Is the Baptism with the Holy Spirit necessary?
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“The promise of the Father,” through which the enduement of power was to come, was the Baptism with the Holy Spirit. (Comp. Acts 1:8). Christ then strictly charged His disciples not to presume to undertake the work to which He had called them until they had received as the necessary and all-essential preparation for that work, the Baptism with the Holy Spirit. The men to whom Jesus said this, seemed to have already received very thorough preparation for the work in hand. They had been to school to Christ Himself for more than three years. They had heard from His own lips the great truths that they were to proclaim to the world. They had been eye-witnesses of His miracles, of His death and of His resurrection and were about to be eye-witnesses of His ascension.
The work before them was simply to go forth to proclaim what their own eyes had seen and what their own ears had heard from the lips of Christ Himself. Were they not fully prepared for this work? It would seem so to us. But Christ said: “No. You are so utterly unprepared you must not stir a step yet. There is a further preparation, so all essential to effective service, that you must abide at Jerusalem until you receive it.
This further preparation is the Baptism with the Holy Spirit. When you receive that—and not until then—you will be prepared to begin the work to which I have called you.” If Christ did not permit these men, who had received so rare and unparalleled a schooling for the work to which He had so definitely and clearly called them, to undertake this without receiving in addition to that the Baptism with the Holy Spirit, what is it for us to undertake the work to which He has called us until we have received, in addition to any amount of schooling we may have had for the work, the Baptism with the Holy Spirit? Is it not most daring presumption?
But this is not all. In Acts 10:38, we read “how God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good and healing all that were oppressed of the devil.” When we look into the gospels for an explanation of these words, we find it in Luke 3:21, 22; 4:1, 14, 15, 18, 21. We find that at the Baptism of Jesus at Jordan as He prayed, the Holy Spirit came upon Him. Then, “full of the Holy Ghost,” He has the temptation experience. Then, “in the power of Spirit,” He begins His ministry, and proclaims himself “anointed to preach” because “the Spirit of the Lord is upon Him.” In other words, Jesus the Christ, never entered upon the ministry for which He came into this world until He was baptized with the Holy Spirit.
But this is not all. In Acts 10:38, we read “how God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good and healing all that were oppressed of the devil.” When we look into the gospels for an explanation of these words, we find it in Luke 3:21, 22; 4:1, 14, 15, 18, 21. We find that at the Baptism of Jesus at Jordan as He prayed, the Holy Spirit came upon Him. Then, “full of the Holy Ghost,” He has the temptation experience. Then, “in the power of Spirit,” He begins His ministry, and proclaims himself “anointed to preach” because “the Spirit of the Lord is upon Him.” In other words, Jesus the Christ, never entered upon the ministry for which He came into this world until He was baptized with the Holy Spirit.
If Jesus Christ, who had been supernaturally conceived through the Holy Spirit’s power, who was the only begotten Son of God, who was divine, very God of very God, and yet truly man; if such an one, “leaving us an example that we should follow in His steps,” did not venture upon the ministry for which the Father had sent Him until thus baptised with the Holy Ghost, what is it for us to dare to do it? If in the light of these recorded facts, we dare to do it, it seems like an offence, going beyond presumption. Doubtless, it has been done in ignorance by many, but can we plead ignorance any longer? The Baptism with the Holy Spirit is an absolutely necessary preparation for effective service for Christ along every line of service. We may have a very clear call to service, as clear it may be as the Apostles had, but the charge is laid upon us, as upon them, that before we begin that service we must “tarry until ye be clothed with power from on high.”
This enduement with power is through the Baptism with the Holy Spirit. There are certainly few greater mistakes that we are making today, than that of setting men to teach Sunday school classes, and do personal work, and even to preach the gospel, simply because they have been converted and received a certain amount of education—perhaps including a college and seminary course—but have not as yet been baptized with the Holy Spirit. Any man who is in Christian work, who has not received the Baptism with the Holy Spirit, ought to stop his work right where he is, and not go on with it until he has been “clothed with power from on high.” But what will our work do while we are waiting? What did the world do those ten days while the early disciples were waiting? They alone knew the saving truth, yet, in obedience to the Lord’s command, they were silent.
