Be Filled With the Spirit

Positonal Statements

There are some un-orthodox beliefs and practices held in the name of the Holy Spirit that deserve investigating. Much of this confusion centers around a Bible doctrine called the baptism of the Holy Spirit or as some call it baptism in the Holy Ghost. There has been an attempt to redefine its meaning and purpose as originally intended. This has been done with much success. There is a movement within Christianity called the Charismatic movement that has brought much concern to the present church age. Some in this movement consider non-charismatics to be unkind, because they seek to Biblically examine what they teach. Christians are not to be gullible and accept what one is claiming without examining the Scriptural teaching and basis for what is professed in the name of our Lord. There were times that the apostle Paul felt compelled to rebuke the people addressed in his epistles. He would do this by calling their name (Phil. 4:2-3; 1 Tim. 1:20; 1 Tim. 2:17). This was not only done by Paul but others such as the apostle John who condemned Diotephes in 3 John 9-10. Christians are commanded to speak the truth in love (Eph 4:15). Not all of the people who are associated with the Charismatic movement or their close relatives, the Pentecostals, engage in the extreme type of error that will be discussed in these pages. There are those within the Charismatic/Pentecostal movement who are personally concerned about heresies being taught by their leaders and of the many bizarre things claiming to be done in the name of the Holy Spirit, particularly the above mentioned doctrine. Fortunately, there are those who are orthodox in their study of Scriptures who have brought to the attention of the church those things that will be considered in this paper. The following information is not meant to be unkind but an examination of the statements and teachings that are being proclaimed by many of the charismatic leaders, especially the mis-interpretation of the doctrine of the baptism of the Holy Spirit. These pages will appraise the statements being made but only for the purpose to identify what has been said. The examinations will be of Scripture and not personal experience or opinions.
Charismatic's Early History
The modern Charismatic movement came out of the Pentecostal movement which began in the early 1900's. Although it was the 1900's when the Pentecostal movement got its big start, the roots of the tongues and ecstatic utterances movement can be traced back to a second century heresy called Montanism. Montanus (second century) practiced the phenomena of ecstatic utterances. Pentecostals like to separate themselves from the Charismatics even though they have much in common.
One cannot seriously study the modern day Charismatic movement without first examining the Azusa Street Mission. It was during an evangelistic campaign on April 4, 1906 that thousands of people came to 312 Azusa Street to the church to receive what was called the baptism of the Holy Spirit, or Holy Ghost baptism. Charles Fox Parham of Kansas began to disciple one of his followers by the name of William Seymour about speaking in tongues and this special baptism. Charles Parham began a small Bible school, sensing the need to instruct the church, restoring it to the New Testament church that was based on the book of Acts. After discipling Seymour, Parham went to Los Angeles, California to preach in a barn or warehouse on Azusa Street. It was there that the first recorded, modern event of tongue-talking was recorded by a lady named Agnes Ozman in 1901. The first group that identified the expression baptism of the Spirit would be called the "first wave" who had this experience. These are also classified as the Classic Pentecostals or Old Pentecostalism. This so called revival (first wave) lasted from 1906 – 1913 and resulted in thousands of Pentecostals going forth to establish churches around the world.[1] This movement was not accepted by everyone, especially their interpretation of baptism of the Holy Spirit or baptism of the Holy Ghost as called by the early Pentecostals. Many noted theologians of that day spoke about the events that were taking place under the name of being baptized in the Holy Ghost. G. Campbell Morgan, a noted Biblical scholar, commented about the activities of the Azusa Street Mission as being "the last vomit of Satan."[2] R.A. Torrey had strong thoughts about this mission stating that it was "emphatically not of God and founded by a Sodomite."[3] The statement that it was founded by a sodomite, is a reference to Charles Fox Parham who was arrested and charged with sodomy in Texas. Parham lost all credibility with the movement; H.A Ironside made statements about the movement as well. He proclaimed it was "disgusting…delusions and insanities. …pandemonium's where exhibitions worthy of madhouse or a collection of howling dervishes, were causing a heavy toll of lunacy and infidelity."