Acts 22:16 Paul's salvation

[dwight92070]

If the disciples did not receive the indwelling Holy Spirit in John 20:22, then why did Jesus breathe on them? Prior to that, the Holy Spirit was WITH them, but not IN them. Can we agree that Jesus never did anything without a purpose? So what was Jesus' purpose in "breathing on them" and saying to them at that same time, "receive the Holy Spirit"?

John 14:16-17 "I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He ABIDES WITH YOU and WILL BE IN YOU."

So they already had the indwelling Holy Spirit BEFORE the Day of Pentecost.

Then in Acts 1:4-5, Jesus told them of a different experience, being BAPTIZED IN OR WITH THE HOLY SPIRIT, "for John baptized with water, but (now the Holy Spirit with come into you? No.) you will be baptized with the Holy Spirit not many days from now."

 

[Johann]

If the disciples did not receive the indwelling Holy Spirit in John 20:22, then why did Jesus breathe on them? Prior to that, the Holy Spirit was WITH them, but not IN them. Can we agree that Jesus never did anything without a purpose? So what was Jesus' purpose in "breathing on them" and saying to them at that same time, "receive the Holy Spirit"?

John 14:16-17 "I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He ABIDES WITH YOU and WILL BE IN YOU."

So they already had the indwelling Holy Spirit BEFORE the Day of Pentecost.

Then in Acts 1:4-5, Jesus told them of a different experience, being BAPTIZED IN OR WITH THE HOLY SPIRIT, "for John baptized with water, but (now the Holy Spirit with come into you? No.) you will be baptized with the Holy Spirit not many days from now."

John 20:22: Breathing as a Symbolic Act of Preparation
In John 20:22, where Jesus breathes on the disciples and says, "Receive the Holy Spirit," the Greek imperative λάβετε (labete), “receive,” is notable here. While this verb typically implies an immediate action, it can also signify a proleptic or preparatory gesture, especially in prophetic and symbolic acts. In this context, Jesus’s breathing on them symbolically anticipates the fuller outpouring of the Spirit that would come on Pentecost. The Greek word ἐνεφύσησεν (enephusēsen) for "breathed" reflects Genesis 2:7, where God breathes life into Adam, suggesting an act of commissioning or preparing the disciples for their new role, which would fully materialize with the Spirit’s empowerment at Pentecost.

John 14:16-17: The Promise of the Spirit
In John 14:16-17, Jesus speaks of the Holy Spirit as one who "abides with you" (μένει παρ' ὑμῖν, menei par’ humin) and "will be in you" (ἔσται ἐν ὑμῖν, estai en humin). The future tense of "will be" (ἔσται, estai) suggests a promise of a future indwelling rather than a present reality. Here, the language indicates a shift from the Spirit being with the disciples in a supportive or guiding role, to an inward indwelling that would enable them for ministry. This inward indwelling begins as a completed reality on the day of Pentecost, as described in Acts 2.

Acts 1:4-5: The Distinction Between Indwelling and Empowerment
In Acts 1:4-5, Jesus instructs the disciples to wait in Jerusalem for the "baptism" of the Holy Spirit, which is distinct from the previous "receiving" Jesus mentioned in John 20:22. The Greek preposition ἐν (en) can mean "with" or "in," but in this context, "baptized with the Holy Spirit" (ἐν πνεύματι ἁγίῳ) refers to an immersive experience of power. This baptism, or immersive empowerment, is confirmed at Pentecost, when the Holy Spirit comes upon the disciples, not just as an indwelling presence but as a dynamic empowerment for witness and ministry. The grammatical structure indicates a second experience that equips them for service, distinct from any prior reception or sealing by the Spirit.

Understanding the Purpose in Jesus’s Actions
Jesus’s breathing on the disciples in John 20:22 is thus both symbolic and preparatory, pointing to the Holy Spirit’s future role in and with them. He had previously promised that the Spirit would come to dwell in them (John 14:17), but the Pentecostal event (Acts 2) was the moment that fulfilled this promise, marking the transition from the Spirit’s presence with them to His full, empowering presence in them.

Jesus’s breathing on them prefigures and anticipates this indwelling and empowerment, serving as a spiritual commissioning rather than the full impartation of the Spirit’s permanent indwelling presence.

In sum, the biblical text, through its Greek syntax and morphology, reveals that Jesus’s action in John 20:22 was a symbolic preparation. The indwelling promised by Jesus would be fully realized at Pentecost, when the Holy Spirit would move from being merely with the disciples to truly in them, empowering them for ministry. Thus, this symbolic breathing serves as a foreshadowing of the Spirit's eventual filling and baptism at Pentecost, rather than indicating that the disciples received the indwelling Spirit at that specific moment.

The Language of Fulfillment
Acts 2:4 states, "And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance." The term "filled" (ἐπλήσθησαν - eplēsthēsan) indicates an immediate, internal action. This filling marks the Spirit's empowering presence, bringing a new dimension to their relationship with the Holy Spirit as He now indwells them for ministry. In prior appearances (e.g., John 20:22), the Spirit was symbolically "breathed" upon them, but this filling in Acts is presented as a distinct, actualized event.

Jesus’ Promise of the Spirit
In Acts 1:8, Jesus said, "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses." The future tense points to Pentecost as the point of fulfillment. Luke describes this as the coming upon (ἐπέρχομαι - eperchomai) of the Holy Spirit, language that suggests an entry into their lives with permanence and power for ministry, consistent with an indwelling presence.

Transformation of the Disciples
Following Acts 2, the disciples exhibit a newfound boldness, spiritual gifts, and authority. Peter, for instance, preaches with remarkable clarity and courage (Acts 2:14-41), and this transformation aligns with the promise of the Spirit’s indwelling as an internal, permanent source of empowerment. The outpouring led to the disciples' ability to "speak in other tongues," signifying a supernatural enablement directly tied to the Holy Spirit's indwelling and empowerment.

Consistency with Other New Testament Passages
Later passages, such as 1 Corinthians 3:16 ("Do you not know that you are God's temple and that God's Spirit dwells in you?") and Romans 8:9 ("Anyone who does not have the Spirit of Christ does not belong to him"), reinforce that the Spirit indwells every believer. Paul emphasizes this indwelling as a permanent presence for believers, which aligns with the Pentecostal event as its initiation point in the early church.

J.

 

[TomL]

Wrong.

Give the boy a cookie, he figured it out.
I have never said that water regenerates. The water itself is nothing, but the obedience to God is EVERYTHING.

The Holy Spirit is not reliant on man to do anything. Those who are saved receive the Holy Spirit immediately. It does not take an Apostle to save someone. The Samaritan men in Acts 8 were saved, they had received the indwelling of the Spirit, they have been baptized into Christ. None of this can be refuted, unless you deny Scripture.

No, Civic, the Apostles, and the 120 with them, had the indwelling of the Spirit from John 20:22. On Pentecost, they received miraculous power. In Acts 8, the Samaritans also already had the indwelling, but had not had the Spirit "fall on them" (see bolded Scripture above).

If, as you claim, baptism "follows belief ... and the indwelling" then the Samaritans had been indwelt already, since they had believed and been baptized.

But you have it out of order, the indwelling occurs during baptism which is the point at which salvation is received.

Sorry, you are stuck with the fact

They had not received the Spirit

Acts 8:14–17 (KJV 1900) — 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost.


Had they been indwelt they would have received the Spirit

It is funny, you should say the Holy Spirit is not reliant on man when you make him reliant on someone applying water

 

[TomL]

Not to you perhaps. But it should be. It is a promise that God made to the repentant believer:

Act 2:38 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.
Act 2:39 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."

Scripture clearly states it

Acts 8:14–17 (LEB) — 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, 15 who went down and prayed for them so that they would receive the Holy Spirit. 16 (For he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then they placed their hands on them and they received the Holy Spirit.

Acts 2:38 was a promise to Jews. At that point they were the only ones to have received the Spirit

Not until Acts 8 had anyone outside of the Jews received the spirit (Samaritans were half Jews)

 

[Doug Brents]

Sorry, you are stuck with the fact

They had not received the Spirit

Acts 8:14–17 (KJV 1900) — 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost.


Had they been indwelt they would have received the Spirit

So you are saying that they weren't saved? All those who are saved have the indwelling of the Spirit. That has been established.

