美國神召會十六條信綱

ASSEMBLIES of GOD 16 FUNDAMENTAL TRUTHS

 

其中第8條是關於方言

8. THE INITIAL PHYSICAL EVIDENCE OF THE BAPTISM IN THE HOLY SPIRIT

The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance. (Acts 2:4)

The speaking in tongues in this instance is the same in essence as the gift of tongues, but is different in purpose and use. (1 Corinthians 12:4-10; 1 Corinthians 12:28)

聖靈施洗乃給予所有的信徒;而信徒受靈洗是憑著起初原有的証據,即聖靈賜給他們口才,說起方言來(徒2:410:4619:6);唯是項經歷,與「說方言的恩賜」之使用及目的有別。

BAPTISM in the HOLY SPIRIT

ADOPTED BY THE GENERAL PRESBYTERY IN SESSION AUGUST 9-11, 2010

(神召會就聖靈的洗所作的解釋。這裡是摘要。詳細文章,在本文下面。)

The Greek word glossa means the tongue as the organ of speech and, by extension, the product of speech—language. In Acts 2, the languages spoken by the disciples were unknown to them but were understood by others. They were human, identifiable languages. Luke says that the disciples spoke in other tongues—that is, languages not their own. However, in the other occurrences in Acts where speaking in tongues is mentioned (10:46; 19:6), there is no indication the languages were understood or identified. Paul’s writings imply that Spirit-inspired languages may not always be human, but may be spiritual, heavenly, or angelic (1 Corinthians 13:1; 14:2,14) as a means of communication between a believer and God.

But is speaking in tongues the same as prophesying? Both oral prophesying and speaking in tongues occur when the Holy Spirit comes upon someone and prompts the person to speak. The basic difference is that prophesying is in the speaker’s own language, whereas speaking in tongues is in a language unknown to the speaker. But the mode of operation for the two gifts is the same. Speaking in tongues may therefore be considered a specialized or variant form of prophesying as to the manner in which it functions.

 

(4) All the recipients spoke in tongues (verse 44). This incident and the Pentecost incident which also says that all spoke in tongues indisputably and unambiguously connect glossolalia with the baptism in the Spirit. The two narratives bracket the two in chapters 8 and 9 where Luke did not give details about the believers’ Spirit experience.

【徒10:44-48彼得還說這話的時候,聖靈降在一切聽道的人身上(the Holy Spirit fell on all who heard the word.)。那些奉割禮、和彼得同來的信徒,見聖靈的恩賜也澆在外邦人身上(the gift of the Holy Spirit was poured out even on the Gentiles)(καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται),就都希奇;因聽見他們說方言,稱讚神為大(For they heard them speaking in tongues and praising God. )(λαλούντων γλώσσαις)。於是彼得說:「這些人既受了聖靈,與我們一樣,誰能禁止用水給他們施洗呢?」就吩咐奉耶穌基督的名給他們施洗。他們又請彼得住了幾天。】

 

5. The Pentecostal doctrine of “the initial, physical evidence” of speaking in tongues is an attempt to encapsulate the thought that at the time of Spirit baptism the believer will speak in tongues. It conveys the idea that speaking in tongues is the initial, empirical accompaniment to Spirit baptism. Nowhere does the Scripture indicate that one may be baptized in the Spirit without speaking in tongues.

 

Divinely-intended results of Spirit baptism include:

Speaking in Tongues. Speaking in tongues is the initial, empirical indication that the infilling has taken place but it also benefits the speaker spiritually, for Paul says that “anyone who speaks in a tongue does not speak to men but to God” and that “he who speaks in a tongue edifies himself” (1 Corinthians 14:2,4). This is the devotional aspect of tongues, which is associated with praising God and giving Him thanks (verses16,17). This aspect is sometimes called a prayer language. It is an element in praying in the Spirit (Ephesians 6:18; Jude 20). Because it is a means by which believers edify themselves spiritually, tongues may be called a means of grace. It is not an experience that occurs only at the time of being baptized in the Spirit; it ought to be a continual, repeated experience. This is implied in Paul’s statement to the Corinthians: “I wish all of you to continue speaking in tongues” (1 Corinthians 14:5, a strict translation reflecting the Greek verb tense).

 

CONCLUDING STATEMENT

Baptism in the Holy Spirit must be more than a safeguarded and cherished doctrine; it must be a vital, productive and ongoing experience in the life of believers and their personal relationship with the Lord, their interaction with other believers, and their witness to the world. 【四重】 The vitality and vibrancy of the Church can be realized only when believers personally and corporately manifest the power of the Holy Spirit that was experienced by Jesus himself and that He promised to His followers.

 

https://ag.org/Beliefs/Topics-Index/Baptism-in-the-Holy-Spirit

 

12. DIVINE HEALING

Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers.

12. 神蹟醫病包含在基督的救贖之內,疾病得治乃信徒的權利(賽53:4-5;太8:16-17;雅5:14-16)。

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ASSEMBLIES of GOD 16 FUNDAMENTAL TRUTHS

This "Statement of Fundamental Truths" contains the 16 doctrines of the Assemblies of God. These are non-negotiable tenets of faith that all Assemblies of God churches adhere to. Four of these, Salvation, the Baptism in the Holy Spirit, Divine Healing, and the Second Coming of Christ are considered Cardinal Doctrines which are essential to the church's core mission of reaching the world for Christ.

https://ag.org/Beliefs/Statement-of-Fundamental-Truths

ASSEMBLIES OF GOD STATEMENT OF FUNDAMENTAL TRUTHS

The Bible is our all-sufficient rule for faith and practice. This Statement of Fundamental Truths is intended simply as a basis of fellowship among us (i.e., that we all speak the same thing, 1 Corinthians 1:10; Acts 2:42). The phraseology employed in this Statement is not inspired nor contended for, but the truth set forth is held to be essential to a full-gospel ministry. No claim is made that it covers all Biblical truth, only that it covers our need as to these fundamental doctrines.

 

1. THE SCRIPTURES INSPIRED

The Scriptures, both the Old and New Testaments, are verbally inspired of God and are the revelation of God to man, the infallible, authoritative rule of faith and conduct.

 

2 Timothy 3:15-17

1 Thessalonians 2:13

2 Peter 1:21

 

 

2. THE ONE TRUE GOD

The one true God has revealed Himself as the eternally self-existent "I AM," the Creator of heaven and earth and the Redeemer of mankind. He has further revealed Himself as embodying the principles of relationship and association as Father, Son and Holy Spirit.

 

Deuteronomy 6:4

Isaiah 43:10,11

Matthew 28:19

Luke 3:22

THE ADORABLE GODHEAD

 

a. Terms Defined

The terms "Trinity" and "persons" as related to the Godhead, while not found in the Scriptures, are words in harmony with Scripture, whereby we may convey to others our immediate understanding of the doctrine of Christ respecting the Being of God, as distinguished from "gods many and lords many." We therefore may speak with propriety of the Lord our God who is One Lord, as a trinity or as one Being of three persons, and still be absolutely scriptural.

 

Matthew 28:19

2 Corinthians 13:14

John 14:16-17

b. Distinction and Relationship in the Godhead

Christ taught a distinction of Persons in the Godhead which He expressed in specific terms of relationship, as Father, Son, and Holy Spirit, but that this distinction and relationship, as to its mode is inscrutable and incomprehensible, because unexplained.

 

Luke 1:35

1 Corinthians 1:24

Matthew 11:25-27

Matthew 28:19

2 Corinthians 13:14

1 John 1:3-4)

c. Unity of the One Being of Father, Son and Holy Spirit

Accordingly, therefore, there is that in the Father which constitutes him the Father and not the Son; there is that in the Son which constitutes Him the Son and not the Father; and there is that in the Holy Spirit which constitutes Him the Holy Spirit and not either the Father or the Son. Wherefore the Father is the Begetter, the Son is the Begotten, and the Holy Spirit is the one proceeding from the Father and the Son. Therefore, because these three persons in the Godhead are in a state of unity, there is but one Lord God Almighty and His name one.

 

John 1:18

John 15:26

John 17:11

John 17:21

Zechariah 14:9

d. Identity and Cooperation in the Godhead

The Father, the Son and the Holy Spirit are never identical as to Person; nor confused as to relation; nor divided in respect to the Godhead; nor opposed as to cooperation. The Son is in the Father and the Father is in the Son as to relationship. The Son is with the Father and the Father is with the Son, as to fellowship. The Father is not from the Son, but the Son is from the Father, as to authority. The Holy Spirit is from the Father and the Son proceeding, as to nature, relationship, cooperation and authority. Hence, neither Person in the Godhead either exists or works separately or independently of the others.

 

John 5:17-30

John 5:32

John 5:37

John 8:17,18

e. The Title, Lord Jesus Christ

The appellation, "Lord Jesus Christ," is a proper name. It is never applied in the New Testament, either to the Father or to the Holy Spirit. It therefore belongs exclusively to the Son of God.

 

Romans 1:1-3,7

2 John 3

f. The Lord Jesus Christ, God with Us

The Lord Jesus Christ, as to His divine and eternal nature, is the proper and only Begotten of the Father, but as to His human nature, He is the proper Son of Man. He is therefore, acknowledged to be both God and man; who because He is God and man is "Immanuel," God with us.

