sealed with that Holy Spirit of promise."
Now let us bear in mind that the Holy Spirit is a person. We read that verse in John chapter 3, "God giveth not the Spirit by measure." I pointed out that those words "unto him" are in italics, indicating that they're not there in the original Greek text.
"God giveth not the Spirit by measure." So if we receive the Holy Spirit, the Holy Spirit is a person, and there can be no thought of receiving more of the Spirit.
So it's used, I judge, in the book of Acts to indicate the state of the believer on receiving the Holy Spirit for the first time.
Secondly, those who were chosen, according to the record in Acts chapter 6, to minister to the widows who had been neglected in the daily ministration at Jerusalem, were said to be—one requirement was that they should be full of the Holy Ghost and wisdom. In fact, we read on.
In the context, Stephen—a lovely man—was a man full of faith and of the Holy Ghost. So these men clearly were completely yielded to the indwelling Spirit. The additional words, for example, "and wisdom" or "and full of faith and of the Holy Ghost," indicate how the fullness of the Spirit actually showed itself in the experience of those particular individuals.
But then thirdly, I have come to the conclusion that there are those instances where a sovereign act is described, where God gave special help in certain circumstances. The Greek word "pletho" is used, and it conveys the idea of being full in all fullness.
So according to Acts chapter 4, Peter was filled with the Holy Ghost, as indeed were all the believers after their prayer meeting, and the result was that they spake the word of God with boldness.
Incidentally, some people wonder why the believers didn't think that Peter had actually been released from prison. You say they were praying for him, but it doesn't say that they were praying that he should be released from prison. I believe, you know, they were praying for him because in his past history, he had denied the Lord on those three occasions. I believe this was prayer support for him, that he might not do the same.
So they said, "It is his spirit." Well, of course, it was Peter himself, but they were all filled with the Holy Spirit, and they spake the word of God with boldness.
Now we've got to come back to that passage in Ephesians chapter 5. I believe that we learn there that the Christian is to be filled in spirit, although I'm putting a small "s" instead of the capital "S": "be filled in spirit."
Certainly, there is no definite article in the original Greek. In fact, it is a unique expression; it doesn't occur elsewhere in the New Testament. To be technical—if I can be technical—with about three or four minutes left, to be technical, the noun is in the dative case preceded by the preposition "in" or "en."
Now there are no capital letters in the ancient manuscripts on which our translations are based. So really, there is no authority for the capital "S" for spirit in our English versions.
I sincerely believe that the reference there in Ephesians chapter 5 and verse 18 is not to the Holy Spirit, but to the believer's human spirit.
And so the contrast is between two fillings. First of all, of the body of the believer with alcohol: "be not drunk with wine wherein is excess," and of the spirit of the believer. We ask the question, with what?
Now the two epistles, that to the Ephesians—which is probably that to the Laodiceans mentioned in Colossians chapter 4—and the epistle to the Colossians are really complementary, the one to the other. Each of these epistles throws light upon the other, and consequently, the Ephesian epistle and the Colossian epistle should really be read together.
Now, the parallel passage in Colossians chapter 3, verse 16, reads, "Let the word of Christ dwell in you richly." If it be asked why these words are taken as corresponding with "be filled in spirit," the answer, of course, is to be found in the very similar context. The sequence is the same in each case.
So, combining the two, I trust the meaning becomes clear. The Christian filled in his own spirit with the word of Christ and regulating his walk thereby will live in a very orderly way. Our minds and our hearts should be stored with the word of God.
So we have those two subjects: baptism in the spirit and the filling with the spirit. I trust that some help has been given this evening. It might have provoked some thought, and we trust the Lord will bless His word.
Original audio at https://gospelhallaudio.org/sermons/the-baptism-and-the-filling-of-the-holy-spirit-33-min/