The Many Baptisms of Scripture: Part 2, The Charismatic Baptisms

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=100 BGCOLOR="#CCCCFF" TEXT="#080000" bgproperties="fixed" background="0c900640egdysm.jpg"> <div> <FONT SIZE="5" COLOR="#000066" FACE="Arial" ><B>Grace Bible Fellowship</B></FONT><FONT SIZE="5" COLOR="#000099" FACE="Arial" ><B> </B></FONT><B>    |     </B><A HREF="index.htm" TARGET="_top" TITLE="Grace Bible Fellowship"><B>home</B></A><B><IMG SRC="0e7523c0.png" border=0 width="82" height="60" ALIGN="LEFT" HSPACE="10" VSPACE="0"></B></div> <div> back to<B>  </B><A HREF="id32.htm" TARGET="_top" TITLE="Studies on the Biblical Doctrine of Bapt"><B>Studies on the Biblical Doctrine of Baptism</B></A></div> <div> </div> </td> </tr><tr> <td valign="top" width=200 BGCOLOR="#0000BF" TEXT="#F7F7FF"> <bR> <div> <A HREF="id68.htm" TARGET="_top" TITLE="What is a Baptism? The Many Baptisms of ">What is a Baptism? The Many Baptisms of Scripture, Part 1</A></div> <div> <B><IMG BORDER="0" SRC="Symb075c00b700c8ffcccc00.png" HEIGHT="13" WIDTH="24" ALIGN="bottom" HSPACE="0" VSPACE="0">The Many Baptisms of Scripture: Part 2, The Charismatic Baptisms</B></div> <div> <A HREF="id90.htm" TARGET="_top" TITLE="The One Baptism of Ephesians 4:5 and the">The One Baptism of Ephesians 4:5 and the "Great Commission"</A></div> <div> <A HREF="id69.htm" TARGET="_top" TITLE="James W. Dale on Baptizo">James W. Dale on "Baptizo"</A></div> <bR> </td> <td valign="top" height=380 width="100%" BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>The Many Baptisms of Scripture: Part 2, The Charismatic Baptisms</B></div> <bR> <div> Phillip W. Dennis</div> <bR> <div> I.   Introduction</div> <div>  A. Review.  The many baptisms in Scripture</div> <div> 1.   Definition of "baptize" in extended sense:  an activity which experientially identifies two things in some respect . From Dale's exhaustive grammatical studies, "Classic Baptism:"  "Whatever is capable of thoroughly changing the character, state, or condition of any object, is capable of baptizing that object; and by such change of character, state, or condition does, in fact, baptize it."   </div> <div> 2.   Fundamental reference (root idea):  1 Cor 10:2 baptism of Israel into Moses (identified with).  This was a real baptism, not a typical baptism. </div> <div> 3.   General reference: Heb 9:10 (Greek text) diverse baptisms (baptismos which occurs here is equivalent to baptisma, cf. 5.b below); baptisma occurs in 1 Cor 10:2). </div> <div> 4.   Some of the baptisms of Moses which are NOT "hygienic"</div> <div> a. Identification with the priesthood:  the induction Ex 30:17-21,  40:12;  Lev 8:6.</div> <div> b. Continual hand, foot baptisms of priests Ex 30:18-21,  40:30-32</div> <div> c. Day of Atonement baptisms Lev 16:4, 24, 26, 29.</div> <div> d. House baptisms Lev 14:48-53</div> <div> e. Diet baptisms Lev 11:23-28,  17:23-28,  22:6.</div> <div> 5.   Some of the baptisms added by the rabbis -- these were of men, not of God</div> <div> a. Before meal baptisms:  Mark 7:2-6 (root verb in 2, 3, 5, 6 is nipto)</div> <div> b. Utensil, table baptisms:  Mark 7:4,8 verb is baptizo; noun is baptismos (only here and Heb  6:2,  9:10).  Note: <U>Luke 7:29</U> and <U>Mark 7:4,8</U> contain either explicitly or in root form all Greek words in the N.T. for "baptize" and "baptism."</div> <div> c. Baptisms of Gentile proselytes of the gate (and hence of the proselytes of righteousness).</div> <div> 6.   Messianic baptisms: instituted by John, and commanded by Christ, and the 12.</div> <div> a. This baptism had an eschatological purpose for its institution.  It was a sign to Israel.  It was a sign as part of the prophetic program for Israel.  Cf. John 1:25,31</div> <div> b. It signified repentance and remission of sins, and acknowledgment that Jesus was the Messiah.</div> <div> c. It was the necessary response (at that time) of one regenerated.  One who refused was not saved. Mark 16:16;  Luke 7:30; 1 Pet. 3:21. </div> <div> d. This baptism has ceased since the formation of the One Body.  There is no more Israel, and hence cannot be a sign to Israel.  Eph. 4:4-6; 1 Cor. 12:13; Rom. 6:3; Col. 2:12, etc.