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expression in the Scriptures and, if necessary, to change what we believe, making our
views agree with what is revealed in the Word of Truth. Both phenomena have to be
investigated to see if there are any differences between them and if either, or both, are
applicable to this dispensation. It will be necessary to find out whether the speaking in
tongues, referred to in Acts 2: 4, was the result of being baptized or filled with the Holy
Ghost. Then finally, Scripture must be searched to see if the result of the baptism and the
result of the filling remains the same after the Jewish nation had been set aside at the end
of the Acts period (Acts 28: 26-28). First, however, the expression "baptized with the
Holy Ghost" will be considered.
The word with is the Greek preposition en and the note on this word in Appendix 104
of The Companion Bible is illuminating:
"en governs only one case (the Dative) and denotes being and remaining within, with
the primary idea of rest and continuance . . . . . En denotes also continuance in time."
The important point to note is that this word denotes "remaining within, with the
primary idea of rest and continuance". The expression "baptized with the Holy Ghost"
does not occur anywhere in the O.T. Its first occurrence is in Matt. 3: 11 where,
referring to the Lord Jesus Christ, John the Baptist said, "He shall baptize you with Holy
Ghost". Mark 1: 8, Luke 3: 16 and John 1: 33 are similar and relate to the same event.
In Acts 1: 5 the Lord repeats the promise made earlier by John the Baptist and in
Acts.xi.16 Peter recalls that promise of the Lord's. These are the only passages in
Scripture which contain the expression "baptized with the Holy Ghost". The only other
reference which directly links the Spirit and baptism is I Cor. 12: 13:
"For by (en = with) one Spirit are we all baptized into one body, whether we be Jews
or Gentiles, whether we be bond or free; and have been all made to drink into one
Spirit."
With so little to go on it is difficult to ascertain exactly what was the significance and
the result of being baptized with the Holy Ghost. One approach in attempting to come to
a Biblical understanding of the expression is to put ourselves in the position of those who
heard the proclamation of John the Baptist. What did they understand by being baptized
with the Holy Ghost? What did the word with convey to them? What, to them, was the
meaning of baptism?
In the O.T. there are many references to the work of the Holy Spirit. In those days He
came upon people to strengthen them (Judges 14: 5, 6), and to enable them to do all
manner of skilful work (Exod. 28: 1-5; 31: 1-5). He gave them the ability to
prophesy (Numb. 11: 24-30), to administer with wisdom (Judges 3: 10; 6: 34; 11: 29;
13: 25) and many other talents that were required, but He did not abide with them
continually and neither did He indwell them permanently. When the task was over, when
the work was completed, He departed. If, as in Saul's case, there was extreme
disobedience, He left. Also, not everyone had the enabling of the Spirit, but Joel testified
that a time was coming when the Spirit would be poured out upon all flesh (Joel 2: 28).
However, nowhere in that context is it ever suggested that the Holy Spirit would be a
permanent possession, indwelling continually. Those who heard that the Lord Jesus