GOD
… that God in all things may be glorified …
The Scripture used throughout this study is quoted from the King James Version. Any explanatory insertions by the author within a Scripture verse are enclosed in brackets [ ]. |
© 1996 by Gary Gudlin
Christian Biblical Resources Inc.
204 Butternut Street, Syracuse, NY 13208, USA
The issue of baptism has been the cause for much division in the Christian Church through the centuries. Sadly, Christians have not only been divided but have sought to deny, malign and persecute their Christian brothers because of doctrinal and practical differences on this subject. In preparation for this study, I visited a nearby divinity school library. Upon finding the area devoted to baptism, I was met with hundreds of books dealing with this subject. Just reading the titles gave witness to the rampant division and hostility among Christians based upon this topic alone. Hardly two titles could agree between themselves.
The object of this booklet is not to divide Christians further. Christians have too long acted like a dysfunctional family, with family members constantly bickering and fighting with those for whom Christ gave his life. Christians sometimes treat the unsaved with greater love, compassion and longsuffering than they do their own spiritual brothers and sisters. Oh, that the Church would hear and obey our Lord Jesus Christ’s command in John 13.
John 13:34,35:
A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye have love one to another.
When faced with doctrinal or practical differences between Christians, the greater issue at stake is always love. The Word of God is clear: the Christian’s greatest duty is to love.
Matthew 22:36-40
Master, which is the great commandment in the law?
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
This is the first and great commandment.
And the second is like unto it, Thou shalt love thy neighbour as thyself.
On these two commandments hang all the law and the prophets.
One can be right doctrinally yet so wrong practically and outside God’s will when Christian love is forgotten.
Does this mean we are to be wishy-washy in our beliefs? Certainly not. There is right and wrong doctrine and practice. Some Christians are right and others wrong in what they hold as true. But what says the scripture?
Ephesians 4:1-6
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
With all lowliness and meekness, with longsuffering, forbearing one another in love;
Endeavouring to keep the unity of the Spirit in the bond of peace.
There is one body, and one Spirit, even as ye are called in one hope of your calling;
One Lord, one faith, one baptism,
One God and Father of all, who is above all, and through all, and in you all.Galatians 6:1
Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.Romans 15:1-3
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Let every one of us please his neighbour for his good to edification.
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
There already is a unity of the spirit among all Christians because there is only one body, spirit, hope, Lord, faith, baptism, God and Father. That God and Father of all is above all and through all and in all Christians. We in the Church are to endeavor to keep - attend to carefully - the unity of the spirit in the bond of peace. We do this, not by fighting and vilifying, but by humility, meekness, and longsuffering, forbearing one another in love. When disagreements arise, an attitude of meekness, forbearance and love must be maintained within the Church. If one thinks he is right, he is commanded to maintain a spirit of meekness. He is to seek the edification of the other, not the self- satisfaction of “See I’m right and you’re wrong!” If only the Church would obey God in this matter! If only the Church would love one another as Christ commanded.
With this kind of genuine loving climate in the Church, great opportunities would exist for growth and further understanding of the truth contained in the scriptures. Many areas where believers have heretofore parted company could be clarified to everyone’s benefit. Where disagreements continued to exist, love would dictate that we agree to disagree, but agree to love one another in spite of our differences. Either way, God would be glorified, and Christianity would not be given a black eye by Christ’s own brethren.
The subject of baptism is a prime example of just this kind of doctrinal and practical area. An honest look at the scriptures viewed in a spirit of meekness may yield greater practical unity and understanding among believers. The scriptures say, “There is one body . . . one baptism . . . one God and Father of all, who is above all, and through all, and in you all.” It is with the intent to “keep the unity of the spirit in the bond of peace” that this booklet, One Baptism is written.
The Word of God contains all the necessary information needed to properly understand the doctrine and practice of baptism in the Christian Church. To properly understand the practice of baptism, we must first establish the doctrine of baptism. Ephesians 4 is a good starting point.
Ephesians 4:4,5
There is one body, and one Spirit, even as ye are called in one hope of your calling;
One Lord, one faith, one baptism,
Ephesians is written to the Church1. According to Ephesians 4:5, there is one body, one spirit . . . one baptism, not a variety of baptisms, within the Church. While there is more than one baptism spoken of in the Bible, there is only one that is doctrinally pertinent to Christianity. This baptism is spoken of in I Corinthians 12.
I Corinthians 12:13
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.
Ephesians 4:4,5 said there is one body and one baptism. I Corinthians 12:13 now tells us it is by one spirit that we are all baptized into that one body. That “one body” is the Body of Christ, the Church.2 All Christians have been made to drink into one spirit, and thus are “one” in Christ. It is a baptism by one spirit that brings this oneness about.