</div> <div> e. We will see that the charismatic baptism, which was also eschatological and functioned as a sign to Israel, has likewise ceased.  Though during the infancy of the Body the charismata were also used for the ushering in of the Body dispensation.</div> <div> 7.   The Inner Baptism -- the inner washing by the Holy Spirit is regeneration and continued spiritual renewal.  This baptism has been operative throughout all of salvation-history with all the elect of all the ages as its conferees. This is a benefit secured by Christ for His people of all the ages.  This baptism is not to be confused with the baptism with the Holy Spirit or "charismatic" baptism of the paragraph 8, next. </div> <div> a.  The following paragraphs relate the doctrine as taught in the Hebrew Scriptures.</div> <div> (1)  Ps 51:2, 6, 7, 10,  19:12,  73:13,  119:9, 25.  Note the inner baptism results in obedience to the doctrine which God has commanded of that individual.</div> <div> (2)  The equivalent doctrine of The Inner Circumcision </div> <div> (a)  The circumcision of the heart and mind.  Deut. 30:6,  Eze. 36:26-27,  Jer. 32:39, 9:26;  Ez 11:19,  44:7, 9 (We see this doctrine is known by Stephen, cf Acts 7:51).   Again, this is regeneration -- spiritual renewal by the Holy Spirit.</div> <div> (b)  Kindred doctrine of Many (more than one) Circumcisions</div> <div> i)   Circumcision of the flesh:  Gen 17:12, etc.</div> <div> ii)  Circumcision of mind/heart: (8)(6) above.</div> <div> iii) That the Doctrine of Many Baptisms is related to the Doctrine of Many Circumcisions is not surprising since</div> <div> a) Inner Baptism = Regeneration = Inner circumcision.</div> <div> b) Both baptism and circumcision are acts of identification --  see I.A.1 above.</div> <div> (3)  The equivalent doctrine of the indwelling of the Holy Spirit is likewise well known to the Jewish saints   Isa. 57:15; 63:11.</div> <div> (4)  The equivalent doctrine of the New Birth by the Holy Spirit, or regeneration was well known in the OT. Christ expected Nicodemus, as a teacher of Israel, to know of the New Birth. See John 3:3 seq.</div> <div> (5)  The equivalent doctrine of Law written in the heart:  Ps. 37:29-31; Isa. 51:7; Jer. 31:33.</div> <div> b. A representative sample in the NT are:</div> <div> (1)  Col. 2:12 "Buried with Him in the baptism in which {baptism} also ye are risen with him through the faith of the operation of God..."(Greek text).  In this passage the baptism is the baptism that confers faith. Col. 2:12 is not a water ceremony!</div> <div> (2)  Titus 3:5: The laver of regeneration = baptism of regeneration.</div> <div> (3)  Similarly, none of Rom. 6:3; 1 Cor. 12:13; Gal. 3:27; Eph. 4:5  are water.</div> <div> 8.   The Charismatic Baptisms.  These are the supernatural empowerments of body and intellect.  Examples: Joel 2:28-32,  Num 24:2, etc.  They are administered by the Holy Spirit, and thus denoted as the "baptism with Holy Spirit" in various passages in the Scriptures that we will examine in this study. </div> <bR> <div> B. In previous studies we have looked at 1 through 7; in this study we want to examine the baptism with (the) Holy Spirit in more detail.</div> <bR> <div> II.  The Charismatic baptism.  Outline preview.</div> <div> A. What is the charismatic baptism?</div> <div> B. The charismata in historical order</div> <div> 1.   The charismatic baptism declared.</div> <div> 2.   The charismatic baptism fulfilled</div> <div> 3.   The charismatic baptisms cease.  </div> <div> C. The terms used to describe the charismata.</div> <bR> <div> III. What is the charismatic baptism?</div> <div> A. "Charismatic baptism" is that baptism by which individuals were empowered with miraculous gifts (hence 'charismata').  Those who believed at that time necessarily manifested those signs.  Cf.  Mark 16:17.</div> <div> B. It is called "baptism with Holy Spirit" in the gospels as we will see below.</div> <bR> <div> IV.  The charismatic baptism declared.</div> <div> A.     The charismatic baptism was announced in the Hebrew Scriptures.  The most quoted passage is Joel 2:28,29.  See also, Isa. 28:11,12 (quoted by Paul in 1 Cor. 14:21)</div> <div> B.     