Fruitful Living
Baptism in the Holy Spirit
For John baptised with water, but in a few days you will be baptised with the Holy Spirit – Acts 1:5
INTRODUCTION
The baptism Of the HOLY SPIRIT may be defined as that work whereby the Spirit of God places the believer into union with Christ and into union with other believers in the body of Christ at the moment of salvation.
The baptism In the HOLY SPIRIT is a gift God wants us to have. Jesus said that this gift is a promise from God the Father to all who truly purpose to follow Christ and fulfil their part in the mission to spread His message.
BIBLICAL FACTS ABOUT THE BAPTISM
God’s Word teaches the following about the Baptism In The Holy Spirit:
1. The baptism in the Spirit is for all who have accepted Christ’s forgiveness and given control of their lives to Him. Such people have been “born again” spiritually. God’s Spirit has come to live within them to transform their lives, redevelop their character and guide them into God’s purposes. Receiving the Holy Spirit in this way (at the point of spiritual salvation), however, is not the baptism in the Holy Spirit.
2. One of the goals of Christ’s earthly mission was to baptise His followers in the Holy Spirit. Jesus told His disciples that one of the main reasons He had to leave them shortly after His resurrection was so that the Holy Spirit would come and be with them from then in; “But now I am going away to the One who sent me, and not one of you is asking where I am going. Instead, you grieve because of what I’ve told you. But in fact, it is best for you that I go away, because if I don’t, the Advocate won’t come. If I do go away, then I will send Him to you.” – John 16:5-7.
The Spirit’s constant presence is that important. Before He left the earth to return to heaven, Jesus instructed His disciples not to begin their mission of spreading His message throughout the world until they were baptised in the Holy Spirit and “clothed with power from on high”. “And now I wills send the Holy Spirit, just as my Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven.” – Luke 24:49. Jesus Christ Himself did not begin His public ministry until He had been “anointed… with the Holy Spirit and power”.
To be anointed means to be set apart, commissioned and empowered for service. To be baptised suggests being “immersed”. Like Jesus, we must be immersed (completely soaked or saturated) and empowered by God’s Spirit so we can continue His mission of spreading the good news about forgiveness and new life through faith in Him.
3. The baptism in the Holy Spirit is a work of the Spirit that is distinct and separate from spiritual birth (salvation). On the day of Christ’s resurrection, He breathed on His disciples and said, “Receive the Holy Spirit” (John 20:22), giving them new life spiritually. Then later He told them they must also be “clothed with power” by the Holy Spirit. For the disciples, this experience clearly followed their spiritual “birth” which came by faith in Jesus Christ. The Bible describes a similar sequence of events following the spiritual salvation of the group mentioned in Acts 8:14-17: “When the apostles in Jerusalem heard that the people of Samaria had accepted the Word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptised in the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit.
In Acts 19:1-7, the disciples in Ephesus, who had accepted the message of Christ and were baptised in water, then received the baptism in the Holy Spirit with the evidence of speaking in other tongues and prophesying. Yet, the fact is that a person can be “born again” or “saved” spiritually – which means that the Holy Spirit lives within them – but still not be baptised in the Holy Spirit.
4. To be baptised in the Spirit means to be “filled with the Holy Spirit”. The word “baptise” actually means to immerse or to dip into; but since the Spirit works within a person, baptism in the Spirit implies an overflow of the Spirit.
For example, a person who receives spiritual salvation is like a container that was once empty being filled with fresh clean water. Like the container, the person is no longer empty, but has the Holy Spirit living inside. Then the baptism in the Holy Spirit is like pouring more clean water into the container until it overflows from within. A person who is baptised in the Spirit becomes saturated and immersed with God’s presence to the point that it spills out of his or her life and is so evident that it influences others. The specific experience of being baptised with the Holy Spirit occurred only at and after Pentecost.
For those who were described as filled with the Spirit before Pentecost, Luke does not use the term “baptised” in the Holy Spirit. “for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born. His father Zechariah was filled with the Holy Spirit and prophesied” – Luke 1:15, 67. This would occur only after Christ left the earth and returned to heaven.
5. In the book of Acts, the initial outward sign or physical evidence that a believer had been baptised in the Spirit was that they spoke in other tongues as the Spirit prompted them, or gave them the ability and the words to speak. Speaking in tongues involves a language that the speaker has never learned, although it may be a language spoken somewhere on earth. However, it may also be a heavenly language – unknown to anyone on earth. Whether the language is understandable to the hearers or is like no other language on earth, it is a means of communicating with and expressing praise to God. Baptism in the Holy Spirit is linked so closely with the outward expression of speaking in tongues that this should be considered a normal sign when receiving this baptism.