 

 Matthew 1:23

1 John 4:2

1 John 4:10

1 John 4:14

Revelation 1:13

Revelation 1:17

g. The Title, Son of God

Since the name "Immanuel" embraces both God and man in the one Person, our Lord Jesus Christ, it follows that the title, Son of God, describes His proper deity, and the title, Son of Man, His proper humanity. Therefore, the title Son of God, belongs to the order of eternity, and the title, Son of Man, to the order of time.

 

Matthew 1:21-23

2 John 1:3

1 John 3:8

Hebrews 7:3

Hebrews 1:1-13

h. Transgression of the Doctrine of Christ

Wherefore, it is a transgression of the Doctrine of Christ to say that Jesus Christ derived the title, Son of God, solely from the fact of the incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father, and the Son; and a displacement of the truth that Jesus Christ is come in the flesh.

 

2 John 9

John 1:1

John 1:2

John 1:14

John 1:18

John 1:29

John 1:49

1 John 2:22,23

1 John 4:1-5

Hebrews 12:2

i. Exaltation of Jesus Christ as Lord

The Son of God, our Lord Jesus Christ, having by Himself purged our sins, sat down on the right hand of the Majesty on high; angels and principalities and powers having been made subject unto Him. And having been made both Lord and Christ, He sent the Holy Spirit that we, in the name of Jesus, might bow our knees and confess that Jesus Christ is Lord to the glory of God the Father until the end, when the Son shall become subject to the Father that God may be all in all.

 

Hebrews 1:3

1 Peter 3:22

Acts 2:32-36

Romans 14:11

1 Corinthians 15:24-28

j. Equal Honor to the Father and to the Son

Wherefore, since the Father has delivered all judgment unto the Son, it is not only the express duty of all in heaven and on earth to bow the knee, but it is an unspeakable joy in the Holy Spirit to ascribe unto the Son all the attributes of Deity, and to give Him all honor and the glory contained in all the names and titles of the Godhead except those which express relationship (see Distinction and Relationship in the Godhead, Unity of the One Being of Father, Son and Holy Spirit , and Identity and Cooperation in the Godhead) and thus honor the Son even as we honor the Father.

 

John 5:22,23

1 Peter 1:8

Revelation 5:6-14

Philippians 2:8,9

Revelation 7:9-10

Revelation 4:8-11

 

 

3. THE DEITY OF THE LORD JESUS CHRIST

The Lord Jesus Christ is the eternal Son of God. The Scriptures declare:

 

His virgin birth,

 

Matthew 1:23

Luke 1:31

Luke 1:35

His sinless life,

 

Hebrews 7:26

1 Peter 2:22

His miracles,

 

Acts 2:22

Acts 10:38

His substitutionary work on the cross,

 

1 Corinthians 15:3

2 Corinthians 5:21

His bodily resurrection from the dead,

 

Matthew 28:6

Luke 24:39

1 Corinthians 15:4

His exaltation to the right hand of God.

 

Acts 1:9

Acts 1:11

Acts 2:33

Philippians 2:9-11

Hebrews 1:3

 

 

4. THE FALL OF MAN

Man was created good and upright; for God said, "Let us make man in our own image, after our likeness." However, man by voluntary transgression fell and thereby incurred not only physical death but also spiritual death, which is separation from God.

 

Genesis 1:26,27

Genesis 2:17

Genesis 3:6

Romans 5:12-19

 

 

5. THE SALVATION OF MAN

Man's only hope of redemption is through the shed blood of Jesus Christ the Son of God.

 

Conditions to Salvation

 

Salvation is received through repentance toward God and faith toward the Lord Jesus Christ. By the washing of regeneration and renewing of the Holy Spirit, being justified by grace through faith, man becomes an heir of God, according to the hope of eternal life.

 

Luke 24:47

John 3:3

Romans 10:13-15

Ephesians 2:8

Titus 2:11

Titus 3:5-7

The Evidence of Salvation

 

The inward evidence of salvation is the direct witness of the Spirit.

 

Romans 8:16

The outward evidence to all men is a life of righteousness and true holiness.

 

Ephesians 4:24

Titus 2:12

 

 

6. THE ORDINANCES OF THE CHURCH

BAPTISM IN WATER

The ordinance of baptism by immersion is commanded by the Scriptures. All who repent and believe on Christ as Saviour and Lord are to be baptized. Thus they declare to the world that they have died with Christ and that they also have been raised with Him to walk in newness of life.

 

Matthew 28:19

Mark 16:16

Acts 10:47,48

Romans 6:4

HOLY COMMUNION

The Lord's Supper, consisting of the elements --bread and the fruit of the vine-- is the symbol expressing our sharing the divine nature of our Lord Jesus Christ (2 Peter 1:4), a memorial of his suffering and death (1 Corinthians 11:26), and a prophecy of His second coming (1 Corinthians 11:26), and is enjoined on all believers "till He come!"

 

 

 

7. THE BAPTISM IN THE HOLY SPIRIT

All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry.

 

Luke 24:49

Acts 1:4

Acts 1:8

1 Corinthians 12:1-31

 

This experience is distinct from and subsequent to the experience of the new birth.

 

Acts 8:12-17

Acts 10:44-46

Acts 11:14-16

Acts 15:7-9

With the baptism in the Holy Spirit come such experiences as:

 

an overflowing fullness of the Spirit, John 7:37-39, Acts 4:8

a deepened reverence for God, Acts 2:43, Hebrews 12:28

an intensified consecration to God and dedication to His work, Acts 2:42

and a more active love for Christ, for His Word and for the lost, Mark 16:20

 

 

8. THE INITIAL PHYSICAL EVIDENCE OF THE BAPTISM IN THE HOLY SPIRIT

The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance.

 

Acts 2:4

The speaking in tongues in this instance is the same in essence as the gift of tongues, but is different in purpose and use.

 

1 Corinthians 12:4-10

1 Corinthians 12:28

 

 

9. SANCTIFICATION

Sanctification is an act of separation from that which is evil, and of dedication unto God.

 

Romans 12:1,2

1 Thessalonians 5:23

Hebrews 13:12

The Scriptures teach a life of "holiness without which no man shall see the Lord."

 

Hebrews 12:14

By the power of the Holy Spirit we are able to obey the command: "Be ye holy, for I am holy."

 

1 Peter 1:15,16

Sanctification is realized in the believer by recognizing his identification with Christ in His death and resurrection, and by the faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit.

 

Romans 6:1-11

Romans 6:13

Romans 8:1,2

Romans 8:13

Galatians 2:20

Philippians 2:12,13

1 Peter 1:5

 

 

10. THE CHURCH AND ITS MISSION

The Church is the Body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her great commission. Each believer, born of the Spirit, is an integral part of the General Assembly and Church of the Firstborn, which are written in heaven.

 

Ephesians 1:22,23

Ephesians 2:22

Hebrews 12:23

Since God’s purpose concerning man is to seek and to save that which is lost, to be worshipped by man, to build a body of believers in the image of His Son, and to demonstrate His love and compassion for all the world, the priority reason for being of the Assemblies of God as part of the Church is:

 

To be an agency of God for evangelizing the world.

Acts 1:8

Matthew 28:19,20

Mark 16:15,16

To be a corporate body in which man may worship God.

1 Corinthians 12:13

To be a channel of God’s purpose to build a body of saints being perfected in the image of His Son.

Ephesians 4:11-16

1 Corinthians 12:28

1 Corinthians 14:12

To be a people who demonstrate God’s love and compassion for all the world.

Psalms 112:9

Galatians 2:10; 6:10

James 1:27

The Assemblies of God exists expressly to give continuing emphasis to this reason for being in the New Testament apostolic pattern by teaching and encouraging believers to be baptized in the Holy Spirit. This experience:

 

Enables them to evangelize in the power of the Spirit with accompanying supernatural signs.

Mark 16:15-20

Acts 4:29-31

Hebrews 2:3,4

Adds a necessary dimension to worshipful relationship with God.

1 Corinthians 2:10-16

1 Corinthians 12

1 Corinthians 13

1 Corinthians 14

Enables them to respond to the full working of the Holy Spirit in expression of fruit and gifts and ministries as in New Testament times for the edifying of the body of Christ and care for the poor and needy of the world.

Galatians 5:22-26

Matthew 25:37-40

Galatians 6:10

1 Corinthians 14:12

Ephesians 4:11,12

1 Corinthians 12:28

Colossians 1:29

 

 

11. THE MINISTRY

A divinely called and scripturally ordained ministry has been provided by our Lord for the fourfold purpose of leading the Church in:

 

Evangelization of the world.

 

Mark 16:15-20

Worship of God.

 

John 4:23,24

Building a body of saints being perfected in the image of His Son.

 

Ephesians 4:11-16

Meeting human need with ministries of love and compassion.

 

Psalms 112:9

Galatians 2:10; 6:10

James 1:27

 

 

12. DIVINE HEALING

Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers.

 

Isaiah 53:4,5

Matthew 8:16,17

James 5:14-16

 

 

13. THE BLESSED HOPE

The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the church.