[4] W.B. Godby stated the Azusa Street participants were "Satan's preachers, jugglers, necromancers, enchanters, magicians, and all sorts of mendicants."[5] Charles Larkin, a theologian and Bible scholar, commented about the Azusa street movement as well stating, "but the conduct of those possessed, in which they fall to the ground and writhe in contortions, causing disarrangements of the clothing and disgraceful scenes is more a characteristic of demon possession, than a work of the Holy Spirit."[6] These scholarly theologians lived during the time of the "Azusa Street Revival," and they had first hand knowledge of what was going on. Their testimonies should not be dismissed as the statements of Biblical illiterates are accepted. Finally coming out of this Azusa Street mission were four major religious organizations that came into existence and are still in existence today. These groups are: 1) The Church of God in Christ also known as COGIC, founded in 1907 which is predominately African American. 2) The Assemblies of God (white Pentecostals) founded in 1914 coming out of the COGIC. 3) The United Pentecostal Church, UPC founded in 1914. These Pentecostals are also called the Oneness Pentecostals. This group teaches that Jesus is the only person of God. The doctrine of the trinity is rejected and speaking in tongues (baptism of the Holy Spirit as they say) is an essential sign of salvation. The UPC denies the existence of Christ prior to the incarnation and that baptism in "Jesus name only" is essential for salvation. 4) The Pentecostal Church of God, founded in 1919, is the fourth group that evolved out of the Azusa Street Mission. The "second wave" or what was known as the Charismatic Renewal began in 1960 in an Episcopal Church in Van Nuys, California, where outbursts of ecstatic utterances occurred. The movements grew to include many mainline denominations. The "third wave" as was classified by this movement started in the 1980's. C. Peter Wagner actually was the one who coined the term "third wave."[7] There are many prominent Charismatic preachers and teachers who have come from that theology. It is from this Pentecostal movement that spread the current Charismatic movement which according to statistics can boast, "383 million members of Pentecostal and Charismatic Churches worldwide, or one of every five Christians. The movement now includes 11,000 Pentecostal and 3,000 independent Charismatic denominations covering 7,000 languages with two-thirds of Charismatics living in the Third World."[8] 
What is Spirit Baptism?
One should be careful to not confuse baptism in the Holy Spirit with the other various ministries affiliated with the Holy Spirit. When a believer is filled with the Holy Spirit he/she is empowered and controlled by Him Acts 4:31, Ephesians 5:18. The Holy Spirit at one's salvation makes a home in the believer 1 Corinthians 12:13. His residence in our lives is done permanently, Romans 8:9-11, 1 John 4:4, Ephesians 1:13-14. One from the Charismatic/Pentecostal interpretation will differ from the one that is not from that background as to the interpretation of baptism of the Holy Spirit or being filled with the Holy Spirit and the legitimacy of its meaning.
There is a debate among charismatic and non-charismatic believers as to whether the Christian life is characterized by one, two, or with some, three stages. Is baptism in the Holy Spirit a non experiential experience that all believers receive at conversion or is it in stages as taught by the Charismatic/Pentecostal believers?
The cardinal doctrine held by the Charismatics and Pentecostal believers is what they call "baptism in the Holy Spirit." Some call it a "second work of grace." This has been further defined by "Baptism of the Holy Spirit is a definite experience, not identical with conversion (Acts 19:2). That is to say, it is both distinct from and subsequent to salvation. They believe all believers are indwelt with the Holy Spirit to some extent, but the Baptism of the Spirit is a reference to the first time they are filled with the Holy Spirit (Act 2:4) with the evidence of speaking in tongues. [9]  Not all advocates of ecstatic utterances are in agreement as to "How" one will actually obtain this baptism. To the Charismatic/Pentecostal believers the evidence of being filled with the Holy Spirit is "speaking in tongues." The following are many who have taught this interpretation, and this is, by no means, an exhaustive list of those who promote their view of baptism of the Holy Spirit, Paul and Jan Crouch – Trinity Broadcasting Network, Kenneth and Gloria Copeland, Kenneth Hagan, Pat Robertson, Morris Curello, Benny Hinn, W.V. Grant, A.A. Allen, William Branham, Oral Roberts, Katherine Khulman, Jesse Duplantis, Derek Prince, Robert Tilton, Rodney Howard-Brown, Rex Humbard, T.D. Jakes, Aimee Semple McPherson and Larry Lea. Mentioning their names is not meant to be mean spirited but to only inform. Their interpretation for the baptism of the Holy Spirit is represented by a large and popular group of people. 