The word “by” in the phrase “for by one spirit” of I Corinthians 12:13 is the Greek word en. It is better translated “in.” “For in one spirit are we all baptized into one body . . .” This establishes an essential doctrinal truth: The one baptism necessary to be a Christian, a member of the one body, is a baptism in spirit.
What is this baptism in the spirit? The Word of God gives us a clear picture. After his death and resurrection and shortly before his ascension into heaven, Jesus Christ gave instructions to his disciples. Let’s consider Acts 1.
Acts 1:4,5
And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
Jesus is speaking to his disciples shortly before his ascension. He equates “the promise of the Father” to being baptized with (en, in) holy ghost (pneuma, spirit3).
Now look at Luke 24.
Luke 24:49
And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
The time frame of these verses is the same as Acts 1:4,5. Jesus Christ instructed his disciples to wait in Jerusalem until he sent “the promise of my Father.” At that time they would be endued (clothed) with power from on high. “The promise of my Father” would clothe them with “power from on high.”
Luke 24:49 and Acts 1:4,5 begin to give a much clearer picture of the one baptism in the spirit. To be baptized with or in holy spirit is the promise of the Father. The promise of the Father is to be clothed with power from on high. Thus, to be baptized in the holy spirit is to be clothed with power from on high. The baptism in the spirit is a baptism of empowerment.
Jesus Christ contrasted the baptism in the spirit with John the Baptist’s baptism with water.
Acts 1:5
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
“But” contrasts John’s baptism with the baptism in holy spirit. They are two separate baptisms. Only one of the two baptisms is doctrinally applicable to the Church age (remember, there is one Lord, one faith, one baptism). John’s baptism with water served as a precursor to the baptism that would come and replace it - the baptism in the spirit.4 John - himself - understood and said as much.
Mark 1:2-8
As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;
And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
John understood his baptism was temporary and preparatory in nature. John was sent before Christ, preparing the way before him. He spoke of the one to come who was mightier than he who would baptize with a greater baptism than his baptism of water.
John 1:19-34
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
And he confessed, and denied not; but confessed, I am not the Christ.
And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
And they which were sent were of the Pharisees.
And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
These things were done in Bethabara beyond Jordan, where John was baptizing.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
And I saw, and bare record that this is the Son of God.
John prepared men’s hearts for the coming of the redeemer, Jesus Christ. By preaching and baptizing a baptism of repentance for the forgiveness of sins, he prepared and pointed the way towards the one who would truly accomplish salvation from sin. The lamb of God, God’s son.
John’s baptism with water was similar in function to the Mosaic law concerning the sin offering. The law’s sin offering illustrated what the redeemer would accomplish and provide - forgiveness and cleansing from sin. When men were baptized by John in the Jordan, they confessed their sins and their sins were covered as they were when the sin offering was offered in the Old Testament. Both pointed toward the true cleansing from sin which would become available through the work of Jesus Christ.
John coupled this baptism with a preaching that announced the coming of the savior. God provided this prophet and his baptism as the final preparation for Israel to receive their salvation through Jesus Christ.
John’s baptism with water was not the perfect and final baptism. Men were not saved by being water baptized in the gospel period. If that were possible, there would have been no need for Jesus Christ to have shed his blood and died on the cross. Nor would there be a need for any other baptism. However, both John and Jesus Christ did speak of a greater baptism to come - the baptism in the spirit, which made the temporary and preparatory baptism of water unnecessary and obsolete.
When did this perfect and final baptism in the spirit first become available? Jesus Christ had commanded his disciples to wait in Jerusalem until he sent “the promise of the Father” to them. Acts 2 records the initial giving of the promise of the Father, the first time anyone was baptized in holy spirit.
Acts 2:1-4
And when the day of Pentecost was fully come, they were all with one accord in one place.
And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
Why were they commanded to “tarry in Jerusalem” until they were “clothed with power from on high”? Because at the time Jesus Christ gave this command, baptism in the spirit was not yet available. On Pentecost, it became available for the first time. After this initial baptism in the spirit on the day of Pentecost, no one is ever commanded to “tarry” for it again. Why? Because ever since it’s original giving, it has been immediately available.
If the baptism in the spirit has been readily available since Pentecost, how does one receive it?
Romans 10:9-13
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
For the scripture saith, Whosoever believeth on him shall not be ashamed.
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
For whosoever shall call upon the name of the Lord shall be saved.
Romans 10 clearly states that an individual receives salvation when he confesses Jesus Christ as his Lord, believing God has raised him from the dead. At that time he believes unto righteousness and confesses unto salvation. The individual who “believeth on him” (Jesus Christ) according to verse 11 and “calls upon the name of the Lord” according to verses 12 and 13 shall be saved, cleansed from sin.