The Samaritans had received the Gospel (meaning they had believed it (which by your reckoning means they were saved)), they had been baptized (which by your reckoning is the first thing they should do AFTER they are saved), and they were not instructed by the Apostles to convert, believe, were not even preached to by the Apostles, but were immediately laid hands upon and given the visual manifestation of the Spirit. These Samaritans had the indwelling, there can be no doubt, debate, or question. They were saved and had the indwelling of the Spirit. What they did not have was the miraculous signs of the Spirit.

It is funny, you should say the Holy Spirit is not reliant on man when you make him reliant on someone applying water

I did not make water baptism (immersion) a condition of salvation. God did! So He is the one who makes His own actions reliant on the application of water; just as He made the application of His power to knock the walls of Jericho down dependent on the People marching around the city for 7 days, just as He made the widow's oil flow as long as there were additional vessels into which to pour it, just as Naaman was cleansed of leprosy when he obeyed and immersed himself 7 times in Jordan, etc.

The Holy Spirit can act as He will, but He also acts as He has told us He will act. When we are baptized is when He cuts sin from us (as Col 2:11 says). When we are baptized is when He unites us with Jesus' death and resurrection making us new creations (as Rom 6:1-7 says).

 

[Doug Brents]

Acts 2:38 was a promise to Jews. At that point they were the only ones to have received the Spirit

Acts 2:38 was not a promise only to the Jews. At that point no one else had received the Spirit, but that promise was not just to them, but to them, their children, and to ALL WHO ARE FAR OFF, ALL WHOM THE LORD WOULD CALL TO HIMSELF.

 

[TomL]

So you are saying that they weren't saved? All those who are saved have the indwelling of the Spirit. That has been established.

The Samaritans had received the Gospel (meaning they had believed it (which by your reckoning means they were saved)), they had been baptized (which by your reckoning is the first thing they should do AFTER they are saved), and they were not instructed by the Apostles to convert, believe, were not even preached to by the Apostles, but were immediately laid hands upon and given the visual manifestation of the Spirit. These Samaritans had the indwelling, there can be no doubt, debate, or question. They were saved and had the indwelling of the Spirit. What they did not have was the miraculous signs of the Spirit.

I did not make water baptism (immersion) a condition of salvation. God did! So He is the one who makes His own actions reliant on the application of water; just as He made the application of His power to knock the walls of Jericho down dependent on the People marching around the city for 7 days, just as He made the widow's oil flow as long as there were additional vessels into which to pour it, just as Naaman was cleansed of leprosy when he obeyed and immersed himself 7 times in Jordan, etc.

The Holy Spirit can act as He will, but He also acts as He has told us He will act. When we are baptized is when He cuts sin from us (as Col 2:11 says). When we are baptized is when He unites us with Jesus' death and resurrection making us new creations (as Rom 6:1-7 says).

I am saying what the scripture states

They had not received the Spirit

Acts 8:14–17 (LEB) — 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, 15 who went down and prayed for them so that they would receive the Holy Spirit. 16 (For he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then they placed their hands on them and they received the Holy Spirit.

You can stomp your feet but the words do not change


You say the Spirit can act as he will but you deny he can indwell one not water baptized making him dependant on an act of man

BTW nowhere is it stated you cannot be saved without immersion

You are adding to scripture

 

[TomL]

Acts 2:38 was not a promise only to the Jews. At that point no one else had received the Spirit, but that promise was not just to them, but to them, their children, and to ALL WHO ARE FAR OFF, ALL WHOM THE LORD WOULD CALL TO HIMSELF.

At best, you can only argue the Samaritans had the promise of the Spirit

not that they received it during water baptism in contradiction to the scripture

Acts 8:14–17 (LEB) — 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, 15 who went down and prayed for them so that they would receive the Holy Spirit. 16 (For he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then they placed their hands on them and they received the Holy Spirit.

 

[Johann]

Scripture clearly states it

Acts 8:14–17 (LEB) — 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, 15 who went down and prayed for them so that they would receive the Holy Spirit. 16 (For he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then they placed their hands on them and they received the Holy Spirit.

Acts 2:38 was a promise to Jews. At that point they were the only ones to have received the Spirit

Not until Acts 8 had anyone outside of the Jews received the spirit (Samaritans were half Jews)

Context of Acts 2:38:
In Acts 2, Peter addresses a Jewish audience at Pentecost after the outpouring of the Holy Spirit. In verse 38, he says, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” The immediate audience consists of Jews gathered in Jerusalem for the Feast of Pentecost, which adds significance to the message.

Promise to Jews:
The message of repentance and baptism was initially aimed at the Jews, who were the first to hear the gospel after Jesus’ resurrection and ascension. This aligns with the broader narrative of the New Testament, which emphasizes the role of the Jewish people in God's redemptive plan (Romans 1:16). The outpouring of the Holy Spirit at Pentecost was a fulfillment of the promise made by Jesus to His disciples.


While Acts 2:38 addresses Jews at that time, it is essential to note that the subsequent chapters of Acts reveal the expansion of the gospel to Gentiles and Samaritans. For example, in Acts 8, the Samaritans receive the Holy Spirit, and in Acts 10, the Holy Spirit falls on the Gentiles when Peter preaches to Cornelius. This shows that while the initial promise in Acts 2:38 was made to Jews, the gift of the Holy Spirit was not limited to them alone.

Fulfillment of the Promise:
In Acts 2:39, Peter further states, “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” This verse indicates that the promise of the Holy Spirit extends beyond the immediate audience to future generations and to those who are far off, which is often interpreted to include Gentiles and all believers throughout history.

Acts 2:38 is a promise specifically for the Jews who were gathered at Pentecost, but if we take a step back and look at the bigger picture in the book of Acts, we see that the promise of the Holy Spirit was really meant for all believers. As the early Church grew, the experience of the Holy Spirit was extended to include Gentiles as well, showcasing how inclusive the gospel truly is. So, while your point is valid, it's also important to remember this broader narrative within the New Testament.
tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.”

Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18);

(2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again.

The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it;

(4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

tn Here the genitive τοῦ ἁγίου πνεύματος (tou hagiou pneumatos) is a genitive of apposition; the gift consists of the Holy Spirit.
sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

Acts 2

“For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It will not leave even a root or branch. But for you who respect my name, the sun of vindication will rise with healing...

netbible.org

J.

 

[TomL]

Context of Acts 2:38:
In Acts 2, Peter addresses a Jewish audience at Pentecost after the outpouring of the Holy Spirit. In verse 38, he says, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” The immediate audience consists of Jews gathered in Jerusalem for the Feast of Pentecost, which adds significance to the message.

Promise to Jews:
The message of repentance and baptism was initially aimed at the Jews, who were the first to hear the gospel after Jesus’ resurrection and ascension. This aligns with the broader narrative of the New Testament, which emphasizes the role of the Jewish people in God's redemptive plan (Romans 1:16). The outpouring of the Holy Spirit at Pentecost was a fulfillment of the promise made by Jesus to His disciples.


While Acts 2:38 addresses Jews at that time, it is essential to note that the subsequent chapters of Acts reveal the expansion of the gospel to Gentiles and Samaritans. For example, in Acts 8, the Samaritans receive the Holy Spirit, and in Acts 10, the Holy Spirit falls on the Gentiles when Peter preaches to Cornelius. This shows that while the initial promise in Acts 2:38 was made to Jews, the gift of the Holy Spirit was not limited to them alone.

Fulfillment of the Promise:
In Acts 2:39, Peter further states, “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” This verse indicates that the promise of the Holy Spirit extends beyond the immediate audience to future generations and to those who are far off, which is often interpreted to include Gentiles and all believers throughout history.

Acts 2:38 is a promise specifically for the Jews who were gathered at Pentecost, but if we take a step back and look at the bigger picture in the book of Acts, we see that the promise of the Holy Spirit was really meant for all believers. As the early Church grew, the experience of the Holy Spirit was extended to include Gentiles as well, showcasing how inclusive the gospel truly is. So, while your point is valid, it's also important to remember this broader narrative within the New Testament.

J.

