What Is the Baptism of the Holy Spirit?

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This is Part 7 in a series about the timing and precedent of receiving the Holy Spirit.

And now, Part 7 examines the baptism in the Holy Spirit.

Perhaps no doctrine in Christianity is more explosive and potentially divisive than the baptism in the Holy Spirit. Some say it is necessary for salvation, others say not really. Some say it happens simultaneously with the moment of salvation (for forgiveness and regeneration), others say it happens at a later time for empowerment purposes.

As is a theme throughout this series, doctrinal starting points determine and color any given interpretation. And in the case of the baptism in the Holy Spirit, personal experience can also play a role in developing doctrine. Doctrinal presuppositions and personal experiences have the potential to give birth to different and conflicting interpretations, which we indeed have in the denominational world.

For any given subject, the goal is to understand and develop the doctrinal underpinnings that give explanation and reason for the multiple data points in scripture. And as I have said previously, if a doctrinal system, when applied to the biblical data, lacks the ability to make clear and simple sense of all the pertinent data, leaving no loose threads, interior discrepancies, leaps in logic, or appeals to obscure and fantastical reasonings, then the system has error. The goal, then, is to understand, adopt, and apply any given biblical author’s paradigm in order to arrive at his intended meaning. For Luke and Paul, I have proposed that their doctrinal paradigm concerning all things related to the Holy Spirit is that the Spirit’s work in salvation is of a different scope and timing than what it means to receive the gift of his indwelling presence, or the baptism in the Holy Spirit.

Spirit Baptism as a Metaphor

Let’s begin with a review of the language at stake and its metaphorical usage of the word “baptism.” The terms “baptism with, in, and of the Holy Spirit,” and “Spirit baptism,” are all ways of saying the same thing.

This phraseology appears in scripture seven times:

  1. He will baptize you with the Holy Spirit (Matthew 3:11)
  2. But he will baptize you with the Holy Spirit (Mark 1:8)
  3. He will baptize you with the Holy Spirit (Luke 3:16)
  4. This is he who baptizes with the Holy Spirit (John 1:33)
  5. But you will be baptized with the Holy Spirit (Acts 1:5)
  6. But you will be baptized with the Holy Spirit (Acts 11:16)
  7. For in one Spirit we were all baptized into one body (1 Corinthians 12:13)

The first four instances are John’s direct usage in each gospel. The fifth is Jesus quoting John. The sixth is Peter quoting Jesus, who was quoting John. And the seventh is Paul’s usage, applying the principle that every Christian has been baptized in the Spirit. The baptism with the Holy Spirit is something John heralds that Jesus will do.

John the Baptist frames his message in the riddling language of metaphor:   

“I have baptized you with water, but he will baptize you with the Holy Spirit.” (Mark 1:8) (see also Matthew 3:11; Luke 3:16-17; John 1:24-34)

I choose Mark’s version here, as it most directly shows the contrast of baptism with water versus baptism with the Holy Spirit. And we see that John is referring to a literal water baptism concerning his baptism of repentance for the forgiveness of sins (Mark 1:5); but he is speaking of a figurative “baptism” when referring to Jesus’ baptism with the Holy Spirit. John’s riddle shows that, just as the water is the element in which John baptizes people, so the Holy Spirit is the element in which Jesus will baptize people.

It is important to always keep in mind that the language of the “baptism” with the Holy Spirit is a metaphor that refers not to a water baptism, but to receiving the gift of the Holy Spirit, as will be made plain here.

The Baptism in the Holy Spirit

Before his ascension, Jesus tells the apostles they will soon be baptized with the Holy Spirit:   

4 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:4-5)

and

But you will receive power when the Holy Spirit has come upon you. (Acts 1:8)

Jesus directly explains John’s riddle, quoting him to affirm to the apostles that this baptism with the Holy Spirit is not a water baptism, but a spiritual baptism where they will receive the Holy Spirit. And this is exactly what happens.

And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. (Acts 2:2-4)

The baptism in the Holy Spirit is the initial moment when the Holy Spirit comes to a believer. It is the initiation, or first instance, of the Holy Spirit’s presence with the believer. In the New Covenant, when the Spirit comes to a believer, he enters the heart of the believer, taking up permanent residence. And this permanent residence of the Spirit in the believer is the indwelling of the Spirit. And the indwelling Spirit aids and empowers the believer in many ways, and may manifest himself in spiritual gifts in the believer, however he chooses (1 Corinthians 12:4-11).

