Rebirth and baptism in the Holy Spirit

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“He [Jesus] said to them, ‘It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth’” (Acts 1:7-8).

It is a fact that never before in world history has there been as much medical knowledge as in the current Western world. Medically, we can precisely describe what happens during birth and what developmental stages a child must undergo in its early years to thrive. Parents attentively monitor their children and intervene when necessary. As a result, infant mortality has drastically decreased, and disabilities and developmental disorders have become less common. However, this has not always been the case, and it is not the case everywhere in the world.

When a person experiences baptism in the Holy Spirit, it leads them to a greater revelation and knowledge of Jesus Christ.

It teaches us that we must examine certain processes closely to avoid undesirable developments. This is also true of rebirth and baptism in the Holy Spirit. What are the differences? And what is the Pentecostal teaching on this? This question is of particular concern to the younger generation, who read much more literature and listen to sermons online. Due to the various developments in church history, there are now many positions on this topic. Uncertainty and a lack of knowledge are the result.

However, in order to develop spiritually in a healthy way, it is necessary to gain biblical knowledge in this area. For this reason, I want to make a small contribution to motivating the reader to engage with the topic primarily from a biblical perspective. I will cite many Bible passages and ask the reader to look them up in their own Bible in context in order to understand my thoughts.

No rebirth without the Holy Spirit

The term "rebirth" describes the process by which a person is born again of God (cf. 1 John 5:1; John 1:12-13). At natural birth, a person receives natural life with its sensations, abilities, and needs. At spiritual birth, also called rebirth, a person receives spiritual life (cf. John 3:6), which has its own sensations (cf. 1 Corinthians 2:13-15), abilities, and needs.

Before, humanity was spiritually dead (cf. Eph 2:1-2) and incapable of living autonomously, as it was surrendered to sin and desires. Through Jesus' act of atonement on Golgotha, this rebirth is possible, since we have risen with Him from spiritual death to life (cf. Eph 2:4-6). Humanity becomes a new creation (cf. 2 Cor 5:17; Gal 6:15). The Bible makes it clear that rebirth is inseparable from Jesus' act of atonement.

But the Holy Spirit is also involved in regeneration; it cannot be properly described without His participation. Thus, the Holy Spirit is the one who convicts people of sin (cf. John 16:8) and reveals the necessity of regeneration, renews us in the process of regeneration (cf. Titus 3:5), and awakens us to new spiritual life (cf. Romans 8:10-11).

The Triune God is at work in salvation and rebirth. This is made clear in Paul's praise in the Letter to the Ephesians. He describes how the Father (cf. Eph 1:3-5), the Son (cf. Eph 1:6-12), and the Holy Spirit (cf. Eph 1:13-14) work together in salvation. God redeems humanity to the praise of His glory (cf. Eph 1:5, 12, 14) and bestows upon them an inheritance and the assurance of salvation.

Rebirth and Baptism in the Holy Spirit

Some preachers equate rebirth with baptism in the Holy Spirit. However, this does not correspond to biblical teaching. Below, I will cite five biblical examples that demonstrate the exact opposite:

1. The apostles were converted through the ministry of Jesus. They recognized that Jesus is the Christ and were purified by the Word (cf. John 1:36-50; 13:10-11; 15:3). Their new birth is most clearly evident in the fact that their names were written in heaven (cf. Luke 10:20). Nevertheless, Jesus instructed the apostles to "remain" in Jerusalem until they were empowered from on high (cf. Luke 24:49; Acts 1:8; 2:1-4).
2. The Samaritans were saved and baptized through the ministry of Philip (cf. Acts 8:5-12). A few days later, they were baptized with the Holy Spirit through the ministry of Peter and John (cf. Acts 8:14-17).
3. Paul converted on the road to Damascus following a personal vision of Jesus. Evidence of his rebirth can be seen in the fact that Ananias referred to Paul as his brother. Only through the laying on of hands by Ananias did Paul experience baptism in the Holy Spirit (cf. Acts 9:3-9).
4. The twelve men in Ephesus were believers. Through Apollos, they acknowledged Jesus as their Lord (cf. Acts 18:24-25). Paul also asks the twelve: “Did you receive the Holy Spirit when you believed? ” (Acts 19:2). Apparently, it is possible to become a believer without being baptized with the Holy Spirit. Through Paul’s ministry, they ultimately experienced baptism in the Holy Spirit (cf. Acts 19:6).
5. The difference between being born again and being baptized in the Holy Spirit is also evident in Peter's response after his Pentecost sermon. There he says: “ Repent and be baptized , every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit ” (Acts 2:38). Peter is listing a process here: repentance – water baptism – baptism in the Holy Spirit.