As I noted to another poster

All that can be argued from Acts 2:38 even considering it a promise to all is that the Samaritans had the promise not that they received the Spirit at their water baptism

The promise was fulfilled when the apostles sent Peter and John to them

Acts 8:14–17 (LEB) — 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, 15 who went down and prayed for them so that they would receive the Holy Spirit. 16 (For he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then they placed their hands on them and they received the Holy Spirit.

 

[dwight92070]

John 20:22: Breathing as a Symbolic Act of Preparation
In John 20:22, where Jesus breathes on the disciples and says, "Receive the Holy Spirit," the Greek imperative λάβετε (labete), “receive,” is notable here. While this verb typically implies an immediate action, it can also signify a proleptic or preparatory gesture, especially in prophetic and symbolic acts. In this context, Jesus’s breathing on them symbolically anticipates the fuller outpouring of the Spirit that would come on Pentecost. The Greek word ἐνεφύσησεν (enephusēsen) for "breathed" reflects Genesis 2:7, where God breathes life into Adam, suggesting an act of commissioning or preparing the disciples for their new role, which would fully materialize with the Spirit’s empowerment at Pentecost.

John 14:16-17: The Promise of the Spirit
In John 14:16-17, Jesus speaks of the Holy Spirit as one who "abides with you" (μένει παρ' ὑμῖν, menei par’ humin) and "will be in you" (ἔσται ἐν ὑμῖν, estai en humin). The future tense of "will be" (ἔσται, estai) suggests a promise of a future indwelling rather than a present reality. Here, the language indicates a shift from the Spirit being with the disciples in a supportive or guiding role, to an inward indwelling that would enable them for ministry. This inward indwelling begins as a completed reality on the day of Pentecost, as described in Acts 2.

Acts 1:4-5: The Distinction Between Indwelling and Empowerment
In Acts 1:4-5, Jesus instructs the disciples to wait in Jerusalem for the "baptism" of the Holy Spirit, which is distinct from the previous "receiving" Jesus mentioned in John 20:22. The Greek preposition ἐν (en) can mean "with" or "in," but in this context, "baptized with the Holy Spirit" (ἐν πνεύματι ἁγίῳ) refers to an immersive experience of power. This baptism, or immersive empowerment, is confirmed at Pentecost, when the Holy Spirit comes upon the disciples, not just as an indwelling presence but as a dynamic empowerment for witness and ministry. The grammatical structure indicates a second experience that equips them for service, distinct from any prior reception or sealing by the Spirit.

Understanding the Purpose in Jesus’s Actions
Jesus’s breathing on the disciples in John 20:22 is thus both symbolic and preparatory, pointing to the Holy Spirit’s future role in and with them. He had previously promised that the Spirit would come to dwell in them (John 14:17), but the Pentecostal event (Acts 2) was the moment that fulfilled this promise, marking the transition from the Spirit’s presence with them to His full, empowering presence in them.

Jesus’s breathing on them prefigures and anticipates this indwelling and empowerment, serving as a spiritual commissioning rather than the full impartation of the Spirit’s permanent indwelling presence.

In sum, the biblical text, through its Greek syntax and morphology, reveals that Jesus’s action in John 20:22 was a symbolic preparation. The indwelling promised by Jesus would be fully realized at Pentecost, when the Holy Spirit would move from being merely with the disciples to truly in them, empowering them for ministry. Thus, this symbolic breathing serves as a foreshadowing of the Spirit's eventual filling and baptism at Pentecost, rather than indicating that the disciples received the indwelling Spirit at that specific moment.

The Language of Fulfillment
Acts 2:4 states, "And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance." The term "filled" (ἐπλήσθησαν - eplēsthēsan) indicates an immediate, internal action. This filling marks the Spirit's empowering presence, bringing a new dimension to their relationship with the Holy Spirit as He now indwells them for ministry. In prior appearances (e.g., John 20:22), the Spirit was symbolically "breathed" upon them, but this filling in Acts is presented as a distinct, actualized event.

Jesus’ Promise of the Spirit
In Acts 1:8, Jesus said, "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses." The future tense points to Pentecost as the point of fulfillment. Luke describes this as the coming upon (ἐπέρχομαι - eperchomai) of the Holy Spirit, language that suggests an entry into their lives with permanence and power for ministry, consistent with an indwelling presence.

Transformation of the Disciples
Following Acts 2, the disciples exhibit a newfound boldness, spiritual gifts, and authority. Peter, for instance, preaches with remarkable clarity and courage (Acts 2:14-41), and this transformation aligns with the promise of the Spirit’s indwelling as an internal, permanent source of empowerment. The outpouring led to the disciples' ability to "speak in other tongues," signifying a supernatural enablement directly tied to the Holy Spirit's indwelling and empowerment.

Consistency with Other New Testament Passages
Later passages, such as 1 Corinthians 3:16 ("Do you not know that you are God's temple and that God's Spirit dwells in you?") and Romans 8:9 ("Anyone who does not have the Spirit of Christ does not belong to him"), reinforce that the Spirit indwells every believer. Paul emphasizes this indwelling as a permanent presence for believers, which aligns with the Pentecostal event as its initiation point in the early church.

J.

You of course have the right to your opinion, but in my opinion, your "analysis" of John 20:22 brings you to the wrong conclusion. There is no indication that breathing on the disciples was symbolic. In fact, the very act of breathing on them tells us that something really happened.

 

[TomL]

You of course have the right to your opinion, but in my opinion, your "analysis" of John 20:22 brings you to the wrong conclusion. There is no indication that breathing on the disciples was symbolic. In fact, the very act of breathing on them tells us that something really happened.

I would say a temporary filling of the Spirit

 

[Johann]

You of course have the right to your opinion, but in my opinion, your "analysis" of John 20:22 brings you to the wrong conclusion. There is no indication that breathing on the disciples was symbolic. In fact, the very act of breathing on them tells us that something really happened.

I understand your perspective, and I appreciate the discussion around this meaningful verse. When we read John 20:22, the act of Jesus breathing on the disciples is indeed significant, as it mirrors how breath (or spirit) symbolizes life throughout Scripture-think of Genesis 2:7, where God breathes life into Adam. In John 20, Jesus breathes on the disciples and says, 'Receive the Holy Spirit,' a phrase that’s both immediate and anticipatory.

This could suggest that they’re receiving an initial impartation, with the full indwelling to come at Pentecost (Acts 2). This reading aligns with the flow of John's Gospel, which often layers meanings and prepares the way for greater fulfillment in the Spirit. It doesn't diminish the reality of what happened in John 20; rather, it points to a progression that culminates in the full empowerment of the Spirit for mission.

J.

 

[Doug Brents]

I am saying what the scripture states

They had not received the Spirit

You are stating your misinterpretation of what Scripture says.

You say the Spirit can act as he will but you deny he can indwell one not water baptized making him dependant on an act of man

I do not deny that He CAN, but Scripture states that He WON'T. I am not making Him dependent on any act of man.

BTW nowhere is it stated you cannot be saved without immersion

You are adding to scripture

I am adding to nothing. We are told in John 3:5 that only those who are born of water and the Spirit will enter into the Kingdom of God (be saved). Being born of water is water baptism, where Rom 6 says that we are born again and made into new creations, where Gal 3 says that we are clothed with Christ and adopted as His children, where Eph 5 says that we are washed clean and made perfect, where 1 Pet 3:21 says that we are saved. None of this is my writing, nor my authorship. This is God's Word, and He does not make mistakes.

 

[Doug Brents]

At best, you can only argue the Samaritans had the promise of the Spirit

not that they received it during water baptism in contradiction to the scripture

Acts 8:14–17 (LEB) — 14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, 15 who went down and prayed for them so that they would receive the Holy Spirit. 16 (For he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then they placed their hands on them and they received the Holy Spirit.

Sorry, but that is not the "best" that I can argue. They had the indwelling. This cannot be denied. The verse you keep quoting does not say anything about the indwelling. It says that the Spirit had not FALLEN ON any of them. "Fallen on" is not the indwelling, but is only referring to miraculous empowerment.

 

[Jim]

There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here.

The meaning of εἰς here is not difficult at all. The Greek word clearly indicates the point reached or entered. It means "unto", "into", "to the intent of". It does not mean "because of" any past experience such as having been forgiven. And it is not causal. It indicates the occasion or the instant when forgiveness of sin will be received. It is not a works salvation argument. It is not the act of baptism that yields forgiveness of sin; rather it is the promise of God for the occasion when He will forgive the repentant believer and when He will present the repentant believer with the gift of the indwelling Holy Spirit.