Now look at Mark 16.
Mark 16:15,16
And he said unto them, Go ye into all the world, and preach the gospel to every creature.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned [katakrino - condemned].
Mark 16:16 states that he that believes and is baptized shall be saved. Believing and baptism go together. What is he to believe? He is to believe God raised Jesus Christ from the dead, confessing him as Lord (Romans 10:9-13). Baptism in the spirit accompanies this believing. The last statement of Mark 16:16 says “he that believeth not shall be damned.” It does not say “he that believeth not and is not baptized shall be damned,” because believing and baptism are concurrent events. When a person believes, he is baptized. If he does not believe, he is not baptized. It is impossible for one to be saved, yet not baptized. Baptism in holy spirit is the attendant event to calling on the name of the Lord unto salvation.
Acts 18:8 illustrates this.
Acts 18:8
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
When Crispus, his household and the Corinthians believed, they were baptized. Baptism occurred simultaneously with their believing. No “tarrying” was necessary. No time transpired between their act of believing and their being baptized.
When a person calls upon the name of the Lord, by literally carrying out Romans 10:9, he is saved and baptized in holy spirit. This first occurred on the day of Pentecost because it was then that baptism in the spirit was first made available. Those that initially received holy spirit evidenced their baptism in the spirit immediately by speaking in tongues.
Acts 2:4
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
Speaking in tongues was not the baptism in the spirit. It was the evidence, the sign, the outward manifestation, that they had been baptized in the spirit. Look at the words of Jesus Christ in Mark 16.
Mark 16:17
And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
Notice he said, “. . . these signs shall follow them that believe . . . “ The signs that follow believing on the Lord Jesus Christ are not the baptism in the spirit itself. These signs are called the “manifestation of the spirit” in I Corinthians.
I Corinthians 12:7-11
But the manifestation of the Spirit is given to every man to profit withal.
For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
The manifestation of the spirit is the subsequent external evidence that the baptism in the spirit took place. The manifestation of the spirit is “given to every man” (every Christian). Having been baptized in the spirit, each Christian has the ability to manifest that spirit.
But manifesting the spirit requires that the believer exercise further believing beyond that which is specifically associated with calling upon the name of the Lord for salvation. As it says in I Corinthians 12:11, “ . . . all these worketh [by] that one and selfsame spirit, dividing to every man [Christian] severally [idios - his own] as he [the Christian] will.” In other words, if the Christian does not willingly believe to manifest the spirit, he will not, even though he has already been baptized in and enabled by the spirit. He may decide immediately (as did the original recipients on the day of Pentecost), later, or possibly never to manifest the spirit, the baptism, he has received.
God’s will is that every Christian evidence the baptism in the spirit by manifesting it, as did the original recipients on Pentecost.5 But we must understand the manifesting of the spirit is as the Christian wills. God will not force him to manifest against his will. When a believer decides by believing to manifest, having the spirit, he will do so. God never possesses or violates man’s freedom of will.
I Corinthians 14:32
And the spirits of the prophets are subject to the prophets.
As with the spirit of the prophets, the spirit received in baptism must be willingly utilized. It is subject to the free will decision of the individual believer to utilize and manifest it.
In Samaria was a group of believers who, though baptized in the spirit, had not yet manifested it. This was of concern to the early church. Hence, they sent apostles to help the Samaritans manifest that which they had already received in baptism.
Acts 8:5-13
Then Philip went down to the city of Samaria, and preached Christ unto them.
And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.
And there was great joy in that city.
But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
And to him they had regard, because that of long time he had bewitched them with sorceries.
But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
The Samaritans, including Simon, believed and were baptized, being saved under the preaching ministry of Philip.
Acts 8:14-18
Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Then laid they their hands on them, and they received the Holy Ghost.
And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
When the Samaritans believed, they were baptized (Acts 8:12). This is consistent with what we have already discovered from God’s Word. Yet there appears to be a contradiction in verse 15 where it says that Peter and John came from Jerusalem that they might receive the holy spirit. What need would they have to receive the holy spirit if they had already received it in verse 12? Furthermore, verse 16 states that the spirit had as yet “fallen upon” none of them. They had only been baptized in the name of the Lord Jesus. Is this a different baptism than the baptism in the spirit?
We must keep in mind the doctrine concerning baptism which we have already established from the Word of God. There is only one baptism in the one Body of the Church. Ephesians 4:5 is absolutely clear on this point: “One Lord, one faith, one baptism.”