So we see that the baptism is part of the prophetic program, and the nation of Israel was expected to look for this fulfillment and respond in repentance.</div> <div> C.  We see that Peter declares that the events of Pentecost are the fulfillment of this prophecy.</div> <div> D.  The pending fulfillment of this prophecy is announced at the beginning of all the gospel accounts in the following passages:</div> <div> 1.   Matthew 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:</div> <div> 2.   Mark 1:8  I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.</div> <div> 3.   Luke 3:16 John answered, saying unto them all, 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:</div> <div> 4.   John 1:33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he  which baptizeth with the Holy Ghost.</div> <div> E.  These verse also show some interesting facts about the word "baptizo."  Consider the Mark, Luke and John passages.  John the Baptist's remarks clearly show that the word baptizo does not in and of itself mean "water baptism."  If so, there is no need to say "baptize with water."  </div> <bR> <div> F.    But John then goes on to say that Christ will be the one who baptizes with Holy Spirit.  So we see two baptisms here, with water by man and with Holy Spirit by Christ.  Here Christ is the baptizer.  We should note that the one who baptizes in regeneration (the inner baptism) is the Holy Spirit Himself, not Christ.</div> <bR> <div> G.     Some want to make "baptism with Holy Spirit" universally the same as regeneration.  But as we have seen, as good Calvinists, those who received this "gift of the Holy Spirit" (here the genitive means source not object) were already regenerate.  So baptism with Holy Spirit is not the new birth, it is instead the receiving of miraculous powers.</div> <div> H.     Along this line we should also mention the passage John 20:21.  This passage give a clear example that the gift of the Holy Spirit is not synonymous with salvation/regeneration.  Rather it also denotes miraculous power.  </div> <div> 1.     In this passage, before Pentecost, Christ baptizes the disciples with "Holy Spirit" by breathing on them.  The phrase "receive ye Holy Spirit," means a "gift of the Holy Spirit."  This gift was the miraculous gift of knowledge:retaining or remitting sins (this is a charismata the RCC thinks it still has).  Of course, the power to remit or retain sins did not reside in the Apostles themselves, only God himself can remit or retain, but the Apostles acting under this charismata declared what had already been bound in heaven or already had been loosed in heaven (in other words this gift of knowledge meant they were the faithful spokesmen for God.)  </div> <div> 2.   We should also note the interesting phrase "As the Father sent me, so send I you..."  </div> <div> a.     Christ was baptized (annointed) with Holy Spirit for miraculous power at his baptism at the  Jordan, cf. Acts 10:38.  Also the following verses: Isa. 11:1-3; Luke 4:18; John 1:33; 3:34;Acts 4:27.</div> <div> b.     In like manner, the Apostles receive the Holy Spirit for miraculous powers.  </div> <div> c.     Neither case can here be confused with salvation since it certainly can't apply to Christ!</div> <bR> <div> V.   The pending fulfillment</div> <div> A.  The charismatic baptism is seen to be the miraculous signs.  Compare the following passages:</div> <div> 1.   Mark 16:17,18 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;  18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.</div> <div> 2.   Luke 24:49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.</div> <div> 3.   Acts 1:4-8 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.  5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.  6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?  7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.  8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.</div> <div> B.  Comments</div> <div> 1.   In the Mark passage we see that the Baptism with the Holy Spirit necessarily followed those who believed.  It wasn't a "maybe-yes or maybe-no" but "these sign shall follow."  