I believe that the words ‘Holy Spirit’ refer either to the Spirit of God the Father or to the Spirit of the Son of God. Scripture supports this as we read of: the Spirit of your Father, (Matt 10:20) and: the Spirit of his Son. (Gal 4:6) See my articles: God the Father Greater, and The Holy Spirit.
Before the cross: the Holy Ghost was not yet given; because that Jesus was not yet glorified. (John 7:39) At this time Jesus said to His disciples of the Spirit: he dwelleth with you. But after Christ's High Priestly work Jesus said that the Holy Ghost: shall be in you. (John 14:17)
When the Holy Spirit was initially given, it is possible that the chronology of the gift differed slightly from that of today, as Christ had first to perform His High Priestly work, and then to sit at the right hand of the Father. As the words ‘Holy Spirit’ may refer either to the Spirit of Christ or to the Spirit of the Father, it is possible that the Holy Spirit may have been given twice.
Perhaps the Spirit of Jesus Christ was first given the day Christ rose from the dead. On that day Jesus appeared to His disciples and: breathed on them, and saith unto them, Receive ye the Holy Ghost. (John 20:22) The word for ‘spirit’ is the same as that for ‘breath’. So Jesus is illustrating that the Spirit would proceed from Himself to them.
But the Holy Spirit of the Father was not first given until the day of Pentecost, fifty days later. On the day of ascension, forty days after the resurrection, but ten days before the day of Pentecost Jesus: commanded them that they should not depart from Jerusalem, but wait for the promise of the Father . . . ye shall be baptised with the Holy Ghost not many days hence. (Acts 1:4,5)
The gift of the Holy Spirit of the Father was to be so wonderful, even compared with the presence of the Son, that Christ told His disciples: It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. (John 16:7)
Of this gift of the Holy Spirit of the Father it is written: it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. (Joel 2:28,29)
So momentous was this gift, which enabled man on earth to have fellowship with God in heaven, that it was accompanied with mighty signs: suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost. (Acts 2:2-4)
Today, however, the Spirit of the Father is given at the same time as the Spirit of the Son.
Where the bible refers to baptism of the Spirit it is not referring to a second experience some time after conversion, but to the overwhelming influence of the Holy Spirit at conversion. If it were a second experience, not all would profit from it, but Paul says: by one Spirit are we all baptised into one body. (1 Cor 12:13)
The word ‘baptism’ conveys the picture of immersion in the Spirit, whereas the words ‘born again’ convey the life giving power of the Spirit and the intrinsic connection between God’s Spirit and ours. Yet they both describe the same event at conversion.
Jesus said: Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5) The water referred to here is not water baptism but rather the: water of the word (Ephesians 5:26) by which means we become partakers of the kingdom of God, even before we die.
Jesus also said: Except a man be born again, he cannot see the kingdom of God. (John 3:3) When a person is born again, it is like opening a telephone line to heaven. The person born again comes into communication with the Father in heaven, and begins to understand heavenly things.
Jesus never said, ‘You must be born again again.’ Therefore a person receives the Spirit on only one occasion. Although a Christian does not receive the Spirit again, they may receive greater filling with the Holy Spirit. But the words ‘baptism of the Spirit’ are not used in this way of believers in the New Testament.
Now I will discuss how to receive the Holy Spirit. Jesus said: The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark 1:15) This is central to the message of Jesus, and it cannot be neglected, for it is the way to enter into the covenant with God, and when God enters into the covenant with someone He will give him or her His Holy Spirit.
Unfortunately some people neglect this foundational truth and put tremendous emphasis on a few verses from Acts of the Apostles, which mention the ceremonies of baptism or laying on of hands in conjunction with receiving the Holy Spirit. They then erroneously think that some ceremony is necessary for the gift of the Holy Spirit.
But although some messages preached by Peter are recorded in Acts, we are not necessarily given the whole message. So to make doctrines out of the part of the message which has been recorded is not sound because there is a grave danger that sentences can be taken out of their original context. We must interpret Acts of the Apostles in the light of the other scriptures.
The first step to be taken by us to receive the Holy Spirit is that of repentance, which is spoken of by the apostle Peter: Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38) Although baptism is mentioned in this scripture, as it is the first step of obedience for a Christian, we learn from other scriptures that it is not a prerequisite for receiving the Holy Spirit.
But repentance followed by obedience is a prerequisite for new birth as it is written: the Holy Ghost, whom God hath given to them that obey Him. (Acts 5:32) Jesus also affirmed the need for obedience to receive the Holy Spirit, saying of the presence of the Holy Spirit for a believer: If any man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. (John 14:23) These Scriptures do not mean that the gift of the Holy Spirit follows good works. Rather they mean that there must be a readiness to do good before the gift of the Holy Spirit, which then empowers one to do this good.
