Indwelling, Baptism, And Infilling With The Spirit

Indwelling, Baptism, And Infilling With The Spirit

Click to join the conversation with over 500,000 Pentecostal believers and scholars

Click to get our FREE MOBILE APP and stay connected

| PentecostalTheology.com

THE INDWELLING,

AND INFILLING WITH

BAPTISM, THE HOLY SPIRIT:

A DIFFERENTATION OF TERMS

by

French L.

Arrington

The

baptism

and dis-

with the

Holy Spirit

is the most distinctive puted

doctrine of Pentecostalism. The hallmark of Pentecostalism has been the distinction made between the first and

subsequent

the

Spirit

in the believer.

works of

The chief aim here is the examination of the Biblical

teaching

of the indwelling, baptism,

and

infilling

with the

Holy Spirit.

While the

study

of

concerns is

only cursory,

I do

propose

to draw some

these

theological

observations from our

investigation

of the Pentecostal

doctrine of the

baptism

with the

Holy Spirit

and show its relation to the

indwelling

and

infilling

with the

Spirit.

THE INDWELLING OF THE SPIRIT

of the

Holy Spirit.

“If

any man,” says Paul,

In one sense

every

believer has the

presence

“has not the

Spirit

of God, he is none of His”

(Rom.

French L. Arrington. (Ph.D., St. Louis University), is a faculty member of the Church of God Graduate School of Christian Ministries, Cleveland, Tennessee. Dr. Arrington has served this year as Second Vice-president of the Society for Pentecostal Studies.

1

8:9b).”1

One cannot be a Christian without

having

the

Spirit,

which is the same as

being

indwelt

by

the

Spirit.

Pledge

of the

Spirit

established

us

who

prepared

The Pauline

teaching

that the

indwelling

of the

Holy Spirit

is but a pledge

of that which is to come, is stated three times: “Now he who

with

you

in Christ and anointed us is

God, who also sealed us and

gave

us the

Spirit

as a pledge” (II Cor.

1:21, 22).

“Now He

us for this

very purpose

is

God,

who

gave

to us the

Spirit as a pledge” (II Cor.

5:5).

“…

having

also

believed, you

were sealed in Him with the

Holy Spirit

of

promise,

who is

given

as a

pledge

of our

inheritance”

(Eph. 1:13, 14).

The word

&ppaf3wv,

translated

inheritance

which is received

“pledge,

first

installment, earnest,

or makes

receive at the second

down

payment”

means that which

“pays

a part of the

purchase price

in advance and so secures a legal claim to the article in question,

a contract valid.”2 The

Apostle

Paul used the word to indicate that the Holy Spirit

was

given

to the believer

fully

in

eternity.

believer,

the

Holy Spirit

is the

pledge

of full

salvation,

which he is to

advent of Jesus Christ.

Seal of the

Spirit

Closely

connected

as a

pledge

of his

forthcoming

Dwelling

within the

residence in

every

believer is letter Paul states that the

Holy

to the

Spirit’s

the seal of the

Spirit.

In his

Ephesian

the believer

(1:13; 4:30).

The

etymology

Spirit

is the

agent

who seals of the word

urppœyt/;w,

rendered

“seal,”

has

provoked controversy.3

Spirit

lThe

Apostle Paul states that as a result of adoption into the family of God the Holy

is sent into (el)g) the believer’s heart (GaL 4:6, 7).

2 Walter Bauer, William F. Arndt and Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: The University of Chicago

109.

Press, 1952), p.

object

passport. Henry George

3The classical usage of the word signified a marking which was the result of a sharp

such as a signet ring or stamp and was used for the marking of a seal, ticket, or

Liddell and Robert Scott, A Greek-English Lexicon ( Oaford: The Clarendon Press, 1955), p. 1455. James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non Literary Sources (Grand

Wm. B. Eerdmans Company, 1960), p. 618,’observe that the term is broadened

Rapids:

– 2-

2

His

indwelling presence

who is the

guarantee

through

the

price

that He has

and

him

to His

sealing

work is

(II

Cor.

1:22).

“…

you

also

(Eph. 1:13, 14).l

Lexical

study

of the word reveals two ideas are

present: ownership and identification. Those who enter the Christian fellowship are separ- ated unto Christ

through redemption,

paid.

The

Holy Spirit

is the seal

upon

the

purchased possession

places

the believer in

Christ, identifying with Christ himself

(II

Cor.

5:17).