 

1 Thessalonians 4:16,17

Romans 8:23

Titus 2:13

1 Corinthians 15:51,52

 

 

14. THE MILLENNIAL REIGN OF CHRIST

The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on earth for one thousand years.

 

Zechariah 14:5

Matthew 24:27

Matthew 24:30

Revelation 1:7

Revelation 19:11-14

Revelation 20:1-6

This millennial reign will bring the salvation of national Israel,

 

Ezekiel 37:21,22

Zephaniah 3:19,20

Romans 11:26,27

and the establishment of universal peace.

 

Isaiah 11:6-9

Psalms 72:3-8

Micah 4:3,4

 

 

15. THE FINAL JUDGMENT

There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whosoever is not found written in the Book of Life, together with the devil and his angels, the beast and the false prophet, will be consigned to the everlasting punishment in the lake which burneth with fire and brimstone, which is the second death.

 

Matthew 25:46

Mark 9:43-48

Revelation 19:20

Revelation 20:11-15

Revelation 21:8

 

 

16. THE NEW HEAVENS AND THE NEW EARTH

"We, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness."

 

2 Peter 3:13

Revelation 21

Revelation 22

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The Statement of Fundamental Truths is a confession of faith outlining the 16 essential doctrines adhered to by the Assemblies of God USA.

1.         The Bible is inspired by God and is "the infallible, authoritative rule of faith and conduct".

2.         There is only one true God who exists as a Trinity.

3.         Jesus Christ is the Son of God and, as the second person of the Trinity, is God.

4.         Man was created good by God but was separated from God through original sin.

5.         Salvation "is received through repentance toward God and faith toward the Lord Jesus Christ".

6.         There are two ordinances. Believer's baptism by immersion is a declaration to the world that the believer has died and been raised together with Christ, becoming a new creation. The Lord's Supper is a symbol expressing the believer's sharing in the divine nature of Christ, a memorial of Christ's suffering and death, and a prophecy of Christ's second coming.

7.         Baptism in the Holy Spirit is a separate and subsequent experience following conversion. Spirit baptism brings empowerment to live an overcoming Christian life and to be an effective witness.

8.         Speaking in tongues is the initial physical evidence of the baptism in the Holy Spirit.

9.         Sanctification is "an act of separation from that which is evil, and of dedication unto God". It occurs when the believer identifies with, and has faith in, Christ in his death and resurrection. It is understood to be a process in that it requires continual yielding to the Holy Spirit.

10.     The Church's mission is to seek and save all who are lost in sin; the Church is the Body of Christ and consists of all people who accept Christ, regardless of Christian denomination.

11.     Divinely called and scripturally-ordained ministers serve the Church.

12.     Divine healing of the sick is provided for in the atonement.

13.     The "imminent and blessed hope" of the Church is its rapture preceding the bodily return of Christ to earth.

14.     The rapture of the Church will be followed by the visible return of Christ and his reign on earth for a thousand years.

15.     There will be a final judgment and eternal damnation for the "wicked dead".

16.     There will be future new heavens and a new earth "wherein dwelleth righteousness".

https://en.wikipedia.org/wiki/Assemblies_of_God_Statement_of_Fundamental_Truths

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神召會十六條信綱:基本信仰

我們相信:

 

1.全部新舊約聖經都是神所默示,在完備救贖的真理上毫無謬誤,是神聖言,是基督徒的信仰和生活的最高權威與準則(提後3:15-17;帖前2:12;彼後1:21)。

 

2. 只有一位永活真神,創造天地的主,人類的救贖者,永恆地以聖父、聖子、聖靈三個不同的位格存在(申6:4;賽43:10-11;太28:19;路3:22)。

 

3. 耶穌基督是三位一體獨一真神的第二位,是神的兒子,為父所差,由聖靈感孕,藉童貞女馬利亞所生(太1:23;路1:31, 35)主耶穌過了一個無罪的生活(來7:26;彼前2:22),在世廣行神蹟奇事(徒2:2210:38),為擔當世人的罪,在十字架上受苦、受死,被埋葬(林前15:3);第三天神叫祂從死裡復活(太28:6;路24:39;林前15:4),將祂升高,坐在父神的右邊,成為人類救贖的根源(徒1:9, 112:33;腓2:9-11;來1:3)〕。

 

4. 人乃依照神的形像樣式被造,全然良善正直,但卻自願陷在罪中,從而帶來肉身及靈性的死亡,與神分離(創1:26-272:173:6;羅5:12-19),人無法靠自己的能力自我救贖。

 

5. 人的罪得赦免的唯一方法,是藉著悔改和信靠神兒子耶穌基督的寶血(路 24:47;約3:3;羅10:13-15;弗2:8;多2:113:5-7

 

6. 召會奉行兩項聖禮,其一為洗禮,我們認定全浸於水中的方式,象徵向世界全然死去 與基督一同復活,得新生命(太28:19;可16:16;徒10:47, 48;羅6:4)。但在特殊情 況下,亦接受以灑水形式代之;其二為聖餐禮,我們認定餅與酒或葡萄汁乃象徵主耶穌基督的身體和寶血,信徒一同領受,記念祂的受死,直等到祂再來(林前11: 23-26

 

7. 眾聖徒應依從聖父的應許,按照主耶穌基督的吩咐,一如初期召會,熱切尋求聖靈與火的施洗,從而得著屬靈的能力,事奉神,成為祂的見證,並且善用恩賜為主作工(路 24:49;徒1:4, 8;林前12:1-31);蓋此經歷實異於藉聖靈重生,且發生於藉聖靈重生其後。

 

8. 聖靈施洗乃給予所有的信徒;而信徒受靈洗是憑著起初原有的証據,即聖靈賜給他們口才,說起方言來(徒2:410:4619:6);唯是項經歷,與「說方言的恩賜」之使用及目的有別。

 

9. 成聖乃離開罪惡,委身神的行動。信徒接納基督的死與復活,憑著信心及聖靈的大能 全然委身,活出聖潔的生活(羅6:1-11, 138:1, 2, 13;羅12:1-2;加2;20;腓2:12-13;帖前5:23;來12:1413:12;彼前1:5)。

 

10. 召會是基督的身體,神藉著聖靈居於其中,從而履行大使命(弗1:22-232:22;來12:23),成全神救贖的計劃。

 

11. 神呼召召會,賦予弘揚福音(可16:15-20),施行聖禮、宣傳聖道、敬拜神(約4:23-24),建立召會、牧養信徒(弗4: 11-16)等諸使命。

 

12. 神蹟醫病包含在基督的救贖之內,疾病得治乃信徒的權利(賽53:4-5;太8:16-17;雅5:14-16)。

 

13. 主再臨時,在基督裡睡了的必然復活,仍然存活的,必然身體改變。對召會而言,此乃眾信徒渴求有福的盼望(帖前4:16-17;羅8:23;多2:13;林前15:51-52)。

 

14. 基督再臨包括了聖徒被提,與主一同重臨大地,一同執掌王權一千年,以色列全家得救,建立普世和平國度(亞14:5;太24:27, 30;啟1:719:11-1420:1-6;結37:21-22 3:19-20;羅11:26-27;賽11:6-9;詩72:3-8;彌4:3-4)。

 

15. 罪人必先復活,按其工作接受審判,名字沒有被記在生命冊上的,必受火湖的永死(太25:46;可9:43-48;啟19:2020:11-1521:8)。

 

16. 新天新地,是神為聖徒預備,有形質的永恆天家,有義居在其中(彼後3:13;啟21, 22章)。

 

以上十六條信綱,乃普世神召會的基本信仰,既與基督教正統信仰一致,更兼具五旬宗信仰和神召會精神。本會乃「神召會香港區總議會」的屬堂,故本會信守以上信綱,並致力傳揚推動本宗優良傳統及精神。

http://www.aogglc.org.hk/?page_id=731

Evidence of Baptism in the Holy Spirit

The Constitution of the General Council of the Assemblies of God lists sixteen fundamental truths. The seventh Tenet of Faith gives the scriptural definition of the baptism in the Holy Spirit, and the eighth defines the scriptural evidence of this experience. It is stated: "The baptism of believers in the Holy Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4-10, 28), but different in purpose and use."

 

The doctrine of tongues as the initial, physical evidence of receiving the Holy Spirit has come under increasingly heavy attack in recent years, but it is fully substantiated in the Word of God. The doctrine can be nullified in two ways: (1) by simply denying it, or (2) by making tongues the primary focus, causing some to seek tongues rather than God.

 

The baptism in the Holy Spirit is the gracious gift of God, administered by our Lord Jesus Christ (Matt. 3:11; Acts 1:5). Its primary, though not only, purpose is to endue believers with supernatural power to be witnesses of our Lord to all the world (Acts 1:8).

 

To speak with other tongues is to speak languages never learned, by the miraculous enabling of the Holy Spirit. 'Initial physical evidence' is the term used to describe the first outward sign of the infilling of the Holy Spirit. The baptism in the Holy Spirit is manifested in a physical way as the Spirit-filled believer's physical voice is used. It is initial in that it comes immediately with the infilling. There is no single declarative sentence in the Bible that states that everyone who is baptized in the Holy Spirit will speak in other tongues. However, as with the doctrine of the Trinity, the Scripture gives us the equivalent of such a statement.

