The Initial Physical Evidence as it relates to the Spirit-Baptism

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It is in Acts chapter 11-7 that one can clearly derive and make a case that one of the initial signs of Spirit baptism is the fact that they spoke in tongues. In this chapter, Luke records Paul laying hands on some disciples. Paul understands that receiving the Holy Spirit is different than salvation and water baptism and yet asserts that it is certainly possible to know whether or not a person has, in fact, received the Holy Spirit.

Just as the interpretation of Acts 11-7 are many, so there are various theologies and doctrines concerning the baptism in the Spirit, and tongues as the initial evidence happens to be one with much controversy surrounding it.

What are tongues? In early manuscripts we find the word 'glossolalia,' the act of speaking in a language either unknown to the speaker or incomprehensible (in both Old Testament and New Testament the word 'tongue' sometimes refers to a language, frequently an alien or incomprehensible language).

The Biblical basis of tongues is really quite simple and the book of Acts is its foundation stone. If the book of Acts were excluded from the discussion there would be no other source of information since the only other passage in the New Testament that discusses tongues at any length is 1 Corinthians 1 thru 14 which clearly teaches all do not speak in tongues (1 Cor.10). Surely, if our non-Pentecostal friends dare to base doctrine on the silence of the Word, we can safely base doctrine on the express statement of the Word. However, let us not forget that Paul's reference to tongues indicates that the phenomenon is familiar to his original readers. Also, Paul examines tongues as one of many differing spiritual gifts that are given freely by the Spirit after one has been baptized by the Spirit into the body of Christ (1 Cor. 11). The Gospels add no support since the Spirit baptism is something that is prophesied but not realized until the time period discussed in Acts (Mt. 11, Acts 1-4). Mark 1617 mentions tongues in a group of other signs marking the messianic era, Isaiah predicted that the sick would be healed and that mute tongues would speak (Is 55�6), and that God's people would be witnesses for him (Is 410). The powers here attributed to believers are the sort that characterize many of the Old Testament prophets. No purpose is assigned to this gift and therefore no additional insight may be gained.Order custom research paper on The Initial Physical Evidence as it relates to the Spirit-Baptism

The material, from which this doctrine is developed, then, is to be found exclusively in Acts. As one studies the events found in Acts, it is important that one separates the accidentals from the essentials. The Spirit came, and the people heard the sound of rushing wind, and saw tongues of fire. The Spirit baptized and filled the believers, and then spoke as they praised God in various languages

In particular there are four cases that call for examination. They are significant not because they are the only times people are said to be filled with the Spirit, or somehow moved upon by the Spirit, in the book of Acts. They are, however, the only passages that give any kind of description of the experience itself as it is initially (for the first time) received by the people mentioned.

For example, Acts 4 is the initial filling of the Spirit in the case of the original Apostles and disciples. Acts 41 also mentioned the disciples being filled with the Spirit but it is assumed that this is a second experience by the disciples and did not require the presence of tongues. Therefore, it must be regarded as an unfounded affirmation.

Acts records the initial outpouring of the Spirit on the 10 gathered in the Upper Room. Of course, Acts 4 states that they spoke with other tongues as the Spirit gave them utterance after they were filled with the Spirit. It was this that captured the attention of the multitude that had gathered.

Acts 8 records the preaching of Philip in a city of Samaria. Though the people believed Philips message and were even baptized with water, they had not yet received the Holy Spirit. The Apostles then came down to Samaria in order to lay hands on the Samaritans so that they would receive the Spirit. Many, after coming to faith in Jesus Christ, have later had hands laid upon them and experienced the fullness of the Holy Spirit. Something evidential certainly happened since Simon the magician sought to purchase the power to impart the Spirit just as the Apostles.

In Acts 10 the sign of tongues is again explicitly mentioned when Peter preaches Christ to the household of Cornelius (1044-46). The Spirit came on Gentiles at the house "while Peter was still speaking" the Gospel message. Later Peter argued that this was evidence that Gentiles received "the same gift" as Jewish believers (1115�17). Thus confirming in Acts that speaking in tongues was an outward evidence of the unity of a church just discovering that it was to be composed not only of Jews but of Samaritans and Gentiles as well!

Acts 1 is the final account in which tongues is included. Twelve disciples of John at Ephesus received the fuller revelation of Christ, these people had received a baptism of repentance, which was in itself a good thing, but unlike Apollos (18�5), they did not seem to know anything about Jesus, and were baptized and when the Spirit came upon them they spoke in tongues and prophesied (v. 1-6). The Ephesians' lack of the Spirit in Acts 1 was unquestionable proof that they had not yet come to full Christian faith.

