<오늘 교회에서 한 분이 저에게 다음과 같은 질문을 하였습니다. “최근 매일성경 묵상본문인 사도행전 8장을 보면서, 추가적인 성령세례의 필요성을 느꼈습니다. 나도 “별도로 성령세례를 받아야 할까요?” 이에 대하여 제가 현장에서 구두로 답변을 한 후 아래와 같은 내용을 정리하여 다시 보냈습니다. 저 역시 아직 배워가고 있는 중이기 때문에 이런 내용을 공유하는 것이 조심스럽지만, 참조하세요. 감사합니다.>라고 하면서 존 스토트의 입장을 잘 요약한 결론을 내렸습니다. <결론 : 예수님을 믿으면 누구나 성령세례를 받게 됩니다. 추가적인 성령세례는 없습니다. 다만 성령충만을 위하여서는 계속 깨어 있어야 합니다. 그러나 저 역시 이에 대하여 아직 배워가고 있는 중이기 때문에, 이 내용이 확정적인 것이라 할 수는 없을 것입니다. 우리는 열린 마음으로 계속 성경적인 가르침에 귀를 기울여야 할 것입니다.>
<성령세례>에 관한 가르침이라고 하면 존 스토트의 입장과 로이드 존스의 입장으로 크게 둘로 나누어집니다. 앞 문단에서 존 스토트의 입장이 요약되어 있으므로 여기서는 로이드 존스의 논지를 따라 성경의 가르침을 정리해 보려고 합니다. 오늘 우리의 혼란은 <성령세례>라는 표현 때문에 시작한 것 같습니다. 하지만 우리가 일반적으로 사용하는 “성령세례”라는 표현은 성경에 나오지 않습니다. 사실확인을 위해서 정확한 표현을 살펴봅시다. 네 복음서에 나오는 세례요한의 예수님의 사역에 대한 언급과 사도행전의 예수님의 약속을 재확인하는 두번의 언급이 있습니다. 그것을 제외하고는 고린도 전서 12장 13절, “우리가 유대인이나 헬라인이나 종이나 자유인이나 다 한 성령으로 세례를 받아 한 몸이 되었고 또 다 한 성령을 마시게 하셨느니라” “For we were all baptized by one Spirit so as to form one body …”(NIV)라는 구절입니다.
그러면 세례요한의 사역인 물세례와 대조한 예수님의 사역으로서의 성령 세례에 대한 복음서의 기록을 살펴봅시다. “요한이 모든 사람에게 대답하여 이르되 나는 물로 너희에게 세례를 베풀거니와 나보다 능력이 많으신 이가 오시나니 나는 그의 신발끈을 풀기도 감당하지 못하겠노라 그는 성령과 불로 너희에게 세례를 베푸실 것이요”(눅 3:16) 마태 역시 “성령과 불로”(마 3:12), 요한은 “성령으로 세례를 베푸시는 이”(요 1:33), 마가는 “그는 너희에게 성령으로 세례를 베푸시리라” “I baptize you with water, but he will baptize you with the Holy Spirit.”(막 1:8 개역개정, NIV)고 간결하게 기록합니다. 그리고 사도행전에 나오는 두 번의 언급도 역시 세례요한의 사역과 대조한 예수님의 약속으로서의 성령으로 세례를 받으리라는 말씀입니다. “요한은 물로 세례를 베풀었으나 너희는 몇 날이 못되어 성령으로 세례를 받으리라 하셨느니라”(행 1:5) “내가 주의 말씀에 요한은 물로 세례를 베풀었으나 너희는 성령으로 세례를 받으리라 하신 것이 생각났노라”(행 11:16)
복음서의 “성령으로 세례를 베푸시리라”는 것과 행전의 “성령으로 세례를 받으리라”는 것은 모두 사역의 주체가 예수님입니다. 반면에 고린도전서의 ‘한 성령으로 세례를 받았다’는 표현은 사역의 주체가 성령이십니다. 전자는 ” he will baptize you with the Holy Spirit.” 라면 고린도전서의 가르침은 “we were all baptized by one Spirit”으로 되어 있는 사실을 직시하십시오. 후자는 우리를 그리스도의 몸에 연합시키는 비경험적 사건이라면 전자의 가르침들은 모두 우리에게 능력이 임하는, 때로는 방언과 함께, 경험적인 사건입니다(행전 2:. 그러면 왜 서신서에서는 “성령으로 세례를 받으라”는 명령이 없는가 하는 점입니다. 거기에 대한 대답은 히브리서가 기록된 시기까지, 즉 제2세대 그리스도인들까지 강력한 성령의 사건 속에 있었다는 것입니다. “하나님도 표적들과 기사들과 여러 가지 능력과 및 자기의 뜻을 따라 성령이 나누어 주신 것으로써 그들과 함께 증언하셨느니라” 그러므로 서신서의 가르침은 행전의 역사적 배경속에 이해하는 것이 필요하다고 강조하고 싶습니다.