Paul’s

teaching

that the

indwelling of the

Spirit

in the believer is

closely

related

stated twice: “He

(God)

has

put

his seal

upon

us and has

given

us his

Spirit

in our hearts as a

guarantee”

who … have believed

him,

were sealed with the

Holy Spirit

of promise

of our inheritance”

The

sealing

work of the

Holy Spirit

as a means of identification

is concomitant with

regeneration. Upon spiritual and moral renewal the believer is

baptized

the

Holy Spirit.

From that

point

the

Spirit

is the seal

upon

the

pur-

He is the authentication and

promise

of the care

showing ownership

chased

possession. of God

upon

the believer.

The

Temple

of the

Spirit

into Christ and indwelt

by

The

Apostle

Paul used

yet

another

term,

the

temple

of

God,

to in-

of the

Holy Spirit

in the life of each believer. In

dicate the

presence

his first letter to the Corinthians enshrined

The

Spirit

dwells

corporately

by

the

body

of believers and

must, therefore,

believer. He has created the church-His

he states that the

Holy Spirit

is

be

pure. in the church and in the individual

koinonia,

the

Body

of Christ.

Gingrich, A Greek-English Literature, p.

ship,” carrying

from the meaning of a seal to a marking indicating ownership. Cf. also Bauer, Arndt and

Lexicon of the New Testament and Other Early Christian

804. They note that the concept indicates a “mark which denotes owner-

with it the

protection of the owner, and that

members of the Mithra cult used the

markage of a seal on their foreheads for identification.

participles, “hearing”

lThere is wide agreement that the seal of the Spirit is concomitant with regeneration when the believer is baptized into Christ and indwelt by the Holy Spirit. The aorist

and “believing,” (aKOUVavres, 1Tu7TEouav’t”ES’) of Eph. 1:13 are what grammarians call “coincident” participles and signify simultaneous, not antecedent action with the verb “sealed” It is not that we must have faith for a while and then later receive the sealing, the token, that we belong to God in a special sense. At the moment of really hearing and believing, the seal of the Holy Spirit is

on the heart.

imprinted

– 3-

3

Without the

Spirit

the church would be as a

body

devoid of the

prin- ciple

of life. The church is the area and

sphere

in which the

Holy Spirit

acts. The best illustration of the

corporate

nature of the

has acted and

Holy Spirit

is stated in I Corinthians

3:16-17: “Do

you

not know that

destroys

God’s

temple, holy,

and that

temple you

are.”

you

are God’s

temple

and that God’s

Spirit

dwells in

you?

If

any one

God will

destroy

The Corinthians

corporately

within that koinonia,

were God’s

sanctuary.

him. For God’s

temple

is

The

Holy Spirit

dwelt there and that koinonia was not

simply

a

consisting

of consecrated

human

fellowship

since it was a fellowship

brought

about

by

the

Holy Spirit (I

Cor.

13:14, subjective genitive)!

persons.

The same nuance can be

assigned

to II Corinthians 6:19: “Do you

not know that

your body

is a temple of the

Holy Spirit

within

you.”

This

complements Spirit

is the koinonia.

I Corinthians Equally

3:16,

17. The shrine of the

Holy

nature redeemed

society,

but also in the individual.

true is that the

body

of a Christian is the

temple

of the

Holy Spirit.

The

Spirit

makes his

temple

human

by

Christ. He dwells not

only

in the

koinonia,

the

The church as a

body

was indwelt

of individuals-each

by

the

Holy Spirit,

but the church was

comprised

of whom had become a single temple of the

Spirit.

What was true for the body

as a whole was true also for the individuals

of the

body.

who were members

The

Holy Spirit

has been

given

to dwell within the

church,

the koinonia,

and in each believer. So

says Paul,

“For we are the

temple of the

living

God as God said, ‘I will live in them and move

among them; and I will be their God, and they shall be

my people’ ” (II

Cor.

6:16).

1 Cf. also Phil. 2:1, “fellowship with the Spirit” and I John 1:3, 6, “fellowship with the Father (God) and His Son (Christ).”

– 4-

4

BAPTISM WITH THE HOLY SPIRIT

The

experience regeneration. of God” indicates

of the

baptism

with the

Spirit

is distinct from

and

“temple

the

Holy

panied by

the

presence Acts 2:4.

Some have assumed

Our

study

of the terms

“pledge,” “sealing”

that in His initial work of

regeneration

Spirit

takes

up

residence in the believer.