The world was no loser, When the power came they accomplished more in one day than they would have accomplished in years, if they had gone on in presumptuous disobedience to Christ’s charge; so will we after we have received the Baptism with the Holy Spirit accomplish more in one day than we ever would in years without His power. Days spent in waiting, if it were necessary, would be well spent, but we shall see further on that there is no need that we spend days in waiting. It may be said that the Apostles had gone out on missionary tours during Christ’s lifetime before they were baptized with the Holy Spirit. This is true, but that was before the Holy Ghost was given, and before the charge, “tarry until ye be clothed with power from on high” was given. After that it would have been disobedience and presumption to have gone forth without this enduement, and we are living today after the Holy Ghost has been given and after the charge to “tarry until clothed” has been given.
We come now to the question of the Possibility of the Baptism with the Holy Spirit. Is the Baptism with the Holy Spirit for us? This is a question that has a plain and explicit answer in the Word of God. In Acts 2:39, R. V., we read: “For to you is the promise, and to your children and to all that are afar off, even as many as the Lord our God shall call unto Him.” What is “the promise” of this passage? Turning back to the fourth and fifth verses of the preceding chapter we read: “Wait for the promise of the Father, which, saith He, ye have heard of Me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.”
We come now to the question of the Possibility of the Baptism with the Holy Spirit. Is the Baptism with the Holy Spirit for us? This is a question that has a plain and explicit answer in the Word of God. In Acts 2:39, R. V., we read: “For to you is the promise, and to your children and to all that are afar off, even as many as the Lord our God shall call unto Him.” What is “the promise” of this passage? Turning back to the fourth and fifth verses of the preceding chapter we read: “Wait for the promise of the Father, which, saith He, ye have heard of Me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.”
Again in the thirty-third verse of the second chapter we read: “Having received of the Father the promise of the Holy Ghost.” It would seem to be perfectly clear that “the promise” of the thirty-ninth verse must be the same as “the promise” of the thirty-third verse and “the promise” of the fourth and fifth verses of the preceding chapter; i.e., the promise of the Baptism with the Holy Spirit. This conclusion is rendered absolutely certain by the context: “Repent and be baptized every one you in the name of Jesus Christ unto the remission of your sins, and ye shall receive the gift of the Holy Ghost. For to you is the promise,” etc. The promise then of this verse is the promise of the gift or Baptism with the Holy Ghost. (Comp. Acts 10:45 with Acts 11:15, 16, to prove that “the gift of the Holy Ghost” is the same as “the Baptism with the Holy Ghost.”) Who is this gift for? “To you,” says Peter to the Jews whom he was immediately addressing. Then looking over their heads to the next generation, “And to your children.” Then looking down all the coming ages of the Church’s history to Gentile as well as Jew: “And to all that are afar off, even as many as the Lord our God shall call unto Him.”
The Baptism with the Holy Spirit is for every child of God in every age of the Church’s history. If it is not ours in experimental possession, it is because we have not taken (the exact force of the word translated “receive” in verse 38 is take) what God has provided for us in our exalted Savior. (Acts 2:33; Jno. 7:38, 39.) A minister of the gospel once came to me after a lecture on the Baptism with the Holy Spirit, and said: “The church to which I belong, teaches that the Baptism with the Holy Spirit was for the Apostolic age alone.” “It matters not,” was replied, “what the church to which you belong, or the church to which I belong, teaches. What says the Word of God?” Acts 2:39 was read: “To you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto Him.” “Has He called you?” I asked. “Yes He certainly has.” “Is the promise for you?” “Yes, it is.” And it was. And it is for every child of God who reads these pages. What a thrilling thought it is that the Baptism with the Holy Spirit, the enduement with power from on high is for us, is FOR ME individually! But that unspeakably joyous thought has its solemn side. If I may be baptized with the Holy Spirit I must be. If I am baptised with the Holy Spirit, then will souls be saved through my instrumentality who are not so saved if I am not so baptised. If then I am not willing to pay the price of this Baptism, and therefore am not so baptised, I am responsible before God for all the souls that might have been saved, but were not saved, through me, because I was not baptised with the Holy Spirit. I oftentimes tremble for my brethren in Christian work and myself.
