Foundational to many aspects of charismatic worship is the concept of baptism in the Holy Spirit. Even where prophecy and speaking or singing in tongues are not regularly practiced as part of worship, the expectancy and vitality of celebration are influenced by the understanding of Spirit baptism.
As it is described in the New Testament, the baptism in the Holy Spirit inevitably results in an outpouring of praise to the Lord on the part of the one baptized. The first recorded instance of such a baptism is in Acts 2:1–5. The disciples of Jesus, 120 in number, including his mother and brothers, waited in an upper room in Jerusalem for the gift of power Jesus had promised to send them. When it came, accompanied by a sound like wind and tongues of fire that rested on each person, the meeting erupted into spontaneous praise. The believers began to glorify the Lord, speaking in languages unknown to themselves but understood by the foreign Jews who were gathered in Jerusalem to celebrate the Feast of Pentecost.
Explaining the phenomenon to Jerusalem’s amazed citizenry, Peter quoted from the prophecy of Joel: The outpouring of the Spirit on Jesus’ followers was a fulfillment of God’s promise and an indication that the “last days” had arrived (Acts 2:14–30; Joel 2:28–32). Peter went on to say that this glorious baptism was a gift from Jesus Christ, whom the Jews had recently crucified, certain proof that God had raised him up to sit on the throne of David as King forever. Moreover, the gift was available to them all and to their households and descendants and to all whom the Lord calls (Acts 2:38–39).
With the baptism in the Holy Spirit came an infusion of joy. Not only did the disciples continue to offer praise and thanksgiving, but three thousand new converts joined in the chorus (Acts 2:44–47), and it spread to the streets of the city (3:8–9).
In addition, this baptism conferred on its recipients the ability to perform signs and wonders (2:43). Jesus had said this would happen when he appeared to the disciples after his resurrection. Those who believe, he told them, will be accompanied by such signs, which include the ministries of healing and deliverance from demonic powers, speaking in tongues, and protection from physical harm (Mark 16:17–18).
The second recorded occurrence of the baptism of the Holy Spirit is in the account of Peter’s ministry to the household of Cornelius, a Gentile. Instructed by the Lord in a vision, and not fully understanding the significance of what he was undertaking, Peter answered the summons of this God-fearing Roman centurion and preached Jesus to the group of friends and relatives who had congregated in his home. To the utter astonishment of Peter and the Jews who had accompanied him, the Holy Spirit fell upon the entire group, who began to speak with tongues, or languages they did not understand, and to praise God (Acts 10:44–47). This phenomenon is alternately described as the Spirit “falling upon” Cornelius and those in his house (10:44), the gift of the Spirit being “poured out” on them (10:45), as their having “received” the Holy Spirit (10:47), and as the baptism in the Holy Spirit (11:16).
In the case of Cornelius, the Holy Spirit baptism occurred simultaneously with conversion. This was not the usual pattern, however. A company of Samaritans, who had already been converted and baptized in water when Peter and John were sent to them, received the baptism of the Holy Spirit after the apostles laid hands on them (Acts 8:14–17). When Paul discovered “disciples” in Ephesus he asked specifically if they had yet received the Holy Spirit; their answer indicated they may have been followers of John the Baptist (Acts 19:1–4). These Ephesians were told about Jesus and baptized in water in his name; subsequently, Paul laid hands on them and they began to speak in tongues and prophesy (Acts 19:5–7). It is not said that they extolled or magnified God, but Paul later explains to the Corinthians that speaking in tongues is synonymous with thanksgiving or praise. In giving regulations for the use of the various spiritual gifts, he explains that interpretation should take place when a person speaks in tongues before the church so that the congregation will be able to say the “Amen” to this thanksgiving. The person speaking in tongues gives thanks well, he continues, but what he is saying must be interpreted so that it can be shared by the whole community of believers.
The revival that Philip brought to Samaria was accompanied by healings and deliverance, but not, apparently, with the baptism in the Holy Spirit. When the Jerusalem apostles heard about the many Samaritans who were being converted, they sent Peter and John to pray for them to receive the Holy Spirit. A former sorcerer named Simon saw that “the Spirit was given at the laying on of the apostles’ hands” (Acts 8:18) and tried to purchase their power with money. Obviously, the baptism in the Spirit was producing results that Simon could see; it was not confined to the spirit of these believers but manifested itself in some visible phenomenon. One can reasonably assume that the Samaritans, like the Ephesians, were speaking in tongues when Peter and John laid their hands on them.
Based upon the scriptural accounts of those who were baptized with the Holy Spirit, traditional Pentecostals teach that speaking in tongues is the initial evidence of this experience. Other gifts and fruits will eventually surface in the life of the person so baptized, but the phenomenon of speaking in an unknown tongue always occurs and confirms that the Spirit has, indeed, fallen upon him. All Spirit-filled believers are to speak in tongues as a part of their personal prayer life, although not all will speak before the entire church during worship. Charismatic churches, on the other hand, usually teach that the gift of tongues is only one of several manifestations that may accompany Spirit baptism.