The key to understanding this apparent contradiction lies in understanding the meaning of “fallen upon” in verse 16. These words “fallen upon” are the Greek words epipipto epi. Their appearance in another record in Acts gives us their meaning with respect to the holy spirit.
Acts 10:44-46a
While Peter yet spake these words, the Holy Ghost fell on [epipipto epi] all them which heard the word.
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
For they heard them speak with tongues, and magnify God.
What astonished Peter and those who came with him? They were astonished that the holy spirit had fallen upon [epipipto epi] all the Gentiles who heard Peter speak. How had the spirit fallen upon them? The Gentiles spoke with tongues. When the Word of God speaks of the spirit “falling upon” someone, it is not a reference to baptism. Rather, it is a reference to the spirit being manifested by speaking in tongues.
Peter saw undeniable proof that the Gentiles had been baptized in the holy spirit, for he witnessed them speaking in tongues. The speaking in tongues was not the baptism. It was the evidence that the baptism had taken place. This is what he and the others with him had done when they had been baptized in the spirit in Acts 2. Upon returning to Jerusalem, he reported to the believers this incident of the Gentiles and made mention of just that.
Acts 11:15
And as I began to speak, the Holy Ghost fell on [epipipto epi] them, as on us at the beginning.
Again, the words “fell on” are epipipto epi. How did the spirit fall on them at the beginning? They spoke in tongues, just as the Gentiles had in Acts 10. The spirit “falling upon” someone does not refer to the baptism in the spirit, but the subsequent manifesting of the baptism by speaking in tongues. This is its meaning in Acts 8:16 as well.
Acts 8:16
(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Verse 16 refers to the truth that as yet they had not spoken in tongues. They had only been baptized in the name of the Lord Jesus. To be “baptized in the name of the Lord Jesus” is another way of saying “baptized in the spirit,” for there is only one baptism.
Another great truth can be found in verses 14-19.
Acts 8:14-19
Now when the apostles which were at Jerusalem heard that Samaria had received [dechomai] the word of God, they sent unto them Peter and John:
Who, when they were come down, prayed for them, that they might receive [lambano] the Holy Ghost:
(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Then laid they their hands on them, and they received [lambano] the Holy Ghost.
And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
Saying, Give me also this power, that on whomsoever I lay hands, he may receive [lambano] the Holy Ghost.
The word “receive” appears four times in these six verses. According to verse 14 and the verses leading up to it, they had received the Word of God from Philip. This word “receive” is the Greek dechomai, meaning “to deliberately receive or accept what is offered.” The three following occurrences of “receive” are an entirely different word in Greek, lambano. This word means “a self prompted taking,6 that is, to receive so as to use. The relationship of these two words for receive is important to understand.
When something is offered, it can then be accepted (dechomai). Having been accepted (dechomai), one can then decide to take it and use it (lambano). To illustrate, I could offer this booklet on baptism to you and you could accept it (dechomai). But that does not necessitate that you will read it. You may simply put it on the book shelf and never read it. Still, you have received (dechomai) it. When you begin to read it, that is when you take it so as to use it (lambano).
So it is with the holy spirit. God offers it as part of the gift of salvation. When we believe, calling upon the name of the Lord (Romans 10:9-13), we receive (dechomai) the baptism of the holy spirit. When we choose to evidence the spirit by way of the manifestation of the spirit (I Corinthians 12:7- 11) that is when we take the spirit so as to use it (lambano).
Philip had offered Christ and the baptism in the spirit to the Samaritans, and they had deliberately accepted (dechomai) what was offered. The spirit was theirs; they were saved, baptized in the spirit. But the spirit had not yet “fallen upon” (epipipto epi) any of them, that is, none had yet taken it and used it (lambano) by speaking in tongues. When this was made known to the apostles in Jerusalem, out of concern they sent Peter and John up to Samaria that they might help the Samaritans receive (lambano) the holy spirit. In other words, these two apostles were sent to help the Samaritans to the end the holy spirit would “fall upon” (epipipto epi) them - that the Samaritans would speak in tongues.
When the apostles arrived, they laid their hands7 on the Samaritans and they did receive (lambano) the holy spirit - they spoke in tongues. The Samaritans finally evidenced that which they had received (dechomai) under the ministry of Philip.
When Simon saw that the Samaritans received (lambano) the spirit by the apostles laying on of hands, he offered them money. He wanted to be able to help people in like manner as the apostles. He thought he could buy an apostle franchise so that whomever he laid his hands on would also receive (lambano) holy spirit.
Acts 8:18 said that “when Simon saw . . .” What did Simon see? He could not see spirit. What he saw was the manifestation of the spirit. He saw the spirit “fall upon” them. Simon saw them take and use the spirit by speaking in tongues.