Although the Holy Spirit is involved in both regeneration and baptism in the Holy Spirit, baptism in the Holy Spirit does not automatically occur at regeneration. While they may occur very close together in time, they must be distinguished. Interpreters who fail to acknowledge this fact risk either missing out on a great blessing from God or denying salvation to others. We should guard against both dangers.

Baptism in the Holy Spirit

The Greek word βαπτίζω (baptizō) is used in the New Testament for the term baptism . This expression originally comes from the language of dyers and means something like "to dip" or "to immerse." In the past, fabrics were dipped in dye and thus coated with color. This process was called baptizō. In the New Testament, the term is used for various things. Examples include the baptism of repentance, also called the baptism of John (cf. Mk 1:4; Lk 7:29; Acts 19:3), the baptism of Jesus in the Passion (cf. Mk 10:38ff; Lk 12:50), baptism into the body of Christ, in which the person is immersed in spiritual reality and grafted into Christ (cf. 1 Cor 12:13; Gal 3:27; Rom 6:3ff; Col 2:12), or baptism in the Holy Spirit (cf. Mt 3:11; Mk 1:8; Lk 3:16; Jn 1:33; Acts 1:5; 11:16).

Synonyms for baptism in the Holy Spirit are also used in the New Testament, such as: being filled with the Holy Spirit (cf. Acts 2:4; 9:17), outpouring of the Holy Spirit (cf. Acts 2:17ff; 2:33; 10:45), falling of the Holy Spirit (cf. Acts 10:44), clothed (equipped) with power from on high (cf. Luke 24:49), receiving power of the Holy Spirit (cf. Acts 1:8), or even the Holy Spirit coming upon one (cf. Acts 19:6).

Baptism in the Holy Spirit thus refers to the moment when a person is fully immersed in the reality and control of the Holy Spirit, experiences divine power, and is equipped with it. Luke shows in the Acts of the Apostles that baptism in the Holy Spirit is accompanied by speaking in tongues (cf. Acts 2:4; 10:45-46; 19:6). It can also be assumed that baptism in the Holy Spirit had a visible or audible effect among the first Christians in Samaria, since otherwise the magician Simon would not have considered baptism spectacular and a worthwhile business opportunity (cf. Acts 8:18-19).

When the Apostle Paul was baptized in the Holy Spirit, we do not read that he spoke in tongues (cf. Acts 9:17), yet he himself testifies in his first letter to the Corinthians that he spoke in tongues more than the Corinthians (cf. 1 Corinthians 14:18). In all these cases, we see that baptism in the Holy Spirit and speaking in tongues always originate from God. The sole source of speaking in tongues is the Spirit, with the individual surrendering control of the tongue to the Holy Spirit. While speaking in tongues may be the first and most visible evidence of baptism in the Holy Spirit, it is not the only one.

When a person experiences baptism in the Holy Spirit, it leads to a greater revelation and knowledge of Jesus Christ (cf. John 15:26). It also leads to a greater desire to win people for Christ (cf. Acts 11:20-23) and to more strength and courage to bear witness to unbelievers (cf. Acts 1:8; 5:29-33). Furthermore, it brings greater joy and authority in prayer (cf. Romans 8:26), greater assurance of salvation (cf. Romans 8:16), greater love for God and for one's neighbor (cf. Romans 5:5), and, of course, the manifestation of spiritual gifts (cf. 1 Corinthians 12:4).