However, baptism

with the Spiritl

is a definite

experience subsequent

of

glossolalia according

to salvation and is accom-

to the

pattern

of

were

unregenerated

men

were not

that the

disciples

prior

to Pentecost. This is forced

exegesis.

If the

disciples

what does John 20:22 mean when Christ breathed on the

disciples

and

said,

“Receive

(Xaflere)

the

Holy Spirit.”2

regenerated

until Pentecost,

The

disciples clearly

received

the

filling

with the

Spirit

which

equipped

future.

Just

prior

to the ascension John had

baptized

the

Spirit

in John 20:22.

However,

them for service was

yet

Christ reminded

the

disciples

that

with water but that

they

were soon to “be

baptized with the

Holy Spirit” (Acts 1:5).

Two facts are

apparent:

did not consider the

disciples’

3:11; Mk 1:8;

(ets)

Spirit

baptism

baptism” (Eph 4:4-6)?

regenerative experience

(1)

Christ as the ful-

1 Noteworthy is the absence of the phrase “the baptism of the Holy Spirit” in Scripture. Seven passages do speak of being baptized “in,” “with,” or “by” the Holy Spirit (Matt.

Lk 3:16; Jh Acts 1:5; 11:16; I Cor. 12:13). I Cor. 12:13 refers to the baptizing agency of the Spirit (ev 1:33} iVL 1TVEI)JUl!’t) in objectively placing the believer into

the body of Christ. This baptism is concomitant with conversion and places the believer in Christ. The New Testament refers to a number of baptisms: a baptism of the

at conversion whereby the believer is placed in Christ, a baptism in water and a

with the

Holy Spirit, but

is this consistent with Paul’s view: “There… one

The Apostle’s reference is to that unique act of the Holy Spirit by which penitent sinners enter into the membership of the church, the body of Christ. The same truth is stated in I Cor. 12:13: “For by one Spirit we were all baptized into one

or Greeks slaves or free.” There is only one baptism that incorporates the

into the church, Christ’s body, and that is administered by the Holy Spirit. It is distinct from Christ’s act of baptizing with the Holy Spirit.

body-Jews penitent

2This may be described as regeneration. See William G. McDonald, Glossolalia in the New Testament (Springfield, MO: Gospel Publishing House), p. 2. Dana and Mantey, A Manual Grammar of the Greek New Testament (New York: The Macmillan Company,

note that the aorist imperative in commands denotes “summary action,” an

that is immediate. The aorist imperative (ÀCtf3t!’t) in John 20:22 signifies the immediate and forthright reception of the Holy Spirit.

1955), p. 300, action

– 5-

5

fillment of John’s

prophecy

the

disciples

were the

Spirit

whom

they

and

(2)

their

baptism

with the

Spirit

had not

yet

taken

place.

Ten

days

hence John’s words were fulfilled as

“filled with the

Holy Spirit”

and

empowered by

had

already

received

(John 20:22).

Acts 11:16 looks back to the initial

outpouring

The occasion was Peter’s

by

the Gentiles. “I remembered the word of the

Lord,” said

Peter,

“how He made a

practice

Jerusalem. Spirit-baptism

water,

but

you

shall be

baptized

justifying

of the

Spirit

at the

reception

of the

of

saying

“John

baptized

with with the

Holy Spirit” (Acts 11:16).

communion

relationship

Spirit-baptism

were

empowered

Christ,

because of the similarities

Fresh in the mind of Peter was the household of Cornelius who had a

with God and had

subsequently

with

speaking

in tongues as the

objective

by

God Himself. So Peter remembered the -words of

Moreover,

the

Spirit

was a normative from His work in

regeneration. cuted for Christ’s

received the sign

that

they

of the Gentiles’

reception

of the

in the

early

cfiurch and distinct

the

infilling

of the

Spirit

with that of the Jews at Pentecost.

other references make it clear that

being

filled with

experience

In Acts 4 those who were

being perse-

sake were filled with the

Holy Spirit.

At Samaria the

Holy Spirit

fell on those who had received Christ

by

the

preaching of

Philip

and had

already

been

baptized (Acts 8:12).

At

Ephesus Holy Spirit

came on those whom Paul deemed to be

worthy

to be baptized (Acts 19:6).

In each incidence the

Holy Spirit

was

poured

out on those who were

already

in Christ.