A.J. Tomlinson, a writer for the Church of God of Prophecy wrote an article about requirements for baptism in the Holy Ghost. According to him one must have what is called Sanctification where the old nature is removed "to get sanctified requires a second trip to Jesus. … The second trip gets a work done that was not touched by the first trip."[10] Now, according to the interpretation from the Church of God of Prophecy, one is on the right path to the next thing, baptism of the Holy Ghost. In defending this interpretation James D. Wallace, another Church of God of Prophecy author, quotes various scriptures in Acts 2:1-4; 8:14-17; 9:17; 10:44-47; 19:1‑7. "It is the Christian's privilege and obligation to receive the Baptism of the Holy Spirit with the evidence of speaking with other tongues."[11] A.J. Tomlinson again writes about the experience as being something appealing to the sensual. He states, "The experience is wonderful! And it is for all who meet the conditions required. Obedience to the apostle's doctrine in everything makes way for the Holy Ghost to come in. Before being filled with this experience one must be born again and sanctified."[12] According to the Church of God of Prophecy in order to be baptized in the Holy Ghost, one must first be born again, then one must come back to Jesus a second time and be sanctified. One must speak in tongues as the evidence of being baptized in the Holy Ghost. The attempt of these pages is not to evaluate the experience, for many people have different experiences, but to examine and see if what is being done in accordance to the Scripture.
The Church of God that has its offices in Cleveland, Tennessee, had a division take place from its ranks and is different from the Church of God of Prophecy. The Church of God has cited on their website their position on the baptism in the Holy Spirit.
"Many members of the church of God experienced a spiritual outpouring they identified as the baptism of the Holy Spirit. Because it was so similar to the experience of the early Christians on the day of Pentecost, it came to be called a Pentecostal experience, an enrichment of the Christian life through the power of the Holy Spirit that empowered believers to become an effective witness of Christ. The principle distinctive of the Church of God as a Pentecostal organization is its belief in speaking with other tongues as the Spirit gives the utterance and that this is the initial evidence of the baptism of the Holy Spirit."[13]
The Foursquare Church, a Charismatic denomination founded by Aimee Semple McPherson, has written much about its position on baptism of the Holy Spirit. Their website states:
"We believe that the baptism of the Holy Spirit is the incoming of the promised Comforter in mighty and glorious fullness to endue the believer with power from on high; to glorify and exalt the Lord Jesus to give inspired utterance in witnessing of Him to foster the spirit of prayer, holiness… the believer may have every reason to expect his incoming to be after the same manner as that in which He came upon Jews and Gentiles."[14]
The Foursquare Church also encourages children to receive the baptism of the Holy Spirit as they perceive with speaking in other tongues. They write on their website to "pray with them until you are confident they have fully released their prayer language. Encourage them to use their prayer language every day. They could do this in the shower, while walking, or before they go to sleep."[15]
The Church of God in Christ, one of the earliest Charismatic organizations, has a doctrinal statement similar to the previously mentioned groups. The Church of God in Christ is a predominately African American group of believers whose founder is Charles Harrison Mason. Listed is the statement from the official website of the COGIC church which is headquartered in Memphis, Tennessee.
"We believe that the baptism of the Holy Ghost is an experience  subsequent to conversion and sanctification and that tongue-speaking is the consequence of the baptism in the Holy Ghost with the manifestations of the fruit of the spirit (Galatians 5:22-23; Acts 10:46, 19:1-6). We believe that we are not baptized with the Holy Ghost in order to be saved (Acts 19:1-6; John  3:5). When one receives a baptismal Holy Ghost experience, we believe one will speak with a tongue unknown to oneself according to the sovereign will of Christ. To be filled with the Spirit means to be Spirit controlled as expressed by Paul in Ephesians 5:18-19. Since the charismatic demonstrations were necessary to help the early church to be successful in implementing the command of Christ, we therefore, believe that a Holy Ghost experience is mandatory for all today."[16]
Previously mentioned are some of the more predominant Pentecostal/Charismatic organizations that have defined their interpretation of baptism of the Holy Spirit. According to these groups baptism of the Holy Spirit or baptism in the Holy Ghost is an event that involves speaking in what they call tongues or as some has called it ecstatic utterances. The tongue spoken is often unknown to the speaker.
