Wayne Grudem on Spirit Baptism

Early on Thursday mornings, my pastor meets with men from our church to work through a chapter or two of Grudem's Systematic Theology. This week we went over chapter 39: "Baptism In and Filling With the Holy Spirit - Should we seek a 'baptism in the Holy Spirit' after conversion? What does it mean to be filled with the Holy Spirit?" It's a great topic and those are good questions.
  
Grudem's approach is refreshing and interesting. As a former Pentecostal who is now essentially Reformed (but still committed to the continuation of spiritual gifts), I found his thoughts enlightening.

WHAT IS IT?

Grudem begins by delineating the basic Pentecostal understanding of the baptism in the Holy Spirit. His rendering is fair and accurate. He then examines the seven New Testament passages dealing directly with the subject. Appealing to a consistent interpretation of these passages, Grudem offers a strong argument for Spirit baptism occurring at the point of conversion rather than subsequent to it. Next, he answers the possible tensions his interpretation might create when compared with several passages in the book of Acts. The result is a cogent, Biblical understanding that properly accounts for Spirit baptism as a soteriological event linked directly to regeneration.

TWO CLASSES?

Having neatly dispensed with the idea of a "second blessing" on solid exegetical grounds, Grudem addresses a more practical problem with the Pentecostal understanding: the creation of a two-class Christianity that (perhaps inadvertently) places Spirit-baptized believers above ordinary Christians who have not experienced Spirit baptism. Pentecostals, however, are not alone in this regard. Grudem effectively illustrates how other theological systems have created similar two-class systems. Roman Catholic hierarchy is mentioned, along with several run-of-the-mill sanctification errors. Noticeably absent from this discussion is the two-class doctrinal system, commonly found among the Reformed, which views anyone outside of our doctrinal camp as a second-class or "unenlightened" believer. However, this problem is more subtle because it is not inherently and obviously linked to Reformed doctrine as it is to Pentecostal doctrine. Among the Reformed, it is more an issue of pride than a direct effect of the theology itself. In fact, it is doubly ironic because it is directly counter to our theology. But I digress . . .

SPIRIT-FILLED SANCTIFICATION

Grudem moves from Spirit baptism to a discussion of the Biblical idea of being "Spirit-filled." He notes that all believers are commanded to be filled with the Spirit, and proposes that the Pentecostal "second blessing" experience can potentially be viewed as genuine Spirit filling that has been mistakenly called "Spirit baptism." He calls for all believers to seek the filling of the Holy Spirit for increased sanctification and service. An understanding of progressive sanctification undergirds this teaching and serves as the ideal antidote to the concept of a "second blessing."

THE SPIRIT'S WORK IN CONVERSION AND SANCTIFICATION

To summarize Grudem's emphases: Spirit baptism is connected to conversion; Spirit filling is an element of sanctification and an empowerment for service. Being "filled with the Spirit" is a continuous pursuit that should be experienced repeatedly by believers who are maturing. We can expect the ongoing and revolutionizing work of the Holy Spirit in our lives. The difference this makes is not a matter of reaching a higher plane, but an issue of maturity and progress in sanctification. It should never be the dividing line between separate classes or types of Christian.

WHAT ABOUT TONGUES?

In his final point, Grudem argues that the gift of tongues is a possible result of being filled with the Spirit, but not a necessary result. I find this view sensible and Biblical. 

CONCLUSION

Spirit baptism is not to be sought. It is to be affirmed and rejoiced in as a part of the overall conversion experience. Spirit filling, on the other hand, is to be pursued vigorously. There is no room for a two-class Christianity that elevates the "spiritual" above the "unspiritual." At the same time, there is no place for a cold and lifeless spirituality that neglects the ongoing and dynamic work of the Holy Spirit. Abandoning those unbiblical extremes, all believers should engage instead in a relentless pursuit of the Spirit's sanctifying and empowering work.


To hear Dr. Grudem speak on this subject, click here.

Paul Washer Sermon Clip - The Work of the Holy Spirit

This is a bonus video for my fellow Charismatic Calvinists and Reformed continuationists. Paul Washer advises openness with regard to the demonstrative work of the Holy Spirit, and also warns against the charismatic "circus" that has become so prevalent in the modern day charismatic apostasy. He presents a beautiful balance of a Biblically grounded desire for the Spirit's ongoing work . . . if you can receive it.


NOTE: I don't think the words written on the screen, "Paul Washer believes in the baptism of the Holy Spirit, Contrary to most denominations in this nation," are warranted by the words recorded here. Paul Washer doesn't mention the "baptism" in the Holy Spirit. That phrase means different things to different people. I recommend listening to Washer's own worlds without paying attention to what has been added to the screen by the maker of the video.

