a spiritual condition but to a standing “ in Christ.” Notice too that he said, “we were all baptized.” This would indicate that there was not a select group who had this experience, but that it was shared by every member of the church. The Scriptures constantly speak of that which the child of God possesses as a result of being “ in Christ.” These benefits are derived as a result of the baptism of the Holy Spirit. 2. Receiving the baptism of the Holy Spirit. This passage speaks of “ the baptism” as having oc curred in the past. “For by one Spirit were we all bap tized.” The first baptism of the Spirit took place at Pen tecost. After that, individuals were baptized by the Spirit as they were identified with the body of Christ, for Paul speaks of the entire church as having been baptized. After Pentecost there is no command to believers to tarry for the baptism of the Holy Spirit. The baptism of the Spirit after Pentecost and the regeneration of the believer seem to occur simultaneously. One cannot separate the work of the Spirit in cleansing and imparting new life from the experience of immer sion in Christ. This is noted in the account of Peter preaching to the Gentiles in the house of Cornelius in Acts 10:44-48. While he spoke the Word to them they received the Holy Ghost, obviously experiencing conver sion. As Peter interpreted the event in Acts 11:15-18, he referred to their baptism in the Holy Spirit (v. 16) as well as their “ repentance unto life” (v. 18). He makes no distinction between the work of regeneration (or the re ceiving of “ life” ), and the baptism of the Holy Spirit. It is interesting also that Peter pointed out the basis for receiving the gift of the Holy Spirit. It was for those “who believed on the Lord Jesus Christ” (v. 17). This gift was received in the same way as the gift of salvation and, in fact, must be received in order to experience salvation. 3. Results of Spirit baptism. The baptism of the Spirit causes believers to be united inseparably with Christ. It has already been pointed out that they are identified with the body of Christ (I Cor. 12:13). This union should become so real that every Christian could say enthusiastically with Paul, “ I am cru cified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20). The daily consciousness of Christ’s actually living in the believer would produce a new vitality to the Christian life. In Colossians 3:3 the Christian is said to be “hid with Christ in God.” On the basis of identification of the child of God with the risen, ascended Christ, he is challenged to look at the world from Christ’s viewpoint. This requires the setting of his affections on things above rather than on the things of earth, and appeals to him to demonstrate his possession of the “new man” by living like it. The baptism of the Spirit also produces a unity among believers. “For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” The fact that all Christians have the Spirit of God indwelling them enables local church groups to form together and work in unity in the service of Christ. It is this truth that should make individual Christians everywhere, re gardless of denominational affiliation, want to demon strate love one for another. It ought to produce a respect and concern for all who have the honor of Christ as their goal. It is a commentary on the lack of awareness of this truth that there is such widespread lack of unity in many local churches, denominations and interdenomi national groups. There has been much discussion as to whether one of
the results of the baptism of the Spirit should be the speaking in tongues. While this problem was treated extensively in another article, it is the position of the writer that this manifestation was a sign for the age before the Word of God was complete. When the Holy Spirit enabled the Gentiles to speak in tongues in the house of Cornelius, it was a testimony to Peter and his companions that the Gentiles could receive the Spirit of God as well as the Jews (Acts 10:44-48). There is no evidence, however, that this sign accompanied each con version in the book of Acts. Paul is careful to point out that in the Corinthian Church, where speaking in tongues was practiced, even though all believers were baptized of the Spirit (I Cor. 12:13), all 'believers did not speak in tongues (I Cor. 12:30). The Sealing of the Spirit. A number of verses refer to the sealing work of the Spirit. Among these are the following: “Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath sealed us, and given the earnest of the Spirit in our hearts” (II Corin thians 1:21, 22). “ . . . In whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephe sians 1:13b, 14). 1. The work of sealing. The sealing of the Spirit involves the confirmation given to the believer of a continuous relationship with Christ. Christ, speaking of His own ministry in John 6:27, declared that “him hath God the Father sealed.” This, without doubt, refers to the beginning of His ministry when the voice of the Father gave His approval upon His ministry, and the Holy Spirit came upon Him. The priest in the Hebrew worship chose a lamb from the flock, gave it careful inspection, and, upon finding no defects, placed the temple seal upon it, indicating it was fit for sacrifice. The Father’s seal was a testimony to the Son’s fitness for sacrifice and service. As the Spirit places His seal on the believer, He finds that one worthy be cause of his union with Christ and his release from sin through the cross. On this basis he is set apart as one who belongs to the Lord and one who is usable in His service. 2. Responsibility of the sealed. The seal of God is declared to have two phases. “Nev ertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity (II Timothy 2:19). Note that the first part is the seal of ownership, but the second refers to the obliga tion of the one who has been set apart unto God to live accordingly. An appeal is made on this basis to the Ephesians who were commanded to “ grieve not the Holy- Spirit of God, whereby ye are sealed unto the day of re demption” (Ephesians 4:30). God sets a high standard for those who are sealed. He expects them to give complete dedication of their lives in separation from sin and devotion to His service. It is the responsibility of every believer to search his life to de termine to what extent he is demonstrating that he be longs unreservedly to the Lord. All who acknowledge Christ as Saviour must stand in amazement at that which is involved when the Spirit of God regenerates the soul, immerses him in Christ, and sets his seal of ownership upon him. A deeper appreciation of these truths resulting in a more complete committal of life to the power of the Spirit should be the goal of all who name the name of Christ.
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JU LY, 1963
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