I would point out that nothing here prevents God from forgiving one's sins and giving the gift of the Holy Spirit at any other time or occasion, but He has made no such promise that He would. He has made the promise of (water) baptism in the name of Jesus Christ as the occasion when He will do it. One can ignore that and hope for the best, but that is exceedingly foolish.

I would point out that this giving of the gift of the indwelling Holy Spirit is not the same as the pouring out of the Holy Spirit as stated in Acts 1:8 (also Acts 2:33) resulting in the ability to perform signs, wonders and miracles; but rather, it is the promise promised in Acts 1:5. That is totally unrelated to the giving of the gift of the Holy Spirit.

 

[Johann]

I would point out that nothing here prevents God from forgiving one's sins and giving the gift of the Holy Spirit at any other time or occasion, but He has made no such promise that He would. He has made the promise of (water) baptism in the name of Jesus Christ as the occasion when He will do it. One can ignore that and hope for the best, but that is exceedingly foolish.

I would point out that this giving of the gift of the indwelling Holy Spirit is not the same as the pouring out of the Holy Spirit as stated in Acts 1:8 (also Acts 2:33) resulting in the ability to perform signs, wonders and miracles; but rather, it is the promise promised in Acts 1:5. That is totally unrelated to the giving of the gift of the Holy Spirit.

The indwelling Holy Spirit given at baptism differs from the empowerment to perform signs and wonders (Acts 1:8, 2:33). The indwelling refers to personal transformation, while the Acts 1:8 empowerment relates to miraculous abilities for ministry. These distinct roles are central to the early church's teaching on the Spirit’s work.
BAPTISM OF THE SPIRIT

The first time this phrase is mentioned is in connection to the minnistry of John the Baptist (cf. Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33). It is linked with "fire." Jesus' baptizes with the Holy Spirit and fire, which denotes a cleansing process, as well as an empowering process.

The Messiah will inaugurate the new age of the Spirit (i.e., "Pour out My Spirit on all mankind," cf. Joel 2:28-32). His baptism will be with (or "in" or "by") the Spirit (i.e., Pentecost, cf. Acts 1:5; 2:1-4). There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (i.e., "For by one Spirit we were all baptized into one body," cf. 1 Cor. 12:13; this is theologically parallel to "born of the Spirit" in John 3:5-6). I do not deny later and repeatable fillings and equippings (cf. Acts 2:4; 4:8,31; Eph. 5:18), but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom. 6:3-4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In my understanding the works of the Holy Spirit are:

convicting of sin
revealing the truth about Christ
leading to acceptance of the gospel
baptizing into Christ
convicting the believer of continuing sin
forming Christlikeness in the believer
It seems to me that the phrase is used of two things.

the beginning of the Spirit-empowered church (Acts 1:5)
the initial slavation of believers, who are empowered for ministry (1 Cor. 12:13)
BAPTISM

Baptism in the Jewish life

Baptism was a common rite among Jews of the first and second century A.D.
preparation for worship at the temple (i.e., cleansing rite involving partial washing with water)
the self baptism of proselytes (involving immersion)

If someone from a Gentile background were to become a full child of Israel, he had to accomplish three tasks:

circumcision, if male
self-baptism by immersion, in the presence of three witnesses
sacrifice in the temple if possible
an ancient priestly act of purification (cf. Leviticus 15)

In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, John’s baptism of repentance would have been humiliating for a natural child of Abraham to undergo a Gentile acceptance ritual.

Some OT precedents can be cited for ceremonial washing.
as a symbol of spiritual cleansing (cf. Isa. 1:16)
as a regular ritual performed by the priests (cf. Exodus 19:10; Leviticus 16)

It should be noted that all other baptisms in first century Jewish culture were self-administered. Only John the Baptist's call for baptism involved him as an evaluator (cf. Matt. 3:7-12) and administrator of this act of repentance (cf. Matt. 3:6).

Baptism in the Church

Theological Purposes
forgiveness of sin ‒ Acts 2:38; 22:16
reception of Holy Spirit ‒ Acts 2:38 (Acts 10:44-48)
union with Christ ‒ Gal. 3:26-27
membership in church ‒ 1 Cor. 12:13
symbol of a spiritual turning ‒ 1 Pet. 3:20-21
symbol of a spiritual death and resurrection ‒ Rom. 6:1-5

Baptism was the early church’s opportunity for a person’s public profession (or confession). It was/is not the mechanism for salvation, but the occasion of the verbal affirmation of faith (i.e., probably, "Jesus is Lord," cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). Remember, the early church had no buildings and met in homes or often in secret places because of persecution.
SPECIAL TOPIC: BAPTISMAL REGENERATION

Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Acts 2:38,41;10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ’s own experience (cf. Rom. 6:7-9; Col. 2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.

Baptism and Repentance in Acts 2:38

Curtis Vaughan, Commentary on Acts, has an interesting footnote on p. 28 related to Acts 2:38.

"The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative. This change from the more direct second person command to the less direct third person of ‘baptized’ implies that Peter’s basic primary demand is for repentance."

This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). Repentance seems to be a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized believers! To the early church baptism was the public profession of faith (i.e., Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). It is the occasion for the public confession of faith in Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon, though repentance is (cf. Acts 3:19; Luke 24:17). Baptism was an example set by Jesus (cf. Matt. 3:13-18; see SPECIAL TOPIC: BAPTISM OF JESUS). Baptism was commanded by Jesus (cf. Matt. 28:19). The modern question of the necessity of baptism for salvation is not addressed in the New Testament; all believers are expected to be baptized. However, one must also guard against a sacramental mechanicalism! Salvation is a faith issue, not a right-place, right-words, right-ritual act issue!
SPECIAL TOPIC: REPENTANCE (NT)
SPECIAL TOPIC: REPENTANCE (OT)

The exact mode of Christian baptism nor the administration is as important as the repentant, believing heart of the person being baptized. It is true that the etymology of the Greek VERB is "to dip" or "to plunge." But remember, etymology is not always a good way to denote current usage. The NT examples of baptism could be
immersion
pouring
sprinkling

Baptism in the NT usually involves believers. Adults who repented and believed were expected to be baptized. Therefore, most accounts in the NT deal with believing adults.
 However, the issue of second generation believers is not addressed specifically. There are several accounts of "household baptisms."
Cornelius (Acts 10:2; 11:14)
Lydia (Acts 16:15
the Philippian jailor (Acts 16:31-34)
Stephanas (1 Cor. 1:16)
It is assumed there were children in these households. The early church disagreed whether this was analagous to the circumcision of infants, on the eighth day in the OT. This rite made children part of "the covenant community," but they had to exercise faithfulness in their adult life for it to be a reality
  (a) Irenaeus ‒ affirmed infant baptism
  (b) Tertullian ‒ questioned it (De Baptismo, 18)
 Modern denominations who practice infant baptism/christening usually make a person's salvation a two step event
    i.  infant baptism as a commitment of the family and church to inform and live before
      the child in such a way that faith is understood and received
    ii. at some point (often 12 years of age) the child is instructed in the faith in a
      specific way and asked to receive it personally by affirmation of gospel truths

For more historical information, see ABD, vol. 1, pp. 583-593 and Millard Erickson, Christian Theology, 2nd edition, pp. 1098-1114.

SPECIAL TOPIC: BAPTISM

Baptism -- Special Topic by Dr. Bob Utley, professor of hermeneutics (retired).

www.freebiblecommentary.org

J.

 

[Jim]

The indwelling Holy Spirit given at baptism differs from the empowerment to perform signs and wonders (Acts 1:8, 2:33). The indwelling refers to personal transformation, while the Acts 1:8 empowerment relates to miraculous abilities for ministry. These distinct roles are central to the early church's teaching on the Spirit’s work.
BAPTISM OF THE SPIRIT

The first time this phrase is mentioned is in connection to the minnistry of John the Baptist (cf. Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33). It is linked with "fire." Jesus' baptizes with the Holy Spirit and fire, which denotes a cleansing process, as well as an empowering process.