Infant baptism is unscriptural for several reasons. Firstly, true baptism, baptism in the spirit, is received upon confessing Jesus Christ as Lord and believing God raised him from the dead. Obviously, this is impossible for an infant because he lacks both the knowledge of Jesus Christ and the mental maturity to believe on him.8
Secondly, infant baptism has historically been a water baptism - John’s baptism - which became obsolete with the coming of the greater baptism in spirit. The Church for centuries has argued and split over the value and necessity of water baptism for infants. Some have held the view that infants must be baptized, while others hold it is improper to water baptize infants - only the more mature should be baptized. They argue whether one should be baptized by sprinkling or dipping or completely immersing in the water. They are arguing about the methodology of an obsolete baptism. The biblical answer is “none of the above.” They are to be baptized in the spirit, with no need of any mode of water baptism.
Thirdly, infant baptism traditionally has been performed by someone in the Church, usually a pastor, a deacon or other acting minister. This is unscriptural because ministers are not commanded to baptize. Instead, they are commanded to preach.9
The scriptures clearly indicate that it is the Lord himself that does the baptizing.
Mark 1:8
I indeed have baptized you with water: but he [Jesus Christ] shall baptize you with the Holy Ghost.
John the Baptist accurately stated that Jesus Christ would do the baptizing in holy spirit.10
The only baptism a person can administer to another is water baptism. John’s baptism of water was performed by Jesus Christ’s disciples during the gospel period.
John 4:1-3
When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
(Though Jesus himself baptized not, but his disciples,)
He left Judaea, and departed again into Galilee.
The baptism performed by Jesus’ disciples could not have been a baptism in the spirit, because it had not yet been made available. They, like John, performed a temporary and preparatory baptism of water.
When Peter and the others were told to wait in Jerusalem for the promise of the Father (baptism in the spirit), the Lord said to them:
Acts 1:5
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
Who baptized Peter and the others in Acts 2:1-4? The Lord himself. Peter says this when he begins to preach after being baptized.
Acts 2:32,33
This Jesus hath God raised up, whereof we all are witnesses.
Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he [Jesus Christ] hath shed forth this, which ye now see and hear.
Who shed forth this? The Lord himself. No one baptized Peter but the Lord. Water is not to be found anywhere in the record, only baptism in the spirit, by Jesus Christ. This is what both John the Baptist and Jesus Christ had said would occur.
After Peter and the others were baptized in Acts 2:1-4, they began to preach to the crowd that assembled. They preached that Jesus Christ was Lord (Acts 2:36). They preached that God had raised him from the dead (Acts 2:24,32). They preached the Word of God necessary for the assembled crowd to call upon the name of the Lord and be baptized.
Acts 2:37,38
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Peter’s response to their question was “Repent and be baptized . . .” His response wasn’t, “Repent and we will baptize you.” Peter knew who did the baptizing. It was no other than the Lord Jesus Christ.
The Apostle Paul understood this as well.
Titus 3:4-6
But after that the kindness and love of God our Saviour toward man appeared,
Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration [paliggenesia], and renewing of the Holy Ghost;
Which he shed on us abundantly through Jesus Christ our Saviour;
The word “regeneration” literally means “birth anew” or “new birth.” The washing of the new birth is the inward washing of the baptism of the holy spirit.11 This replaces the outward symbolic washing of baptism with water.
Notice verse 4 says “God our Saviour” and verse six, “Jesus Christ our Saviour.” God the Father is the Author, the originator of our salvation. His son, Jesus Christ was the agent by which He accomplished it. God shed the washing of regeneration and renewing of the holy spirit on us abundantly through Jesus Christ. This is in complete agreement with what we read in Acts 2:33. Only God and His son Jesus Christ are involved in the actual act of baptizing. No other man or woman has the ability or authorization to baptize anyone in holy spirit. The Word of God contains no record of any person baptizing another person in holy spirit, or as it is sometimes stated, “in the name of Jesus Christ.”
In the Bible, whenever anyone is baptized in holy spirit or in the name of the Lord, the verb “baptize” is always in the passive voice, meaning the action of the verb is done to the subject of the sentence. Frequently who does the baptizing is not mentioned, although we know from the verses we have already examined, the one baptizing is always Jesus Christ.
Acts 1:5
For John truly baptized with water; but ye shall be baptized [passive voice] with the Holy Ghost not many days hence.Acts 2:38
Then Peter said unto them, Repent, and be baptized [passive voice] every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.Galatians 3:27
For as many of you as have been baptized [passive voice] into Christ have put on Christ.