Not because we are teaching deadly error to men; some are guilty of even that, but I do not refer to that now. Not that we are not teaching the full truth as it is in Jesus. It must be confessed that there are many, who do not teach positive error, who do not preach a full gospel, but I do not refer to that. I tremble for those who are preaching the truth, the truth as it is in Jesus, the gospel in its simplicity, in its purity, in its fulness, but preaching it “in persuasive words of wisdom” and not “in demonstration of the Spirit and of power” (1 Cor. 2:4, R. V.), preaching it in the energy of the flesh and not in the power of the Holy Spirit. There is nothing more deadly than the gospel without the Spirit’s power. “The letter killeth, but the Spirit giveth life.” It is awfully solemn business preaching the gospel either from the pulpit or in more quiet ways. It means death or life to those who hear, and whether it means death or life depends very largely on whether we preach it without or with the Baptism with the Holy Spirit. We must be baptized with the Holy Spirit.
Note 1. It is sometimes argued that “the Baptism with the Holy Spirit” was for the purpose of imparting miracle-working power, and for the Apostolic age alone. In favor of this position it is asserted that the Baptism with the Holy Spirit was followed quite uniformly by miracles. The untenableness of this position is seen: (1) By the fact, that Christ Himself asserted that the purpose of the Baptism with the Holy Spirit was to impart power for witnessing—not especially power to work miracles, (Acts 1:5, 8; Luke 24:48, 49.) (2) By the fact, that Paul distinctly taught that there were diversities of gift, and that “workings of miracles” was only one of the manifold manifestations of the Baptism with the Holy Spirit, (1 Cor. 12:4, 8–10.) (3) By the fact, that Peter distinctly asserts that “the gift of the Holy Ghost,” “the promise,” is for all believers in all generations (Acts 2:38, 39), and it is evident from a comparison of Acts 2:39 with Luke 24:49; Acts 1:4, 5; 2:33, and of Acts 2:38 with Acts 10:45 and Acts 11:15, 16, that each of these two expressions, “the promise,” and “the gift of the Holy Ghost,” refers to the Baptism with the Holy Spirit.
Note 1. It is sometimes argued that “the Baptism with the Holy Spirit” was for the purpose of imparting miracle-working power, and for the Apostolic age alone. In favor of this position it is asserted that the Baptism with the Holy Spirit was followed quite uniformly by miracles. The untenableness of this position is seen: (1) By the fact, that Christ Himself asserted that the purpose of the Baptism with the Holy Spirit was to impart power for witnessing—not especially power to work miracles, (Acts 1:5, 8; Luke 24:48, 49.) (2) By the fact, that Paul distinctly taught that there were diversities of gift, and that “workings of miracles” was only one of the manifold manifestations of the Baptism with the Holy Spirit, (1 Cor. 12:4, 8–10.) (3) By the fact, that Peter distinctly asserts that “the gift of the Holy Ghost,” “the promise,” is for all believers in all generations (Acts 2:38, 39), and it is evident from a comparison of Acts 2:39 with Luke 24:49; Acts 1:4, 5; 2:33, and of Acts 2:38 with Acts 10:45 and Acts 11:15, 16, that each of these two expressions, “the promise,” and “the gift of the Holy Ghost,” refers to the Baptism with the Holy Spirit.
If we take miracles in the broad sense of all results wrought by supernatural power, then it is true that each one baptized with the Holy Spirit does receive miracle-working power; for each one so baptized does receive a power not naturally his own; supernatural power, God’s own power. The result of the Baptism with the Holy Spirit that was most noticeable and essential was convincing, convicting and converting power. (Acts 2:4, 37, 41. Acts 4:8–13. Acts 4:31, 33. Acts 9:17, 20–22.) There seem to have been no displays of miracle-working power immediately following Paul’s Baptism with the Holy Spirit, even though he became so singularly gifted in this direction at a later day—it was power to witness for Jesus as the Son of God that he received in immediate connection with the Baptism with the Holy Spirit (Acts 9:17, 20–22.)
Note 2. It is taught by some, that the Baptism with the Spirit is for the church as a whole and not for the individual believer, and that the whole church was baptised at Pentecost, and that therefore it is unwarrantable for individual believers today to pray or seek for a baptism with the Spirit. But the scriptures very clearly disprove this position. The record of Pentecost is that “it sat upon each one of them. (Acts 2:3, R. V.) Not on the Church collectively, but upon each believer individually. This position is further shown to be untenable by the fact that the Apostles inquired of individual churches and believers whether they had received the Holy Spirit, (Acts 8:15, 16; 19:2,) and found, in some instances at least, that they had not, whatever the church as a whole may have received.
