The Initial Physical Evidence of the Baptism in the Holy Spirit

This article clearly sets forth the position of The General Council of the Assemblies of God concerning the doctrine of the initial physical evidence of the baptism in the Holy Spirit. It is our desire that this clearly stated and scripturally validated exposition of an important truth will prove to be meaningful to the Pentecostal Movement.

From its founding The General Council of the Assemblies of God has recognized the baptism in the Holy Spirit as an experience distinct from and subsequent to the experience of the new birth. It has also recognized that the initial physical evidence of the baptism in the Spirit is speaking with other tongues.

The Assemblies of God Statement of Fundamental Truths (Section 8), which is a part of its constitution, contains the following statement:

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.

This statement has not been changed essentially since it was brought into being in 1916. With the passing of time and the evaluation of each succeeding generation, the Assemblies of God continues to see this as a scripturally sound position. The following definition of terms and consideration of Scripture explain why we believe speaking with other tongues is the initial evidence of the baptism in the Holy Spirit.

Explanation of Terms

In considering the doctrine of the initial evidence of the baptism in the Holy Spirit, several expressions will be used within the framework of the explanations which follow.

The term baptism in the Holy Spirit is taken from Scripture. John the Baptist was the first to use it shortly before Jesus began His public ministry. He said, "He [Jesus] shall baptize you with the Holy Ghost" (Matthew 3:11). At the conclusion of His earthly ministry, Jesus referred to John's statement (Acts 1:5); and Peter, in reporting on the events in the home of Cornelius, also repeated the statement (Acts 11:16).

The baptism in the Spirit (also referred to herein as the Baptism) is subsequent to and distinct from the new birth. Scripture makes it clear there is an experience in which the Holy Spirit baptizes believers into the body of Christ (1 Corinthians 12:13), and there is the experience in which Christ baptizes believers in the Holy Spirit (Matthew 3:11). These cannot refer to the same experience since the agent who does the baptizing and the element into which the candidate is baptized are different in each case.

The distinctiveness of the experiences is illustrated in several places. The case of the Ephesian disciples is an example. After they stated they had experienced only John's baptism (Acts 19:3), Paul explained they were to believe on Christ Jesus. Then these disciples were baptized in water, after which Paul laid hands on them and the Holy Spirit came on them. The lapse of time was brief between these disciples' believing on Christ and the Holy Spirit's coming upon them, but it was long enough for them to be baptized in water. The baptism in the Spirit was distinct from and subsequent to salvation.

The baptism in the Spirit is not an end in itself, but a means to an end. The scriptural ideal for the believer is to be continually filled with the Spirit. The Baptism is the crisis experience which introduces the believer to the process experience of living a Spirit-filled life.

The expression initial physical evidence of the Baptism refers to the first outward sign that the Holy Spirit has come in filling power. A study of Scripture indicates there was a physical sign by which observers knew that believers had been baptized in the Holy Spirit. The evidence always occurred at the very time the believers were baptized in the Spirit and not on some future occasion.

In the home of Cornelius there was convincing evidence of the Holy Spirit being poured out on the Gentiles (Acts 10:44-48). Later, when Peter was called upon to explain to the leaders of the church in Jerusalem his ministry in the home of Cornelius, he referred to observable evidence of the believers being baptized in the Holy Spirit. He cited this as the reason why he arranged for the believers to be baptized in water (Acts 11:15-17).

While speaking in tongues has initial evidential value, it is designed by God to be much more than evidence of a past experience. It also continues to bring enrichment to the individual believer in personal devotions, and to the congregation when accompanied by the interpretation of tongues.

Speaking with other tongues refers to the ability the Holy Spirit gives believers to speak in languages they have not learned. The word translated "tongues" in Acts is the same word used in 1 Corinthians and refers to actual languages of men or of angels (1 Corinthians 13:1). There is no justification for interpreting the word as strange or ecstatic sounds. In New Testament times, as in our own, there were people who heard and understood the speaking with tongues.

Speaking with other tongues as the Holy Spirit gives utterance means that believers speak in another language by the enablement of the Holy Spirit. The word translated "utterance," as M. R. Vincent observes, is "a peculiar word and purposely chosen to denote clear, loud utterance under the miraculous impulse." James Strong points out that the word also includes the idea of enunciating plainly.

The ability is not achieved through a heightened emotional state or through the repetition of words and phrases. It is not the result of imitating the sounds made by others. To the contrary, human effort to speak with tongues only stands in the way of the utterance the Holy Spirit gives. The believer speaks only by the supernatural and motivational power of the Spirit. He needs only to respond in faith and speak out as the Spirit gives the utterance. Any manipulative technique for receiving the baptism in the Holy Spirit is without Biblical pattern or propriety.

Reasons Why We Believe Tongues
Is the Initial Physical Evidence

In the Book of Acts there are five occasions recorded on which people were baptized in the Holy Spirit. In three of these, details are supplied. In the other two, the details are not given.