Some think that this powerful experience, with the evidence of speaking in tongues, was only as a sign to help get the early church started. But the purpose was not just to get people’s attention or prove God’s power as the church began. Jesus said the Spirit would provide His followers with ongoing power and guidance. This purpose is just as relevant today, for we still need that power and guidance to carry on Christ’s mission in the world.
6. The primary purpose of the baptism in the Holy Spirit is to bring the personal boldness and power of God’s Spirit into a Christian’s life so that he or she can accomplish Christ’s purposes with His authority.
The highest aim for this spiritual power is to cause Christians to be effective in spreading His message throughout the world. This power is not some impersonal force, but is an expression of the Holy Spirit which makes Jesus’ presence, power and purposes a reality for His people.
The baptism in the Holy Spirit is not just a matter of speaking in tongues or having a “deeper” spiritual experience. Christ’s followers are to use the Spirit’s power to share Jesus with those who do not know Him. On the day of Pentecost, the outward sign of the baptism in the Holy Spirit was speaking in tongues, but the outward result was that many who did not know God were introduced to Him that day.
7. Other results of a genuine baptism in the Holy Spirit are:
- Prophetic messages (statements that foretell, warn, challenge, encourage or inspire) and declarations of praise.
- Greater sensitivity to things that offend God and grieve His Holy Spirit, a deeper awareness of God’s judgement against sin and a greater desire and ability to do what is right.
- A life that brings honour to Jesus Christ.
- New visions and comprehension of God’s purposes.
- Active use of the various gifts of the Spirit.
- A greater desire to pray.
- A deeper love and understanding of God’s Word.
- An increasing awareness of God as one’s loving Father.
CONCLUSION
In conclusion, the baptism of the Holy Spirit does two things:
1) It joins us to the Body of Christ.
2) It actualises our co-crucifixion with Christ. Being in His body means we are risen with Him to newness of life.
Stay blessed!
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By Dr Joyce Aryee
ADDRESSING mental health challenges requires a balanced approach that combines physical care, spiritual grounding, and professional support.
Physical wellbeing – A healthy body supports a healthy mind. Regular exercise, balanced nutrition, and adequate rest strengthen the nervous system and reduce stress. The Prophet Muhammad reminded believers of this balance: “Your body has a right over you.” (Sahih Bukhari, Hadith 5199). Caring for one’s physical state is therefore a religious duty as well as a medical necessity.
Contentment with Allah’s decree – Faith provides comfort during hardship. Believers are reminded that trials are part of divine wisdom: “Perhaps you dislike a thing and it is good for you.” (Qur’an 2:216). Contentment (rida) shields the heart from despair and builds resilience against psychological pressure.
Positive thought environment – Surrounding oneself with uplifting people, engaging in beneficial activities, and cultivating optimism are essential coping strategies. Islam encourages good company and forbids despair, teaching that “none despairs of relief from Allah except the disbelieving people.” (Qur’an 12:87).
Guidance and counselling – Islam does not oppose medical or psychological intervention. The Prophet صلى الله عليه وسلم said: “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it.” (Sunan Abu Dawud, Hadith 3855). Seeking counselling from qualified experts alongside spiritual support ensures holistic healing.
Community support – Mosques and Islamic organisations can offer safe spaces for dialogue and group counseling. Ultimately, overcoming mental health challenges requires integrating faith, self-care, and professional guidance. By harmonising these elements, individuals can achieve both emotional stability and spiritual peace.
Islam’s holistic methodology for mental wellness
Islam offers a comprehensive approach to mental health that recognises the human being as a union of body, mind, and soul. Unlike purely biomedical models, which often focus only on symptoms, the Islamic methodology emphasises prevention, balance, and spiritual healing alongside medical care.
The Qur’an as healing – The Qur’an is described as “a healing for what is in the breasts” (Qur’an 10:57). Recitation and reflection bring tranquility, reduce anxiety, and renew hope. Many Muslims find comfort in verses of mercy, patience, and trust in Allah during difficult times.
The sunnah – The Prophet Muhammad s.a.w. modeled a balanced lifestyle that nurtured mental health. He encouraged moderation in worship, quality family time, rest, and healthy eating. His dhikr (remembrance of Allah), supplications for anxiety, and emphasis on optimism remain therapeutic practices.
Sayings of the sahaba – The early companions demonstrated resilience through trials. Bilal ibn Rabah, for instance, endured torture with unwavering faith, showing how patience (sabr) and trust in Allah (tawakkul) build inner strength.
Frequent listening to Qur’an recitation – Research shows that rhythmic recitation calms the nervous system and improves emotional wellbeing (Doufesh et al., 2014). For believers, listening to Qur’an recitation is not only worship but also a form of therapy that instills peace and spiritual clarity.