None of the above verses reveal who did the baptizing. Only the ones baptized are mentioned.12 But John the Baptist, Jesus Christ, Peter and Paul all concur that Jesus Christ is the one who baptizes in holy spirit.
A verse of scripture that has been the cause of much misunderstanding is Matthew 28:19. This verse falls in the time period between the resurrection of Jesus Christ and his ascension into heaven, before the day of Pentecost.
Matthew 28:19
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Here is a verse of scripture which is contrary to all the other clear verses we have thus far examined. This command, allegedly spoken by Jesus Christ to his disciples, instructs them to do the baptizing in the future. This contradicts the verses that state that Jesus Christ himself would do the baptizing. It further instructs them to baptize using a trinitarian formula - “in the name of the Father, and of the Son, and of the Holy Ghost.” This command for baptism is never carried out in the Book of Acts, nor is it ever mentioned anywhere else in the entire Word of God. If this truly was the command the Lord gave to his disciples, then they were disobedient because they never followed these instructions.
Eusebius (260 - 340 A.D.), the man many call “The Father of Church History,” quoted Matthew 28:19 on several occasions in his writing, but never in this modern form. He quotes the verse as follows: “Go and make disciples of all heathen (nations) in my name.” Eusebius omits the reference to baptism altogether! As one translator of his work comments, this cannot be accidental because this is his usual way of quoting the verse.13 Today, there are no biblical manuscripts with this wording used by Eusebius. What all this tells us is that Eusebius was quoting from an earlier extant manuscript than any currently available today. Eusebius’ rendering of this verse, reading from an earlier manuscript, removes all the problems. The modern day rendering of Matthew 28:19 contains an interpolation. It is not genuine. As it was originally given, the verse does not address the subject of baptism.
Matthew 28:19
Go and make disciples of all nations in my name.
The Word of God clearly teaches that the only baptism required of the Church today is the baptism in holy spirit, which is bestowed by Jesus Christ himself without any human involvement but the preaching and believing of the gospel. But does the Bible ever record an instance in the early Church age where water baptism was administered? Perhaps it will come as a surprise, after all we have seen thus far, to learn that the answer is “yes.”
After Philip preached the gospel concerning Jesus Christ to the Samaritans (Acts 8:5-25), God sent him on another mission.
Acts 8:26-38
And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
Was returning, and sitting in his chariot read Esaias the prophet.
Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he [Philip] baptized him.
In this record, unlike all the others we have seen thus far, Philip, (a Christian in the Church age), baptized the eunuch with water at the time of the eunuch’s acceptance of Christ. Why would Philip baptize the eunuch with water when water baptism was totally unnecessary for salvation? Simply because the eunuch asked him to!
Acts 8:36
And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
The eunuch asked Philip if there was anything that would hinder (koluo - forbid) him from being water baptized. Philip answers him honestly and directly.
Acts 8:37a
And Philip said, If thou believest with all thine heart, thou mayest.
The word “mayest” (exesti) means “lawful,” “permitted,” “allowed.14 The eunuch had asked Philip if there was anything that would forbid his being water baptized. Philip doesn’t quibble about the doctrine of baptism with the eunuch. He answers “If you believe with all your heart, it’s permitted - it’s allowed - it’s not against the law.” Philip’s concern wasn’t water. His concern was that the eunuch believed regarding what he spoke to him regarding Jesus Christ. That was the all-important issue! The eunuch told him what Philip needed to know.
Acts 8:37b
And he answered and said, I believe that Jesus Christ is the Son of God.
Philip knew the critical issue was the eunuch’s acceptance of Jesus Christ. Having that assurance from him, Philip knew the eunuch was born again, baptized with the holy spirit. He then gladly water baptized him for the sole reason that the eunuch requested him to.15
It is not a sin to be baptized with water. It is simply not necessary. But if a person wants water baptism - if they want to be sprinkled, dipped or dunked - there is nothing wrong with granting their request as long as they believe on Jesus Christ. That is the crucial issue. It is the condition that must be met so that they can be baptized in the spirit. To water baptize someone who doesn’t believe on the son of God, who isn’t first baptized in holy spirit, could easily leave them with the wrong conclusion. Water baptism saves no one. Believing on Jesus Christ, being baptized with holy spirit, is the only way of salvation.
Philip’s responsibility and concern were related to the preaching of Jesus Christ. He carried out his responsibility - he preached the gospel. The eunuch believed what he preached. He was baptized in the spirit (in the name of the Lord) not by Philip, but by the Lord. The eunuch’s request for water baptism was lovingly granted by Philip to bless the eunuch, though he knew water baptism neither added nor detracted from what God had already wrought in the life of the Ethiopian.
Paul similarly water baptized several Christians in Corinth.