Biblical Understanding of Spirit Baptism
The baptism of the Holy Spirit is only mentioned seven times and is found in the New Testament. If one is to properly understand the baptism of the Holy Spirit, it is necessary to have the correct understanding of the word baptism. One will find in the Bible that baptism is a public act of the saved identifying themselves with Christ. In Matthew 3:2, 11 the message of John the Baptist was to repent for the Kingdom of God is at hand. While the Jews were looking for the Messiah, the recipients of John's message were baptized to publicly demonstrate their repentance. John's baptism did not impart any supernatural power or gift.  This baptism is not the same practiced by the church today. Today, when one is baptized, he/she publicly identifies with the death, burial, and resurrection of the Lord Jesus Christ. 
Today, when a believer has been regenerated he/she receives the Baptism of the Holy Spirit, and is indwelt with the Holy Spirit.  The Holy Spirit's presence in the life of the believer identifies the believer as a member of the body of Christ. The Holy Spirit now indwells the believer giving him a new nature (2 Corinthians 5:17).
Scriptural References and Exposition of Baptism of the Holy Spirit
One of the proof texts used to teach that baptism in the Holy Spirit will equate speaking in tongues is 1 Corinthians 12:13. It should be noted that nowhere in the Scriptures does it encourage or teach a believer to be baptized in the Holy Spirit. The person who is saved is regenerated by the Holy Spirit and placed into the body of Christ. This verse is in reference to the indwelling presence of the Holy Spirit. The believer has been immersed in the Spirit. One now has a union with Christ. One thing that has led to some of the confusion in regards to this verse is the incorrect translation of the verse. “There are two important prepositions used in the Greek text.  The first is en (en), “in” – and because in one Spirit” and the second is eis (eiV), “Into”- “we all were baptized into one body.” The preposition en is translated “by” in the Authorized Version, and eis is translated “into.”[17]
The Charismatics have redefined what salvation means. According to their views salvation does not give us spiritual victory, for although one is saved he/she is still lacking. One noted Lutheran Charismatic has stated:
“Beyond conversion, beyond the assurance of salvation, beyond having the Holy Spirit. It might not make sense to our human understanding any more than it made sense for Jesus to be baptized by John… We are not called to understand it, or justify it, or explain it, but simply to enter into it in humble obedience and with expectant faith.”[18]
Again, it should be noted one is not to seek Spirit-baptism as a post conversion experience. “Those who suggest that Paul is teaching that this refers to a higher tier of Christian experience for the spiritual elite not only miss the point entirely, they do serious injustice to the unity of the body that is hereby made possible.”[19]  According to Charismatic/Pentecostal theology, Christians are divided into the haves and have not's, those who speak in tongues and those who do not speak in tongues. Although they may or may not accept your salvation, you are considered a “Low Octane” Christian. While instilling within them a sort of pride, (I have and you have not) they still have the same problems and deal with some of the same issues as those who have not participated in ecstatic utterances or their definition of baptism of the Holy Ghost.
A second passage that is to be considered is Acts 1:4-5.  In the passage one will see how Luke “parallels his emphasis on the living Christ by stressing the coming and baptism of the Holy Spirit as an essential to the advance of the gospel. Luke gives an individualized scene of Jesus and his disciples eating together at the time when he commanded them not to leave Jerusalem but to wait for the coming of the Holy Spirit promised by God spoken by Jesus.”[20] According to OT prophecy, the days of fulfillment would be marked by a widespread outpouring of the Spirit of God, and John’s baptism in water not only prepared his repentant hearers for the coming judgment but pointed them on to that spiritual baptism of which the prophets had spoken.”[21] P.C. Nelson, an author for the Assemblies of God who is called the “scholar’s scholar, makes the following comments, “Note that is not a promise but the promise, the great mountain-peak promise which towers above all the rest of the Father's promises following the promise of the Messiah.”[22] This is a correct comment, but they add their interpretation as if Spirit baptism is something to be eagerly sought. The disciples were in the upper room in a mood of anticipation and excitement. One should note, “there is no evidence of their asking for or seeking the Holy Spirit. There was absolutely nothing the disciples could have done to cause this great event to occur. They were simply awaiting the sovereign fulfillment of a divine promise.”[23] It should be noted that neither in this verse nor in the book of Acts did one seek the Spirit.