The

baptism

with the

Spirit

is promised to believers. Justification is

promised

to the

ungodly; regeneration

but the

baptism

Apostle

Peter intimates Spirit-baptism

is the obedience

to the

unregenerate;

repentance

to obedient believers. The

for the

reception

of the

to the

unrepentant.

These announcements are addressed to the

world,

with the

Spirit

is

promised

that the first

requisite

of faith: “And we are witnesses to these things,

and so is the

Holy Spirit,

whom God has

given

to those who

obey

the

Holy Spirit

indwells all believers

him”

)Acts 5:32).l Accordingly through regeneration

and

baptizes

obedient to Christ and are

open

to the Pentecostal

with His

power

those who become

blessing

of the

Spirit.

lCf. “To those who obey him” (rocS irEtOaTrXoXLTLv CXOt”W, Acts 5:32) “with obed- ience of faith” (U1TCXICOOT/ rc7S 1TtCTt’EWS, Rom. 1:5). These two phrases are essentially two ways of stating the same truth

– 6-

6

INFILLING

OF THE HOLY SPIRIT

“baptism

with” or

“baptism

baptized

“they (the disciples)

permeated,

and dominated

of the condition

in the

words,

So far, we have focused on the

Spirit’s indwelling

and His

baptism in

power.

What about the

infilling

of the

Holy Spirit?

Is the term

in the

Spirit” descriptive

“the

filling

with the

Holy Spirit?”

At times

they may

be

equivalent, for the fulfillment of Christ’s

promise,

“Before

many days you

shall be

with the

Holy Spirit” (Acts 1:5)

is described

were all filled with the

Holy Spirit” (Acts 2:4).

The initial

infilling

of the

Spirit may

be described as

“baptism with the

Spirit”

or

by

the term “filled with the

Holy Spirit.”

It is used ten times in Acts.1 The effect of

being

“filled” was to be

possessed,

by

the

power

of the

Holy Spirit.

Three Greek words are used to describe the

filling

with the

Spirit. The verbs

1TL}l1TÀ17}J.L and 1TÀ17POW express

the fulness of the

Spirit.

Why

are the two words

1TL}J.1TÀ17}J.L and 1TÀ17POW used to express

the

One

possible explanation

the

adjective

tr?r?pr?s

describes

same

thought? variety. A comparative

study

indicates

According

the converts

the action of

infilling,

and

is for the sake of rhetorical that

7T,i7pow occurs only

in two

from that

city,

power,

plies spiritual persecutions, of

spiritual needs. Too,

places (Acts 13:52; Eph. 5:18).

The context of each indicates that 1TL}J.1TÀ17}.U is

used when there was a

deficiency

in the lives of believers.

to Acts 13 Paul and Barnabas

brought

the

Gospel

to Pisidian Antioch. When the two missionaries were

expelled

whom

they

left

behind, though lacking spiritual

were

being

filled with the

Spirit (verse 52).

The use of

1TL}J.1TÀ17}J.L im-

Those

disciples

deficiency.

but in the

demanding

Paul

exhorted

were

undergoing

extreme situation and

during

this

period

to their individual

believers deficient in

duress the

Holy Spirit

was

ministering

the

Ephesian

spiritual power

to be filled

(rr?r?pouQ??)

with the

Spirit (Eph. 5:18).

12:4; 4:8; 4:31; 6:3-5 (twice); 7:55; 9-17; 11:24; 13:9, 15.

2″r fill” is the common nuance for both words, but their use in the Septuagint, ancient Greek literature and the Koine Text of the New Testament provides the basis for to

assigning nanpow the connotation of a need or a deficiency which demands filling. See Q. Steward Custer, Jr., The Semantics of

the New Testament Synonymy (Unpublished Ph.D.

Bob Jones

University, 1966), pp. 176-81.

dissertation,

– 7-

7

The

adjective rrÀl1Pl1′;, rendered filled with the

Spirit (Lk 4:1;

“full,”

described the state of being

Acts

6:3-5; 7:55; 11:24). The Biblical use of

rrÀl1Pow and rrÀr¡pl1′; views

the action of

infilling,

whereas the

of the

Spirit suggests

the

stage

of

being

filled with

fullness

(rrÀr¡pl1′;) the

Spirit.

from adminis-

When deacons were

sought

to release the

apostles

trative

duties,

it was determined that

they

should be “full of faith and

the

Holy Spirit” (Acts 6:3). Stephen,

Subsequent

stant or repetitive was

completed

one of the

deacons,

is

singled

out

and the fellow deacons were fullness of the

Spirit

reflects

.

believers are said to be

of the church

with the

Holy Spirit lives of those first

believers,

as being “full of the

Holy Spirit” (Acts 7:55).

