Worldwide revivals around the turn of the twentieth century resulted in the establishment of more than a dozen “denominations” commonly called Pentecostal. While some divergence of doctrine exists, one basic position unites Pentecostals—their common belief that “the baptism in the Holy Spirit” is a distinct experience which all believers may and should have following conversion.
During their formulative years, Pentecostals came from various backgrounds. Revivals of the late 1800s and early 1900s touched individuals in the old-line denominations, as well as many who had no previous affiliation. Early congregations often faced opposition from the community and the established churches. Far from stamping out the groups, hard-hitting opposition fanned the small flame that had a doubtful future.
As the various Pentecostal denominations grew, each established its own program of world evangelism since lack of communication had separated most of the groups during their infancy. However, 15 years ago, recognizing more similarities than differences, ten of the denominations formed the Pentecostal Fellowship of North America. Though each has retained its own organization, their common position on the Holy Spirit serves as a rallying point for united fellowship.
This backdrop provides but a brief history of the work and advancement of Pentecostals. Time has brought changes, but no modification in the emphasis, teaching, and experience of the baptism of the Spirit.
The Promise Of The Spirit
Just before the dark days preceding the birth of Christ, Joel prophesied of the coming of the Holy Spirit into the world. “And 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).
This prophecy was repeated by Peter as he spoke to those who received the experience on the Day of Pentecost (Acts 2:17, 18). Pentecostals have asked, “If this is not what is being experienced today, where is the fulfillment of this prophecy in the ‘last days’?”
John the Baptist heralded the coming of the Holy Spirit when he foretold the ministry of Christ. In Matthew 3:11 he said: “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.”
Most Bible scholars accept the position that the word “baptize” used by John was the Greek baptidzo, meaning to immerse. This meaning is consistent in classic Greek. The word is used to describe the sinking of a ship, and, metaphorically, being drowned in drink. Hence, Pentecostals accept the position that to be baptized in the Holy Spirit is to be immersed.
During his ministry Christ repeatedly promised the Holy Spirit to the disciples. The sending of the Third Person of the Trinity is also mentioned by Christ in John 14:26 and 16:7 and in Luke 24:49. Finally, when gathered with the disciples and with friends on the Mount of Ascension, Christ “commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:4, 5).
The promise of the baptism in the Holy Spirit was initially fulfilled on the Day of Pentecost, ten days after the ascension of Christ. Hence the expression Pentecostal experience. This term is a modern-day one, unmentioned in the Bible. So encompassing was the experience that it was described as “a sound from heaven as of a rushing mighty wind” (Acts 2:2). The use of the word rushing portrays the rapidity with which the Spirit’s influence spread. The account of the first outpouring indicates also that all spoke with tongues as the Spirit gave them utterance (Acts 2:4). This Pentecostals accept as the initial physical evidence of the infilling or baptism in the Holy Spirit.
Acts lists a number of languages spoken by those who received the infilling and states that the languages were recognized by those who came to hear after it was “noised abroad.” So emotional was the setting of the first Pentecost that there were mockers and those who suggested the entire crowd was drunk (Acts 2:13). The Apostle Peter, with new boldness, spoke for those present, stating that the experience was not drunkenness but a fulfillment of Joel’s prophecy. He closed his address to the onlookers by telling them, “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:39). This opened the dispensation of complete indwelling of the Holy Spirit, an age which will not until the coming of Christ.
The Gift Of Tongues
Shortly after Pentecost, Peter was called to the home of Cornelius, whom Scripture describes as a “devout man who feared God.” There Peter witnessed the Gentiles receiving the same experience with the same initial evidence as that which took place on Pentecost: “For they [Peter and those with him] heard them speak with tongues, and magnify God” (Acts 10:46).
The Apostle Peter was soon called to task by the council of Jerusalem to explain why he had preached to the Gentiles. The report of his action climaxes in Acts 11:15—“And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.” A visual and vocal result was evidence to Peter that the experience was the same as that which the crowd experienced at the first on the Day of Pentecost.
The Scriptures relate a similar experience which occurred when the disciples preached to the believers in Samaria: “Then laid they their hands on them, and they received the Holy Ghost” (Acts 8:17). Although speaking in tongues is not specifically mentioned, some visual or audible demonstration was evident for “when Simon [the sorcerer] saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, Saying, Give me also this power.…”
Some years later, probably around A.D. 54, Paul came to Ephesus and inquired of “certain disciples,” … “Have ye received the Holy Ghost since ye believed?” Finding they had “not so much as heard whether there be any Holy Ghost,” he laid his hands on them, and “the Holy Ghost came on them; and they spake with tongues” (Acts 19:1 ff.).
Though space will not permit an exhaustive listing, history records many infilling experiences with the same initial physical evidences. Acts mentions at least five incidents. One incident follows Paul’s own conversion, and although the account does not mention a speaking with tongues at the time Paul received the Holy Ghost (Acts 9:17), the apostle does say in 1 Corinthians 14:18, “I thank my God, I speak with tongues more than ye all.”
Speaking in tongues as the initial evidence should be distinguished, however, from the gift of tongues as described in 1 Corinthians 12:10. Many individuals have received the baptism in the Holy Ghost and spoken in tongues at that time, but have not experienced the gift of tongues. This explains Paul’s question in 1 Corinthians 12:30: “Do all speak with tongues?”
Irenaeus, A.D. 115 to 220, wrote in his book Against Heresies, Book V, vi, “In like manner do we also hear many brethren in the church who possess prophetic gifts, and who through the Spirit speak all kinds of languages.…” Pachomius, A.D. 292–348 (according to A. Butler’s Lives of the Saints), after seasons of special prayer spoke in tongues in Greek and Latin. From the twelfth to the fifteenth centuries there were numerous revivals in southern Europe in which many spoke in tongues. In Erich Sauer’s History of the Christian Church (III, p. 406) it is recorded, “Dr. Martin Luther was a prophet, evangelist, speaker in tongues and interpreter, in one person, endowed with all the gifts of the Holy Spirit.”
Evidences Of The Infilling
Pentecostals hold that the initial physical evidence of speaking in tongues signals the infilling of the Holy Ghost because:
1. It is so recorded in most of the cases in Scripture where the outpouring is mentioned.
2. History mentions the same experience in most incidents where the Holy Spirit was outpoured.
3. Thousands of believers in modern days have spoken in languages they had never learned at the time of their infilling.
There are a great number of Scripture passages which would indicate that believers do not receive the infilling or baptism in the Holy Spirit at the time of conversion. Christ explained to the disciples in John 14:17, “… But ye know him; for he dwelleth with you, and shall be in you.” In Ephesians 1:13 Paul writes, “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.” The disciples confessed Christ to be the Son of God (Matt. 16:16; John 6:68, 69) and were pronounced clean by Jesus (John 15:3), yet were commanded to tarry in Jerusalem to receive the baptism in the Holy Spirit (Luke 24:49).
The ministry of the Holy Spirit in the life of the Church has been enlarged as never before. Pentecostal churches are among the fastest growing in the world. But the work of the Spirit is by no means limited to them. Today he is indwelling believers of many denominations, wherever men open their hearts to him.
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