We took note, last month, that the baptism in the Holy Spirit has to do with the believer’s position as a result of salvation, irrespective of his practical condition. There are four particular features of that event that we should understand: the first is that the baptism in the Holy Spirit is historic; “For by [in] one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor 12.13). It happened at a certain place and time which can be pinpointed on both map and calendar. The place was Jerusalem, and the day was the day of Pentecost. Just as the birth of the Lord Jesus was historic, and just as His death and resurrection were historic, so the events of the day of Pentecost were historic. Paul uses the pronoun ‘we’, showing that he is referring to the Church in its totality. When he speaks of the local church (of which he was not a member) he uses the pronoun ‘ye’ (see 1 Cor 3.16 and 12.27). “We all were baptized” indicates it being a common thing, applicable to all genuine believers.
Secondly, it was unique, for there is nothing like it elsewhere recorded in Scripture. The reader has his Bible, and may endeavour to check the accuracy of this negative statement.
Thirdly, it was final, because it admitted of no repetition. Just as the incarnation, the death, the resurrection of the Lord Jesus admitted of no repetition, so it was with Pentecost. Why is this the case?
Because, fourthly, it was corporate, that is to say, it was the birthday of the church. Colloquially (and inaccurately) we may speak of our ‘birthdays’ in the plural yet, in point of fact, we have merely one birthday, all others being anniversaries of the one. So, too, the Church, the body of Christ was born on the day of Pentecost. It started small with 120; then there were 500; then 3,000; then the number increased and 5,000 is mentioned and, later on, “Thou seest … how many thousands … believe” (Acts 21.20). And so it has gone on and on developing as the ages have rolled by until, one day, it will come “unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph 4.13), and then it will be translated to be presented to Christ “a glorious church, not having spot, or wrinkle, or any such thing” (5.27).
When Adam sinned, all the human race, being then in his loins, sinned (Rom 5.12) and, when each was born naturally, each came into the consequences of that one act by the head of the race. So, too, when the Christian was born again spiritually, he came into the consequences of the one act of the Head of the new race in His obedience at Calvary. Just as all British subjects, by right of birth, come into the privileges and responsibilities of the Magna Carta, though it was enacted centuries ago, so it is in the spiritual realm. Equally, what the Lord Jesus did as the Baptiser in the Holy Spirit (Jn 15.26), two millennia ago, is made good to the believer immediately he is born again. The phrase “The Lord, who brought you up out of the land of Egypt” (2 Kgs 17.36) is used of Israel long, long after the event, but was true of them, not because they had individually had the experience, but because they belonged to a stock of which that was true. If this principle were apprehended there would be less quest by some for a supposed elated spiritual condition, often involving a despising of believers who, in their view, have not attained unto such heights. It would have both a sobering, as well as a stabilising, effect.
(To be continued …)
