18. The Baptism and Filling of the Holy Spirit

The Baptism of the Holy Spirit is understood by many as a distinct work of the Holy Spirit following salvation, marking the believer’s empowerment for service, spiritual gifts, and deeper fellowship with God. The Filling of the Holy Spirit, on the other hand, is often seen as a repeated experience of being empowered or controlled by the Spirit, leading to godly living and boldness.

Interpretations differ across denominations—some see baptism and filling as simultaneous with salvation, while others view them as separate experiences that can happen post-conversion.

**Scriptures For the Doctrine of the Baptism and Filling of the Holy Spirit**

Acts 1:5 (KJV) – “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.”
- Interpretation: Jesus speaks of a future baptism with the Holy Spirit, distinct from water baptism.
Acts 2:4 (KJV) – “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
- Interpretation: Initial filling of the Holy Spirit is marked by supernatural signs, often cited by Pentecostals.
Acts 10:44-45 (KJV) – “…the Holy Ghost fell on all them which heard the word. And they of the circumcision…were astonished…because that on the Gentiles also was poured out the gift of the Holy Ghost.”
- Interpretation: Shows the baptism/filling of the Spirit can occur during the hearing of the Word.
Ephesians 5:18 (KJV) – “And be not drunk with wine, wherein is excess; but be filled with the Spirit;”
- Interpretation: The filling of the Spirit is commanded, showing it’s a repeatable and expected part of Christian life.
Acts 19:2 (KJV) – “Have ye received the Holy Ghost since ye believed?…we have not so much as heard whether there be any Holy Ghost.”
- Interpretation: Suggests receiving the Holy Spirit may occur after initial belief, used to support the doctrine of a second blessing.
1 Corinthians 12:13 (KJV) – “For by one Spirit are we all baptized into one body…”
- Interpretation: Spirit baptism is what joins believers to the body of Christ, spiritually uniting them.
Luke 11:13 (KJV) – “…how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
- Interpretation: Implies believers can request and receive the Holy Spirit, supporting experiential reception post-salvation.
John 7:38-39 (KJV) – “…out of his belly shall flow rivers of living water. (But this spake he of the Spirit…)”
- Interpretation: The Holy Spirit is promised to those who believe, indicating an abundant, life-giving experience.

**Scriptures Used Against the Doctrine as a Separate Experience**

Romans 8:9 (KJV) – “…if any man have not the Spirit of Christ, he is none of his.”
- Interpretation: Every true believer already has the Holy Spirit; no second experience needed.
1 Corinthians 12:13 (KJV) – “For by one Spirit are we all baptized into one body…”
- Interpretation: Spirit baptism happens at conversion for all believers, not later.
Ephesians 1:13 (KJV) – “…after that ye believed, ye were sealed with that holy Spirit of promise.”
- Interpretation: Sealing with the Spirit happens when one believes—no later experience necessary.
Galatians 3:2 (KJV) – “Received ye the Spirit by the works of the law, or by the hearing of faith?”
- Interpretation: The Spirit is received at the moment of faith, not later through other means.
Titus 3:5-6 (KJV) – “…he saved us…by the washing of regeneration, and renewing of the Holy Ghost;”
- Interpretation: The Spirit’s work is part of salvation itself, not a post-salvation experience.
Colossians 2:9-10 (KJV) – “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him…”
- Interpretation: Believers are already complete in Christ, lacking nothing—including the Holy Spirit.
John 14:16-17 (KJV) – “…he shall give you another Comforter…he dwelleth with you, and shall be in you.”
- Interpretation: The Spirit permanently indwells believers; no additional baptism is needed.
2 Peter 1:3 (KJV) – “According as his divine power hath given unto us all things that pertain unto life and godliness…”
- Interpretation: At salvation, believers receive everything needed, including the Holy Spirit.