A third text worth noting is Acts 11:15-18.  It should be noted that this and the other Acts' passages are transitional passages. The same thing happening here is what happened in Samaria. When Peter and those with him observed the Spirit fall on the household of Cornelius, they were convinced that the Gentiles were now part of the same body of Christ as were they. The Gentiles now received the same Holy Spirit as did the Jewish believers. In every Biblical passage where Jesus is seen baptizing with the Holy Ghost there is a contrast with John’s water baptism. Peter is saying that the receiving of the Holy Spirit is what John had prophesied. Acts 11:18 records that what happened there was a sign to the Jews in Jerusalem.  It states that, “Then hath God also to the Gentiles granted repentance unto life.” “Baptism with the Spirit then must bring to every member of Christ’s church all of the blessings comprehended in the essential distinction between old covenant blessings and new covenant experience.”[24] With the Holy Spirit being poured out upon all believers from Pentecost to the present, our Lord has brought every saved individual to a higher plane of spiritual life than was experienced by the Old Testament saints.
A Fourth passage to observe is Acts 19:1-7. In this text is recorded Paul going to Ephesus and encountered disciples of John the Baptist. During this time the church is still in transition. He asked these twelve if they had received the baptism of the Holy Spirit. Their reply was that they had not any knowledge about the Holy Spirit. Assemblies of God writer, P.C. Nelson writes, “they were in the dark in regard to the baptism of the Holy Spirit as many Christians are today… If they had been asked how they knew they had received the Holy Spirit they would answer, “We spoke with other tongues as the Spirit gave us utterance.”[25] This interpretation is not recognizing that there was a time of transition. Some Pentecostal/Charismatics would like to claim that these people had been believers in Christ before the encounter recorded here but careful study of the text shows they were not. “The real deficiency of these twelve or so was not their baptism. It was much more serious. They failed to recognize Jesus as the one whom John had proclaimed, as the promised Messiah.”[26] After Paul told them of Christ they, too, received the baptism of the Holy Spirit. This is the third and final time recorded in the Bible that anyone received the Holy Spirit in this manner as was done at Pentecost. These twelve disciples were not seeking the Holy Spirit or tongues in this passage for they had not heard anything of the phenomena associated with the Spirit here. “Paul was not trying to teach the Ephesian disciples how to press on to a second level or get something more than salvation through Christ. He realized that what was missing for the people at Ephesus was not information about the baptism of the Holy Spirit, but information about Jesus Christ,”[27] One should note in verse 8 that Paul went into the Jewish synagogue and preached there for three months. Many of the Jews rejected the Gospel that Jesus was the Messiah. He continued to preach there and all in Asia heard the Gospel. These accounts found in Acts state that these believers received the baptism of the Holy Spirit. These new believers left the synagogue and met together. It was because of these events and the miracles performed by Paul that many believed.  In all three Acts' passages the local church was in view. Those who received the baptism of the Holy Spirit were believers. Although they feared God like many in the Old Testament, they did not have the indwelling of the Holy Spirit. These people were not New Testament believers at that time. They had no knowledge that Jesus was the Messiah, for Paul had to explain this to them. They believed in him and received the permanent indwelling of the Holy Spirit.  It should be noted that the Old Testament believers were not permanently indwelled with the Holy Spirit for it had not yet been given.
In Acts 2:16-18 Peter spoke of the indwelling that would be permanently bestowed as prophesied by the prophet Joel in Joel 2:28. Pentecost signified the inception of the church in Acts 1:4. In verse five Jesus instructed his disciples to wait for the promise of the Father which was the baptism of the Holy Spirit. They waited fifty days until the day of Pentecost, and they all received the permanent indwelling of the Holy Spirit. The church had been born. Not until Pentecost did the disciples have the permanent indwelling of the Holy Spirit.  Then they received the power in Acts 1:8 (to be witnesses). 