Peter goes on to show that this baptism in the Holy Spirit, where believers receive the gift of the Holy Spirit, is the promise spoken about by the prophets, now fulfilled (Acts 2:16-21). The Spirit is no longer only available for a select few, as in the Old Covenant, but is available now for all who believe. Peter also lays out the conditions for receiving the gift of the Holy Spirit:

Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” (Acts 2:37-39)

Peter conditions receiving the gift of the Holy Spirit on repentance and water baptism for the forgiveness of sins. It would be a mistake to conflate baptism in water with baptism in the Spirit, as if baptism in the Spirit happens simultaneously with baptism in water, or is a kind of water baptism that includes receiving the Spirit. The entire point of John’s riddle, and Jesus’ interpretation of that riddle, rests on the fact that these two baptisms are not referring to the same thing or event, whether John’s or Peter’s water baptism. The distinction is between the elements of water and Spirit.

The water baptism Peter prescribes at Pentecost (Acts 2:38) differs from John’s water baptism in that it is prescribed in the light of Jesus’ death and resurrection. Peter’s prescription of water baptism is to be done in Jesus’ name, but still holds the same foundational purpose of John’s that it is “for the forgiveness of sins.” In the new age of the Spirit, repentance and water baptism in Jesus’ name become the prerequisite conditions in order for one then to receive the promise of the gift of the Holy Spirit.

To receive the gift of the Holy Spirit is simply another way to describe what it means to be baptized in the Holy Spirit. For this is Peter’s whole point in Acts 2. Peter shows that Jesus has “poured out” the Holy Spirit, which is also metaphorical language that simply refers to that the Spirit is now available in the world for all believers to receive. The Spirit himself is the promise, the gift God gives to those who obey him in belief, repentance, and baptism in water for the forgiveness of sins (Acts 5:32; Acts 2:38).

In keeping with Luke’s Holy Spirit paradigm, note that Peter never relates or describes the work the Spirit does in the salvation process in the water of baptism (see Part 3) with receiving the Holy Spirit, or being baptized with the Holy Spirit. Peter does not mention the Spirit’s work and role in the process of salvation because it is of a different scope and function of the Spirit. Whether one may receive the Spirit as an indwelling presence or not has no bearing on the work God does via the agency of his Spirit in justifying (forgiveness) and regenerating the repentant believer. As expected, Peter frames receiving the gift of the Spirit, or the baptism with the Holy Spirit, as the promised gift of God that is available to believers who repent and are baptized for the forgiveness of sins. The condition itself does not include the result of meeting the condition. The condition is first met, and then the result will happen. Receiving the indwelling Spirit, to put it rather broadly, is a multi-faceted, sanctification-based gift of God’s indwelling presence that God gives to aid and empower the saved and regenerated believer in his new life.

This order of “First baptism, and then the Holy Spirit” aligns perfectly with Luke’s paradigm that the Spirit’s work in salvation is of a different scope and timing than what it means to receive the gift of his indwelling presence, or the baptism in the Holy Spirit. 

Who Is it Who Baptizes With the Holy Spirit?

It is God the Father who first baptizes Jesus with the Holy Spirit (John 1:33). This is a continuation of the Old Covenant paradigm of God the Father’s authority to give his Spirit to select Old Covenant saints. It is God the Father who gives the presence of the Spirit in the Old Covenant (Exodus 31:1-3; Numbers 11:16-30), as is the case with Jesus.

Later, after Jesus’ resurrection and exaltation at the right hand of God, the Father gives him the authority to baptize those he wants with the Holy Spirit: “Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing (Acts 2:33).” However, it is important to note that even though Jesus has this authority, the Spirit still “proceeds from the Father” (John 15:26). In the New Covenant, Jesus becomes the baptizer, giving the Holy Spirit to those who obey God (Acts 5:32; Acts 2:38). Jesus continues in this capacity to this very day.

In Part 8, I continue looking at the baptism in the Holy Spirit, specifically its timing (when it happens) and its means of reception.

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