Hebrew and Greek Language Background

The Old Testament (Hebrew) and the New Testament (Greek) form the foundation of Christian doctrine, including the doctrine of the Baptism and Filling of the Holy Spirit. However, due to the distinct nature of these languages, translation into English—and subsequently interpretation—becomes highly complex. Some scholars and denominations argue that the accuracy of Greek translations in the New Testament (especially concerning the Holy Spirit) can affect the understanding of key doctrines like Spirit baptism.

Old Testament: Hebrew Background on the Spirit

In the Hebrew scriptures, the Holy Spirit is often described using terms that indicate God’s presence, empowerment, or influence over individuals, but not necessarily a permanent indwelling, as seen in later Christian theology.

Ruach (ר֫וּחַ)
- This is the Hebrew word for spirit, meaning “wind,” “breath,” or “spirit.” It is used in a variety of contexts:
  - God’s breath of life: Genesis 2:7 (KJV) – “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”
  - God’s empowering spirit: Judges 6:34 (KJV) – “But the Spirit of the LORD came upon Gideon…”
- The Hebrew “Ruach” emphasizes God’s empowering presence or life-giving force, but does not yet imply the permanent indwelling of the Holy Spirit, which is central to the New Testament teachings.
Naba (נָבָא)
- This word is used to refer to prophecy and is linked to the outpouring of the Holy Spirit in prophetic acts, but again, it does not carry the same understanding of Spirit baptism as seen in later Christian texts.
  - 1 Samuel 10:6 (KJV): “And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.”

In the Hebrew scriptures, the Spirit comes upon specific individuals for a particular task or purpose, but not necessarily as a permanent indwelling or baptism.

New Testament: Greek Background on the Spirit

In the New Testament, the Greek words used for the Holy Spirit and the experience of being filled or baptized in the Spirit play a crucial role in understanding doctrine.

Pneuma (πνεῦμα)
- This is the most common Greek word for Spirit, and it is used throughout the New Testament to refer to the Holy Spirit. The word can mean wind, breath, or spirit, indicating both the invisible presence and power of God. The KJV translation of Pneuma in many passages typically uses “Holy Ghost” or “Spirit,” both of which carry slightly different connotations but ultimately refer to the same entity—the third person of the Trinity.
  - John 3:8 (KJV): “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”
  - Acts 2:4 (KJV): “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
Baptizo (βαπτίζω)
- The Greek word Baptizo is the source of the English word “baptism.” It means “to immerse,” “to dip,” or “to submerge.” When it comes to the Baptism of the Holy Spirit, this word is used to denote a complete immersion or overwhelming by the Holy Spirit.
  - Matthew 3:11 (KJV): “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.”
  - Acts 1:5 (KJV): “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.”
Pléroó (πληρόω)
- This word means “to fill,” and in the context of the Holy Spirit, it refers to being filled with the Holy Spirit, often associated with empowerment for service, prophecy, or boldness. Unlike baptism, which suggests an initial immersion, filling is typically seen as a continuous process.
  - Ephesians 5:18 (KJV): “And be not drunk with wine, wherein is excess; but be filled with the Spirit.”
  - Acts 4:31 (KJV): “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”

Translation Challenges and Debates

Accuracy of the Greek Translations
The primary challenge when translating Greek into English is contextual meaning. For example, the word Pneuma (spirit) can refer to the Holy Spirit or even a human spirit depending on the context. This means that while the KJV does use “Holy Ghost” and “Holy Spirit,” the translations must carefully reflect whether it is referring to God’s spirit or the human spirit. Moreover, there are debates on whether baptism with the Spirit is an ongoing process or a one-time event. Pentecostal and Charismatic traditions argue that Baptism in the Holy Spirit is a separate experience after salvation, evidenced by speaking in tongues. Others, like Baptists and Reformed theologians, see Spirit baptism as a part of the initial salvation experience.
Greek and Christian Interpretations of “Baptism”
The Baptism of the Holy Spirit is a point of contention. Some translations (including the KJV) highlight that baptism means immersion or submersion, which emphasizes a transformative experience. However, the context and theology of the translation must account for the purpose of the baptism—whether it’s for empowerment, union with Christ, or some other theological point.
- Acts 1:5 and Matthew 3:11 show that the Baptism of the Holy Spirit is distinct from water baptism, but the Greek term’s specific meaning in these texts is debated—does it indicate a one-time event or a repeated filling?
Theological Influence on Translation Choices
The Christian translations—including the KJV—reflect theological decisions made by translators. For example, the translation of the Greek Pneuma as “Holy Ghost” vs. “Holy Spirit” impacts how one views the person and work of the Holy Spirit. Furthermore, the use of terms like “filled with the Spirit” or “baptized with the Spirit” reflects different theological emphases:
- Pentecostals view “baptism” as a subsequent experience after conversion.
- Reformed traditions see the Spirit’s indwelling and filling as simultaneous with conversion.

