Rev. Laning is pastor of Hope Protestant Reformed Church in Walker, Michigan.

Before going into the specific saving works of the Holy Spirit, such as regeneration, calling, justification, and sanctification, we take some time to consider the Spirit’s work as a whole. There are many who deny the fundamental truths of the Reformed faith, who nevertheless claim that a mighty work of the Spirit is going on in their midst. One such group, known as the Charismatics, claims to be the only group that has actually been baptized in the Holy Spirit. They call their gospel the full gospel, and accuse us of not preaching and teaching the full counsel of God, because we deny that God is still causing His peopleto speak in tongues in the same way that He did back in the days of the apostles. Over against this error, it is important that we understand what it really means to be baptized in the Holy Spirit.

Who are the Charismatics? The name Charismatics is used to denote those who, within many different denominations, claim that the baptism in the Holy Spirit is a second baptism received only by some Christians. They themselves claim to have received this baptism, and argue that this is evident from their being able to speak in other tongues, just as some believers did on Pentecost. As one might expect, this group also maintains that some of God’s people are still able to perform miracles, just as they were performed by Christ and His apostles. The fact that these miracles are not being performed in our midst, they attribute to our lack of faith.

It is our intention not only to refute this false teaching, but also and primarily to set forth the truth of the Word of God on this subject. It is important that we refute false teachings. But when we do so, it is also important to remember that God sovereignly controls the wicked, so that they come up with the false teachings they maintain, and that He does this so that we might consider what the truth is over against their lies.

The Correct Position Set Forth

We consider, first of all, what it means to be baptized in the Holy Spirit. John the Baptist distinguished the baptism he was administering from the baptism Christ would administer, when he said,

I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: He shall baptize you with the Holy Ghost and with fire.

Luke 3:16b

The distinction John was making here is the distinction between the sacrament of baptism and the actual, spiritual baptism; or, in other words, between the external washing with water and the real washing with the Holy Spirit. This is the distinction found in Article 34 of the Belgic Confession.

Therefore the ministers, on their part, administer the sacrament and that which is visible, but our Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort….

John the Baptist said he was administering only the visible sacrament, and that Christ is the One who performs the real baptism, the invisible washing and renewing of our souls.

This real baptism is the baptism in the Holy Spirit. The word translated “with” in Luke 3:16 is literally the word “in.” To be in the Spirit is to be in the gracious dominion of the Spirit. That Christ baptizes us in the Spirit means that He cleanses us by pouring out His Spirit upon us, so that we are in the gracious dominion of the cleansing Spirit of God.

This baptism can, however, also rightly be referred to as the baptism by or with the Spirit. Questions 70 and 71 of the Heidelberg Catechism speak of Christ baptizing us by and with the Spirit. This means that Christ is cleansing us by means of His Spirit, whom He sends to us to wash away our iniquities and to conform us to His image.

But what about the blood of Christ? Does not baptism picture our being washed by the blood of Christ? Indeed it does. The Heidelberg Catechism says we are washed by the blood and Spirit of Christ (Q. 70, 71). The relationship between the blood of Christ and the Spirit of Christ is also explained in Article 34 of the Belgic Confession:

… as water washeth away the filth of the body when poured upon it, and is seen on the body of the baptized when sprinkled upon him, so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God.

Thus the relationship is that Christ washes us in His blood, and does so by the power of the Holy Spirit.

This spiritual baptism refers to the whole of our salvation. It refers to Christ’s cleansing us both from the guilt of sin and from the corruption of sin. Or, in other words, it refers to our receiving both the forgiveness of sins and the deliverance out of those sins.

There is a sense in which this baptism is a one-time event, referring to the moment in which a person is regenerated, and receives by faith the blessings of both justification and sanctification. But there is also a sense in which this baptism is ongoing. When we sing the psalms we sometimes ask God to cleanse us from our sins. This indicates that the child of God in this life is constantly in need of the spiritual baptism, the spiritual cleansing, which continues to bring him out of his sins into the one body of Christ. But this baptism is still one baptism, a baptism we begin to receive at a certain moment in time, but that we continue to experience throughout our life on this earth.

The Two-Baptism Teaching of the Charismatics

The Charismatics say there is not one baptism, but two. The first baptism, they say, is performed by the Holy Spirit. The Holy Spirit takes an unregenerate person and washes him in the blood of Christ, with the result that he is born again and has the fruit of the Spirit. Every believer, they say, has received this baptism. The second baptism is performed by Christ. Christ takes a believing person who has received only the first baptism, and washes him in the Holy Spirit, with the result that he receives power and has the gifts of the Spirit. These two baptisms can be contrasted as follows:

The First Baptism

Performed by the Spirit

A washing in Christ’s blood

Result: New life, the fruit of the Spirit

The Second Baptism

Performed by Christ

A washing in the Spirit

Result: Power, the gifts of the Spirit

Those who have received the first baptism are merely Christians, but those who have received also the second baptism are super-Christians, endowed with power to do amazing things.

They attempt to prove this strange doctrine by the references in the book of Acts to believers who received the power to speak in tongues when they were baptized in the Holy Spirit. These people, they point out, were already believers and had received the life of Christ. But when they received the second baptism, the baptism in the Spirit, they received power to speak in tongues and to go about saving others.

A second proof for their position is said to be found in the baptism Jesus received. They say there were two distinct operations of the Spirit in the life of Jesus. The first operation was when Christ was conceived by the Holy Spirit. This operation of the Spirit gave Jesus merely life. The second operation of the Spirit took place when He was baptized in the Spirit, which happened right after He was baptized by John the Baptist. This second operation of the Spirit gave Jesus power, so that He could go about saving others. These two operations, they argue, correspond to the two baptisms that the Spirit-filled Christian receives. The first baptism gives him merely life, but the second baptism gives him the power to go about saving others.

Refutation of the Error of the Charismatics

We will begin by showing that the teaching of the Charismatics is false, and then proceed to show how we are properly to understand the passages to which they refer. First of all, the Scriptures explicitly say that there is only one baptism, and not two. Ephesians 4:4-6 says,

There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.

It is interesting to note that this passage appears in a context which is setting forth the unity of the church. There is one baptism into the one body. A two-baptism doctrine divides the church. It results in there being a division between those who have received only the first baptism and those who have received also the second baptism, between Spirit-filled Christians and non-Spirit-filled Christians, between powerful Christians and powerless Christians.

Secondly, they separate the work of Christ from the work of the Spirit. The Spirit, they say, performs the first baptism, and Christ performs the second baptism. The truth is that Christ is the One who performs the one baptism, and does so in and by His Spirit. Christ pours out His Spirit into us, and the Spirit cleanses us from all our sins. In addition, there is not one baptism in the blood of Christ and another baptism in the Holy Spirit. Rather, as has already been set forth, the one baptism is a baptism in which Christ washes us in His blood, and does so by the power of the Holy Spirit.

But why then did Christ tell His disciples, who had already received the spiritual baptism, that they could not go forth preaching the gospel until they had received the baptism in the Spirit, and were thus endowed with power from on high? Evidently, there was a sense in which they had already been baptized, and a sense in which they had to wait until they were baptized. How is this to be explained? We will begin with this, Lord willing, in our next article.