In cases where details are included, various phenomena are indicated, such as the sound of wind, tongues as of fire, prophecy, and speaking with other tongues. The only phenomenon which occurs each time details are given, however, is speaking with other tongues. This is indicated in the Acts 2, 10, and 19 events. When a specific phenomenon occurs every time a Biblical experience is described, the relationship of the phenomenon to the experience cannot be overlooked.

It should also be noted that the sound of wind and tongues of fire preceded and were external to the disciples' experience. There is nothing to indicate these phenomena were repeated after the initial outpouring of the Spirit. The speaking with tongues followed and was the direct result of the baptism in the Spirit and continued to be manifest after the Day of Pentecost.

In the two cases where details are not given, circumstances seem to indicate that speaking with other tongues accompanied the experience of believers being filled with the Holy Spirit.

At Samaria, Simon, a former sorcerer, saw something to indicate that the Holy Ghost was given to believers (Acts 8:18, 19). Had the experience been only by faith without any accompanying sign, Simon would not have known whether the Samaritan believers actually received the Holy Spirit. When this incident is compared with the three experiences where details are given, it is only logical to assume that what Simon saw and heard was people speaking with other tongues.

After Saul's conversion on the Damascus Road, a disciple named Ananias was sent that Saul might receive his sight and "be filled with the Holy Ghost" (Acts 9:17). The restoration of sight is described, but nothing further is said in Acts 9 about Saul's being filled with the Holy Spirit. In 1 Corinthians 14:18, however, Paul testified, "I speak with tongues more than ye all." Since Paul began speaking with tongues at some time, it is logical to assume he began when he was baptized in the Holy Spirit. This would be in perfect harmony with those events in which the details of the baptism in the Spirit are given.

Not only did speaking with tongues accompany the baptism in the Spirit, but also the apostles and Early Church leaders recognized it as the initial evidence of the Baptism. The way Peter and those with him knew that the people of Cornelius' household had been filled with the Spirit is that "they heard them speak with tongues" (Acts 10:45, 46). On the basis of this evidence, Peter put aside his prejudice and arranged for the converts to be baptized in water. For Peter, speaking with tongues was the evidence of the outpouring of the Holy Spirit on Cornelius' household.

Later, when Peter was discussing the Cornelius incident with the apostles and brethren in Jerusalem, he again referred to the phenomenon he had witnessed when he said, "Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God?" (Acts 11:17). That the apostles and brethren accepted tongues as convincing evidence of the baptism in the Spirit is indicated in the next verse: "When they heard these things, they held their peace, and glorified God" (v. 18).

Questions Considered

In considering the doctrine of tongues as evidence of the baptism in the Holy Spirit, several questions have been raised. The following are among those heard most often.

1. Is the Book of Acts intended to be history or theology, and can doctrine be based on less than declarative statements?

The Bible itself responds to this question. The Holy Spirit inspired Paul to write, "All scripture is given by inspiration of God, and is profitable for doctrine" (2 Timothy 3:16). Again Paul wrote, "Whatsoever things were written aforetime were written for our learning" (Romans 15:4).

While doctrine should not be based on isolated fragments of Scripture, it can be based on substantial, implied truth. The doctrine of the Trinity is based not on a declarative statement, but on a comparison of Scripture passages relating to the Godhead. Like the doctrine of the Trinity, the doctrine of tongues as evidence of the baptism in the Holy Spirit is based on substantial portions of Scripture relating to this subject. It is evident that Peter and the church leaders in Jerusalem established doctrine based on pattern when they recognized tongues as evidence of people being filled with the Spirit (Acts 10; 11). The weight of the text, both in quantity and frequency, provides a solid base for doctrinal formulation.

2. Is speaking in tongues a phenomenon that belonged only to the apostolic period? Did not Paul say that tongues "shall cease"? (1 Corinthians 13:8).

There is nothing in Scripture to indicate that speaking with tongues would be in effect only during the apostolic period or until the New Testament canon had been completed. When Paul made the statement that tongues would cease, he also indicated when this would happen. He wrote, "But when that which is perfect is come, then that which is in part shall be done away" (1 Corinthians 13:10). He also indicated that at the time tongues shall cease, knowledge shall vanish away and prophecies shall fail (1 Corinthians 13:8). The context of Paul's statement makes it clear that the time when tongues shall cease is future, and other things such as knowledge and prophecy will change in significance at the same time. Until that time the words of Jesus apply, "These signs shall follow them that believe;...they shall speak with new tongues" (Mark 16:17).

3. When Paul wrote, "Do all speak with tongues?" (1 Corinthians 12:30), was it not a rhetorical question which required a negative response?