Problems with Greek Translation Accuracy

Historical Development: The word “baptism” in its original context may have meant “immersion” or “overwhelming” in the sense of being submerged in something. Later theological interpretations have broadened this to include a variety of symbolic meanings.
Cultural Context: Some terms like “filled” or “baptized” may carry a cultural baggage—Pentecostals and Charismatics may apply “baptism” to refer specifically to a second experience marked by tongues, while other groups like Baptists and Reformed might argue it refers to salvation.
Literal vs. Figurative: The literal translation of certain words into English can be more restrictive, leading to a loss of deeper, figurative meanings within the text.

Summary

The debate surrounding the Baptism and Filling of the Holy Spirit involves significant linguistic and theological challenges in translation. The Hebrew word Ruach provides a foundation for understanding the Spirit as a life-giving and empowering force, but it doesn’t imply the indwelling of the Holy Spirit in the same way that Pneuma does in the Greek. The Greek terms Pneuma (Spirit), Baptizo (Baptism), and Pléroó (Filling) each carry rich theological connotations that differ based on context and tradition.

The accuracy of Greek translations in the KJV, and their theological underpinnings, significantly affect how doctrines like the Baptism and Filling of the Holy Spirit are understood. Some groups emphasize an initial, transformative baptism of the Spirit, while others focus on the ongoing filling of the Spirit for empowerment and holiness. The theological context of the translation impacts how the Greek terms are interpreted in different Christian traditions, especially regarding the experience of the Spirit in a believer’s life.

Denominational Views

1. Roman Catholic Church

View: The Catholic Church teaches that the Baptism of the Holy Spirit occurs through Baptism and Confirmation (Chrismation). Filling of the Spirit is an ongoing process that occurs through the sacraments (especially the Eucharist) and grace.
For:
- Luke 11:13 (KJV): “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
  - Greek word “pneuma” (πνεῦμα) is used for Holy Spirit, indicating that the Holy Spirit is given by God to those who ask. The Catholic view aligns with the idea that God’s grace works through the sacraments and through prayer.
Against:
- 1 Corinthians 12:13 (KJV): “For by 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.”
  - The Greek word “baptizo” (βαπτίζω), meaning “to immerse,” points to the immersion or complete union with the Holy Spirit, which suggests a more direct and personal experience, not just sacramental.

2. Eastern Orthodox Church

View: The Orthodox Church believes in the Baptism of the Holy Spirit at Baptism and Chrismation (anointing), with the Holy Spirit working through the sacraments. The Filling of the Spirit is seen as an ongoing process of theosis (deification).
For:
- Acts 2:4 (KJV): “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
  - The Greek word “pleroo” (πληρόω) for filled signifies an ongoing process, with the Holy Spirit filling the believer, empowering them.
Against:
- 1 Corinthians 6:19 (KJV): “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”
  - The Greek word “naos” (ναός), meaning “temple,” indicates a permanent indwelling of the Spirit in the believer, which contrasts with the Orthodox focus on sacramental encounters for the ongoing filling of the Spirit.