The Mark passage also gives a representative list of the miraculous signs that are the result of this baptism.</div> <div> 2.   Note the recurrence of the following phrases, all of which describe this baptism: </div> <div> a.     "Promise of the Father" Luke 24:49 and Acts 1:4.</div> <div> b.     "Endued with power" in Luke 24:49 and "receive power" in Acts 1:8.</div> <div> c.     That it was a baptism is seen in Acts 1:5, and this should be correlated with the verses in the gospels listed in IV.D above.</div> <div> d.     The phraseology in Acts 1:8 ("after that the Holy Ghost is come upon you") is the same as the OT phrase for the Holy Spirit coming on the prophets for the purpose of prophesying (not for regeneration!).</div> <bR> <div> VI.  Its fulfillment</div> <div> A.   We have the Promise that Christ declared, fulfilled on the day of Pentecost.</div> <div> 1.     Acts 2:1-4;  And when the day of Pentecost was fully come, they were all with one accord in one place.  2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.  3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.  4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.</div> <div> a.     When the Pentecostalists talk of the baptism with the Holy Ghost ("Holy Ghost baptism") they are correct in their understanding of what transpired on the Day of Pentecost, however they are dead wrong in their desire to duplicate it.  There is only one baptism in operation today. Eph. 4:4-6; 1 Cor. 12:13; Rom. 6:3; Col. 2:12, etc.</div> <div> b. We should compare Acts 2:1-4 with  Acts 2:16-21</div> <div> (1)  16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:</div> <div> (2)  Note that this baptism is a <B>pouring</B> baptism.  The out pouring is miraculous gifts.  It is the baptism with the Holy Spirit because the Spirit is the source of the gifts</div> <div> c. Dispensationalists who make this the first time believers were indwelt by the Holy Spirit (by equating the "baptism with Holy Spirit" with "indwelling")  also are in serious error. Believers of all ages have always been indwelt by the Holy Spirit. </div> <div> 2.   Acts 2:33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.</div> <div> a.     "Promise of the Father" equated with "promise of the Holy Spirit" = "baptism with Holy Spirit."  See  Luke 24:49  and Acts 1:4,5.</div> <div> b.     Christ is the one baptizing: "he (Christ) hath shed forth this..." Note: "shed forth" in the Greek is literally "pour out."  What is "poured out" is the miraculous gifts.</div> <bR> <div> 3.   Acts 2:38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.</div> <div> a. This passage is of great interest, and a correct understanding of the 5 points of Calvinism helps to clarify what this verse is teaching. This verse implicitly contains three baptisms! The inward baptism (regeneration issuing forth in repentance); second, acceptance of water baptism; and third,  charismatic baptism (gift of the Holy Spirit).</div> <div> (1)  We see three events in this passage that occur in temporal order thus: repentance; water baptism for the remission of sins; and last receiving the gift of the Holy Spirit ("ye shall receive..." note the future tense). </div> <div> (2)  We know that no one can repent unless thay have first been made alive, enabling them to repent.  This new-birth, the work of the Holy Spirit, is the same as the inner baptism (= inner circumcision, Col. 2:12, etc.) as we have seen in previous studies. Thus, when they repented they had already been made alive, they had already been baptized inwardly (this is the first baptism in this passage).</div> <div> (3)  Those who were regenerated were driven to be water baptized as commanded. (Those who would refuse were manifesting that they were unsaved.  Mark 1:3, Luke 3:3 (cf. Matthew 2:6,11; Acts 13:24) Matthew 21:25-27; Mark 16:15,16 ; 1 Peter 3:21).  This is the second baptism in the passage.</div> <div> (4)  Those who believed would then be baptized with Holy Spirit and manifest the  charismatic gifts; exactly as stated in Mark 16:17.  This is the third baptism in the passage.</div> <bR> <div> 4.   