A fifth text to examine is Matthew 3:11-12 as well as Mark 1:8 and Luke 3:16 which are parallel references to Matthew 3:11-12. The Charismatic has a common interpretation of the passage “He will baptize you in the Holy Spirit and fire” which they agree. Nelson writes:
“Both water and fire are symbols of the Holy Spirit…water purifies by washing away and fire purifies by consuming and refining…the Holy Spirit in the heart of the believer can soften, melt him and warm his cold nature, illuminating and inspiring him and can make him like John “a burning and shining light. John shone because he was “on fire” and so were the hundred  and twenty at and after Pentecost. What would Pentecost be without the fire of the Holy Ghost ”[28]
The Charismatic/Pentecostal will interpret the word “fire” to be a reference to the cloven tongues of fire seen on the day of Pentecost. Since baptism of the Holy Spirit refers to the regeneration of the unregenerate, then baptism with fire would be referring to the fires of judgment, the unquenchable fires of the devil’s hell. “The cloven tongues like fire at Pentecost cannot be equated with the unquenchable fire that burns up chaff. This is clearly a fire of judgment, and its agent is not the Holy Spirit but Christ (John 5:22)…John says that there are only two kinds of people, those baptized in the Holy Spirit and those baptized with unquenchable fire of hell.”[29] The believers are like wheat and safely preserved, but the unbeliever is like the chaff which is eternally destroyed.  In conclusion to the text, it can only be said that “for believers this would refer to the Holy Spirit’s purifying and refining activity, but the same convicting power when spurned by unbelievers' leads ultimately to judgment.”[30] Nelson’s or any other interpretation of the Holy Spirit firing up believers and ignoring the judgment for the lost is clearly a flawed interpretation.
What the Pentecostals and Charismatics have failed to understand is the dispensational truth that the church is not in the Old Testament times. We live in a different dispensation with how God deals with men. The Gospels and the church were transitional times of the Jews who rejected Jesus as Messiah and the Gospel going forth to the Gentiles. The Jewish people and the early church did not have the completed canon of Scripture. Jews were looking for a sign to authenticate that God’s presence was at work (1 Corinthians 1:22).
Filling of the Holy Spirit
There is a difference between filling and being filled with the Holy Spirit (Ephesians 5:18–6:11) as contrasted with baptism of the Holy Spirit. If one will examine their works further it becomes apparent that they are confusing Spirit baptism, which takes place in the life of all believers, and the fullness of the Holy Spirit. Unfortunately, there is also an absence of many true scholarly authors in the Charismatic and Pentecostal groups. This leads to some confused development in reference to baptism of the Holy Spirit. Therefore, most of their writings are from preachers with little theological training, who write more from experience and less from careful examination Scripture. Although, one can not debate someone's experience, one can examine the experience in the light of the Scriptures. The Ephesians 5:18 text instructs the believer to “be not drunk with wine wherein is excess but be filled with the Spirit.” Paul uses an analogy of wine and its influence on an individual. In this verse is the reference to the abuse of the first century cult of Dionysus that taught one could commune with the gods when the excessively drank wine.  Hodge states:
“The man who has a right discernment will not seek refreshment or excitement from wine, but from the Holy Spirit…Men are said to be filled with wine when completely under its influence; so they are said to be filled with the Spirit, when he controls all their thoughts, feelings, words and actions. The expression is a common one in Scripture.”[31]
Commenting on the same verse, Stoeckhardt writes:
The Apostle finally calls attention to that which hinders and to that which favors the Christian’s sanctification. Christians are not to fill themselves with wine, but to be filled with the Spirit. The Holy Spirit is the impelling, directing power of the Christian walk and life. It is the Holy Spirit living in us who gives us power, ability, and willingness to walk in the light to avoid the works of darkness, aye, to reprove them and to seek to know God’s will.”[32]
As wine so controls an individual, the believer should be so controlled by the Holy Spirit.  The phrase “filled with the Spirit” is used many times in Scripture. A Christian is to be under the influence of the Spirit. There are examples found in the Scriptures, Jesus in Luke 4:1, Stephen in Acts 6:5, 7:55, Barnabas in Acts 11:24, Peter in Acts 4:8, and the first deacons in Acts 6:3. This phrase has common use and speaks of something we are to do, but never in Scripture is one told to be baptized in the Holy Ghost. No one is taught to tarry and wait for the baptism. No where in Scripture is it found to get a group of people together to teach us how to be baptized in the Holy Ghost as is commonly taught among the Charismatics. Christians have not only been placed in the body of Christ; they have something placed in them, the Holy Spirit.