I Corinthians 1:10-17
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.
Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
I thank God that I baptized none of you, but Crispus and Gaius;
Lest any should say that I had baptized in mine own name.
And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
According to these verses, when Paul was in Corinth, the only people he baptized were Crispus, Gaius and the household of Stephanas. Does this mean these were the only people saved, baptized in holy spirit, under his ministry while he was there? It cannot mean this, for as we have already seen the one who does the baptizing is the Lord himself. Paul is speaking of those he personally baptized. Acts 18 is the record of Paul’s visit to Corinth.
Acts 18:1-11
After these things Paul departed from Athens, and came to Corinth;
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
And he continued there a year and six months, teaching the word of God among them.
Paul preached Jesus Christ for a year and a half in Corinth. He stayed as long as he did because the Lord told him that He had much people in that city. Crispus, Gaius and the household of Stephanas were definitely not the only ones in Corinth who believed on the Lord as Paul preached and taught. These verses tell us that Crispus and all his house believed, plus many other Corinthians. And that was just for starters. How many believed during the year and a half Paul was there, it doesn’t say, but it must have been as the Lord had said, “much people.” Yet Paul only baptized a small handful of them. The record in I Corinthians 1 cannot be referring to how many were baptized in the spirit, how many believed Paul’s preaching and were born again. What it does speak of is how many of these new Christians Paul personally baptized with water.
Like Philip, Paul was rightly concerned with the preaching of Jesus Christ.
I Corinthians 1:17
For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
Philip and Paul, like all other Christians, are sent, not to baptize, but to preach the gospel. The Lord sees to the baptizing. Paul was concerned that people would wrongly identify with him, rather than with Christ. He was thankful he had water baptized no more than the handful he had in Corinth, because he didn’t want the Christians of Corinth divided over men and men’s works. He wanted them to live as one body in Christ.
This is the same problem the Church faces today. Christians divide and choose sides over how and by whom they were water baptized. Christians identify more with a church denomination and its stance on water baptism than they do with the Christ who made them all one and who baptized them all in one spirit.
Why did Paul baptize with water the few mentioned in I Corinthians? Again the Word of God does not specifically say.16 Though the specific reasons are not given, other scriptures show us in general Paul’s heart and concern regarding the preaching of the gospel.
I Corinthians 9:19-23
For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
And this I do for the gospel's sake, that I might be partaker thereof with you.
Paul was willing to do anything, short of disobeying God and His Word, that he might by all means save some. Paul was sent not to baptize, but to preach. But if baptizing with water would help a person in their acceptance of Christ and walk with God, he was willing to do it. Paul’s passionate desire to lead others lovingly to Christ kept him from being unreasonably rigid and unyieldingly dogmatic when it was counterproductive to God’s purposes.
Paul vehemently opposed legalistic Christians who maintained that the Gentiles must be circumcised to be granted entrance into the Church. At the council held in Jerusalem recorded in Acts 15, Paul spoke strongly and persuasively against the need for circumcision. Shortly after his impassioned plea, God’s Word records the following:
Acts 16:1-3
Then came he [Paul] to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
Which was well reported of by the brethren that were at Lystra and Iconium.
Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
Paul, who in Jerusalem championed the truth that circumcision was not necessary, almost immediately afterward circumcised Timothy. Why? Because he was consumed with God’s great concern.
I Timothy 2:4
Who [God] will have all men to be saved, and to come unto the knowledge of the truth.
Paul knew Timothy’s uncircumcision would perhaps provide a stumbling block to those he was ministering God’s Word. For the sake of the gospel, Timothy agreed to be circumcised so as not to hinder the movement of the gospel. Paul’s accurate doctrinal beliefs were rightly applied in a ministry of love for God and love for others. His knowledge of the truth was properly honed and wisely applied in love (I Corinthians 8:1b - “Knowledge puffeth up, but charity [love] edifieth.”).
What was the profit in Paul circumcising Timothy? What follows Paul circumcising Timothy in Acts 16 says it all.
Acts 16:5
And so were the churches established in the faith, and increased in number daily.
One can be so right doctrinally, yet be so wrong practically when knowledge is not ministered in love. Paul’s water baptizing in Corinth and his circumcision of Timothy illustrate vividly the love that must accompany the preaching and teaching of the gospel of Jesus Christ.
I Corinthians 9:23
And this I do for the gospel's sake, that I might be partaker thereof with you.
Paul did this not only “for the gospel’s sake,” but that he could share in the gospel with them. Paul desired to be a partaker with them - he desired to fellowship with God’s family in unity.