Acts 8:14-17 Now when the apostles which were at Jerusalem heard that Samaria hadreceived the word of God, they sent unto them Peter and John: 15 Who, when they werecome down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)  17 Then laid they their hands on them, and they received the Holy Ghost.</div> <div> a. Believers in Samaria were already regenerate</div> <div> b. They had been water baptized</div> <div> c. They then were "baptized with Holy Spirit" (baptism for miraculous powers as in Mark 16:17) upon the prayers and laying on of the hands of the Apostles.</div> <bR> <div> 5.   Acts 10:44-46; While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many ascame with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.  46 For they heard them speak with tongues, and magnify God. ...</div> <div> a. note this is also a pouring baptism!</div> <div> b. The gift of the Holy Spirit is explicitly stated to result in "speaking with tongues."</div> <div> 6.   Compare  Acts 11:15-16 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. </div> <div> a. "as on us at the beginning"   i.e. as at Pentecost</div> <div> b. This pasage is a relating of the events in Acts 10:44-46, see above.</div> <div> c. Acts 11:16 is the conclusive verse, it conjoins the promise stated in the Gospels and Acts ("but ye shall be baptized with the Holy Ghost") with the "speaking with tongues" (cf. Acts 10:44-46 above).</div> <bR> <div> B. We have already mentioned that the baptism with the Holy Spirit for miraculous signs necessarily followed belief:</div> <div> 1.   belief => charismatic baptism</div> <div> 2.   Mark 16:17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;</div> <div> 3.   Acts 2:38 also says this "and ye shall receive the gift of the Holy Ghost".</div> <div> 4.   But charismatic baptism is not proof of salvation </div> <div> a. Reception of a charismatic baptism does not imply one has exercised true saving faith (that is the fallacy of asserting the converse).</div> <div> b. This observation solves in a beautiful way "problem" verses of Calvinism.  Heb. 6:4-6.</div> <div> (1)  Four interesting phrases here: </div> <div> (a)  once enlightened, </div> <div> (b)  have tasted of the heavenly gift,</div> <div> (c)  were made partakers of the Holy Ghost,</div> <div> (d)  have tasted the good word of God and the powers of the world to come.</div> <div> (2)  Most "solutions" make the verse hypothetical, which a Calvinist must in order to save his theology if these phrases are made to be the same as regeneration.  <B>However, these phrases are not the same as regeneration</B>.</div> <div> (3)  However, a correct understanding of the charismatic baptism with Holy Spirit for miraculous signs solves the problem, for exhibiting miraculous signs is not the same as being saved!</div> <div> (4)  A passage which clearly says this is Matt. 7:22,23:  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.</div> <div> (5)  "Being enlightened" is not a synonym for being saved, it merely means those who have heard the truth and outward profess same.</div> <div> (6)  "tasted of heavenly gift" means those who have received a gift of the Holy Spirit (such as speaking in tongues, healing the sick, etc.). Recall Matt. 7:22,23.  "Tasted" means "to have experienced."</div> <div> (7)  "partakers of Holy Spirit" means likewise baptism with the Holy Spirit</div> <div> (8)  "tasted the good word of God": similar comments to being "enlightened"</div> <div> (9)  "powers of the age to come": i.e. the charismatic baptism for miraculous powers, "age to come" meaning the Messianic age.</div> <div> (10) Conclusion: The passage is not hypothetical. Rather it teaches that those who had outwardly professed belief and exhibited the sign gifts, if they fall away, they will never be saved.  The verse is an example of manifest reprobation.</div> <div> (11) An example of such an individual is Judas, who manifested the miraculous gifts  (cf.Luke 9:1; Matt. 10:1-8), and turned away.</div> <div> c. Acts 7:51.  The explanation that this is the Spirit's outward "call" does not do complete justice to this verse.  