3. Evangelical (General)

View: Evangelicals typically believe that the Baptism of the Holy Spirit occurs at salvation and is simultaneous with the believer’s conversion. Filling with the Spirit is an ongoing experience.
For:
- Ephesians 5:18 (KJV): “And be not drunk with wine, wherein is excess; but be filled with the Spirit.”
  - The Greek word “pleroo” (πληρόω) here signifies an ongoing, continual filling, which is a key part of evangelical doctrine—that the Holy Spirit’s influence is sustained throughout the believer’s life.
Against:
- Acts 1:5 (KJV): “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.”
  - The Greek word “baptizo” (βαπτίζω) here speaks to a distinct event—an immersion or overwhelming experience, suggesting a second experience, which some Evangelicals dispute in favor of the view that the Baptism of the Holy Spirit occurs at conversion.

4. Protestant (General)

View: Similar to Evangelicals, most Protestants believe the Baptism of the Holy Spirit happens at conversion and indwells the believer. The Filling of the Spirit is ongoing and varies in manifestation.
For:
- Romans 8:9 (KJV): “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.”
  - The Greek word “meno” (μένω), meaning “to remain” or “to dwell,” emphasizes the permanent indwelling of the Holy Spirit, which is central to Protestant beliefs about salvation and the Spirit’s role.
Against:
- John 7:39 (KJV): “But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.”
  - The Greek word “didomi” (δίδωμι), meaning “to give,” suggests that the Baptism of the Holy Spirit was a post-resurrection event, implying a distinct moment after salvation, a point that some Protestants might find difficult in their doctrine of immediate indwelling.

5. Baptist (Southern Baptist, Independent Baptist, etc.)

View: Baptists generally teach that the Baptism of the Holy Spirit is simultaneous with salvation. The Filling of the Spirit is an ongoing experience, which can be sought through prayer and obedience.
For:
- 1 Corinthians 12:13 (KJV): “For by 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.”
  - The Greek word “baptizo” (βαπτίζω), meaning “to immerse,” highlights the unity of believers through the Holy Spirit at conversion. Baptists emphasize that Spirit baptism is a one-time experience at salvation, which is later evidenced by ongoing filling.
Against:
- Acts 8:17 (KJV): “Then laid they their hands on them, and they received the Holy Ghost.”
  - The phrase “received the Holy Ghost” suggests a subsequent experience after conversion. Baptists debate whether this refers to a second blessing or an empowerment for service.

6. Methodist (United Methodist, AME, etc.)

View: Methodists emphasize the idea of entire sanctification or Christian perfection through the Baptism of the Holy Spirit. Filling with the Spirit is continuous, often accompanied by a second work of grace.
For:
- Acts 2:4 (KJV): “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
  - Greek word “pleroo” (πληρόω) here refers to a filling that enables empowerment and holiness, aligning with Methodist views on sanctification.
Against:
- Romans 8:9 (KJV): “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.”
  - The Greek word “meno” (μένω), meaning “to remain,” emphasizes a permanent indwelling of the Holy Spirit, which suggests a continual presence rather than a second experience.

7. Lutheran (Missouri Synod, ELCA, etc.)

View: Lutherans generally believe in the indwelling of the Holy Spirit at Baptism. The Filling with the Spirit is an ongoing process, primarily through Word and Sacrament.
For:
- 1 Corinthians 6:19 (KJV): “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”
  - The Greek word “naos” (ναός) means “temple,” emphasizing that the Holy Spirit dwells permanently in the believer.
Against:
- Acts 19:2 (KJV): “He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.”
  - The Greek word “lambano” (λαμβάνω), meaning “to take” or “to receive,” suggests that there can be subsequent experiences where the Holy Spirit is received in fullness.

8. Pentecostal (Assemblies of God, UPCI, etc.)

View: Pentecostals believe in the Baptism of the Holy Spirit as a second experience following salvation, usually evidenced by speaking in tongues. The Filling of the Spirit is an ongoing empowerment.
For:
- Acts 2:4 (KJV): “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”
  - The Greek word “pneuma” (πνεῦμα) for Spirit and “glossa” (γλῶσσα) for tongues indicates the outward manifestation of the filling of the Holy Spirit.
Against:
- 1 Corinthians 12:30 (KJV): “Have all the gifts of healing? do all speak with tongues? do all interpret?”
  - The Greek word “glossa” (γλῶσσα), referring to tongues, challenges the idea that speaking in tongues is a universal evidence of the Baptism of the Holy Spirit.