Note 3. An eminent Bible teacher has these strange comments to make on Acts 8: “If the Samaritan can believe and rejoice in that belief for some time without the gift of the Holy Spirit in his outward manifestations, if He cannot be so given except by the imposition of an apostle’s hands, is it not plain that the time has begun when He will no longer be present in His extraordinary displays? The twelve could not go the world over to lay hands on millions.” We answer, no it is not plain at all. Indeed it contradicts the plain teaching of Scripture. Acts 19:1–6, came long after (perhaps 17 years) Acts 8:12–16.
Note 2. It is taught by some, that the Baptism with the Spirit is for the church as a whole and not for the individual believer, and that the whole church was baptised at Pentecost, and that therefore it is unwarrantable for individual believers today to pray or seek for a baptism with the Spirit. But the scriptures very clearly disprove this position. The record of Pentecost is that “it sat upon each one of them. (Acts 2:3, R. V.) Not on the Church collectively, but upon each believer individually. This position is further shown to be untenable by the fact that the Apostles inquired of individual churches and believers whether they had received the Holy Spirit, (Acts 8:15, 16; 19:2,) and found, in some instances at least, that they had not, whatever the church as a whole may have received.
Note 3. An eminent Bible teacher has these strange comments to make on Acts 8: “If the Samaritan can believe and rejoice in that belief for some time without the gift of the Holy Spirit in his outward manifestations, if He cannot be so given except by the imposition of an apostle’s hands, is it not plain that the time has begun when He will no longer be present in His extraordinary displays? The twelve could not go the world over to lay hands on millions.” We answer, no it is not plain at all. Indeed it contradicts the plain teaching of Scripture. Acts 19:1–6, came long after (perhaps 17 years) Acts 8:12–16.
Furthermore, though the Samaritans did “believe and rejoice in that belief for some time without the gift of the Holy Spirit,” it was so important that they have it that this was the first and principal thing the apostles attended to upon their arrival. Further, still the question itself contains a statement that is contrary to fact, viz: “He cannot be so given except by the imposition of an apostle’s hands.” In the case of Saul of Tarsus, it was “a certain disciple” who imposed his hands (Acts 9:10, 17). In the case of the household of Cornelius, there was no imposition of hands at all (Acts 10:44). It may be said, “these instances are exceptional.” With some people everything that does not fit a preconceived theory is exceptional.
Further still this position contradicts flatly Peter’s statement in Acts 2:39. The above writer continues: “There is no hint that the Romans had this particular gift. The same is true of other churches.” Let anyone who fancies this to be so read Rom. 12:6–8; 1 Cor. 12:7–13, 28–31; Gal. 3:2. (Here Paul refers to a definite, conscious experience of the receiving of the Holy Spirit as a proof of God’s pleasure with “the hearing of faith”); Eph. 1:13, 14; 4:7, 11. So far from its being evident that “the gift was not intended to be universal or permanent,” it is evident that it was intended to be universal and permanent, and that men do not enter into it simply because of their unbelief. It is amazing the number of theories that have been proposed to relieve the consciences of those who are troubled at the wide gulf between their experience and the plain teaching of the Acts of the Apostles. A better way to relieve the conscience would be to find out the conditions and make one’s own this blessed experience.
There is abundant present day experience confirming the teaching of the Word along these lines. While many have been trying to work out some “subtle” exegetical method of “explaining away” the seeming meaning of the Bible; others have simply believed it, and know by the indisputable proof of experience that a child of God may to-day “be baptized with the Holy Spirit,” and that he does “receive power after that the Holy Ghost is come upon” him. God grant that the present reader of this book may claim this glorious “birthright” of the children of God for himself. The refining verities of believing experience immeasurably transcend the refined subtleties of unbelieving exegesis.
Torrey, R. A. (1895). The baptism with the Holy Spirit. (pp. 25–37). New York; Chicago: Fleming H. Revell Company.
There is abundant present day experience confirming the teaching of the Word along these lines. While many have been trying to work out some “subtle” exegetical method of “explaining away” the seeming meaning of the Bible; others have simply believed it, and know by the indisputable proof of experience that a child of God may to-day “be baptized with the Holy Spirit,” and that he does “receive power after that the Holy Ghost is come upon” him. God grant that the present reader of this book may claim this glorious “birthright” of the children of God for himself. The refining verities of believing experience immeasurably transcend the refined subtleties of unbelieving exegesis.
Torrey, R. A. (1895). The baptism with the Holy Spirit. (pp. 25–37). New York; Chicago: Fleming H. Revell Company.