Baptism in the Holy Spirit does not create a special class of Christian, but should be seen as the natural progression of grace in a believer. This experience is possible for every Christian. God says through the prophet Joel that He desires to pour out His Spirit on all flesh. In baptism in the Holy Spirit, no distinction is made between women and men, young and old, or social standing (cf. Joel 3:1-5).

Dangerous perspectives

I consider some phrases I've heard in the past to be dangerous. This is especially true of the statement "to possess the Holy Spirit" and the question "Do you already have the Holy Spirit?". I suspect that these phrases often stem from language barriers and don't actually reflect the individual's way of thinking. Nevertheless, I want to point out the danger of these statements to prevent any misunderstandings.

1. To think that one could possess the Holy Spirit in any way stems from a false image of God. In his excellent book, "The Holy Spirit: His Nature and Work," R.A. Torrey powerfully demonstrates that the misconception of the Holy Spirit—that He is merely a powerful influence or force—leads to misguided self-confidence and self-aggrandizement. This attitude ultimately leads to the Holy Spirit being quenched, because humanity reduces the Almighty to a mere instrument. One can pray aloud, make much effort to access the power, but it all originates from within the individual. For the Holy Spirit is not a force or energy that we can arbitrarily use, but a person. A person of the triune, eternal God. He is God himself, with all His attributes. This fundamental realization leads us to understand: "We do not possess Him, He possesses us." Then the question becomes, "How can I receive more of the power?" The decisive question is no longer "How can I obey Him more?" The fact that the Holy Spirit dwells within us (cf. Rom 8:11; 1 Cor 6:19) does not imply a claim on us, but rather shows us how deeply God is interested in a relationship with us. We must shape our lives in such a way that the relationship between us and God grows and the Holy Spirit dwells within us with favor. And when we align our lives with His will, He grants us this power precisely because He works through us and governs our will.

2. Another danger lies in seeing baptism in the Holy Spirit merely as a necessary step to pursue one's own life goals. The question, "Have you already received the Holy Spirit?" suggests that baptism in the Holy Spirit is seen simply as a necessary step toward church membership. This is particularly evident among young people who decide to join a church and receive water baptism, but who have not yet experienced baptism in the Holy Spirit. They diligently attend prayer meetings and pray for the baptism of the Spirit. In most cases, they experience baptism in the Holy Spirit during their baptismal preparation, if they haven't already. But what happens next? Often, water baptism, church membership, marriage, building a house, lifestyle choices, work, and so on follow. Baptism in the Holy Spirit has been seen merely as an intermediate goal. Yet, baptism in the Holy Spirit is just the beginning of a greater equipping with power from on high: it is necessary to build God's kingdom in power, not to pursue one's own life goals. In the Acts of the Apostles, we see that water baptism preceded baptism in the Holy Spirit (cf. Acts 8:4-25; 19:1-6), and vice versa (cf. Acts 10:44-48). Baptism in the Holy Spirit is therefore not merely a ticket to church membership—we should guard against such an attitude. For baptism in the Holy Spirit is a far greater promise. This unique experience should lead to a continuing infilling in the Holy Spirit. Baptism in the Holy Spirit is not an end point, but the beginning of a greater guidance from God. It is far too precious to be reduced to a mere formality.

The point is to build God's kingdom in power, not to pursue one's own ideas about life.

Purpose of Baptism in the Holy Spirit

I have briefly shown that rebirth and baptism in the Holy Spirit are not the same thing. But what is the purpose of baptism in the Holy Spirit if it is something different? The purpose of baptism in the Holy Spirit can essentially be described with the simple word "power."