Attending Islamic public lectures – Regular participation in Islamic lectures, sermons, and study circles helps to renew faith, expand knowledge, and build community support. Such gatherings strengthen spiritual resilience and remind individuals that they are not alone in their struggles.
Contemporary scholarship and social care – Modern Muslim psychologists (Rassool, 2016) emphasise integrating spirituality with therapy. Additionally, zakat and mosque-based initiatives provide social and financial support, reducing the burden of stress.
This holistic framework anchored in Qur’an, Sunnah, community, and professional care offers a balanced pathway to mental wellness for Muslims today.
Summary
Mental health remains a pressing issue worldwide in Ghana, where economic, social, and cultural pressures heighten stress and anxiety. This article has shown that mental health is not merely the absence of illness but includes wellbeing, productivity, coping strategies, and social contribution. Scientific research highlights the roles of psychology, biology, and the nervous system, while social realities such as unemployment, postpartum depression, and substance abuse intensify the crisis.
Islam offers a holistic framework that complements modern psychology by addressing both the inner and outer dimensions of human life. The Qur’an, Hadith, and the experiences of the early Muslims provide spiritual tools—gratitude, patience, remembrance, and resilience—that strengthen mental wellbeing.
Combined with medical treatment, counseling, and healthy lifestyles, these practices create a balanced model for addressing mental health challenges. Ultimately, mental wellness is a shared responsibility that calls for individual self-care, family support, professional guidance, and strong community systems.
Conclusion
The debate on mental health in Ghana must go beyond medical statistics and stigma to embrace holistic and culturally relevant solutions. Islam provides a comprehensive approach rooted in faith, compassion, and responsibility. By emphasising gratitude, resilience, social justice, and community solidarity, Islam aligns with modern psychology while offering spiritual depth often missing from clinical models.
Frequent Qur’an recitation, public lectures, counselling, exercise, and healthy social interactions together form a practical roadmap for healing. Importantly, Islam recognises the legitimacy of medical treatment and encourages believers to seek remedies while grounding their hope in Allah’s mercy.
Policymakers, religious leaders, and health professionals must collaborate to expand awareness, strengthen community interventions, and remove barriers that prevent people from seeking help. Mental health is not simply a medical matter but a moral, social, and spiritual one. By combining faith and science, Ghana can address this urgent challenge in a way that honors cultural values, uplifts communities, and restores dignity to those affected.
By Imam Alhaji Saeed Abdulai, the Author
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B. Walking in Righteousness and True Holiness (Colossians 3:20–24)
- Learning Christ
- Learned through hearing Him and being taught by His apostles (Matt. 28:19–20).
- Christ is the Truth (John 8:31; 14:6).
- Putting Off the “Old Man”
- Refers to your former conduct before salvation (Col. 3:5–9).
- The old man is never content and “grows corrupt according to deceitful lusts” (like addictions).
- Renewing the Mind
- Key to true transformation (Rom. 12:1–2).
- Focus on things above (Col. 3:1–2).
- Putting On the “New Man”
- Created according to God (Col. 3:10).
- Lives in righteousness and true holiness (Col. 3:12–17).
Walking in truth and holiness involves both a putting off (Thou shalt not) and a putting on (Thou shalt) approach.
II. Practical Applications (Colossians 3:25–32)
Case Studies
- Lying (v.25)
- Old man: lies without concern.
- New man: speaks truth, especially to fellow believers.
- Anger (vv.26–27)
- Old man: lingers in anger, loses control.
- New man: may feel anger but does not let it linger or lead to sin; “do not give place to the devil.”
- Stealing (v.28)
- Old man: steals without care.
- New man: works honestly and helps those in need.
- Corrupt Communication (v.29)
- Old man: careless in speech.
- New man: avoids corrupt speech, builds others up.
III. Summary (Colossians 3:30–32; Ephesians 4:30)
- Acting like the old man grieves the Holy Spirit.
- By the Holy Spirit, we are sealed for the day of redemption.
- Put away old characteristics: bitterness, wrath, anger, clamor, evil speaking, malice.
- Put on new characteristics: kindness, tenderheartedness, forgiveness (Eph. 4:24).
IV. Conclusion
- If the church truly walks in truth and holiness, it would shine like a city on a hill (Matt. 5:14–16).
- The world, though darkened in understanding, could see the truth in Jesus.
- Christians must avoid worldly reactions and instead respond in righteousness and true holiness.
- We are God’s communicators—His pipeline, His publicisers—leading people into His truth and holiness.
- Rev. Dr Joyce Aryee, the author