The giving of the Spirit upon belief alone (of course with repentance) is spoken of in Ephesians 1:13: In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with the holy Spirit of promise. That no works or ceremony is necessary prior to new birth is also clear from Paul’s question: Received ye the Spirit by the works of the law, or by the hearing of faith? (Gal 3:2) Also of the gift by faith it is written: to them that believe on His name: Which were born . . . of God. (John 1:12,13)
The giving of the Holy Spirit through faith alone, and without the ceremonies of baptism or laying on of hands is recorded in Acts 10:44: While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished . . . because that on the Gentiles also was poured out the gift of the Holy Ghost. If some ceremony were ordinarily necessary, what reason could God possibly have for giving the Holy Spirit without these ceremonies?
Although in Acts 8 it is recorded that there were believers who had not received the Holy Spirit after they had believed, there are acceptable explanations for this which do not violate foundational doctrines. One such explanation is that the giving of the Holy Spirit to the Gentiles was withheld until such time as the Jewish apostles were there to witness it. This was to teach the Jews that the Gentiles also were able to be saved and join the church. This reason does not apply today, as we have the New Testament to teach us this, so that today there are no exceptions to the rule that the Holy Spirit is given immediately we believe with all our heart.
We must desire fellowship with God, being prepared to pay the cost of discipleship, and if we so desire fellowship with God sufficiently to ask, God will surely give us the Holy Spirit: If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him? (Luke 11:13)
The Holy Spirit gives both revelation to understand God and His commandments, and power to obey those commandments and overcome the devil.
Before salvation the Holy Spirit: will reprove . . . of sin, and of righteousness and of judgement. (John 16:8) This prepares the heart for salvation, although this work is not entirely absent after salvation.
But after salvation the Holy Spirit enables us to taste: the good word of God, and the powers of the world to come. (Hebrews 6:5)
Conventional Trinitarian doctrine says that the Holy Spirit glorifies the Son while the Son glorifies the Father. But I think it is truer to say that the Son teaches of the Father while the Father teaches of the Son.
That the Father teaches of the Son is clear from several Scriptures. When the apostle Peter realised that Jesus was the Christ, Jesus said to him: Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (Matthew 16:17) More generally Jesus said: No man can come to me except the Father which hath sent me draw him . . . It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and learned of the Father cometh unto me. (John 6:44,45) That this teaching of the Father is through the agency of His Spirit is clear from Christ’s words when He said: the Spirit of truth . . . will guide you into all truth . . . He shall glorify me: for he shall receive of mine, and shall show it unto you. (John 16:13,14)
And the Spirit of the Son teaches of the Father. Jesus said: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)
Jesus also reveals or manifests Himself to us, by His own indwelling Holy Spirit, as He promised: I will . . . manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him . . . we will come unto him and make our abode with him. (John 14:21-23)
The Holy Spirit does more than just open a telephone line to heaven, because what would be the point of a telephone line to heaven if we could not understand what was spoken over the phone. But the Holy Spirit also illuminates our mind: Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. (1 Corinthians 2:9-13)
Most people would not be able to understand difficult mathematical equations even if they heard them in simple English. Similarly the things of God need to be not only heard, but also understood by the action of the Holy Spirit. As the purpose of the gift of the Holy Spirit is that we might know about God, we can see the foolishness of thinking that the Holy Spirit is given so that we can speak a lot of things, the meaning of which we don't know.
The most important ministry of the Holy Spirit is that: He would grant you . . . by His Spirit . . . to know the love of Christ, which passeth knowledge. (Ephesians 3:16,19)
The Holy Spirit transforms us to be like Christ. Paul writes: But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, even as by the Spirit of the Lord. (2 Corinthians 3:18)
The fundamental characteristic of Christ is His righteousness and God works this in our own hearts. It is written: it is God which worketh in you both to will and to do of his good pleasure. (Philippians 2:13) This is effected not by compulsion but by transformation. God says: A new heart also will I give you and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you and cause you to walk in my judgements. (Ezekiel 36:26,27)
But the manifestation of Christ’s righteousness on earth through our words and deeds stirs up opposition from Satan. This must be resisted by the power of the Spirit. Paul had this power and writes: I also labour, striving according to His working, which worketh in me mightily. (Colossians 1:29) The power of Christ is greater than that of Satan. And so our labours not only defeat Satan, but also manifest the glory of Christ on earth.