 

Even if we had only Acts 1 and 2, we could know the doctrine, for there we have the definition of the baptism in the Spirit. Jesus said, "Ye shall be baptized with the Holy Spirit not many days hence" (Acts 1:5) [emphasis mine]. The scriptural definition of that baptism is, "And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance" (Acts 2:4) [emphasis mine]. Inspired by the Holy Spirit, Luke clearly intended to define what Jesus promised.

 

We see that the baptism in the Spirit and the first filling with the Spirit are identical.

No one who has not been baptized in the Spirit can claim, with scriptural backing, to be filled with the Spirit. Next we see that the sentence has a compound predicate. We cannot separate the "being filled" from the "speaking in tongues" without doing both grammatical and theological violence to the Word of God. All who were filled spoke. We dare not redefine what the Word has clearly defined.

 

We have further clear proof of the doctrine as we go on in Acts 2. As the crowd gathered, the believers continued speaking in other tongues, telling of God's wonderful works (v. 11). Some bystanders asked, "How hear we every man in our own tongue, wherein we were born . . . What meaneth this?" (Acts 2:8-12). The word this is crucial here. Verses 12 and 13 make clear that they were asking, "What does this [speaking in tongues] mean?" It amazed them.

 

Peter took their terminology and gave them God's answer: "This [speaking in tongues] is that which was spoken by the prophet Joel" (Acts 2:16) [emphasis mine]. Peter went on to tell them: "Jesus . . . hath shed forth this which you now see and hear" (Acts 2:32-33) [emphasis mine]. Thus, we have clear statements that speaking with tongues is God's sign of the outpouring of the Holy Spirit.

 

It is also clear that the outpouring evidenced by this speaking will continue throughout the last days (Acts 2:17). We next find clear doctrinal statements in Acts chapter 11. After the Holy Spirit fell on all the Gentiles at Cornelius's house (Acts 10:44-46), Peter had to convince the other Jewish leaders that what had happened was of God.

 

He made three doctrinal statements that caused the others to agree with him.

First he said, "As I began to speak, the Holy Ghost fell on them, as on us at the beginning" (Acts 11:15) [emphasis mine]. This is theology within history. Peter and the other Jews with him could identify the Gentiles' experience because "they heard them speak with tongues" just as they, the Jewish believers, had spoken at Pentecost (v. 46). Nothing short of that would have convinced them.

Second he said, "Then remembered I the Word of the Lord . . . ye shall be baptized in the Holy Ghost" (Acts 11:16) [emphasis mine]. Peter identified what was happening with being baptized in the Spirit when he saw and heard them speaking in tongues; immediately he connected it to the promise of Jesus which all four Gospels record.

The third theological statement is in Acts 11:17: "God gave them the like gift as he did unto us." The term like means "the same; identical."

 

Some have erroneously said that Acts is merely history and that we cannot establish doctrine from it. However, these statements in the book interpret God's acts, and that gives us unchanging doctrine! Acts is a historical book, but it is also rich in theology, giving us sound doctrine. God has not told us why He chose to make speaking in other tongues the sign of the baptism in the Spirit for the Church Age.

 

We do know , however, that speaking with tongues has three main purposes:

l   As the initial sign of the infilling;

l   As a continuing help in one's daily devotional life, bringing edification to the believer and glory to God (1 Cor. 14: 2,4,14,18); and

l   As a ministry gift of the Spirit to bring edification to the assembled church when accompanied by the gift of interpretation of tongues (1 Cor. 12:10; 14:5,27).

 

Doctrine must be formulated by the Word of God, never by human experience. Having seen that this particular doctrine is clearly taught in the Word, we find it verified in the experience of the New Testament Church.

 

In every New Testament instance where details are given, speaking with tongues is recorded as the accompaniment of the baptism in the Spirit. It is the only phenomenon that occurs each time. On three occasions it is explicitly stated that they all spoke with tongues: the Day of Pentecost (Acts 2); the outpouring at Cornelius's house (Acts 10); and the infilling of the believers in Ephesus (Acts 19). When a specific phenomenon occurs every time a biblical experience is described, we cannot deny the integral relationship of the phenomenon to that experience.

 

It is not necessary that the record of each occurrence of the baptism in the Holy Spirit include a mention of tongues, when the doctrine has been established elsewhere. We know that each time people believed on Jesus, they were baptized in water because Jesus so commanded and because several instances are recorded. However, there are many instances where water baptism is not recorded, including Acts 4:4; 5:14, and 9:35. Likewise, we can be sure that each time believers were baptized in the Spirit, they spoke in tongues.

 

In the two instances where details are not given, speaking with tongues is clearly implied. At Samaria, Simon, a former sorcerer, saw something that made him know the Holy Spirit had been given (Acts 8:17-19). If the experience of the Samaritans had been a subjective one of faith (or of feelings), without an outward physical manifestation, Simon probably would never have known they had received the Spirit. Speaking with tongues is the only sign Simon could have seen that is not ruled out by (biblically) logical consideration of all possibilities.

 

In Acts 9 we have the account of Saul's conversion and the Lord's statement that he would be filled with the Spirit (v. 17). No details are given. However, we know that Paul began to speak with tongues at some time (1 Cor. 14:18); it is scripturally logical to say that he began to speak with tongues when he was baptized in the Spirit. By the inspiration of the Holy Spirit, he expressed God's will when he wrote, "I want you all to continue to speak in tongues" (literal translation of 1 Cor. 14:5).

 

Though the scope of this article does not permit coverage, there is much well-documented proof that what we have noted as biblical precedent has been continued in practice throughout church history. The greatest church growth comes when this doctrine is preached and experienced.

 

Earnest believers do raise some valid questions on the subject:

1. Do Pentecostals place too much emphasis on tongues? Some have. If they give more emphasis to the act of speaking with tongues than to the empowerment by the Holy Spirit to be witnesses, they are unscriptural.

 

2. Is the tongues-speaking in Acts different from that in Corinthians? It is the same in essence, but it may be used for different purposes, as context reveals.

 

3. Is speaking with tongues always a "prayer language?" No. When speaking in tongues is a sign to the unbeliever (1 Cor. 14:22) as it was at Pentecost (Acts 2:4-12), it is not necessarily prayer.

 

4. Are the words of a believer speaking in tongues always addressed to God? No. Some have misinterpreted 1 Corinthians 14:2 apart from the context. The rest of the verse says, "for no man understands." In other words, when no one, either by knowing a language, as at Pentecost, or by the supernatural gift of interpretation, understands what is being spoken, then it is spoken to God, for He alone understands. Some utterances in tongues are addressed to God by the Spirit and will, if interpreted, be a prayer or an expression of thanks (1 Cor. 14:16). Some are addressed to men and will, if interpreted, be either a warning (14:21) or a message of edification for the church (14:5-6). Tongues plus interpretation are equivalent to prophecy in edifying the church.

 

5. Should Spirit-filled believers help others to receive the baptism in the Holy Spirit by telling them to say certain things? No. It is very dangerous to try to manipulate the things of God. This practice is humanistically motivated. We must be willing to wait for Jesus to do His work. Seekers can be encouraged to worship, to focus on Jesus, and to fully surrender to Him.

 

6. Are there not some who have accomplished great things for God who have never spoken in tongues? Indeed, yes. They are greatly blessed by God and are dedicated to Him. However, we cannot base doctrine on anyone's experience. There are also some good, moral people who are not born-again, but that does not negate the necessity of the new birth. We must build on the solid rock of God's Word.

 

All true Christians have the Holy Spirit (Rom. 8:9).

They have been born of the Spirit (John 3:5-8), but not all have been baptized in the Spirit. The disciples had received the Holy Spirit on the evening of the Resurrection (John 20:22), but Jesus told them the baptism in the Spirit was in the future (Luke 24:; Acts 1:5,8).

 

The Holy Spirit baptizes believers into Christ (1 Cor. 12:13; Gal. 3:17). Then Jesus baptizes them in the Holy Spirit (Matt. 3:11; Acts 1:5). These cannot refer to the same experience since the Divine Agent and the element into which the believer is baptized are distinctly different in each.

 

At Samaria, believers were saved and baptized in water, but had not yet been baptized in the Holy Spirit (Acts 8). At Ephesus, Paul asked believers, "Have you received the Holy Ghost since you believed" (Acts 19:2). A literal rendering of the Greek is "Having believed, did you receive the Holy Spirit?" This would be an absurd question if all believers are baptized in the Holy Spirit. After Paul explained God's will to them, they received the baptism in the Spirit with the evidence ordained by God (19:6).

 

In conclusion, the doctrine of speaking with tongues as the initial physical evidence of the baptism in the Holy Spirit is clearly taught in the Scriptures. It is verified both in New Testament experience and in subsequent church history. Jesus is the Baptizer, and He wants to give this wonderful gift to all.

