Pastor Terrie Beede led session 20 of the "Studies in Theology" series at Calvary Chapel Milwaukee, focusing on "The Doctrine of the Holy Spirit, Part 4: The Holy Spirit in the Believer's Life" (though the source is titled Part 4, the content explicitly states it's continuing and picking up from the previous week's discussion of the Holy Spirit in the believer's life). The series is continually guided by 1 Timothy 4:16, which emphasizes the minister's responsibility to "take heed unto thyself and unto the doctrine" and "continue in them" to faithfully conduct their charge and nourish the congregation in truth. This study aligns with the Calvary Chapel Milwaukee statement of faith, affirming belief "in the person of the Holy Spirit who came forth from the Father and Son to convict the world of sin, righteousness, and judgment and to regenerate, sanctify, and empower all who believe in Christ for ministry".
The session addressed the potentially emotionally charged and divisive topic of the Holy Spirit in the believer's life, specifically the indwelling of the Spirit and the concept of the baptism or filling of the Spirit. Pastor Beede stressed the necessity of relying solely on the Word of God, rather than personal feelings, experiences, or traditions, to formulate doctrine, cautioning against building beliefs on ambiguous evidence or preconceived ideas.
The discussion began by reviewing Jesus' promises regarding the Holy Spirit:
• Luke 11:9-13 assures believers that they can ask for the Holy Spirit with certainty of receiving Him.
• John 14:16-17 promises "another Comforter" who "dwelleth with you, and shall be in you," and will abide forever.
• Luke 24:49 and Acts 1:8 instruct disciples to "tarry... until ye be endued with power from on high" when the "Holy Ghost is come upon you" to be witnesses. These promises highlight three aspects of the Spirit's presence: "with you" (as with Jesus), "in you" (the indwelling), and "upon you" (for power and service). This contrasts with the Old Testament, where the Spirit came "upon" specific individuals for temporary service, as the temple veil symbolized humanity's separation from God before Christ's atoning work.
The Indwelling of the Spirit is a core aspect of a believer's life, signifying the Spirit of adoption (Romans 8:15), the seal of the Spirit (God's mark of ownership), and the earnest of our purchased possession (a down payment of future glory).
The session then summarized observations from four major passages in Acts concerning the reception of the Spirit:
1. Acts 2 (Pentecost): The disciples, already considered saved, experienced visible manifestations like tongues of fire and speaking in tongues, resulting in empowerment for ministry. This was described as a unique, first-time outpouring "on all flesh".
2. Acts 8:14-17 (Samaritan believers): The Spirit came upon them through the laying on of hands after they believed and were baptized. This was likely a unique occurrence for integrating Samaritans, with a visible sign, though tongues were not explicitly mentioned.
3. Acts 10:34-48 (Cornelius and the Gentiles): The Holy Spirit fell on them simultaneously with their conversion, and they spoke with tongues. This marked another unique occurrence as the Spirit was poured out on Gentiles.
4. Acts 19:1-6 (Disciples of John the Baptist in Ephesus): Paul found disciples who only knew John's baptism. After hearing about Jesus and being baptized, the Spirit came "upon" them, and they spoke with tongues and prophesied .
General Observations from these passages included: the Spirit was received sometimes simultaneously with belief, and sometimes not; immediate, visible evidence occurred in four of the five discussed instances (including Paul's conversion); tongues were explicitly mentioned in only three of these passages. Three incidents were "exceptional, epical, first-time occurrences" (Pentecost, Samaritans, Gentiles). "Received the word of God" was synonymous with saving faith, while "received the Holy Spirit" referred to a distinct, recognizable initial act that empowered for witness.
The speaker then analyzed the seven passages directly using the term "baptism in the Holy Spirit" in the New Testament. Four were from John the Baptist (Matthew 3:11, Mark 1:8, Luke 3:16, John 1:33), two in Acts referred to Pentecost (Acts 1:5, 11:16), and 1 Corinthians 12:13 ("by one Spirit are we all baptized into one body"). This last passage emphasizes universal baptism into the body of Christ at salvation, promoting unity and equality among all believers, not creating a "two-tier system".
Other terms for the Spirit's work were examined:
• "Full of" or "filled with the Holy Spirit": Not all believers were continually full, and individuals could be filled multiple times at "critical moments" for powerful acts of witness.
• "Falling upon" or "Coming upon" & "Receiving the Spirit": These terms were often used synonymously with an initial, distinctly recognizable act, typically linked to receiving power for service.
Addressing potential errors, Pastor Beede stated that the idea of "baptism in the Holy Spirit" as a "second work of grace" can create two classes of Christians, fostering pride and division, which contradicts the Spirit's emphasis on unity (1 Corinthians 12). Spiritual gifts, as seen with Saul, do not necessarily indicate spiritual maturity; the fruit of the Spirit does. The "frustratingly ambiguous" biblical data on this topic should lead to avoiding dogmatism, rejecting personal agendas, and showing grace and love to those with differing views. The term "baptism in the Holy Spirit" should not be a rigid "technical term" for a specific event, but rather encompasses both a one-time immersion into Christ at salvation and an ongoing process of being filled and empowered.
The speaker concluded by affirming that there is definite scriptural evidence for a distinct work of the Spirit that empowers for service, a fullness that believers are commanded to seek (Ephesians 5:18, "be being filled") and without which they should not proceed in God's work. This fullness is not necessarily manifested by tongues, and most importantly, the infilling of the Holy Spirit is guaranteed to all who ask (Luke 11:13), requiring no formulas, but simply a yielding to God's sovereign will. The Holy Spirit, in His nature of servanthood, always functions to serve the will of the Father and the Son, empowering believers for God's purposes, not their own.