The Bible teaches that baptism of the Holy Spirit and the filling of the Holy Spirit are separate actions or ministries of the Holy Spirit. When examining the baptism of the Holy Spirit found in the Book of Acts, the baptism took place after salvation that occurred after Pentecost. Acts 2 and in Acts 8, 10, and 19 are the accounts of believers receiving the indwelling Spirit.  In each of those cases mentioned in Acts all were saved under the Old Testament dispensation of the Law. When they heard the “Good News” that Jesus the Messiah had risen from the grave, they freely accepted this and were given the indwelling Holy Spirit that they did not have under the old dispensation. The Charismatic and Pentecostal believers have failed to recognize the dispensational truths of Scripture. 
Baptism in the Holy Spirit is a metaphor characterizing our experience of the Spirit at the time of our conversion. The believer is immersed and submerged in Him and will enjoy the permanent indwelling of His companionship and His power. Every believer has this happen at the moment of salvation not after it. The correct hermeneutical interpretation of the phrase “baptism of the Holy Spirit” is applied to the regeneration of all believers and is not restricting the Spirit's use prior to conversion. Spirit baptism is instantaneous and not a process.  It is unrepeatable and permanent. 
Spirit filling is also used as a metaphor that describes the continuous, on going experience appropriated from the Holy Spirit. When one comes under more influence of the Holy Spirit (Galatians 5:22-26) the evidence(s) in their lives will result in potential, untaintedness, proclamation and acclamation.  One can forfeit the Spirit’s filling or it can also be experienced multiple times and on various occasions in the course of the human Christian experience. Thus is one baptism of the Spirit and many Spirit fillings. 
One should appreciate the Charismatic/Pentecostal's strong beliefs on the Inspiration of the Scriptures, belief in only one true God, deity of the Lord Jesus Christ, salvation is by grace alone. The Charismatic and Pentecostal brethren are right in emphasizing the importance of the Holy Spirit in post-conversion encounters. Yes, the Holy Spirit does enlighten, empower, and transform the individual believer. While there is much common agreement with these brethren, division is also introduced as a result of their position. One must reject the teaching they identify as “baptism in the Holy Spirit or Holy Ghost baptism.”
Burgess, Stanley, Dictionary of Pentecostal and Charismatic Movements, (Zondervan Publishing 1988), p 31
Brown, Michael, From Holy Laughter to Holy Fire, (Destiny Image Publishers Inc 1996), p 197
Wagner, C Peter, "The Third Wave", Pastoral Renewal, July-August 1983, p.1-5
MacArthur, John, Grace Community Church, Panorama City, Ca. GC 90-53 Charismatic Chaos Part 2
Tomlinson, A.J., "Sanctification a Second Work of Grace," (White Wing Publishing House, Cleveland, TN)
Wallace, James D., "The Baptism of the Holy Ghost," (White Wing Publishing House, Cleveland, TN)
Tomlinson, A.J., "The Holy Ghost and Fire," (White Wing Publishing House, Cleveland, TN)
The Church of God, 1/15/2010
The Four Square Church,3.html 1/15/2010
Four Square Church,1html 1/16/2010
Church of God in Christ website 1/19/2010
Zodhiates, Spiros, “I Corinthians 12,”, (AMG Publishers, Chattanooga, TN, 1983), p 416