정리하면, 성령께서 우리를 주님의 몸에 연합시키는 중생세례와 예수님이 성도들에게 사역을 감당하기 위해 주시는 성령의 능력세례를 서로 구분할 때 <성령세례>란 표현이 일으킨 혼란을 끝낼 수 있다고 생각합니다. 예수님이 선물로 주시는 ‘성령세례’의 약속은 우리로 하여금 능력있는 증인이 되기 위해서 사모해야 하고 “이 약속은 너희와 너희 자녀와 모든 먼데 사람 곧 주 우리 하나님이 얼마든지 부르시는 자들에게 하신 것이라”(행 3:39)는 도전에 순종하는 것입니다.
<Today at church, someone asked me the following question: “While meditating recently on Acts chapter 8 through Daily Bible, I felt the need for an additional baptism in the Holy Spirit. Do I also need to receive a separate ‘baptism in the Holy Spirit’?” After answering verbally on the spot, I organized my thoughts and sent the following response. Since I too am still learning, I share this with caution, but hope it serves as a helpful reference. Thank you.> With these words, they concluded by summarizing John Stott’s position quite well: <Conclusion: Anyone who believes in Jesus receives the baptism in the Holy Spirit. There is no additional baptism in the Holy Spirit. However, we must remain continually awake and vigilant to be filled with the Spirit. Yet, since I myself am still learning about this, what I say cannot be taken as definitive. We must continue to listen to biblical teachings with an open heart.>
When it comes to teachings on the “baptism in the Holy Spirit,” perspectives largely divide into two camps: that of John Stott and that of Martyn Lloyd-Jones. Since John Stott’s view was summarized in the preceding paragraph, I would like to outline the biblical teachings here along the lines of Lloyd-Jones’s reasoning. Our confusion today seems to have begun with the very term “baptism in the Holy Spirit.” Yet the phrasing “baptism in the Holy Spirit,” as we commonly use it, does not actually appear in Scripture. To verify the facts, let us examine the precise wording. In the four Gospels, there is John the Baptist’s reference to Jesus’ ministry, followed by two references in Acts reaffirming Jesus’ promise. Apart from these, there is 1 Corinthians 12:13: “For we were all baptized by one Spirit so as to form one body whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink” (NIV).
Now let us examine the Gospel accounts regarding the baptism with the Holy Spirit as Jesus’ ministry, contrasted with John the Baptist’s ministry of water baptism. “John answered them all, ‘I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire’” (Luke 3:16). Matthew likewise records “with the Holy Spirit and fire” (Matt 3:11), John refers to “the one who baptizes with the Holy Spirit” (John 1:33), and Mark simply and concisely notes, “I baptize you with water, but he will baptize you with the Holy Spirit” (Mark 1:8). Furthermore, the two mentions in Acts also speak of receiving the baptism with the Holy Spirit as Jesus’ promise, in contrast to John the Baptist’s ministry: “For John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Acts 1:5); “Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit’” (Acts 11:16).
In both the Gospels’ “He will baptize you with the Holy Spirit” and Acts’ “you will be baptized with the Holy Spirit,” the agent of the ministry is Jesus. In contrast, in the phrase “baptized by one Spirit” in 1 Corinthians, the agent of the work is the Holy Spirit. Note the clear distinction: the former declares, “He will baptize you with the Holy Spirit,” whereas 1 Corinthians teaches that “we were all baptized by one Spirit.” While the latter is a non-experiential event that unites us into the body of Christ, the former passages speak of an experiential event where power comes upon us—at times accompanied by tongues (cf. Acts 2). Why, then, is there no command in the Epistles to “be baptized with the Holy Spirit”? The answer is that up until the writing of Hebrews—that is, through the second generation of Christians—the church lived amidst powerful manifestations of the Spirit: “God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will.” Therefore, I wish to emphasize that the teachings of the Epistles must be understood within the historical context of Acts.
In summary, I believe the confusion caused by the phrase “baptism in the Holy Spirit” can be resolved when we distinguish between the baptism of regeneration, in which the Holy Spirit unites us to the Lord’s body, and the baptism of the Spirit’s power, which Jesus imparts to believers for their ministry. The promise of the “baptism with the Holy Spirit,” given as a gift by Jesus, is something we should earnestly desire so that we may become empowered witnesses, walking in obedience to the challenge: “The promise is for you and your children and for all who are far off—for all whom the Lord our God will call” (Acts 2:39).