To understand Paul's question it is necessary to recognize the various functions of speaking with tongues. Speaking with tongues serves as the initial evidence of the baptism in the Spirit (Acts 10:46; 11:15). Speaking or praying with tongues in private is for personal edification (1 Corinthians 14:2, 4). And speaking with tongues in the congregation, accompanied by interpretation of tongues, is for the edification of the church (1 Corinthians 14:5).

There is no contradiction between Paul's desire that all speak with tongues (1 Corinthians 14:5) and the rhetorical question asking whether all speak with tongues. All believers at the time of their baptism in the Spirit begin speaking with tongues and may continue on in personal prayer or personal edification. All, however, are not the instruments through which the Holy Spirit manifests himself through tongues and interpretation in the congregation. In the congregation the Holy Spirit distributes the manifestations as He will (1 Corinthians 12:11). Rather than contradiction in these two statements of Paul, there is complementary truth.

4. If speaking with tongues either as evidence or gift is scriptural, why were there periods in church history when the phenomenon seemed to be absent?

The possibility exists that any Biblical doctrine can suffer from neglect. In fact, great spiritual renewals have often been the revival of doctrine. For example, the doctrine of justification by faith was almost completely lost until the time of the Reformation when Martin Luther and others reemphasized this Biblical truth. The doctrine of sanctification had suffered neglect until the time of the Wesleyan Revival when it was again brought to the attention of the Church. While the truth of the baptism in the Holy Spirit and speaking with tongues appeared in more than 20 revivals throughout church history, it did not have the emphasis it has received in the present revival.

Just as there were those who opposed the revival of the doctrines of justification by faith and sanctification, there are those who oppose the revival of the doctrine of the baptism in the Holy Spirit with speaking in tongues as the initial evidence. The fact that some refuse to accept a doctrine, however, does not make it unscriptural. Some even rejected the teaching of Jesus during His earthly ministry. The instruction for believers is to "prove all things; hold fast that which is good" (1 Thessalonians 5:21). The basis of the testing is not human opinion but the Word of God (Acts 17:11).

5. Is there a danger in the doctrine of tongues as evidence of the baptism in the Holy Spirit that people will seek for tongues rather than the actual baptism in the Holy Spirit?

Unfortunately this is a possibility, but the abuse of a doctrine does not invalidate the doctrine. Abuses and counterfeits, rather than disproving a doctrine, help to establish the fact of the genuine.

While other tongues is consequential to the baptism in the Holy Spirit, it is important to remember Jesus' command to the disciples was to wait until they were filled with the Spirit. The emphasis must always be on seeking to be filled with the Spirit. Tongues will naturally accompany the experience.

6. If people speak with other tongues, will there not be a temptation to spiritual pride?

When people truly understand the baptism in the Holy Spirit, it will result in humility instead of pride. Believers are baptized in the Spirit not because of personal worthiness, but to empower them for service and a more meaningful life. The baptism in the Spirit is received by faith and not because of meritorious works. It cannot be earned or bought. Like all gifts of God it is by grace through faith.

7. What about truly born-again people who have accomplished great things for the Lord but who do not speak with tongues?

There can be no question that dedicated believers who do not speak with tongues are indwelled by the Spirit and have accomplished great things for God. In considering this question, however, every student of God's Word must determine whether he will base doctrine on God's Word or on experiences of even the most devout believers. Because the Bible indicates that all may speak with tongues in personal devotions if not in the congregation, every believer must determine whether he will accept or reject this provision of God's grace.

It must also be noted that all people have different natural aptitudes and different levels of ability. As humans we can recognize what God's servants accomplish. It is only God, however, who knows how much more these believers could accomplish if they accepted His full provision for the implementation of their God-given ministries.

Scripture makes it clear that believers must recognize their personal accountability to God and not evaluate Christian experience on the basis of human comparison. Paul wrote: "We dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they, measuring themselves by themselves, and comparing themselves among themselves, are not wise" (2 Corinthians 10:12). Doctrine must always be based on the Word of God and not human experience.

Conclusion

In summary then, the Biblical record indicates that speaking with tongues is the only phenomenon mentioned every time details are supplied concerning the baptism in the Holy Spirit. In those cases where details are not given, it is logical to assume that speaking with tongues accompanied the experience. And the apostles and other Early Church leaders accepted speaking with tongues as the initial evidence of the baptism in the Holy Ghost.

Scripture further makes it clear that speaking with tongues is a privilege for believers in personal prayer and worship, and that believers may speak with tongues in the congregation as the Holy Spirit sovereignly chooses to manifest himself in this way.

There is no Biblical regulation intended to eliminate speaking with tongues. To the contrary, while God's Word teaches that all things should be done decently and in order, it also states, "Forbid not to speak with tongues" (1 Corinthians 14:39, 40).

Speaking with other tongues is a privilege for all believers. Paul was not expressing an unscriptural wish when he wrote, "I would that ye all spake with tongues" (1 Corinthians 14:5).