Christenson, Larry, “Speaking in Tongues,” (Minneapolis:  Dimension, 1968, p 37
Mitchell, Dan, “First Corinthians, Christianity in a Hostile Culture,” (AMG Publishers, Chattanooga, TN) 2004, p 182
Tenney, Merrill C, Longenecker, Richard, “John and Acts Volume 9” The Expositor’s Bible Commentary Grand Rapids, MI. (Zondervan Publishing, 1981, p 254
Bruce, FF, “The Book of Acts, Grand Rapids, MI, WM B, (Eerdmans Publishing Co, 1984), p 36
Nelson, P.C. “Bible Doctrines” Springfield, MO, Radiant Books, (Gospel Publishing House, 1981), p 55
MacArthur, John F, “Charismatic Chaos,” Grand Rapids, MI, (Zondervan Publishing 1992), p 178
Chantry, Walter J, “Signs of the Apostles” Carlisle, PA, Banner of Truth Trust, 1979 p 87
Parratt, J.K. “The Rebaptism of the Ephesian Disciples,” ExpTim 79 (1967-68) p 182f
Blomberg, Craig L. “The New American Commentary, Matthew,” (Broadman Press, Nashville, TN, 1992) p 80
Hodge, Charles “Commentary on the Epistle to the Ephesians” New York, (Robert Carter & Brothers, 1875), p 502
Stoeckhardt, George Concordia Classic Commentary Series, Ephesians, St. Louis, MO, (Concordia Publishing House 1952), p 237

[1]Stanley Burgess, Dictionary of Pentecostal and Charismatic Movements (Zondervan Publishing 1988) 31
[2] Michael Brown, From Holy Laughter to Holy Fire (Destiny Image Publishers Inc 1996) 197
[3] Brown, 1996, 197
[4] Brown, 1996, 197
[5] Brown, 1996, 198
[6] Brown, 1996, 198
[7] Peter Wagner, "The Third Wave", Pastoral Renewal, July-August 1983, p.1-5
[8]John MacArthur, Grace Community Church, Panorama City, Ca. GC 90-53 Charismatic Chaos Part 2
[10] A.J Tomlinson, "Sanctification a Second Work of Grace," White Wing Publishing House, Cleveland, TN
[11]James D Wallace,. "The Baptism of the Holy Ghost," White Wing Publishing House, Cleveland, TN
[12] A.J Tomlinson, "The Holy Ghost and Fire," White Wing Publishing House, Cleveland, TN
[13], 1/15/2010 1/15/2010
[14],3.html  1/15/2010
[15],1html  1/16/2010
[16] Church of God in Christ website 1/19/2010
[17] Spiros Zodhiates, , “I Corinthians 12,” Chattanooga, TN, AMG Publishers, 1983, 416
[18] Larry Christenson, “Speaking in Tongues,” (Minneapolis:  Dimension, 1968, 37
[19] Dan Mitchell, “First Corinthians, Christianity in a Hostile Culture,” Chattanooga, TN  AMG Publishers 2004, 182
[20] Merrill C Tenney,  Richard Longenecker, “John and Acts Volume 9” The Expositor’s Bible Commentary, Grand Rapids, MI. Zondervan Publishing, 1981, 254
[21] FF Bruce, “The Book of Acts, Grand Rapids, MI, WM B, Eerdmans Publishing Co, 1984, p 36
[22] P.C Nelson, “Bible Doctrines” Springfield, MO, Radiant Books, Gospel Publishing House,  1981, 55
[23]John F MacArthur, “Charismatic Chaos,” Grand Rapids, MI, Zondervan Publishing 1992, 178
[24] Walter J Chantry, “Signs of the Apostles” Carlisle, PA  Banner of Truth Trust, 1979 p87
[25] Nelson, p 70
[26] J.K Parratt, “the Rebaptism of the Ephesian Disciples,” ExpTim 79 (1967-68) p 182f
[27] MacArthur, p 186
[28] Nelson, p. 64
[29] Macarthur, p 190
[30] Craig L Blomberg, “The New American Commentary, Matthew,” Nashville, TN Broadman Press, 1992, p.80
[31] Charles Hodge, “Commentary on the Epistle to the Ephesians” New York, Robert Carter & Brothers, 1875, P 502
[32] George Stoeckhardt, Concordia Classic Commentary Series, Ephesians, St. Louis, MO, Concordia Publishing House 1952, P237
Randall Runions, Pastor