It is true that Stephen is speaking of an outward work of the Spirit  but that outward work is not merely preaching or a "call." Stephen is referring to the <B>manifest miracles they had seen performed through the power of the Holy Spirit</B>, i.e. they were resisting the witness of the miracles   just as their fathers had done by killing the prophets (upon whom the Holy Spirit also fell for miraculous signs). </div> <bR> <div> C.     Reiteration.  Correct understanding of Calvinism helps understand and clarifies Acts 2:38, i.e. that "baptism with Holy Spirit" is not a synonym for "regeneration".  Correct understanding of the charismatic baptism then also clarifies "problem" verses such as Heb. 6:4-6.  </div> <bR> <div> VII. The Terms used to describe the charismata in each of the different events of the Spirit's bestowal of the gifts  and descriptions of same event.</div> <div>   A. Baptism: Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; Acts 11:16.</div> <div>   B. Endued with power/receive power: Luke 24:49;Acts 1:8.</div> <div>   C. Enumerated signs: Mark 16:17,18.</div> <div>   D. Promise of the Father: Luke 24:49; Acts 1:4; 2:33.</div> <div>   E. Gift of the Holy Spirit: Acts 2:38; 10:45; Heb. 6:4.</div> <div>   F. Filled with Holy Spirit: Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9.</div> <div>   G. Spirit poured out: Acts 2:17,18,33; 10:45.</div> <div>   H. Spirit "falling upon": Acts 10:44; 11:15.</div> <div>   I. Spirit coming upon: Acts 19:6; plus all of the OT passages of the Spirit coming upon men for</div> <div>      miraculous signs. </div> <div>   J. Holy spirit received: John 7:39; 20:22; Acts 8:15,17,19; 10:47; 19:2.</div> <bR> <div> VIII.  Representative OT examples (not exhaustive):</div> <div>   A. Num. 11:24,25. Seventy elders prophesy.</div> <div>   B. Num. 24:2. Baalam</div> <div>   C. The Judges: Judg 3:9,10; 6:34;11:29;14:6,19; 15:14;</div> <div>   D. Saul: 1 Sam. 10:10; 11:6;</div> <div>   E. David: 1 Sam. 16:13.</div> <div>   F. Zechariah son of Jehoida the priest (who was stoned in the temple court): 2 Chron. 24:20.</div> <div>                                              </div> <div> IX.  The charismatic baptisms cease.</div> <div> A. We know from the doctrinal unity of the One Body that there is only One baptism in operation today and that is the one we are to guard.</div> <div> B. Of the three baptisms we have seen in this study, the inward baptism (= regeneration), Messianic water baptism, and Charismatic baptism for miraculous signs, the only one in operation in every age is the inward baptism.  </div> <div> C. Both water and the charismatic baptism had eschatological import.  They were prophesied and instituted as signs for Israel as explicitly stated in Scripture.  1 Cor. 13:8-12; 1 Cor. 14:21-22 (cf. Isa. 28:11,12).</div> <div> D. The Body and the charismatic baptism: During the childhood of the Body, the Body experienced the charismatic baptism.  The Body put away childish things at maturity, 1 Cor. 13:8-12; in context, the childish things are the charismata).  So for a time, the Body's charismatic gifts were a blessing consequent to One Baptism but not equal to it; their purpose was to edify the Body during its childhood and as a witness to Israel and the Angels --  when this purpose was accomplished, the Spirit withdrew them.  Interestingly, Paul does not say one baptism in 1 Corinthians!  At that time the Body experienced two baptisms.  Paul states the truth of the One Baptism in the prison epistles, written during the maturity of the Body.  Note also the withdrawal of gift of healing in the prison epistles (Phil. 2:27; 1 Tim. 5:23; 2 Tim. 4:20).</div> <div> E. With the ceasing of the nation of Israel, so did the testimony to that rebellious nation.  The two visible baptisms that were testimonies to Israel, as described in the prophetic record, were the Messianic water baptism and the Charismatic baptisms.  Israel has temporarily ceased as a distinctive nation before God, therefore both of these baptisms have ceased. And that leaves the truth of the One divine baptism by the One Spirit into the One Body (in which there is neither Jew nor Gentile, the twain having been made one). (Eph. 4:4-6).</div> <bR> <bR> </td> </tr></table></body>