From these four cases several points emerge. First, there are cases where people believe and yet they receive the Holy Spirit subsequently. Acts 8 is the clearest of these cases. Acts would really not provide support for subsequence since all sides of this controversy must grant that no one was baptized with the Holy Spirit prior to this time (Acts 14-5). The new mission of the Holy Spirit was to rest upon all flesh, that is, upon all of God's people and not only upon the official leaders. The promise of this new outpouring of the Spirit would result in new manifestations of prophecy, of visions, and of dreams. They did believe but yet could not receive the Spirit until this gift was in fact given after the glorification of Christ (Jn. 77-).

In Acts 10, though tongues do appear, there is no gap of time between the preaching of the Gospel, faith, and the reception of the Spirit. Thus, we can concur as Peter did, for he described the reception of the Spirit by Cornelius and his household in these words, "the Holy Ghost fell on them, as on us at the beginning" (Acts 1115; 158).

Acts 1 is also not a good case for subsequent since it appears obvious that these disciples had not yet received the full message of Christ. After they did hear the gospel the Holy Spirit came upon them and they experienced two spiritual gifts (tongues and prophecy). There is no good contextual reason for saying that the spiritual gifts here received are any different from what is found in I Corinthians 1-14.

Secondly, Pentecostalism reasons that tongues function as a uniform sign of the Spirit-baptism in each of these cases. Tongues do not appear in only one of the passages and yet even here there is an implied sign of evidential value (Acts 8). Those who defend the Initial Evidence Doctrine rightly argue that something happened in this case and it is reasonable to suppose it was tongues since the three other passages so affirm. Moreover, tongues-speaking fulfills the same function in Acts 1046-47("they received the Spirit the same way we did") and accompanies prophecy in fulfilling the role of evidencing prophetic empowerment in Acts 16.

Not only is the Spirit-baptism distinct from conversion or faith, but it is uniformly accompanied by a visible or audible sign. The next implied argument is that there are no counter examples in the book of Acts. In other words, not only does the Bible positively describe the experience of the Spirit-baptism with an accompanying sign but one will not find examples in which people are baptized with the Spirit without an external sign.

One can conclude then the case for the Initial Evidence Doctrine by saying that it is a teaching based on a discerned pattern in the book of Acts illustrating the way in which early believers experienced the baptism in the Holy Spirit. This pattern demonstrates two key points (1) the baptism in the Spirit is distinct from conversion or faith and () the initial sign of this experience was uniformly that of speaking with other tongues.

Whatever one may believe, The Holy Spirit definitely came upon those believers in Acts and there was definitely some outward sign signifying their experience and after careful examination of the scriptures that Luke recorded, one can conclude the initial evidence of Spirit-baptism is in fact tongues.

Bibliography

Achtemeier, P.J. Harper's Bible Dictionary. San Francisco, California Harper & Row, 185.

Brumback, Carl. What Meaneth This. Springfield, New Jersey Gospel Publishing House, 147.

Campbell, Bob. Baptism in the Holy Spirit Command or Option? Monroeville, Pennsylvania Whitaker Books, 17.

Cartledge, Mark J. Charismatic Glossolalia. Burlington, Vermont Ashgate Publishing, 00.

Clark, Gordon H. The Holy Spirit. Jefferson, Maryland The Trinity Foundation, 1.

Harris, Ralph. Acts Today. Springfield, Missouri Gospel Publishing House, 15.

Holdcroft, L.T. The Holy Spirit A Pentecostal Interpretation. Abbotsford, Canada CeeTeC Publishing, 16.

Hubbard, David A. The Holy Spirit in Today's World. Waco, Texas Word Books, 17.

Keener, Craig S. Crucial Questions about the Holy Spirit. Grand Rapids, Michigan Baker Books, 16.

Maranville, Donald. Speaking with other tongues as initial physical evidence of Baptism in the Holy Spirit. Chapel Sermon Friday, November 15, 00.

McGee, Gary B. Initial Evidence. Peabody, Massachusetts Hendrickson Publishers, 11.

Richards, L. The Teacher's Commentary. Wheaton, Illinois Victor Books, 18.

Stott, John R. Baptism & Fullness The Work of the Holy Spirit Today. Downers Grove, Illinois InterVarsity Press, 164.

Torrey, R.A. The Baptism with the Holy Spirit. New York Fleming H. Revell Company, 185.

Wiersbe, W. The Bible Exposition Commentary. Wheaton, Illinois Victor Books, 1.

Williams J.R. The Gift of the Holy Spirit Today. Plainfield, New Jersey Logos International, 180.

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