9. Jehovah’s Witnesses

View: Jehovah’s Witnesses reject the traditional Christian understanding of the Baptism of the Holy Spirit. They believe the Holy Spirit is God’s active force, not a person, and there is no baptism in the Holy Spirit for modern Christians.
For:
- Luke 11:13 (KJV): “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
  - Greek word “pneuma” (πνεῦμα) here refers to the Holy Spirit as a gift, which Jehovah’s Witnesses would interpret as an impersonal force.
Against:
- John 14:17 (KJV): “Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”
  - The Greek word “autos” (αὐτός) means “he”, emphasizing the personhood of the Holy Spirit, which Jehovah’s Witnesses reject.

10. Mormonism (LDS)

View: Mormons believe in the Gift of the Holy Ghost after baptism by laying on of hands. The Baptism of the Holy Spirit is an empowering for service.
For:
- Acts 19:6 (KJV): “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.”
  - Greek word “pneuma” (πνεῦμα) refers to the Holy Spirit being received through the laying on of hands, an experience Mormons believe is essential after baptism.
Against:
- John 7:39 (KJV): “But this spake he of the Spirit, which they that believe on him should receive…”
  - The Greek word “lambano” (λαμβάνω) suggests that the Holy Spirit is a gift to all believers, not just those who have received a specific post-baptism blessing.

11. Seventh-day Adventist

View: SDA believe that the Baptism of the Holy Spirit occurs at conversion, and the Filling of the Spirit is continual throughout the believer’s spiritual journey.
For:
- Romans 8:9 (KJV): “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you…”
  - The Greek word “meno” (μένω), meaning “to dwell,” emphasizes the permanent indwelling of the Holy Spirit in the believer.
Against:
- Acts 1:5 (KJV): “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.”
  - Greek word “baptizo” (βαπτίζω) here refers to a distinct, transformative experience post-conversion.

Conclusion

The Baptism and Filling of the Holy Spirit are doctrines that vary greatly across Christian denominations, influenced by interpretations of key biblical passages and the use of Hebrew and Greek words. Most denominations agree on the indwelling and empowerment of the Holy Spirit, but they differ in their understanding of whether the Baptism of the Holy Spirit is simultaneous with salvation, or if it is a distinct experience that follows conversion. Additionally, the manifestations of the Filling of the Spirit differ widely, with some emphasizing specific gifts like tongues, while others focus on sanctification or empowerment for service.

The debates surrounding the doctrine are often tied to language nuances in the KJV Bible (e.g., words like “pneuma” for Spirit, “baptizo” for baptism, and “pleroo” for filling), and these words carry different theological implications depending on the tradition’s interpretation. For instance, the Pentecostal and Charismatic traditions emphasize the evidence of speaking in tongues as proof of the Baptism of the Holy Spirit, while many Reformed and Protestant groups understand the baptism as occurring at conversion. Roman Catholics and Eastern Orthodox Churches emphasize the role of sacraments (Baptism and Chrismation) in conferring the Holy Spirit.

Despite these differences, all denominations affirm that the Holy Spirit is essential for the Christian life, and the Filling of the Spirit is viewed as a necessary part of spiritual growth and service to God.

Summary Table for Denominational Views on the Baptism and Filling of the Holy Spirit