 

In the last discussion of speaking in tongues in the Bible, we have both a warning and an admonition. The warning is, "Forbid not to speak with tongues" (1 Cor. 14:39). There are many ways to forbid besides a command not to speak. To fail to teach the doctrine is indirectly forbidding. Scornful remarks about tongues can amount to forbidding. Unscriptural restrictions during the church service can result in actual forbidding. It is dangerous to forbid what God the Holy Spirit desires to give.

 

The positive admonition is, "Let all things be done decently and in order" (1 Cor. 14:40). The "all things" includes speaking in tongues. If that is not being done, the church is out of order. We are on solid scriptural ground.

 

Let us preach and teach this important doctrine fervently.

(Originally published in the Sunday School Counselor, April 1989, by Gospel Publishing House, Springfield, Missouri. Republished by permission for Network 211, 2005.)

http://globalchristiancenter.com/holy-spirit-studies/holy-spirit-articles/195-evidence-of-baptism-in-the-holy-spirit

BAPTISM in the HOLY SPIRIT

ADOPTED BY THE GENERAL PRESBYTERY IN SESSION AUGUST 9-11, 2010

【美國神召會立場】

https://ag.org/Beliefs/Topics-Index/Baptism-in-the-Holy-Spirit

 

Since the early days of the twentieth century, many Christian believers have taught and received a spiritual experience they call the baptism in the Holy Spirit. At the present time, hundreds of millions of believers identify themselves with the movement that teaches and encourages the reception of that experience. The global expansion of that movement demonstrates the words of Jesus Christ to His disciples that when the promised Holy Spirit came upon them, they would receive power to be His witnesses to all the world (Acts 1:5,8).

 

The New Testament emphasizes the centrality of the Holy Spirit's role in the ministry of Jesus and the continuation of that role in the Early Church. Jesus’ public ministry was launched by the Holy Spirit coming upon Him (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). The Book of Acts presents an extension of that ministry through the disciples by means of the empowering Holy Spirit.

 

The most distinguishing features of the baptism in the Holy Spirit are that: (1) it is theologically and experientially distinguishable from and subsequent to the new birth,

(2) it is accompanied by speaking in tongues, and (3) it is distinct in purpose from the Spirit’s work of regenerating the heart and life of a repentant sinner.

 

The Term “Baptism in the Holy Spirit”

 

The term “baptism in the Holy Spirit” does not occur in Scripture. It is a convenient designation for the experience predicted by John the Baptist that Jesus would “baptize in [Greek en] the Holy Spirit”1 (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33) and is repeated by both Jesus (Acts 1:5) and Peter (Acts 11:16). It is significant that the expression occurs in all the Gospels as well as in the Book of Acts. The imagery of baptism portrays immersion, as seen in John the Baptist’s analogy between the baptism in water that he administered and the baptism in the Spirit that Jesus would administer.

 

Being baptized in the Spirit must be differentiated from Paul's statement in 1 Corinthians

12:13 which, following the Greek word order, reads: “by [en] one Spirit we all into one body were baptized.” The context of that passage demonstrates that “by” is the best translation, indicating that the Holy Spirit is the instrument or means by which the baptizing takes place.2 In verses 3 and 9 of the chapter, Paul uses the same preposition twice in each verse to indicate an activity of the Holy Spirit. In 1 Corinthians 12:13, “baptized into one body” speaks about the Spirit’s work of incorporating a repentant sinner into the body of Christ (see Romans 6:3; Galatians 3:27 for the equivalent expression “baptized into Christ”). This is the “one baptism” of Ephesians 4:5; it is the indispensable, all-important baptism that results in the “one body” of verse 4.

 

To summarize: At conversion, the Spirit baptizes into Christ/the body of Christ; in a subsequent and distinct experience, Christ will baptize in the Holy Spirit.

 

Other Biblical Terms for Spirit Baptism

 

 Various biblical terms are used for this experience, especially in the Book of Acts, which records the initial descent of the Spirit upon Jesus’ disciples and gives examples of the Spirit’s similar encounters with God’s people. The following expressions in Acts are used interchangeably for the experience:

 

baptized in the Spirit—1:5; 11:16; see also Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33. The term “Spirit baptism” often serves as a useful substitute and is employed in this paper.

the Spirit coming, or falling, upon—1:8; 8:16; 10:44; 11:15; 19:6; see also Luke 1:35; 3:22

the Spirit poured out—2:17,18; 10:45

the gift my Father promised—1:4

the gift of the Spirit—2:38; 10:45; 11:17

the gift of God—8:20; 11:17; 15:8

receiving the Spirit—8:15,17,19; 19:2

filled with the Spirit—2:4; 9:17; also Luke 1:15,41,67. This expression, along with “full of the Spirit,” has a wider application in Luke’s writings. Paul’s command to be “filled with the Spirit” (Ephesians 5:18) does not refer to the initial fullness of the Spirit; it is an injunction to keep on being filled with the Spirit.3

 

Not one of these terms fully conveys all that the experience involves. They are metaphors conveying the idea that the recipients are thoroughly dominated or overwhelmed by the Spirit, who already dwells in them (Romans 8:9,14–16; 1 Corinthians 6:19; Galatians 4:6).

 

SUBSEQUENCE AND SEPARABILITY

Old Testament Background

 

The outpouring of the Spirit on the Day of Pentecost (Acts 2) was the climax of God’s promises, made centuries before, about the institution of the new covenant and the coming of the age of the Spirit. The Old Testament is indispensable for understanding the coming of the Holy Spirit to believers under the new covenant. Two prophetic passages are especially significant—Ezekiel 36:25–27 and Joel 2:28,29:

 

I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws (Ezekiel 36:25-27). And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days (Joel 2:28–29).

 

The Ezekiel passage speaks about cleansing new believers from all spiritual filthiness and replacing their heart of stone with a “new heart” and a “heart of flesh.” This takes place as a result of the indwelling Holy Spirit, who will enable them to live in obedience to God's decrees and laws. The promise predicts the New Testament teaching about regeneration. Jesus spoke of the need to be “born of the Spirit” (John 3:5,8) and Paul, echoing Ezekiel's prophecy, says that God “saved us through the washing of rebirth and renewal by the Holy Spirit” (Titus 3:5). The result is an altered lifestyle made possible by the indwelling Spirit.

 

Joel’s prophecy differs substantially from Ezekiel’s. It speaks of a dramatic pouring out of the Spirit that results in prophesying, dreams, and visions. The term charismatic in our day has come to identify those who believe in and experience, personally and corporately, the dynamic way the Spirit manifests himself through various gifts, such as those enumerated in 1 Corinthians 12:7–10.4 On the Day of Pentecost, the disciples were “filled with the Holy Spirit,” which Peter says was in fulfillment of Joel’s prophecy (Acts 2:16–21).

The prophecies of Ezekiel and Joel, however, do not predict two separate, historic comings of the Holy Spirit. They represent two aspects of the one overall promise that includes both the Spirit’s indwelling and His filling or empowering of God’s people.

 

Importance of Luke’s Writings

 

Luke’s writings—the third Gospel and the Book of Acts—provide the clearest understanding of the baptism in the Spirit. Luke, in addition to being an accurate historian, is also a theologian in his own right and uses the medium of historical narrative to convey theological truth.5

 

Apart from the four Gospels, the only undisputed references to John the Baptist’s prediction of Spirit baptism are in the Book of Acts (1:5; 11:16). In addition, Luke’s is the only Gospel that has two sayings of Jesus that relate directly to Spirit baptism: “If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him?” (11:13); “I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high” (24:49).

 

The opening chapter of Acts picks up the theme of these promises. Jesus told His disciples: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with [en] water, but in a few days you will be baptized with [en] the Holy Spirit” (Acts 1:4,5); “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). The entire Book of Acts is a commentary on these verses, elaborating on the two related themes of spiritual empowerment and the spread of the gospel throughout the Roman Empire. It is therefore necessary to explore what Luke says about Spirit baptism.

 

This emphasis in Luke’s writings, however, does not minimize other important aspects of the Holy Spirit’s ministry in non-Lukan writings as, for example, in John 14–16; Romans 8; 1 Corinthians 12–14. Nor does it imply that all non-Lukan writers are silent on the matter of Spirit baptism or that Luke limits the Spirit’s activity only to Spirit baptism.

 

It is important to recognize that Luke wrote under the inspiration of the Holy Spirit. Since Luke-Acts is historical in nature, Luke selected incidents and sayings that emphasize the dynamic aspect of the Spirit’s work.

 

The first four chapters of Luke’s Gospel present a clear picture that the promised age of the Spirit was being inaugurated. Luke portrays the activity of the Holy Spirit in a manner clearly reminiscent of the prophecy of Joel. For four hundred years the activity of the Spirit among God’s people had been virtually absent. It now bursts forth in a succession of events related to the births of both John the Baptist and Jesus, and to the beginning of Jesus’ earthly ministry. Angelic visitations, miraculous conceptions, prophetic utterances, the Spirit’s descent upon Jesus at His baptism, the empowerment of Jesus for His earthly ministry—these are all recorded in rapid succession in order to emphasize the dawn of the promised age.