<Vandag by die kerk het iemand my die volgende vraag gevra: “Terwyl ek onlangs deur Daily Bible oor Handelinge 8 nagedink het, het ek die behoefte aan ’n addisionele doop in die Heilige Gees aangevoel. Moet ek ook ‘afsonderlik met die Heilige Gees gedoop word’?” Nadat ek ter plaatse mondelings daarop geantwoord het, het ek my gedagtes soos volg saamgevat en deurgestuur. Aangesien ek self ook nog leer, deel ek dit met omsigtigheid, maar hoop dit dien as ’n nuttige riglyn. Baie dankie.> Hiermee het die persoon John Stott se standpunt baie goed opgesom en afgesluit: <Gevolgtrekking: Elkeen wat in Jesus glo, ontvang die doop met die Heilige Gees. Daar is geen addisionele doop met die Heilige Gees nie. Ons moet egter voortdurend waaksaam bly om met die Gees vervul te wees. Tog, aangesien ek self ook nog hieroor leer, kan hierdie inhoud nie as finaal beskou word nie. Ons behoort met ’n oop gemoed voort te gaan om na Bybelse leringe te luister.>
Wanneer dit kom by die lering oor die “doop met die Heilige Gees,” word standpunte hoofsaaklik in twee kampe verdeel: dié van John Stott en dié van Martyn Lloyd-Jones. Aangesien John Stott se standpunt in die vorige paragraaf opgesom is, wil ek hier Lloyd-Jones se beredenering volg om die Skriflering uiteen te sit. Vandag se verwarring blyk te ontstaan het as gevolg van die uitdrukking “doop met die Gees.” Die frase “Geesdoop” soos ons dit algemeen gebruik, kom egter nie as sodanig in die Bybel voor nie. Kom ons kyk na die presiese bewoording om die feite vas te stel. In die vier Evangelies is daar Johannes die Doper se verwysing na Jesus se bediening, gevolg deur twee verwysings in Handelinge wat Jesus se belofte herbevestig. Buiten dit is daar 1 Korintiërs 12:13: “Want ons is almal ook deur een Gees gedoop tot een liggaam, of ons Jode of Grieke is, slawe of vrymanne; en ons is almal van een Gees deurdronke gemaak” (vgl. NIV: “For we were all baptized by one Spirit so as to form one body . . .”).
Laat ons dan kyk na die Evangelieverslae oor die doop met die Heilige Gees as die bediening van Jesus, in teenstelling met Johannes die Doper se bediening van waterdoop. “Johannes het almal geantwoord en gesê: Ek doop julle wel met water; maar Hy kom wat sterker is as ek, wie se skoenriem ek nie waardig is om los te maak nie. Hy sal julle doop met die Heilige Gees en met vuur” (Luk 3:16). Matteus skryf eweneens “met die Heilige Gees en met vuur” (Matt 3:11), Johannes noem Hom “Hy wat met die Heilige Gees doop” (Joh 1:33), en Markus teken dit bondig aan: “Ek het julle wel met water gedoop, maar Hy sal julle doop met die Heilige Gees” (Mark 1:8). Verder wys die twee verwysings in Handelinge ook op Jesus se belofte dat hulle met die Heilige Gees gedoop sou word, in teenstelling met Johannes die Doper se bediening: “Want Johannes het wel met water gedoop, maar julle sal met die Heilige Gees gedoop word nie lank ná hierdie dae nie” (Hand 1:5); “En ek het die woord van die Here onthou, hoe Hy gesê het: Johannes het wel met water gedoop, maar julle sal met die Heilige Gees gedoop word” (Hand 11:16).
In sowel die Evangelies se “Hy sal julle doop met die Heilige Gees” as Handelinge se “julle sal met die Heilige Gees gedoop word,” is Jesus die handelende Persoon van die bediening. Daarenteen is die Heilige Gees self die handelende Persoon in 1 Korintiërs se uitdrukking dat ons ‘deur een Gees gedoop is’. Let op die duidelike onderskeid: eersgenoemde verklaar: “Hy sal julle met die Heilige Gees doop,” terwyl 1 Korintiërs leer: “ons is almal deur een Gees gedoop.” Waar laasgenoemde ’n nie-ervaringsgebeurtenis is wat ons in die liggaam van Christus inlyf, is eersgenoemde leringe almal ervaringsgebeurtenisse waarin krag op ons neerdaal—soms vergesel van tale (vgl. Hand 2). Waarom is daar dan geen opdrag in die Briewe om “met die Heilige Gees gedoop te word” nie? Die antwoord lê daarin dat die vroeë kerk tot en met die tyd toe Hebreërs geskryf is—dit wil sê tot en met die tweede geslag Christene—mitten in kragtige werkinge van die Gees geleef het: “terwyl God ook nog saam getuig het deur tekens en wonders en allerhande kragtige dade en bedelinge van die Heilige Gees volgens sy wil.” Daarom wil ek beklemtoon dat dit noodsaaklik is om die lering van die Briewe binne die historiese konteks van Handelinge te verstaan.
Kortom, ek glo dat ons die verwarring rondom die uitdrukking “doop met die Gees” kan opklaar wanneer ons onderskeid tref tussen die doop van wedergeboorte, waardeur die Heilige Gees ons met die liggaam van die Here verenig, en die kragdoop van die Gees wat Jesus aan gelowiges skenk om hul bediening te kan verrig. Die belofte van die “doop met die Heilige Gees” wat Jesus as gawe gee, is iets waarna ons vurig moet smag sodat ons kragtige getuies kan wees, in gehoorsaamheid aan die oproep: “Want die belofte kom julle toe en julle kinders en almal wat daar vêr is, die wat die Here onse God na Hom sal roep” (Hand 2:39).