THEOLOGICALLY TH INK ING
Doctrinal pointers by Gerald B. Stanton, Th.D
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The Baptizing Ministry of the Spirit
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Q f the seven ministries of the Spirit in this age, the baptism of the Spirit is decidedly one of the most important. Unfortunately, a great deal of confusion has arisen on the subject, and this from several sources. Some have fallen into the error of identifying every biblical reference to baptism with the Christian ordi nance of baptism in water and have raised the symbol to a greater magni tude than that which is symbolized. Some have confused the ministries of the Spirit, improperly identifying His baptizing with His regenerating or indwelling, or even with His filling. Even worse, the baptism of the Spirit has been confused with the exercise of certain temporary spiritual gifts, and has been declared a “ second work of grace” following conversion. Such views cannot fail to obscure the doc trine and hinder the blessings inher ent in it. The baptism of the Spirit is not overly difficult when the Bible is al lowed to speak for itself. Of the seven clear references to this subject in the New Testament, five are prophetic and look forward to the advent of the Spirit at Pentecost (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:4- 5). One reference is historical, declar ing that the promised baptism took place at Pentecost (Acts 11:15-17). One passage is didactic and is the most important of the seven, for it teaches the meaning of the doctrine: “ For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13). By Spirit baptism we mean the ministry of the Holy Spirit in plac ing the believer in the “body of Christ.” It is that of which Paul wrote in Ephesians, the bringing together of believing Jews and believing Gen tiles into “ one new man, so making peace” (Eph. 2:15). This was some thing new in human history, that “ the Gentiles should be fellowheirs and of the same body, and partakers of his promise in Christ by the gos pel” (Eph. 3:6). Herein is a new and exclusive ministry of the Spirit for this age. Redeemed Jews and Gentiles are brought together and united in a un i qu e and different entity, the Church of Christ which is His body. The New Testament f r e q u e n t l y makes reference to the formation,
nurture and increase of this body. In addition to the union of the body of Christ, Spirit baptism assures union with Christ Himself. Paul de clares in Romans 6:3-4, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” It is to this glorious reality that baptism in water testifies. Likewise, the baptism of the Spirit assures the unity of fellow believers, each mem ber “ fitly joined together” in the one body (Eph. 4:16). The double reference to “ all” be lievers in 1 Corinthians 12:13 is most significant. The church at Corinth was outstandingly weak and carnal with some of its members guilty of false doctrine and even of gross sin. Yet all were baptized by the Spirit, the reason being that baptism relates to position in the body of Christ and not to the power or spirituality of the individual believers. The baptism of the Spirit is universal among Chris tians; the filling of the Spirit, unfor tunately, is not universal but is only present among those yielded to the Spirit’s control (Eph. 5:18). While there is an historical fulfill ment of the promise of the Spirit at Pentecost, there is also a present and personal fulfillment of the promise within the individual believer, and that at the moment of saving faith. We are not told to seek this baptism but rather to recognize that we have been baptized. The results of Spirit baptism may be summarized as fol lows: 1) a new union, the body of Christ; 2) a new position enjoyed by believers who are now “ in Christ” ; 3) a new association with the people of God, fellow-members of His body; and 4) a new responsibility “ to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). The baptism of the Spirit is one of the great distinctives which sets the Christian apart from believers of other ages. By a distinct work of the Holy Spirit, he is identified with Christ and with His people, all form er distinctions being lost in view of this new and marvelous union. It is difficult to over-emphasize a doctrine which includes consequences as signif icant and far-reaching as this.
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