Calvin on Isaiah 53:1

Calvin's comments on Isaiah 53:1 are instructive in several ways. In them we find hints of Calvin's belief in the free offer of the Gospel and the supra-logical, mysterious nature of the message of Christ (which, according to Calvin, "exceeds all human capacities"). These play alongside unsurprising affirmations of divine election and the necessity of an effectual call. Here's Calvin on Isaiah 53:1 . . .

Here the Prophet pauses, as it were, in the middle of his discourse; for, having formerly said that the name of Christ would be everywhere proclaimed, and would be revealed to unknown nations, and yet would have so mean an aspect that it might appear as if these things were fabulous, he breaks off his discourse, and exclaims that "Nobody will believe those things." At the same time, he describes his grief, that men are so unbelieving as to reject their salvation.

Thus, it is a holy complaint made by one who wished that Christ should be known by all, and who, notwithstanding of this, sees that there are few who believe the Gospel, and therefore groans and cries out, "Who hath believed our report?" Let us therefore groan and complain along with the Prophet, and let us be distressed with grief when we see that our labor is unprofitable, and let us complain before God; for godly ministers must be deeply affected, if they wish to perform their work faithfully. Isaiah declares that there will be few that submit to the Gospel of Christ; for, when he exclaims, "Who will believe the preaching?" he means that of those who hear the Gospel scarcely a hundredth person will be a believer.

Nor does he merely speak of himself alone, but like one who represents all teachers. Although therefore God gives many ministers, few will hold by their doctrine; and what then will happen when there are no ministers? Do we wonder that the greatest blindness reigns there? If cultivated ground is unfruitful, what shall we look for from a soil that is uncultivated and barren? And yet it does not detract anything from the Gospel of Christ, that there are few disciples who receive it; nor does the small number of believers lessen its authority or obscure its infinite glory; but, on the contrary, the loftiness of the mystery is a reason why it scarcely obtains credit in the world. It is reckoned to be folly, because it exceeds all human capacities.

To whom (literally, on whom) is the arm of Jehovah revealed? In this second clause he points out the reason why the number of believers will be so small. It is, because no man can come to God but by an extraordinary revelation of the Spirit. To suppose that by the word "Arm" Christ is meant, is, in my opinion, a mistake. It assigns the cause why there are so few that believe; and that is, that they cannot attain it by the sagacity of their own understanding. This is a remarkable passage, and is quoted by John and Paul for that purpose. . . . Both of them declare that there will be no reason to wonder, if that which was long ago foretold shall happen; and they do so for the purpose of removing offense which might have arisen from the revolt of that nation, which ought to have acknowledged Christ, but obstinately resisted him.

Isaiah does not include merely the men of his own time, but all posterity to the end of the world; for, so long as the reign of Christ shall endure, this must be fulfilled; and therefore believers ought to be fortified by this passage against such a scandal. These words refute the ignorance of those who think that faith is in the power of every person, because preaching is common to all. Though it is sufficiently evident that all are called to salvation, yet the Prophet expressly states that the external voice is of no avail, if it be not accompanied by a special gift of the Spirit. And whence proceeds the difference, but from the secret election of God, the cause of which is hidden in himself?

IMPOSSIBLE - You Must Be Born Again, Part 2

In part one, we saw that the Lord considers our salvation humanly impossible, owing to the fact that our depravity leaves us almost completely oblivious to the Kingdom of God. As we read on in John chapter 3, He takes it even further . . .

John 3:4-7 Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. “Do not be amazed that I said to you, ‘You must be born again.’

There is something slightly humorous in this question from Nicodemus, but it is beyond all doubt the voice of unenlightened unbelief that is asking. He is incredulous. Notice the response from Jesus: "You MUST be born again, but you cannot do it. It is the work of the Spirit." And now the issue at stake is not just seeing the kingdom - it's entering the kingdom. Nicodemus had answered one impossibility with another, proving the very point Jesus is making. A prominent religious leader of Israel could not even comprehend the idea of a spiritual rebirth. Hadn't Jesus said, "You cannot see . . ." ?

Jesus analogizes spiritual birth with physical birth. In physical birth, we begin surrounded by water. We are protected and encased within the watery womb of our mothers. We did not place ourselves there. We were placed. We did not cause ourselves to grow and develop. We did not even will our way out of the womb and into the world. In the same way, our spiritual birth follows a time of being immersed in the Spirit of God, protected by His presence, receiving spiritual life from Him. He regenerates us, and enables us to receive Christ in faith. We are born of the Spirit, born with new eyes. Suddenly, though still immature and helpless, we SEE the kingdom. And we are IN the kingdom!


But Nicodemus doesn't get it, so the Lord draws another illustration:

John 3:8-11 “The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.” Nicodemus said to Him, “How can these things be?” Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things? “Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony.