The word which describes the seven is

rrÀl1Pl1′;; and

it

signifies,

we have

already noted,

a state of

being

filled with the

Spirit. Stephen

constantly

filled with the

Spirit. Therefore,

the continual state of

being

filled with the

Spirit.1

to the initial

Spirit-baptism

filled

again

or to exist in a condition of

being filled, resulting

in a con-

renewal of power. The first

persecution

when Peter and John were threatened and released. When the

disciples

met for

prayer, they

were

again

filled

(E”7rXi7o-oi7uav)

This was a fresh

infilling

with the

Spirit

in the

a repetition

Acts 2:4. So

they again

were filled with the

Holy Spirit resulting

renewed

power

to meet the

particular

of the

infilling

of the

Spirit

in

in need of the hour. The renewed

infilling

with the

Spirit gave

them

power

to

speak

the word of God

with boldness.

in Pisidia notes a continual

of Antioch

Luke’s reference to the converted Jews and Gentiles

infilling

with the

Spirit.

Of them Luke says,

“The

disciples

were

being

filled with

joy

and with the

Holy Spirit

“being

filled” is in the

imperfect

(Acts 13:52).

The verb here translated tense, indicating

filled” but the

imperfect,

incident Luke uses the

descriptive

continuous action in

past

time-not the aorist “was

“was

being

filled.”

Looking

imperfect

Spirit

was

continually filling

and

empowering

back to the to show that the

Holy the

disciples day by day.

lIn Acts 11:24 the

adjective 1TÀ”p”S indicates that the fulness of the Spirit was habitual with Barnabas.

-8-

8

he used the

present

or “be

constantly

the

importance

of the

continuous or re-

were

to the

Spirit

and

The same idea is seen in

Eph. 5:18,

“Be filled with the

Spirit.” Had Paul wished to

urge upon

the

Ephesians

initial

infilling

of the

Spirit,

he would have used the aorist tense. Rather

tense

(TrXi7pooo-O,-) meaning

peated

action. So the actual

meaning

is “make it a habit of being filled”

filled.” This does not infer that the believers not indwelt

by

the

Spirit

nor does it

deny

that

they

had received the initial

filling

with the

Spirit, yet

submissiveness

were

lacking.

What it means to be filled with the

Spirit day by day

is seen in the contrast Paul uses-“Be not drunk with wine… but be filled with the

Spirit.”

A man under the

of wine is held

captive by

the effects of the

openness

to His direction

intoxicating beverage. constantly

influence

He becomes subservient

to it. Likewise one who

enjoys

by

the

Spirit

of God.

the fulness of the

Spirit

is controlled

So,

in a sense the

filling

with the

Spirit

is not

only

an initial

experience

but should be a perpetual operation of the believer.

CONCLUSION

baptized accompanied

and the normal

spiritual

condition

is one

thing,

but to be

Regeneration

is of the

Holy Spirit,

but

being

There is a real sense in which

regenerated persons

have the

Spirit. To be indwelt

by

the

Spirit

at

regeneration

or filled with the

Spirit

is

quite

another.

by

the

indwelling presence

filled with the

Spirit

is distinct from His

previous

work in regeneration.

the fulness of the

Spirit

must be considered as the initial

“filling”

with

glossolalia

When a

person

is full of

anything,

there must have been

Viewed in its

inception

experience. an initial

filling.

as the normative

sign

of the

As well as the initial

infilling

with the

Spirit

there are

fillings

for a specific

need or task These

special fillings

are to

supply

God’s

power

to meet a

demanding

situation.

Moreover

Scripture

teaches that

being

filled with the

Spirit

should be a continual state or an habitual

pattern

for Christian

living.

Being Spirit-filled

in the

early

church. Their

testimony trality

of the

redemptive

not

primary,

but it was the

granting

was the normative

work of Christ. The

experience

experience

of the believers and life demonstrated the cen-

itself was of

power

for service. It enabled

the believers to exalt Christ and

bring

men to Him

(Acts 1:8; 11:24).

-9-

9

Rightly

has McNeil observed, begins

at Pentecost.”I

“Life

begins

at the cross, but service

1John McNeil, The Spirit-filled Life (Chicago: Moody Press, n.d), p. 37.

10

10

Be first to comment

This site uses Akismet to reduce spam. Learn how your comment data is processed.