 

Methodology Followed

 

Narrative accounts recorded in Acts in which believers experience an initial filling of the Spirit have a direct bearing on the questions of whether Spirit baptism is separate from regeneration and whether speaking in tongues is a necessary component of the experience. The inductive method will be employed in looking at these incidents; it is a valid form of logic that attempts to form a conclusion based on the study of individual incidents or statements.6

 

Subsequence” in Acts

 

The Day of Pentecost (Acts 2:1–21). The first instance of disciples receiving a charismatic-type of experience occurred on the Day of Pentecost (Acts 2:1–4). The coming of the Spirit on that day was unprecedented; it was a unique, historic, once-for-all and unrepeatable event connected with the institution of the new covenant. But as Acts indicates, at a personal level the disciples’ experience at Pentecost serves as a paradigm for later believers as well (8:14–20; 9:17; 10:44–48; 19:1–7).

 

Was the Pentecost experience of the disciples “subsequent” to their conversion? On one occasion Jesus told seventy-two of His disciples to “rejoice that your names are written in heaven” (Luke 10:20). It is not necessary to pinpoint the precise moment of their regeneration in the New Testament sense of that word. Had they died prior to the descent of the Spirit at Pentecost, they surely would have gone into the presence of the Lord. Many scholars, however, see the disciples’ new-birth experience occurring at the time the resurrected Jesus “breathed on them and said, ‘Receive the Holy Spirit’ ” (John 20:22).

 

It is significant that the New Testament nowhere equates the expression “filled with the Holy Spirit” (verse 4) with regeneration. It is always used in connection with persons who are already believers.

 

The Samaritans (8:14–20). The Samaritan “Pentecost” demonstrates that one may be a believer and yet not have a charismatic-type of spiritual experience. The following observations show that the Samaritans were genuine followers of Jesus prior to the visit of Peter and John: (1) Philip clearly proclaimed to them the good news of the gospel (verse 5); (2) they believed and were baptized (verses 12,16); (3) they had “accepted [dechomai] the word of God” (verse 14), an expression synonymous with conversion (Acts 11:1; 17:11; see also 2:41); (4) the laying on of hands by Peter and John was for them to “receive the Holy Spirit” (verse 17), a practice the New Testament never associates with receiving salvation; and (5) the Samaritans, subsequent to their conversion, had an observable and dramatic experience of the Spirit (verse 18).

 

Saul of Tarsus (Acts 9:17). The experience of Saul of Tarsus also demonstrates that being filled with the Holy Spirit is an identifiable experience beyond the Spirit’s work in regeneration. Three days after his encounter with Jesus on the Damascus Road (Acts 9:1– 19), he was visited by Ananias. The following observations are important: (1) Ananias addressed him as “Brother Saul,” which probably indicates a mutually fraternal relationship to the Lord Jesus Christ; (2) Ananias did not call on Saul to repent and believe, though he did encourage him to be baptized (Acts 22:16); (3) Ananias laid his hands on Saul for both healing and being filled with the Spirit; and (4) There was a time span of three days between Saul’s conversion and his being filled with the Spirit.

 

Household of Cornelius at Caesarea (Acts 10:44–48). The narrative about Cornelius reaches its climax with the outpouring of the Holy Spirit upon him and his household. He was not a Christian prior to Peter’s visit; he was a God-fearer—a Gentile who had forsaken paganism and embraced important aspects of Judaism without becoming a proselyte, that is, a full-fledged Jew. Apparently Cornelius’s household believed and were regenerated at the moment Peter spoke of Jesus as the one through whom “everyone who believes in him receives forgiveness of sins through his name” (verse 43). Simultaneously, it seems, they experienced an outpouring of the Spirit like the one on the Day of Pentecost, as Peter later told the leadership of the church in Jerusalem (11:17; 15:8,9). The expressions used to describe that experience do not occur elsewhere in Acts to describe conversion: “the Holy Spirit fell upon” (10:44; cf. 8:16 [both references NASB Updated]); “the gift of the Holy Spirit” (10:45; 11:17; cf. 8:20); “poured out on” (10:45); “baptized with [en] the Holy Spirit” (11:16).

 

The Spirit baptism of the new believers in Caesarea parallels that of believers in Jerusalem (Acts 2), Samaria (Acts 8), and Damascus (Acts 9). But unlike the experience of their predecessors, they had a unified experience whereby their conversion and their baptism in the Spirit occurred in rapid succession.

 

The Disciples in Ephesus (Acts 19:1–7). At Ephesus, Paul encountered a group of disciples who had not experienced the baptism in the Spirit. This incident raises three important questions:

 

(1) Were these men disciples of Jesus or disciples of John the Baptist? Throughout the Book of Acts, every other occurrence of the word “disciple” (mathetes), with one exception,7 refers to a follower of Jesus. Luke’s reason for calling these men “some disciples” is that he was not sure of the exact number—“about twelve men in all” (verse 7). They were Christian believers in need of teaching; like Apollos (Acts 18:24– 27), they needed to have “the way of God” explained “more adequately” (18:26).

 

(2) What did Paul mean by the question, “Did you receive the Holy Spirit, having believed?” (a strict translation of verse 2).8 He sensed among them a spiritual lack, but did not question the validity of their belief in Jesus. Since in the Book of Acts the clause “to receive the Holy Spirit” refers to Spirit baptism9 (8:15,17,19; 10:47; see also 2:38), Paul is asking if they have had the experience of the Holy Spirit coming upon them in a charismatic way, as did indeed happen to them subsequently (verse 6).

 

(3) Does Paul agree with Luke that there is a work of the Spirit for believers that is distinguishable from the Spirit’s work in salvation? This incident at Ephesus, as well as Paul’s own experience (Acts 9:17), requires an affirmative answer.

 

Summary Statements

 

1. In three of the five instances—Samaria, Damascus, Ephesus—persons who had an identifiable experience of the Spirit were already believers. At Caesarea, that experience was almost simultaneous with the saving faith of Cornelius and his household. In Jerusalem, the recipients were already believers in Christ even though it may be difficult—if it is even necessary—to determine with certainty the point in time when they were regenerated in the New Testament sense.

 

2. In three accounts there was a time-lapse between conversion and Spirit baptism (Samaria, Damascus, Ephesus). The waiting interval for the Jerusalem outpouring was necessary in order for the typological significance of the Day of Pentecost to be fulfilled. In the case of Caesarea, there was no distinguishable time lapse.

 

3. A variety of interchangeable terminology is used for the experience of Spirit baptism.

 

4. Groups (Jerusalem, Samaria, Caesarea, Ephesus) as well as an individual (Paul) received the experience.

 

5. The imposition of hands is mentioned in three instances (Samaria, Damascus, Ephesus) but it is not a requirement, as evidenced by the outpourings in Jerusalem and Caesarea.

 

6. Even though Spirit baptism is a gift of God's grace, it should not be called “a second work of grace” or “a second blessing.” Such language implies that a believer can have no experience or experiences of divine grace between conversion and Spirit baptism.

 

7. The ideal and biblically correct view is that a time-gap between regeneration and Spirit baptism is not a requirement. The emphasis should be on theological, not temporal, subsequence and separability.

 

SPEAKING IN TONGUES

 

Spirit-Inspired Utterances Prior to Acts 2

 

In the Old Testament, the Holy Spirit manifested himself in a variety of ways, but His most characteristic and most frequent work and ministry was that of giving inspired utterance. In addition to prophetic writings, there were many instances when people prophesied orally at the Spirit’s prompting—for example, Numbers 11:25–26; 24:2,3; 1 Samuel 10:6,10; 19:20–21. This inspiration to prophesy is the link that connects Old Testament oracular utterances with Joel’s prediction that one day all God’s people would prophesy (Joel 2:28,29) and with Moses’ intense desire—he himself being a prophet— that all God’s people might prophesy (Numbers 11:29).

 

A vital connection exists between Old Testament people prophesying and comparable experiences of New Testament people prior to the Day of Pentecost, especially as recorded in Luke 1–4. In those chapters Luke records that certain people were filled with the Spirit—John the Baptist, his mother Elizabeth, and his father Zechariah—and also that a number of people prophesied under the influence of the Holy Spirit—Elizabeth, Zechariah, Mary, and Simeon. In addition, mention is made of Anna, a prophetess (2:36).

 

Evidential Tongues in Acts

 

The Day of Pentecost (2:1–21). Three dramatic phenomena occurred: a violent wind, fire, and speaking in tongues.10 The wind and the fire, which in Scripture are symbols of the Holy Spirit, preceded the outpouring of the Spirit; but the phenomenon of speaking in tongues was an integral part of the disciples’ experience of Spirit baptism. The impetus for speaking in tongues was the Holy Spirit. The Greek verb apophthengomai at the end of verse 4 occurs again in verse 14 to introduce Peter’s speech to the crowd. It is an unusual and infrequently used word, and may be translated “to give inspired utterance.”

 

The Greek verb phrase for speaking in tongues (lalein glossais) does not appear in nonbiblical literature as a technical term for speaking a language one does not know. But it is used by both Luke (Acts 2:4; 10:46; 19:6) and Paul (1 Corinthians 12:30; 13:1; 14:5,6,18,23,39) with that meaning.