The Messiah will inaugurate the new age of the Spirit (i.e., "Pour out My Spirit on all mankind," cf. Joel 2:28-32). His baptism will be with (or "in" or "by") the Spirit (i.e., Pentecost, cf. Acts 1:5; 2:1-4). There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (i.e., "For by one Spirit we were all baptized into one body," cf. 1 Cor. 12:13; this is theologically parallel to "born of the Spirit" in John 3:5-6). I do not deny later and repeatable fillings and equippings (cf. Acts 2:4; 4:8,31; Eph. 5:18), but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom. 6:3-4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In my understanding the works of the Holy Spirit are:

convicting of sin
revealing the truth about Christ
leading to acceptance of the gospel
baptizing into Christ
convicting the believer of continuing sin
forming Christlikeness in the believer
It seems to me that the phrase is used of two things.

the beginning of the Spirit-empowered church (Acts 1:5)
the initial slavation of believers, who are empowered for ministry (1 Cor. 12:13)
BAPTISM

Baptism in the Jewish life

Baptism was a common rite among Jews of the first and second century A.D.
preparation for worship at the temple (i.e., cleansing rite involving partial washing with water)
the self baptism of proselytes (involving immersion)

If someone from a Gentile background were to become a full child of Israel, he had to accomplish three tasks:

circumcision, if male
self-baptism by immersion, in the presence of three witnesses
sacrifice in the temple if possible
an ancient priestly act of purification (cf. Leviticus 15)

In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, John’s baptism of repentance would have been humiliating for a natural child of Abraham to undergo a Gentile acceptance ritual.

Some OT precedents can be cited for ceremonial washing.
as a symbol of spiritual cleansing (cf. Isa. 1:16)
as a regular ritual performed by the priests (cf. Exodus 19:10; Leviticus 16)

It should be noted that all other baptisms in first century Jewish culture were self-administered. Only John the Baptist's call for baptism involved him as an evaluator (cf. Matt. 3:7-12) and administrator of this act of repentance (cf. Matt. 3:6).

Baptism in the Church

Theological Purposes
forgiveness of sin ‒ Acts 2:38; 22:16
reception of Holy Spirit ‒ Acts 2:38 (Acts 10:44-48)
union with Christ ‒ Gal. 3:26-27
membership in church ‒ 1 Cor. 12:13
symbol of a spiritual turning ‒ 1 Pet. 3:20-21
symbol of a spiritual death and resurrection ‒ Rom. 6:1-5

Baptism was the early church’s opportunity for a person’s public profession (or confession). It was/is not the mechanism for salvation, but the occasion of the verbal affirmation of faith (i.e., probably, "Jesus is Lord," cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). Remember, the early church had no buildings and met in homes or often in secret places because of persecution.
SPECIAL TOPIC: BAPTISMAL REGENERATION

Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Acts 2:38,41;10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ’s own experience (cf. Rom. 6:7-9; Col. 2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.

Baptism and Repentance in Acts 2:38

Curtis Vaughan, Commentary on Acts, has an interesting footnote on p. 28 related to Acts 2:38.

"The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative. This change from the more direct second person command to the less direct third person of ‘baptized’ implies that Peter’s basic primary demand is for repentance."

This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). Repentance seems to be a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized believers! To the early church baptism was the public profession of faith (i.e., Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). It is the occasion for the public confession of faith in Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon, though repentance is (cf. Acts 3:19; Luke 24:17). Baptism was an example set by Jesus (cf. Matt. 3:13-18; see SPECIAL TOPIC: BAPTISM OF JESUS). Baptism was commanded by Jesus (cf. Matt. 28:19). The modern question of the necessity of baptism for salvation is not addressed in the New Testament; all believers are expected to be baptized. However, one must also guard against a sacramental mechanicalism! Salvation is a faith issue, not a right-place, right-words, right-ritual act issue!
SPECIAL TOPIC: REPENTANCE (NT)
SPECIAL TOPIC: REPENTANCE (OT)

The exact mode of Christian baptism nor the administration is as important as the repentant, believing heart of the person being baptized. It is true that the etymology of the Greek VERB is "to dip" or "to plunge." But remember, etymology is not always a good way to denote current usage. The NT examples of baptism could be
immersion
pouring
sprinkling

Baptism in the NT usually involves believers. Adults who repented and believed were expected to be baptized. Therefore, most accounts in the NT deal with believing adults.
 However, the issue of second generation believers is not addressed specifically. There are several accounts of "household baptisms."
Cornelius (Acts 10:2; 11:14)
Lydia (Acts 16:15
the Philippian jailor (Acts 16:31-34)
Stephanas (1 Cor. 1:16)
It is assumed there were children in these households. The early church disagreed whether this was analagous to the circumcision of infants, on the eighth day in the OT. This rite made children part of "the covenant community," but they had to exercise faithfulness in their adult life for it to be a reality
  (a) Irenaeus ‒ affirmed infant baptism
  (b) Tertullian ‒ questioned it (De Baptismo, 18)
 Modern denominations who practice infant baptism/christening usually make a person's salvation a two step event
    i.  infant baptism as a commitment of the family and church to inform and live before
      the child in such a way that faith is understood and received
    ii. at some point (often 12 years of age) the child is instructed in the faith in a
      specific way and asked to receive it personally by affirmation of gospel truths

For more historical information, see ABD, vol. 1, pp. 583-593 and Millard Erickson, Christian Theology, 2nd edition, pp. 1098-1114.

SPECIAL TOPIC: BAPTISM

Baptism -- Special Topic by Dr. Bob Utley, professor of hermeneutics (retired).

www.freebiblecommentary.org

J.

I think, without intense study of all of that, I would agree some, but not all, of it. I believe that Acts 2:38 is baptism in/with/by the Holy Spirit. It is the promise Jesus made to His disciples in Acts 1:5 and thus to all repentant believers. It is separate from the promise He made in Acts 1:8 which was realized in Acts 2:4 and was the empowering Holy Spirit.

 

[Johann]

@Jim
Take a careful look in Scripture for more proof:





1. Luke 24:47-49 tells us that Jesus told the disciples to wait in Jerusalem for the promise of the Spirit. The Spirit would give them power to be Christ's witnesses. The point and reason for being empowered was to serve Jesus, not to bring attention and glory to themselves.





2. Acts 1:4-5 tells us that the early Christians needed verification that Jesus was really alive and victorious over death, so God caused His Spirit's inaugural commission to come first upon the disciples in His holy city of Jerusalem. Pentecost was the event of the first introduction of the permanence of the Holy Spirit for all Believers. It also took place to give them further instructions about serving in the kingdom of God. This was their baptism by the Holy Spirit as promised by John the Baptist and the OT prophets (Judges 3:10; 1 Sam. 10:6; Psalm 51:11; Isa. 11:2; 63:10-11; Luke 3:3-6). It refers to the coming and staying of the Spirit in Believer's lives. No longer do we have Him coming and going; we have Him continually!





3. Acts 2:1-12 tells us that a rush of a mighty wind filled all the house. The disciples were all gathered together. They were all filled with the Holy Spirit and began to speak in 'other tongues,' that is, languages they did not previously know, so that the other people around could understand what was being said (Ex. 3:2; 13:21; 24:17; 40:38; 1 Kings 19:11-13; Ez. 37:9-13; John 3:8).





4. Acts 2:13-21 tells us that the early Christians were mocked because they appeared to be in a drunken frenzy. Peter, in verse 14, gives an explanation of what was happening, that it was the baptism with the Holy Spirit, by quoting Joel (Joel 2:28-32; 3:1-5).





5. People quickly point out 1 Corinthians 12:13 as their proof that there is a separation between conversion and receiving the Spirit, but this is not the same thing as what is happening here in Acts. The 1 Corinthians passage refers to the unity of all Believers, through circumcision that unites them to Christ. This includes us today, as we are part of His body and with Him for eternal life.





6. Acts 1 and 2 do not tell us that the Baptism of the Spirit is a conversion or some kind of rebirth (John 13:10; 15:3; Romans 8:9; John 3:5)! Rather, the focus was on the promise in Joel 2. The central point, reason, and purpose for us to have the Spirit working in us, is to be empowered for ministry. That is what is described as a FILLING. This is always associated, in Scripture, with extraordinary power for ministry, doing something to further the Gospel and cause of Christ. It is never meant to draw attention to us or to put on some kind of show!