Denomination	View	Scripture Basis for	Scripture Reference and Quote for	Argument Against	Scripture Reference and Quote Against
Roman Catholic	Baptism and Confirmation (Chrismation) confer the Holy Spirit; filling occurs through sacraments.	Luke 11:13: “How much more shall your heavenly Father give the Holy Spirit to them that ask him?” (KJV)	Luke 11:13 (KJV)	1 Corinthians 12:13: “By one Spirit are we all baptized into one body…” (KJV)	Emphasizes a distinct event of Spirit baptism, not just sacramental.
Eastern Orthodox	Holy Spirit received at Baptism and Chrismation; ongoing filling through theosis.	Acts 2:4: “And they were all filled with the Holy Ghost…” (KJV)	Acts 2:4 (KJV)	1 Corinthians 6:19: “Your body is the temple of the Holy Ghost…” (KJV)	Refers to a permanent indwelling rather than distinct filling after conversion.
Evangelical	Baptism of the Holy Spirit occurs at salvation, with ongoing filling throughout life.	Ephesians 5:18: “Be filled with the Spirit…” (KJV)	Ephesians 5:18 (KJV)	Acts 1:5: “Ye shall be baptized with the Holy Ghost not many days hence.” (KJV)	Suggests baptism as a distinct event from salvation.
Protestant (General)	Baptism and indwelling of the Holy Spirit at conversion, filling is ongoing and varies.	Romans 8:9: “The Spirit of God dwells in you…” (KJV)	Romans 8:9 (KJV)	John 7:39: “For the Holy Ghost was not yet given…” (KJV)	Suggests post-resurrection event and distinct baptism of the Holy Spirit.
Baptist	Baptism of the Holy Spirit at salvation; filling through prayer and obedience.	1 Corinthians 12:13: “For by one Spirit are we all baptized into one body…” (KJV)	1 Corinthians 12:13 (KJV)	Acts 8:17: “Then laid they their hands on them, and they received the Holy Ghost.” (KJV)	Refers to a subsequent experience, not simultaneous with salvation.
Methodist	Baptism of the Holy Spirit at conversion; filling through entire sanctification.	Acts 2:4: “And they were all filled with the Holy Ghost…” (KJV)	Acts 2:4 (KJV)	Romans 8:9: “The Spirit of God dwells in you…” (KJV)	Emphasizes permanent indwelling and sanctification rather than a second blessing.
Lutheran	Baptism of the Holy Spirit at Baptism, with ongoing filling through Word and Sacrament.	1 Corinthians 6:19: “Your body is the temple of the Holy Ghost…” (KJV)	1 Corinthians 6:19 (KJV)	Acts 19:6: “The Holy Ghost came on them; and they spake with tongues…” (KJV)	Subsequent filling after conversion is not emphasized.
Pentecostal	Baptism of the Holy Spirit as a second experience after conversion, evidenced by tongues.	Acts 2:4: “They were all filled with the Holy Ghost, and began to speak with other tongues…” (KJV)	Acts 2:4 (KJV)	1 Corinthians 12:30: “Do all speak with tongues?” (KJV)	Tongues as a universal evidence is questioned by other denominations.
Jehovah’s Witnesses	No baptism of the Holy Spirit for modern Christians; Holy Spirit is God’s active force.	Luke 11:13: “How much more shall your heavenly Father give the Holy Spirit…” (KJV)	Luke 11:13 (KJV)	John 14:17: “The Spirit of truth… he dwelleth with you…” (KJV)	Denies the personhood of the Holy Spirit, seeing it as an impersonal force.
Mormonism (LDS)	Holy Spirit received after baptism through the laying on of hands.	Acts 19:6: “When Paul had laid his hands upon them, the Holy Ghost came on them…” (KJV)	Acts 19:6 (KJV)	John 7:39: “But this spake he of the Spirit, which they that believe on him should receive…” (KJV)	Suggests subsequent experience after baptism.
Seventh-day Adventist	Baptism of the Holy Spirit at conversion; filling is continual through obedience.	Romans 8:9: “But ye are not in the flesh, but in the Spirit…” (KJV)	Romans 8:9 (KJV)	Acts 1:5: “Ye shall be baptized with the Holy Ghost not many days hence.” (KJV)	Refers to a distinct experience that follows conversion.

This table summarizes the varying perspectives on the Baptism and Filling of the Holy Spirit across different denominations. The use of specific scriptures and Greek/Hebrew word meanings plays a crucial role in shaping each tradition’s understanding of how the Holy Spirit works in the life of the believer.