 

The Greek word glossa means the tongue as the organ of speech and, by extension, the product of speech—language. In Acts 2, the languages spoken by the disciples were unknown to them but were understood by others. They were human, identifiable languages. Luke says that the disciples spoke in other tongues—that is, languages not their own. However, in the other occurrences in Acts where speaking in tongues is mentioned (10:46; 19:6), there is no indication the languages were understood or identified. Paul’s writings imply that Spirit-inspired languages may not always be human, but may be spiritual, heavenly, or angelic (1 Corinthians 13:1; 14:2,14) as a means of communication between a believer and God.

 

Two very important observations are in order:

 

(1) On the Day of Pentecost, all who were filled with the Spirit spoke in tongues (Acts 2:4).

 

(2) Peter, in explaining to the crowd the meaning of the disciples’ experience, said it was in fulfillment of Joel 2:28,29 (Acts 2:16–21). Especially significant is that Peter, in the middle of quoting Joel, inserted the words “and they will prophesy” (verse 18c), stressing prophetic utterance as a key feature of the fulfillment. But is speaking in tongues the same as prophesying? Both oral prophesying and speaking in tongues occur when the Holy Spirit comes upon someone and prompts the person to speak. The basic difference is that prophesying is in the speaker’s own language, whereas speaking in tongues is in a language unknown to the speaker. But the mode of operation for the two gifts is the same. Speaking in tongues may therefore be considered a specialized or variant form of prophesying as to the manner in which it functions.

 

The Samaritans (8:14–20). The Samaritans had witnessed signs performed by Philip, had responded in faith to the message about Christ, and had submitted to baptism. But they had not yet received the Holy Spirit (verse 15). “Peter and John placed their hands on them, and they received the Holy Spirit” (verse 17). Simon the sorcerer found something so extraordinary in this gift of the Spirit that he immediately wanted the authority to impart the gift himself. He had already witnessed demon expulsions and healings, but this was markedly different. Luke simply says that Simon “saw” or witnessed that the Spirit was given; something observable took place. The consensus among biblical scholars, many of whom are not Pentecostal or charismatic, is that the Samaritans had a glossolalic experience.

 

This account falls between the two major narratives in chapters 2 and 10 that unambiguously associate glossolalia with Spirit baptism. Therefore this incident may rightly be called “The Samaritan Pentecost.”

 

Saul of Tarsus (9:17). Luke does not record any details of Paul’s Spirit baptism. We do know, however, that Paul spoke in tongues regularly and often (1 Corinthians 14:18). It seems legitimate and logical to infer that he first spoke in tongues at the time Ananias laid hands on him. As with the Samaria account, this narrative comes between the two incidents that clearly say all spoke in tongues when they were baptized in the Spirit.

 

The Household of Cornelius at Caesarea (Acts 10:44–48). Several observations are important:

 

(1) Peter clearly identified the experience of Cornelius’s household with that of the Pentecost disciples: “God gave them the same gift as he gave us” (Acts 11:17; see also 15:8). In addition, common terms like “baptized with [en] the Holy Spirit,” “poured out,” and “gift” appear in both accounts.

 

(2) The outward, observable manifestation of glossolalia convinced Peter’s Jewish-Christian companions that the Spirit had indeed fallen on these Gentiles: “For they heard them speaking in tongues and praising God” (verse 46, italics added for emphasis).

 

(3) Very likely, the phrase “praising [megaluno]11 God” is a commentary on the content of the glossolalia. Acts 2:11 is relevant, which identifies the content of the glossolalia on Pentecost as a recital of “the wonders [megaleia] of God.”

 

(4) All the recipients spoke in tongues (verse 44). This incident and the Pentecost incident which also says that all spoke in tongues indisputably and unambiguously connect glossolalia with the baptism in the Spirit. The two narratives bracket the two in chapters 8 and 9 where Luke did not give details about the believers’ Spirit experience.

【徒10:44-48彼得還說這話的時候,聖靈降在一切聽道的人身上(the Holy Spirit fell on all who heard the word.)。那些奉割禮、和彼得同來的信徒,見聖靈的恩賜也澆在外邦人身上(the gift of the Holy Spirit was poured out even on the Gentiles)(καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται),就都希奇;因聽見他們說方言,稱讚神為大(For they heard them speaking in tongues and praising God. )(λαλούντων γλώσσαις)。於是彼得說:「這些人既受了聖靈,與我們一樣,誰能禁止用水給他們施洗呢?」就吩咐奉耶穌基督的名給他們施洗。他們又請彼得住了幾天。】

 

The Disciples in Ephesus (Acts 19:1–7). When the Holy Spirit came upon these disciples, “they spoke in tongues and prophesied” (verse 6). The Greek text may be translated: “Not only [te] did they speak in tongues, but they also [kai ] prophesied.”12

 

Summary Statements

 

1. Throughout the Old Testament, the early chapters of Luke’s Gospel and the Book of Acts, there is a pattern of inspired speech when the Holy Spirit comes upon people.

 

2. The outpouring of the Spirit on the Day of Pentecost is the model, or paradigm, for later outpourings.

 

3. Speaking in tongues, as to the manner in which it occurs, may be regarded as a specialized or variant form of prophecy.

 

4. Speaking in tongues was an integral part of Spirit baptism in the Book of Acts. It is the only manifestation associated with Spirit baptism which is explicitly presented as evidence authenticating the experience, and on that basis should be considered normative.

 

5. The Pentecostal doctrine of “the initial, physical evidence” of speaking in tongues is an attempt to encapsulate the thought that at the time of Spirit baptism the believer will speak in tongues. It conveys the idea that speaking in tongues is the initial, empirical accompaniment to Spirit baptism. Nowhere does the Scripture indicate that one may be baptized in the Spirit without speaking in tongues.

 

6. First Corinthians 12:30 is sometimes elicited as evidence that tongues are not a necessary component of Spirit baptism since Paul asks, “Not all speak in tongues, do they?”13 But both the broad context and the immediate context relate the question to the exercise of the gift in corporate worship, as noted by the question immediately following: “Not all interpret, do they?” According to 1 Corinthians 12:8–10, only some believers are prompted by the Holy Spirit to give an utterance in tongues in a gathering of God's people.

 

PRACTICAL ASPECTS OF SPIRIT BAPTISM

 

Continuing Evidences of Spirit Baptism

 

Divinely-intended results of Spirit baptism include:

 

Speaking in Tongues. Speaking in tongues is the initial, empirical indication that the infilling has taken place but it also benefits the speaker spiritually, for Paul says that “anyone who speaks in a tongue does not speak to men but to God” and that “he who speaks in a tongue edifies himself” (1 Corinthians 14:2,4). This is the devotional aspect of tongues, which is associated with praising God and giving Him thanks (verses16,17). This aspect is sometimes called a prayer language. It is an element in praying in the Spirit (Ephesians 6:18; Jude 20). Because it is a means by which believers edify themselves spiritually, tongues may be called a means of grace. It is not an experience that occurs only at the time of being baptized in the Spirit; it ought to be a continual, repeated experience. This is implied in Paul’s statement to the Corinthians: “I wish all of you to continue speaking in tongues” (1 Corinthians 14:5, a strict translation reflecting the Greek verb tense).

 

In addition, some qualified exegetes understand Paul to mean praying in tongues, or at least to include it, when he says that “the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express” (Romans 8:26).

 

Openness to Spiritual Manifestations. Spirit baptism opens up the receiver to the full range of spiritual gifts. This is a natural consequence of having already submitted to something supernatural and suprarational by allowing oneself to be overwhelmed by the Spirit. But this does not rule out spiritual gifts among those not Spirit filled. Both the Old Testament and the Gospels show that most of the gifts occurred prior to the Day of Pentecost, yet it was not until after the outpouring of the Spirit on that day that there occurred among God's people a much higher incidence and a broader range of spiritual gifts. Since the edification of God's people is the overarching purpose of spiritual gifts in the assembly (1 Corinthians 12:7; 14:3–6,12), Spirit-filled believers should desire them earnestly (1 Corinthians 12:31; 14:1).

 

Righteous Living. Spirit baptism has implications for righteous living. Number 7 of the Assemblies of God “Statement of Fundamental Truths” states that with the baptism in the Spirit “comes the enduement of power for life and service.” The phrase “for life means “for righteous living.” If, indeed, Spirit baptism is an immersion in the One who is the Holy Spirit—the most frequent New Testament designation for Him—the experience must in some way relate to personal holiness. A basic problem with some believers in the Corinthian congregation was that they continued to speak in tongues without allowing the Spirit to work internally in their lives. It is at this point that the Spirit-baptized need to understand that spiritual fruit, and not only spiritual gifts, should issue from the Pentecostal experience.

 

Spirit baptism does not produce instant sanctification (nothing does!), but it gives the recipient an added impetus to pursue a life pleasing to God. In this connection, it is important to see the link between being continually filled with the Spirit and its consequences in the believer’s life—a joyful spirit, ministry to others, thanksgiving, mutual submission and mutual respect (Ephesians 5:18 to 6:9).

 

The baptism in the Spirit must not be a one-time experience. In addition to the Spirit’s daily internal work in one’s life, there are occasions when He comes upon believers in times of crisis or to meet a special need; those times are also designated as being “filled with the Spirit” (Acts 4:8,31; 13:9,52).