The popular understanding of being Baptized with the Holy Spirit is when a person, who is already a Believer, receives the Spirit again, or for the first time. However, this view is not normative in Scripture. We can be given more extraordinary spiritual power intended for Christ-centered ministry that exalts Him, and not ourselves. But, we receive the Spirit when we proclaim our faith in Christ as Lord. So, when you feel there might be more of Him working in you, Great! Praise God! However, He does not come upon you more. Rather, you become more aware and yielding to Him. You are more aware of His presence in you as you become more mature in the faith through the Spiritual disciplines of Scripture, worship, and prayer. Furthermore, there is ample Scriptural evidence that He can give you extra spiritual gifts and more power for specific tasks as you grow and become more faithful. However, remember, these are to glorify Him and are not part of your salvation or for your personal edification. When you become a Christian, you already have the Spirit (unless you were in the early church and He had not come yet; if so, you would be very old today!)





More Scriptures on which to meditate:





1. Acts 4:8 -13 tells us that Peter is filled with the Holy Spirit to the point that the Jewish leaders were amazed at his boldness.





2. Acts 4:31 tells us that the disciples were praying, and the place where they were was shaken, and they were all filled with the Holy Spirit. The result was, they spoke the Word of God with extraordinary boldness and Christ-exalting power, so that others could understand, each in his own language. Tongues are never to give you, or even your church, glory; their purpose is to allow others to understand, and the occurrences are very rare (the real ones that is; many people fake it!). There is no other purpose in Scripture for tongues except for a form of special prayer between the Spirit in you and God, that you do not utter by yourself (Acts 2:3-11; 10:46; 19:6; 1 Cor. 12:10; 12:28-30; 13:1; 8; 14:5 -6; 14:18-14:23; 14:39; Rev. 16:10)!





3. Acts 6 tells us how Stephen, who was full of faith and the Holy Spirit, manifested power, and did signs and wonders among the people. We also see that when he spoke, the leaders could not resist his wisdom from the Spirit. He was an example of having a fullness that gave him extraordinary power for glorifying Christ. Notice Stephen was not glorified; he even died!





4. Acts 9:17-22; 13:9-11 tells us that Paul was filled with the Holy Spirit at his conversion, and immediately spoke to proclaim Christ as Lord with such astonishing power, that, later, the Jews of Damascus were confounded, because before this, Paul had them imprisoned and killed. A few years later, Paul was filled again with the Holy Spirit when he spoke to Elymas, the magician, and God gave him the power to blind Elymas.





5. Acts 11:24 tells us that Barnabas was filled with the Holy Spirit and faith, and many people responded and were added to the Lord.





As we can see clearly from Scripture, being baptized with the Holy Spirit refers to our receiving the Spirit when we become a Christian. In addition, it can refer to extra empowerment for ministry, not a second work of Grace. For the first few Christians in Acts, the Spirit was not given yet, so they received Him later. That does not mean we do the same, since He was given over 2000 years ago. Also, the Spirit comes upon the Believer when a committed Christian is filled with the Holy Spirit, thus receives extraordinary power for ministry that witnesses to and glorifies Christ as Lord to all the nations (Luke 24:49). As you can see, it can easily be confusing if you do not read the passages in their context. Many Bible teachers say the Spirit comes later for us, too, thus causing confusion of the issue.





The Spirit is never used in Scripture as a tool to glorify self or to grandstand! His purpose is for ministry, and empowering the mature Believer with more ability to get the job done. Not all Christians will receive His extra empowerment, nor does it last continually. These extra empowerments have nothing to do with our saving faith. Christians who receive them are no better that those who do not, as we all are His children. We all have the same Spirit working in us, unifying, and helping us to be sanctified.





The Pentecostal understanding of the baptism of the Holy Spirit as a definite second experience, after conversion, that contributes to, or is our saving Grace (depending on whom you follow), is not normative for us since Pentecost. They further say that we are to seek it, and enjoy it as a blessing and anointing, manifested by speaking in tongues. This understanding is not necessarily so either (Acts 8:14-17)! Yes, this is found in Scripture, but always remember the context. If you grew up Pentecostal or are part of a denomination that teaches this, you are probably getting mad at me, but take your mind to God's Word, not the words of men! Here are further Scriptures to consider:





6. Acts 8:4-8; 14-19, tells us that the Samaritans were already converted to Christianity, then there was a second experience of the Holy Spirit that they did not have before. So, the point in this passage is that Spirit had not fallen on them before they received Christ. How do we know they were Believers? Because it is inferred by this text as well as in other passages (Acts 8:39; 16:14; 19:5).





7. Acts 11:16-18; Acts 19:2 tells us that this passage is a quote of John's baptism, foretelling the Spirit that was to come (Mark 1:4; Luke 3:3). However, many people proclaim these passages as normative for us today--to have the Baptism of the Holy Spirit as a second experience after conversion. However, they do not see the text plainly!





8. At Paul's conversion, there was amazing boldness and empowering given to him to change 180 degrees--from a fighter of Christ, to a proclaimer, and a witness of Christ to people right there on the spot (9:17 - 22)! This is an example of the Spirit's extra empowering remember Paul had already accepted the Lord, and already had the Spirit in him.





9. Ephesians 5:18 tells us that we need to be filled with the Spirit. So, what does this mean? Being filled with the Spirit basically means having great joy from our commitment to God (Nehemiah 8:10). It also means we are to seek His power with joy, for the overcoming of our sins, for the courage to witness, and for the job of ministry, even to people we do not like. This joy means radiant joy, meaning we can be filled up with the joy that flows among the Persons of the Holy Trinity. That is the very love God the Father, God the Son, and God the Spirit (One God with three personalities or manifestations, not three Gods) have for one another. This Joy will overflow from us to the others around us! This Joy becomes sealed in us as we mature in the faith and as we are filled with His Word (John 14:16-26; 16:12-15; 17:17; Eph. 1:13-14; 4:30; Col. 3:15-16). It is the power to enjoy Him in worship, as a lifestyle that will affect all aspects of our life as well as the others around us, and then will empower us for His service, for His glory. This is what we are to seek so it can be repeatable; we are not to seek it for our betterment or attention, rather for Christ's sake! We are to be filled with Joy, by being in His Word, because we are in Christ! This is the extra power He gives us to glorify and serve Him!





Again, I need to point out that all of these passages can be confusing. You must read them in their context! Do not read into them what is not there, or take away what is there (Rev. 22:18-19). Commit to see what the Word says, and not what you think it should say, or what others have told you it says. Scripture is plainly true. It means what it says, and says what it means (95% of the time, parts of Revelation and Daniel are an exception). There are no hidden meanings, no new teachings, no codes, and no deeper truths, other than our ability to comprehend and understand further as we grow and mature in Christ!





To understand this further, allow me to give you a general overview of:


How the Holy Spirit works in Acts





1. The Holy Spirit endows Believers with the power to spread the Gospel of Christ (Acts 1:8).





2. The Holy Spirit is given to all Believers as a gift (Acts 2:38; 5:32; 8:18-20; 10:45; 11:17; 11:17; 15:8).





3. The Holy Spirit falls upon people in consecutive people groups starting with, and pointing back to Pentecost (Acts 1:8; 2:38; 8:15-17; 10:44-47; 11:15; 19:6).





a. The Holy Spirit is poured out on the Jews (Acts 2:4-21).


b. The Samaritans (Acts 8).


c. The Gentiles through Cornelius' household (Acts 10:45-48; 11:16).


d. The Ephesians (Acts 19).





4. Speaking in tongues coincides with praising and glorifying God as an extra ability and power to witness to others in their own language (Acts 1:8; 2:4, 11; 10:46; 19:6).





5. Acts 5:29-32 makes it clear that obedience to God is a mark of His presence, not tongues!





So, the Holy Spirit comes into this world permanently, starting with the Chosen Ones, the Jews, who held the promise that would be shared to the rest of the world, and who also held the responsibility to be evangelists to the world (Gen 12:1-3). Then, He went to the God-fearing Greeks, then to the Samaritans, and then to the rest of the Gentile world. (Yes, this is the third time I have said this, but most people still do not get it!)