1. Baptism in the Holy Spirit serves first and foremost to equip Christians with power for their ministry. We see that Jesus was anointed and empowered by the Holy Spirit for His ministry in Israel (cf. Mt 12:28; Lk 4:18; Acts 10:38). This made His ministry powerful and effective. Jesus says that those who believe in Him will do even greater things (cf. Jn 14:12). It is important to recognize that Jesus mentions this in connection with the sending of the Holy Spirit. Where the Holy Spirit is absent, divine power is absent. But where the Holy Spirit is at work, a clear difference between human effort and divine power is evident. Great things come from small things. Suffering becomes hope. Fear becomes courage. Closed doors become open. From twelve simple followers of Jesus, a worldwide movement emerges that no one can stop. The first Christians also carried out their ministry in the power of the Holy Spirit (cf. Acts 6:8-10; 1 Corinthians 2:4). In my opinion, this is also the reason why the Pentecostal Church is the fastest-growing church worldwide.

2. Baptism in the Holy Spirit also works greater power for divine sanctification. In the book of Ezekiel, God promises to give a new heart and a new spirit, where the heart is exchanged so that the person is able to walk in God's commandments and ordinances (cf. Ezekiel 11:19-20). At this point, I would like to mention that sanctification is not limited to dress codes or outward appearances. Rather, sanctification means allowing one's way of thinking to be renewed and transformed by God (cf. Romans 12:2; Ephesians 4:23). Where thoughts and perspectives are shaped by God, outward appearances fade into the background, since sanctification always proceeds from the inner thinking of a person to the outward. The outward signs are then, consequently, the results of a transformed person. People confess their own sins and become transparent, like the Samaritan woman at the well (cf. John 4:15ff). They are ready to change their way of life like Zacchaeus (cf. Luke 19:1-10). Paul also says that the deeds of the body are to be put to death by the Holy Spirit (cf. Romans 8:13). And nothing is harder than changing oneself. For this, we need a power that is not limited by our efforts, but a divine power that we experience again and again.

3. Baptism in the Holy Spirit gives strength for Christian witness. Jesus commands his disciples to remain in Jerusalem until they are empowered with the Holy Spirit (cf. Luke 24:49). In the Acts of the Apostles, Jesus says, “You will receive power when the Holy Spirit comes upon you; and you will be my witnesses” (Acts 1:8). Jesus is not primarily referring to witnessing in worship. The term Jesus uses here for witness is μάρτυς (martys), which could also be translated as martyr. Thus, Jesus' point is that the disciples, through the power of the Holy Spirit, should be able to bear witness to Jesus as their Lord even under the threat of death. This becomes clear when we consider that the same disciples who, out of fear of the Jews, first locked themselves in a house (cf. John 20:19), later testified with joy and courage before the Jewish council that they could not remain silent about what they had seen and heard (cf. Acts 4:20). We don't need to look far back in church history for this. In our FECG congregations, there are still numerous eyewitnesses who, despite threats and resistance, were able to bear witness to Jesus in the USSR.

Where the Holy Spirit is at work, a clear difference between human effort and divine power can be seen.

I hope every reader will recognize how important rebirth and baptism in the Holy Spirit are, how wonderful God is, and what magnificent opportunities He gives us to live more intensely with Him and allow Him to rule us. In the end, as is so often the case, it is not theory but practice that plays the most significant role.

Ultimately, what matters is not merely whether we know the "right" position and can convince others of it, but whether this experience has permeated and transformed our spiritual DNA, our spiritual heritage, and thus our entire lives, and whether we live in this divine power daily. This would not make us more adept at discourse, but rather our witness to others would be more powerful and convincing. Perhaps this is precisely what Jesus intended with the sending of the Holy Spirit: that not positions would grow strong, but He alone would.

Paul Hildebrand
Municipality of Hennef

Unless otherwise stated, Bible quotations follow the Luther 2017 translation or the ELB CSV version.