 

Power for Witnessing. The association of power with the Holy Spirit is common in the New Testament, and sometimes the two terms are interchangeable (for example, Luke 1:35; 4:14; Acts 10:38; Romans 15:19; 1 Corinthians 2:4; 1 Thessalonians 1:5). The ascended Jesus told the disciples to remain in Jerusalem until they were “clothed with power from on high” (Luke 24:49). In Acts, He tells them “you will receive power when the Holy Spirit comes on you; and you will be my witnesses” (1:8). These themes of Spirit baptism and world evangelization are closely related emphases in the Book of Acts. A cause-effect relationship between the two is obvious, but Jesus did not say that world evangelization was the sole purpose of the power. The Spirit’s work in Spirit baptism must be understood in a wider context than that which Acts emphasizes, yet a Spirit-baptized person who does not bear witness to Christ is a contradiction in terms.

 

Both from a biblical standpoint and from a missionary/evangelistic standpoint, receiving this power must be understood to include the proclamation of the gospel. The proclamation is primarily verbal, but the power Jesus promised included the performance of miracles in His name. The Book of Acts records evidences of the Spirit’s work— vocal gifts, healings, exorcisms, raisings from the dead, etc.—which the Lord used in preparing an audience for the proclamation of the gospel.

 

Encouragement for Those Not Yet Baptized

 

The Scriptures do not give a formula for receiving the initial infilling of the Spirit, but the following considerations will be helpful:

 

All Believers Are Candidates. Joel predicted that the Lord would pour out His Spirit upon all His people (2:28–29). Old and young, male and female, servants—no distinction as to age, gender, or social status—are included in the promise. This echoes the fervent hope (and prophecy!) of Moses that the Lord would put His Spirit upon all His people (Numbers 11:29). Prophetic endowment would no longer be limited to a select few. Peter underscored this theme in his Pentecost speech when he quoted the Joel passage and then declared that the promised gift of the Spirit was “for you [Jews] and your children [descendants] and for all who are far off” (verses 38,39). “Far off” probably means the Gentiles (Ephesians 2:13,17); some interpret it to mean those who are distant chronologically and geographically. Interested believers must be assured and convinced that the experience is indeed for them.

 

The Spirit Already Indwells All Believers. It is important to stress that the Holy Spirit is not external to a believer not yet baptized in the Spirit. The Spirit works internally in a repentant and believing person to effect the new birth; He does not then depart, to come back at the time of the infilling. Spirit-baptism is an overwhelming experience of the already indwelling Spirit; it is called by some a “release” of the Spirit.

 

Baptism in the Spirit Is a Gift. By definition, a gift is not earned. If it were on the basis of a person's merit, the unanswerable question would be, “What should be the extent of the person’s worthiness?” Or, “How ‘perfect’ must one be before qualifying for the experience?” It is possible for a sincere seeker to be so preoccupied with a sense of personal unworthiness that the Spirit cannot flow freely through that person.

 

God Will Not Permit Sincere Seekers to Have a Counterfeit Experience. Some are fearful that their “speaking in tongues” will be either self-generated or that it will be prompted by Satan. Such persons need to be assured of Jesus’ words, “If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him!” This is in a context that says even an earthly father will not permit a requested fish to be substituted by a snake or a requested egg to be substituted by a scorpion (Luke 11:11–13).

 

Expectancy and Openness Facilitate Reception. Candidates must be willing to yield to whatever the Lord prompts them to do. While genuine speaking in tongues cannot be self-generated, the seeker must cooperate with, or be borne along by, the Holy Spirit and to give vocal expression to an inner prompting to utter unfamiliar sounds. The experience of the disciples on the Day of Pentecost is instructive; they spoke in tongues “as the Spirit was giving them utterance” (Acts 2:4, NASB Updated).

 

Prayer and Praise Often Lead into the Experience. Jesus’ teaching on the Father’s disposition to give the Holy Spirit to those that ask Him (Luke 11:13) follows an extended passage on prayer (verses 1–12) in which He elaborates on and illustrates the aspect of persistence. The Greek verbs for “ask,” “seek,” and “knock” are in the Greek present tense, suggesting the thought of “keep asking, keep seeking, keep knocking.” This should be distinguished from begging in desperation and frustration; it is more the idea of the beatitude, “Blessed are those who keep hungering and thirsting for righteousness, for they shall be satisfied” (Matthew 5:6, a strict translation). It should be noted that prior to the Day of Pentecost, the disciples were “all joined together constantly in prayer” (Acts 1:14).

 

Petition should be combined with praise. The Upper Room praying was complemented by the disciples staying “continually at the temple, praising God” (Luke 24:53). Spirit baptism seekers should be engaged in praise as well as in petition, since praising God in one's own language often facilitates the transition to praising Him in tongues. It is notable that the content of the Pentecost disciples’ utterances was praise for the mighty works of God (Acts 2:11; note also 10:46). This is especially interesting since the Jewish celebration of Pentecost, a harvest festival, was a time of joy and thanksgiving to God. Even on a personal basis, an individual offering to God the firstfruits of the grain harvest engaged in a recital of God’s mighty act of delivering Israel from Egyptian slavery (Deuteronomy 26:1–11).

 

Special Blessings May Occur Along the Way. The baptism in the Spirit is attested by speaking in tongues, but one may have other valid and meaningful spiritual experiences between regeneration and Spirit baptism. Sometimes these blessings are a foreshadowing or taste of the climactic experience, serving to prepare for and facilitate the receiving of the Spirit’s fullness, but they should not be identified as Spirit baptism itself.

 

God's Timing May Differ from Ours. The Lord responds to believing prayer and praise, but for reasons best known to himself, His timing may not coincide with our wishes. Both in Scripture and in church history, outpourings of the Spirit sometimes occurred in unexpected places and at unexpected times. Consequently, seekers should not be discouraged or get under self-condemnation if the infilling of the Spirit does not take place when they expect. But during times of special spiritual visitation when others are being filled with the Spirit, conditions are optimum for the seeker.

 

CONCLUDING STATEMENT

 

Baptism in the Holy Spirit must be more than a safeguarded and cherished doctrine; it must be a vital, productive and ongoing experience in the life of believers and their personal relationship with the Lord, their interaction with other believers, and their witness to the world. 【四重】 The vitality and vibrancy of the Church can be realized only when believers personally and corporately manifest the power of the Holy Spirit that was experienced by Jesus himself and that He promised to His followers.

 

APPENDIX

 

The official doctrinal statements of the Assemblies of God regarding baptism in the Holy Spirit are found in the Statement of Fundamental Truths and are as follows:

 

7. The Baptism in the Holy Spirit

 

All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian church. With it come the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1–31). This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12–17; 10:44–46; 11:14–16; 15:7–9). With the baptism in the Holy Spirit come such experiences as an overflowing fullness of the Spirit (John 7:37–39; Acts 4:8), a deepened reverence for God (Acts 2:43; Hebrews 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word, and for the lost (Mark 16:20).

 

8. The Initial Physical Evidence of the Baptism in the Holy Spirit

 

The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4–10,28), but different in purpose and use.

 

 

 

NOTES

1 Literal translation. All biblical quotations are from the New International Version (NIV) except as otherwise indicated.

2 Some reliable New Testament translations that opt for ‘by” include NIV, NASB updated, NKJV, and KJV.

3 The verb is in the Greek present tense, which conveys the meaning of a continuing or ongoing action.

4 The Greek word charisma, however, has a wider range of meanings in the NT. Its basic meaning is that it is a gracious gift.

5 See I. Howard Marshall's, Luke: Historian and Theologian. Grand Rapids: Zondervan, 1970.

6 The formulated doctrine of the Trinity is the result of an inductive study of Scripture, as is the doctrine of the hypostatic union—that Christ was and is both fully human and fully divine, yet one person.

7 Acts 9:25, where the phrase “his disciples” (NASB Updated) refers to followers of Paul. NIV reads “his followers.”

8 For “having believed [pisteusantes],” Greek grammar allows for a translation either of “when you believed” (coincident time) or “after you believed” (antecedent time). Context favors the latter.

9 In John’s Gospel, of course, the resurrected Jesus did address the disciples with the imperative, “Receive the Holy Spirit” (20:22). Biblical scholars understand John’s usage variously, some seeing it as the immediately realized gift of the Spirit in regeneration, others as anticipation of the Pentecost event, and still others as an independent Johannine report of Pentecost.

10 The English technical term for speaking in tongues is “glossolalia,” from the Greek words glossa (tongue, language) and lalia (speech). The word does not occur in Scripture.

11 See Luke 1:46 and Acts 19:17 for parallel occurrences.

12 The Greek construction is te . . . kai which, along with te kai, is common in the Book of Acts. The following are possible translations: “as . . . so; not only . . . but also.” Some grammatical examples are in Acts 1:1,8; 4:27; 8:12; 9:2; 22:4; 26:3. A Greek-English Lexicon of the New Testament and Other Early Christian Literature (3rd ed.). Revised and edited by Frederick William Danker. Chicago: The University of Chicago Press, 2000, p. 993.

13 A strict translation, based on the Greek form of the seven questions in this verse.