What we see in the book of Acts are diagrams, or illustrations, of what the Spirit's power looks like as it comes upon different groups. It comes with speaking in tongues for some, but not all (2:4; 10:46; 19:6), and always for a purpose for non-believers, or to help others understand in their own language. (Again I cannot emphasize this more: Tongues are never said in Scripture to be in and for itself, such as being a sign of blessing for a church, or that a person has a special insight or message directly from God that is not contained in the Bible. When this happens, this is not of God, but of human pride and grandstanding (or a work of Satan!) The Spirit comes with the gift of prophecy for some, but not all (2:17; 19:6; cf. 10:46). He comes with overflowing praise of God's glory and greatness (2:11; 10:46), never to lift people up, or to distract from Christ. He comes with a call for obedience and the formation of our character to follow God's will (5:32). He comes, giving us courage and boldness to witness and serve (2:14-36; 9:17-22). And, He brings us the power through various gifts, (Heb. 2:4) miracles, (Gal. 3:5) signs, and wonders, (Acts 6:8) that point to Him and give God the glory.





How the Holy Spirit works in the rest of the New Testament:





1. The Holy Spirit is our support (Mark 4:37-41; Matt. 14:28-33; John 20:19-22).


2. The Holy Spirit imparts new life to us, is essential to our salvation, and sensitizes us to God (John 3:3-6; 16; 1 Cor. 12:3).


3. The Holy Spirit is our companion, and always indwells in us (John 14: 1-3; 15-17; 23; 1 Cor. 6:19-20; Eph. 3:16-17; Heb. 13:5-6).


4. The Holy Spirit is our Advocate (John 14:16-17).


5. The Holy Spirit declares the truth about Christ (John 16:13-14).


6. The Holy Spirit enables us to minister and witness (Acts 1:8).


7. The Holy Spirit is God, and powerful. He is able to act in power and strength through us to do what is needed (Acts 1:8; 4:31; 10:45)


8. The Holy Spirit pours out God's Love to us (Rom. 5:4-5; Gal. 5:22-23).


9. The Holy Spirit is essential for our sanctification, growth in maturity, and faith in Christ (Rom. 7:21-21; 2 Cor. 3:18; 2 Thess. 2:23).


10. The Holy Spirit indwells (Rom. 8:9-11).


11. The Holy Spirit bears inner witness that we are His children (Rom. 8:14; Gal. 4:6).


12. The Holy Spirit intercedes and pleads for us, in our weakness, in our behalf, before God. (Rom. 8:26).


13. The Holy Spirit gives us gifts to use in His service to glorify Christ, to build His church, and to spread the Gospel (1 Cor. 12:4-11).


14. The Holy Spirit gives us the ability to exhibit godly character (Gal. 5:22-23).


15. The Holy Spirit enables us to give God the glory (Eph. 3:16).


16. The Holy Spirit regenerates the Christian (Titus 3:5)


17. The Holy Spirit inspired the writing of the Bible (2 Tim. 3:16; 2 Pet. 1:21).


http://www.intothyword.org/apps/art...346#:~:text=The Baptism of the Holy Spirit PI

J.

 

[Jim]

@Jim
Take a careful look in Scripture for more proof:





1. Luke 24:47-49 tells us that Jesus told the disciples to wait in Jerusalem for the promise of the Spirit. The Spirit would give them power to be Christ's witnesses. The point and reason for being empowered was to serve Jesus, not to bring attention and glory to themselves.





2. Acts 1:4-5 tells us that the early Christians needed verification that Jesus was really alive and victorious over death, so God caused His Spirit's inaugural commission to come first upon the disciples in His holy city of Jerusalem. Pentecost was the event of the first introduction of the permanence of the Holy Spirit for all Believers. It also took place to give them further instructions about serving in the kingdom of God. This was their baptism by the Holy Spirit as promised by John the Baptist and the OT prophets (Judges 3:10; 1 Sam. 10:6; Psalm 51:11; Isa. 11:2; 63:10-11; Luke 3:3-6). It refers to the coming and staying of the Spirit in Believer's lives. No longer do we have Him coming and going; we have Him continually!





3. Acts 2:1-12 tells us that a rush of a mighty wind filled all the house. The disciples were all gathered together. They were all filled with the Holy Spirit and began to speak in 'other tongues,' that is, languages they did not previously know, so that the other people around could understand what was being said (Ex. 3:2; 13:21; 24:17; 40:38; 1 Kings 19:11-13; Ez. 37:9-13; John 3:8).





4. Acts 2:13-21 tells us that the early Christians were mocked because they appeared to be in a drunken frenzy. Peter, in verse 14, gives an explanation of what was happening, that it was the baptism with the Holy Spirit, by quoting Joel (Joel 2:28-32; 3:1-5).





5. People quickly point out 1 Corinthians 12:13 as their proof that there is a separation between conversion and receiving the Spirit, but this is not the same thing as what is happening here in Acts. The 1 Corinthians passage refers to the unity of all Believers, through circumcision that unites them to Christ. This includes us today, as we are part of His body and with Him for eternal life.





6. Acts 1 and 2 do not tell us that the Baptism of the Spirit is a conversion or some kind of rebirth (John 13:10; 15:3; Romans 8:9; John 3:5)! Rather, the focus was on the promise in Joel 2. The central point, reason, and purpose for us to have the Spirit working in us, is to be empowered for ministry. That is what is described as a FILLING. This is always associated, in Scripture, with extraordinary power for ministry, doing something to further the Gospel and cause of Christ. It is never meant to draw attention to us or to put on some kind of show!





The popular understanding of being Baptized with the Holy Spirit is when a person, who is already a Believer, receives the Spirit again, or for the first time. However, this view is not normative in Scripture. We can be given more extraordinary spiritual power intended for Christ-centered ministry that exalts Him, and not ourselves. But, we receive the Spirit when we proclaim our faith in Christ as Lord. So, when you feel there might be more of Him working in you, Great! Praise God! However, He does not come upon you more. Rather, you become more aware and yielding to Him. You are more aware of His presence in you as you become more mature in the faith through the Spiritual disciplines of Scripture, worship, and prayer. Furthermore, there is ample Scriptural evidence that He can give you extra spiritual gifts and more power for specific tasks as you grow and become more faithful. However, remember, these are to glorify Him and are not part of your salvation or for your personal edification. When you become a Christian, you already have the Spirit (unless you were in the early church and He had not come yet; if so, you would be very old today!)





More Scriptures on which to meditate:





1. Acts 4:8 -13 tells us that Peter is filled with the Holy Spirit to the point that the Jewish leaders were amazed at his boldness.





2. Acts 4:31 tells us that the disciples were praying, and the place where they were was shaken, and they were all filled with the Holy Spirit. The result was, they spoke the Word of God with extraordinary boldness and Christ-exalting power, so that others could understand, each in his own language. Tongues are never to give you, or even your church, glory; their purpose is to allow others to understand, and the occurrences are very rare (the real ones that is; many people fake it!). There is no other purpose in Scripture for tongues except for a form of special prayer between the Spirit in you and God, that you do not utter by yourself (Acts 2:3-11; 10:46; 19:6; 1 Cor. 12:10; 12:28-30; 13:1; 8; 14:5 -6; 14:18-14:23; 14:39; Rev. 16:10)!





3. Acts 6 tells us how Stephen, who was full of faith and the Holy Spirit, manifested power, and did signs and wonders among the people. We also see that when he spoke, the leaders could not resist his wisdom from the Spirit. He was an example of having a fullness that gave him extraordinary power for glorifying Christ. Notice Stephen was not glorified; he even died!





4. Acts 9:17-22; 13:9-11 tells us that Paul was filled with the Holy Spirit at his conversion, and immediately spoke to proclaim Christ as Lord with such astonishing power, that, later, the Jews of Damascus were confounded, because before this, Paul had them imprisoned and killed. A few years later, Paul was filled again with the Holy Spirit when he spoke to Elymas, the magician, and God gave him the power to blind Elymas.





5. Acts 11:24 tells us that Barnabas was filled with the Holy Spirit and faith, and many people responded and were added to the Lord.





As we can see clearly from Scripture, being baptized with the Holy Spirit refers to our receiving the Spirit when we become a Christian. In addition, it can refer to extra empowerment for ministry, not a second work of Grace. For the first few Christians in Acts, the Spirit was not given yet, so they received Him later. That does not mean we do the same, since He was given over 2000 years ago. Also, the Spirit comes upon the Believer when a committed Christian is filled with the Holy Spirit, thus receives extraordinary power for ministry that witnesses to and glorifies Christ as Lord to all the nations (Luke 24:49). As you can see, it can easily be confusing if you do not read the passages in their context. Many Bible teachers say the Spirit comes later for us, too, thus causing confusion of the issue.