For the greatest glory, the understanding of God, it is necessary to be strengthened to overcome Satan’s devices. God’s will for you, which is the same as Paul’s prayer for the church in Ephesus, is that God: would grant you, according to the riches of his glory, to be strengthened with might by his Spirit . . . that Christ may dwell in your hearts by faith; that ye . . . may be able to comprehend . . . what is the breadth, and length, and depth, and height; And to know the love of Christ which passeth knowledge. (Ephesians 3:16-19)
Can we believe of the power that works for us today through the Holy Spirit, that: the exceeding greatness of His power to us-ward who believe is: according to the working of His mighty power, which he wrought in Christ, when he raised him from the dead. (Ephesians 1:19,20)
It was this power of the Holy Spirit that enabled Paul to say: I can do all things through Christ which strengtheneth me. (Philippians 4:13) This power is not only for the apostles. It is also for us if we value it: Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. (Ephesians 3:20)
But we must pray, as did the early church : And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. (Acts 4:31) Thus the Holy Spirit strengthened faith.
The Holy Spirit also strengthens hope: Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. (Romans 15:13) Hope is not just a feeling, but a knowledge, and so Paul told the church that he prayed for them: That the God of our Lord Jesus Christ . . . may give unto you the spirit of wisdom and revelation . . . that ye may know what is the hope of his calling. (Ephesians 1:17,18)
The Holy Spirit also strengthens love: the love of God is shed abroad in our hearts by the Holy Ghost. (Romans 5:5) But the Holy Spirit cannot work without our cooperation. So our part also is to show love: If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. (1 John 4:12,13)
So we learn that the Holy Spirit strengthens faith, hope and love in our hearts. This working of the Holy Spirit is described as a baptism of fire by John the Baptist who said: I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire. (Luke 3:16) Fire speaks of the purifying work of God in our hearts. Precious metals such as silver and gold have impurities removed by fire. Fire in this context does not speak of hell or anything similar, but of the all-consuming passion of the Holy Spirit.
After new birth the extent to which the Holy Spirit fills (influences) us depends upon our obedience to God, as Jesus said in John 14:15-24. Any act of obedience to God, whether moral or ceremonial, may increase the influence of the Holy Spirit upon us. But no ceremony can take the place of total obedience to the will of God.
The way to be filled with the Holy Spirit is to meditate upon the word of God and to live by it. Jesus said: The words that I speak unto you, they are spirit, and they are life. (John 6:63) But this working of the Holy Spirit may be grieved or quenched. Paul writes: grieve not the holy Spirit of God. (Ephesians 4:30) From the context what grieves the Holy Spirit are sins such as clamour, evil speaking and malice, although other sins would also grieve the Spirit. Paul also writes: quench not the Spirit. (1 Thessalonians 5:19) From the context what quenches the Holy Spirit is a failure to pray, give thanks or prophesy. And this may be due to fear.
In unity with other Christians our mouths should be filled with the word of God through speech and song. Paul writes: be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. (Ephesians 5:18,19)
When someone is born again, to the image of God in which they were created, is added the reality of God’s presence. God gives them the Spirit: of power, and of love, and of a sound mind. (2 Timothy 1:7) This enhances the faculties of mind and emotion rather than replacing them. And thus a degree of confidence, although not total confidence, may then be placed these faculties. As Samuel said to Saul: the Spirit of the Lord will come upon thee, and thou shalt . . . be turned into another man. And let it be . . . that you do as occasion serve thee; for God is with thee. (1 Samuel 10:6,7)
But although the Spirit helps us to function better, we do not in any way attempt to switch off our natural faculties, just as a person in a car with power steering does not stop turning the wheel. If we neglect our reasoning, our spiritual desires, or sometimes even our caution, we are neglecting resources God has given us.
Pentecostals, by leaving the faculty of the mind when they speak in tongues, have made themselves vulnerable to deception. Some have even been known to blaspheme God in a language they did not understand. I discuss tongues in another article.
However, although our mind is normally sufficient to guide us, it is not always so. It is then that we need more specific guidance from God. And although our emotions are normally good, they can be faulty. Perhaps God may need to admonish us saying: Fear thou not. (Isaiah 41:10) Only through experience does a Christian learn when to disregard fear and when to regard caution as wisdom.
The conclusion of the matter is this: that we live humble, normal lives, but praying daily for God’s help. Then when necessary God overrules our wisdom. But just as Jesus did not try to invoke supernatural power by jumping off the pinnacle of the temple, so we should not try to invoke supernatural power by neglecting our natural faculties.
When we are doing various ministries for God we should not worry whether or not we are doing it by the power of the Spirit or by our natural abilities, any more than before we were born again we worried whether we were under the power of our natural spirit. This is because when a person is born again, the Holy Spirit illuminates their own spirit, so that they function as they always did, with the person's mind always functioning and in control.