In Greek, the word "wind" is exactly the same as the word "Spirit." The Greek term is PNEUMA - the word from which we derive "pneumatics" and "pneumonia." Notice that the wind "blows where it wishes." When Jesus says "we know and testify," He is probably referring to Himself and the Holy Spirit. With these words, Jesus places Himself in an entirely different category of understanding, revealing that He has personal and intimate knowledge of the Spirit's work, and that He speaks as an eyewitness of the Spirit's activities. He SEES things we do not see.


Jesus emphasizes the mysterious quality of the new birth. Not only are we unable to SEE God's Kingdom in our natural state, we DO NOT KNOW the details of how His Spirit moves to bring about the salvation of sinners. We may hear the wind, but we still cannot KNOW its course.

Jesus gives Nicodemus this impossible command, "You must be born again." The idea here is not that Nicodemus needs to cause his own spiritual birth. No, he simply needs to surrender to the Lord and ask for it. He needs to admit that he knows nothing, sees nothing, comes to God with nothing. He needs to stop trusting in himself and his ability to perceive, and believe what Jesus says to him. Jesus is not impressed by his amazement, or his intellect, or his religious credentials. He calls Nicodemus to faith - a faith that trusts God to do what is impossible for man to do himself.

Psalm 32:8 - God's Training Program

I will instruct you and teach you in the way which you should go;
I will counsel you with My eye upon you.

Although the text does not indicate who is speaking, it seems that this is God's answer to David. Note the three verbs: INSTRUCT, TEACH, COUNSEL

Instruct - Heb. SAKAL – to make wise, intelligent, skillful; to give insight, understanding. The word is used in Genesis 3:6, where the fruit of the tree of the knowledge of good and evil was “desirable for gaining [SAKAL].” It “never concerns abstract prudence, but acting prudently.” (Vine's Expository Dictionary of Old and New Testament Words, OT, “To Understand”)
Teach - Heb. YARAH – to shoot or throw; to point; to teach
Counsel - Heb. YA'ATS – to advise, counsel

All three words are stated in the imperfect mood, indicating there is a process at work. In response to our repentance, God forgives, He protects - and He puts us in His training program for godliness. He knows we need to change, but He does not expect this to happen apart from His own direct involvement. He teaches us with His eye upon us. He is not placing us under scrutiny with some sort of probation. He is watching over us to guarantee the effectiveness of our training.


Why does God teach us in this way? Did we sin for lack of teaching? Was it for want of information? Do we simply need to know more theology? Is “education” the answer to our sin problem? Certainly it is a lack of wisdom that led us into our sins, but it is not primarily for our education that God places us in His training program. Nor is it about “behavior modification.” Rather, this is our opportunity to know Him better. Developing an intimate and dependent relationship with Christ is the great remedy for our sinful ways. The more closely we walk with God, the less we practice sin. The more we incline our ear to His Words, the less we pay heed to the voices of temptation. The more we gaze into His burning eyes of grace, the less we are drawn by this world's glitter. It is not a matter of learning more facts – it's a matter of learning Christ.

Matthew 11:28-29 “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.”

The Holy Spirit is the divine Counselor Who helps us learn Christ. We desperately need His help. There is no other way to change. Consider the glorious promise in these words: “Walk by the Spirit, and you WILL NOT CARRY OUT the desire of the flesh” (Galatians 5:16). No wonder David cried out in Psalm 51, “Do not take Your Holy Spirit from me!” Speaking of this sin-conquering Counselor who dwells in us, Jesus said

John 16:14-15 “He will glorify Me, for He will take of Mine and will disclose it to you. All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.”

"The mark of a life governed by the Holy Spirit is that such a life is continually and ever more and more occupied with Christ, that Christ is becoming greater and greater as time goes on. The effect of the Holy Spirit's work in us is to bring us to the shore of a mighty ocean which reaches far, far beyond our range, and concerning which we feel - oh, the depths, the fullness, of Christ! If we live as long as ever man lived, we shall still be only on the fringe of this vast fullness that Christ is. Now, that at once becomes a challenge to us before we go any further. These are not just words. This is not just rhetoric; this is truth. Let us ask our hearts at once, Is this true in our case? Is this the kind of life that we know? Are we coming to despair on this matter? That is to say, that we are glimpsing so much as signified by Christ that we know we are beaten, that we are out of our depth, and will never range all this. It is beyond us, far beyond us, and yet we are drawn on and ever on. Is that true in your experience? That is the mark of a life governed by the Holy Spirit. Christ becomes greater and greater as we go on. If that is true, well, that is the way of life. If ever you and I should come to a place where we think we know, we have it all, we have attained, and from that point things become static, we may take it that the Holy Spirit has ceased operations and that life has become stultified. . . . So God, right at the beginning, brings Christ forth, presents Him, attests Him, and in effect says, This is that to which I will conform you, to this image!" (T. Austin-Sparks, The School of Christ)

More of the Spirit's teaching is found in the next verse of Psalm 32 . . .