The Spirit is never used in Scripture as a tool to glorify self or to grandstand! His purpose is for ministry, and empowering the mature Believer with more ability to get the job done. Not all Christians will receive His extra empowerment, nor does it last continually. These extra empowerments have nothing to do with our saving faith. Christians who receive them are no better that those who do not, as we all are His children. We all have the same Spirit working in us, unifying, and helping us to be sanctified.





The Pentecostal understanding of the baptism of the Holy Spirit as a definite second experience, after conversion, that contributes to, or is our saving Grace (depending on whom you follow), is not normative for us since Pentecost. They further say that we are to seek it, and enjoy it as a blessing and anointing, manifested by speaking in tongues. This understanding is not necessarily so either (Acts 8:14-17)! Yes, this is found in Scripture, but always remember the context. If you grew up Pentecostal or are part of a denomination that teaches this, you are probably getting mad at me, but take your mind to God's Word, not the words of men! Here are further Scriptures to consider:





6. Acts 8:4-8; 14-19, tells us that the Samaritans were already converted to Christianity, then there was a second experience of the Holy Spirit that they did not have before. So, the point in this passage is that Spirit had not fallen on them before they received Christ. How do we know they were Believers? Because it is inferred by this text as well as in other passages (Acts 8:39; 16:14; 19:5).





7. Acts 11:16-18; Acts 19:2 tells us that this passage is a quote of John's baptism, foretelling the Spirit that was to come (Mark 1:4; Luke 3:3). However, many people proclaim these passages as normative for us today--to have the Baptism of the Holy Spirit as a second experience after conversion. However, they do not see the text plainly!





8. At Paul's conversion, there was amazing boldness and empowering given to him to change 180 degrees--from a fighter of Christ, to a proclaimer, and a witness of Christ to people right there on the spot (9:17 - 22)! This is an example of the Spirit's extra empowering remember Paul had already accepted the Lord, and already had the Spirit in him.





9. Ephesians 5:18 tells us that we need to be filled with the Spirit. So, what does this mean? Being filled with the Spirit basically means having great joy from our commitment to God (Nehemiah 8:10). It also means we are to seek His power with joy, for the overcoming of our sins, for the courage to witness, and for the job of ministry, even to people we do not like. This joy means radiant joy, meaning we can be filled up with the joy that flows among the Persons of the Holy Trinity. That is the very love God the Father, God the Son, and God the Spirit (One God with three personalities or manifestations, not three Gods) have for one another. This Joy will overflow from us to the others around us! This Joy becomes sealed in us as we mature in the faith and as we are filled with His Word (John 14:16-26; 16:12-15; 17:17; Eph. 1:13-14; 4:30; Col. 3:15-16). It is the power to enjoy Him in worship, as a lifestyle that will affect all aspects of our life as well as the others around us, and then will empower us for His service, for His glory. This is what we are to seek so it can be repeatable; we are not to seek it for our betterment or attention, rather for Christ's sake! We are to be filled with Joy, by being in His Word, because we are in Christ! This is the extra power He gives us to glorify and serve Him!





Again, I need to point out that all of these passages can be confusing. You must read them in their context! Do not read into them what is not there, or take away what is there (Rev. 22:18-19). Commit to see what the Word says, and not what you think it should say, or what others have told you it says. Scripture is plainly true. It means what it says, and says what it means (95% of the time, parts of Revelation and Daniel are an exception). There are no hidden meanings, no new teachings, no codes, and no deeper truths, other than our ability to comprehend and understand further as we grow and mature in Christ!





To understand this further, allow me to give you a general overview of:


How the Holy Spirit works in Acts





1. The Holy Spirit endows Believers with the power to spread the Gospel of Christ (Acts 1:8).





2. The Holy Spirit is given to all Believers as a gift (Acts 2:38; 5:32; 8:18-20; 10:45; 11:17; 11:17; 15:8).





3. The Holy Spirit falls upon people in consecutive people groups starting with, and pointing back to Pentecost (Acts 1:8; 2:38; 8:15-17; 10:44-47; 11:15; 19:6).





a. The Holy Spirit is poured out on the Jews (Acts 2:4-21).


b. The Samaritans (Acts 8).


c. The Gentiles through Cornelius' household (Acts 10:45-48; 11:16).


d. The Ephesians (Acts 19).





4. Speaking in tongues coincides with praising and glorifying God as an extra ability and power to witness to others in their own language (Acts 1:8; 2:4, 11; 10:46; 19:6).





5. Acts 5:29-32 makes it clear that obedience to God is a mark of His presence, not tongues!





So, the Holy Spirit comes into this world permanently, starting with the Chosen Ones, the Jews, who held the promise that would be shared to the rest of the world, and who also held the responsibility to be evangelists to the world (Gen 12:1-3). Then, He went to the God-fearing Greeks, then to the Samaritans, and then to the rest of the Gentile world. (Yes, this is the third time I have said this, but most people still do not get it!)





What we see in the book of Acts are diagrams, or illustrations, of what the Spirit's power looks like as it comes upon different groups. It comes with speaking in tongues for some, but not all (2:4; 10:46; 19:6), and always for a purpose for non-believers, or to help others understand in their own language. (Again I cannot emphasize this more: Tongues are never said in Scripture to be in and for itself, such as being a sign of blessing for a church, or that a person has a special insight or message directly from God that is not contained in the Bible. When this happens, this is not of God, but of human pride and grandstanding (or a work of Satan!) The Spirit comes with the gift of prophecy for some, but not all (2:17; 19:6; cf. 10:46). He comes with overflowing praise of God's glory and greatness (2:11; 10:46), never to lift people up, or to distract from Christ. He comes with a call for obedience and the formation of our character to follow God's will (5:32). He comes, giving us courage and boldness to witness and serve (2:14-36; 9:17-22). And, He brings us the power through various gifts, (Heb. 2:4) miracles, (Gal. 3:5) signs, and wonders, (Acts 6:8) that point to Him and give God the glory.





How the Holy Spirit works in the rest of the New Testament:





1. The Holy Spirit is our support (Mark 4:37-41; Matt. 14:28-33; John 20:19-22).


2. The Holy Spirit imparts new life to us, is essential to our salvation, and sensitizes us to God (John 3:3-6; 16; 1 Cor. 12:3).


3. The Holy Spirit is our companion, and always indwells in us (John 14: 1-3; 15-17; 23; 1 Cor. 6:19-20; Eph. 3:16-17; Heb. 13:5-6).


4. The Holy Spirit is our Advocate (John 14:16-17).


5. The Holy Spirit declares the truth about Christ (John 16:13-14).


6. The Holy Spirit enables us to minister and witness (Acts 1:8).


7. The Holy Spirit is God, and powerful. He is able to act in power and strength through us to do what is needed (Acts 1:8; 4:31; 10:45)


8. The Holy Spirit pours out God's Love to us (Rom. 5:4-5; Gal. 5:22-23).


9. The Holy Spirit is essential for our sanctification, growth in maturity, and faith in Christ (Rom. 7:21-21; 2 Cor. 3:18; 2 Thess. 2:23).


10. The Holy Spirit indwells (Rom. 8:9-11).


11. The Holy Spirit bears inner witness that we are His children (Rom. 8:14; Gal. 4:6).


12. The Holy Spirit intercedes and pleads for us, in our weakness, in our behalf, before God. (Rom. 8:26).


13. The Holy Spirit gives us gifts to use in His service to glorify Christ, to build His church, and to spread the Gospel (1 Cor. 12:4-11).


14. The Holy Spirit gives us the ability to exhibit godly character (Gal. 5:22-23).


15. The Holy Spirit enables us to give God the glory (Eph. 3:16).


16. The Holy Spirit regenerates the Christian (Titus 3:5)


17. The Holy Spirit inspired the writing of the Bible (2 Tim. 3:16; 2 Pet. 1:21).


http://www.intothyword.org/apps/articles/default.asp?articleid=32346#:~:text=The Baptism of the Holy Spirit PI

J.

Yes