The Baptism with the Spirit—Distinct from Salvation? by Michael D. Peters

 

Fourth, the assertion that the Ephesian disciples’ experience did not involve an interval between their salvation and Spirit baptism does not fit the account. The account reveals two distinct experiences. Paul baptized them; after which, he laid hands on them and they received the Spirit. Their baptism and reception of the Spirit were separated. The time separation may have only been minutes, but they were two distinct events. One, they were baptized, and two, the Holy Spirit came upon them. Both the baptism and their reception of the Spirit are written in the Greek aorist tense. The aorist tense records an act as completed in past time. Their salvation and Spirit baptism were closely associated but distinct.

A close look at the context indicates their experience followed the pattern of the Apostles, Samaritans, and Paul. Paul assumed they were Christians and asked if they received the Spirit when they believed. At that moment he was asking them if the had received the Baptism with the Spirit. However once he realized they were not even saved, he led them to Christ and baptized them. Then he laid hands on them, and they were filled with the Spirit.

In summary, the five narrative accounts of conversions: Acts reveals that in four of the five, the Baptism with the Holy Spirit occurred after salvation. Only at Cornelius’ house did salvation and Spirit baptism occur simultaneously. What conclusions can be drawn from this? First, the Baptism with the Spirit is distinct from salvation. Second, it may occur after salvation, but need not. Third, it may occur simultaneous with salvation, but automatically does not.

Teaching of the Epistles

The book of Acts reveals the Baptism with the Spirit as being distinct from salvation, yet the epistles offer no teaching regarding it. This silence, according to MacArthur, validates the view that the Baptism with Spirit is an integral part of salvation:

Paul was well aware of the varieties of experiences that had happened to people as recorded in Acts. He was right in the middle of them. But in none of his epistles did he ever hint that one must be saved first and then experience the baptism in the Spirit sometime down the road.¹⁰

One would think something as significant as Spirit baptism would deserve attention in the epistles. However must silence imply that the Apostles did not teach nor expect others to experience what they had? Or could silence imply something else? Martin Lloyd-Jones, wrote in response to this very question:

My reply to this is quite simple. Take, for instance that first great epistle to the Corinthians. Its teaching is obviously based upon the fact that the members of the church at Corinth have been baptized with the Spirit in the same way that we read of in Acts. We are sometimes told, ‘You never find the epistles exhorting people to be baptized with the Spirit.’ That is perfectly right, but the answer is obvious. They are not exhorted to be baptized with the Spirit because they were already baptized with the Spirit!¹¹

Although there are no specific exhortations to receive the Baptism with the Spirit, Paul’s exhortation to “be filled with the Spirit” (Eph. 5:18) includes not only an initial baptism (filling) but many subsequent fillings.The account in Acts Four (Acts 4:31) shows the Apostles being filled with the Spirit again having already been filled with the Spirit on the Day of Pentecost. This also indicates multiple fillings with the Spirit. Addressing the issue as to whether there is a second blessing or filling by the Spirit, D.A. Carson, professor of New Testament at Trinity Evangelical Divinity School, wrote, “Although I find no biblical support for a second-blessing theology. I do find support for a second-, third-, fourth-, or fifth-blessing theology.”¹²

 

Tags: baptism, baptism of the Holy Spirit, featured, filled with the Spirit, John MacArthur, salvation, subsequence

Category: Fall 1998, Pneuma Review, Spirit