Philip and Paul for the sake of the gospel, for the sake of fellowship with another brother in Christ, didn’t “take issue” with the those who desired to be water baptized. They didn’t use their knowledge of the truth as a point of departure and divisiveness. Instead, without ever compromising the truth that they knew, they walked in love and kept the unity of the spirit in the bond of peace. God’s desire and His express purpose was foremost in their minds. May it serve as a lesson for all who desire to love God as well.
There is only one baptism pertinent to the Church age, the baptism in the holy spirit. It is received by calling upon the name of the Lord - confessing Jesus Christ as Lord and believing God has raised him from the dead. At that moment the Lord himself, and no other, does the baptizing, giving the gift of holy spirit. The recipient may then evidence his baptism, if he so wills, by means of the manifestations of holy spirit, one of which is speaking in tongues.
Water baptism was a temporary and preparatory baptism given by God and administered by John and others in the gospel period to prepare men’s hearts for the saving work of Jesus Christ. It was superseded and made obsolete with the coming of the greater baptism in holy spirit on the day of Pentecost. Though not a necessary part of salvation and not a doctrinal requirement, water baptism was administered on occasion in the Church age when for some reason it was requested. Care was taken to ensure that the true and necessary baptism in the spirit had first occurred. It was then administered for love’s sake.
With an understanding of these truths we may now look at several other records in the Book of Acts where baptism is mentioned. These records, which have been frequently misunderstood, will be more clear in the light of our previous study.
Acts 9:1,2
And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
This Saul is later referred to as “Paul” in the Word of God, the man who wrote so many of the epistles in the New Testament.17 Here we see him before he is saved - a man hell-bent on persecuting the Church. The verses that follow unfold the record of his receiving salvation.
Acts 9:3-5
And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
When Saul fell to earth in the midst of the shining light about him, he heard a voice speaking, to which he responded, “Who art thou, lord?” Why did he address the one speaking as “lord?” Was he confessing Jesus Christ as his Lord here? No, this cannot be because he didn’t even know who was speaking to him yet. He was endeavoring to find out to whom he was speaking by asking the question. Saul, not sure of exactly what was happening, knew this much: someone with some influence and power was speaking to him. The Oriental custom when speaking to one with authority is to address them as “lord.” Hence Saul, not yet knowing to whom he was speaking, called him “lord.” He then found out who it was when Jesus Christ said, “I am Jesus whom thou persecutest.” Saul then asked what Jesus wanted him to do.
Acts 9:6-9
And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.
And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.
And he was three days without sight, and neither did eat nor drink.
Jesus gave him simple instructions, to go into the city where he would find out more.18
Years later, in Acts 22, Paul (Saul) reiterated many of the same details as in Acts 9.
Acts 22:10,11
And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.
And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.
When the Lord appeared to Saul on the road to Damascus, he did not preach to him the word of salvation. Instead he told Saul to go to Damascus and there he would be told what to do. When the Lord gave him the vision of Ananias coming to him, again he did not mention salvation. Let’s pick up the record back in Acts 9.
Acts 9:10-16
And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
And here he hath authority from the chief priests to bind all that call on thy name.
But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
For I will shew him how great things he must suffer for my name's sake.
While Saul awaited further instructions in town, the Lord gave him a vision of a man named Ananias coming to heal him of the blindness he incurred on the road to Damascus. He also instructed this “certain disciple”, Ananias, to go see Saul, telling him of the vision he had given Saul. Ananias was reluctant at first, knowing Saul’s reputation and his original intent in coming to the city. But the Lord assured him that he has plans for this man who had done so much evil to God’s people up to this point. Therefore Ananias obeyed the Lord and went.
Acts 9:17,18
And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
Ananias upon entering the house addressed Saul as “Brother Saul.” Why did Ananias use this address? He called him “brother” not because Saul at this point was saved and was his spiritual brother in the family of God, but simply because he was a fellow countryman of Israel.
The term “brother” in the culture of biblical times could refer to a variety of relationships - a brother by birth, a member of the same extended family, a fellow countryman, an ally in war, a spiritual brother in the Church by means of salvation. Of these various meanings, the only one that makes sense in Acts 9:17 is “fellow countryman.” Saul and Ananias shared national kinship as Israelites.
Later in his life Paul used the term “brother” in the same way when writing Romans.
Romans 9:3,4
For I could wish that myself were accursed from Christ for my brethren [plural of “brother”], my kinsmen according to the flesh:
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
The Israelites were Paul’s “brothers” in that they were his kinsmen according to the flesh. They were brothers by nationality.19
That Ananias addressed Saul as a fellow countryman and not as a brother in the spiritual sense will become apparent as we continue.
The order of events in Acts 9:18 was as follows: Saul was healed of his blindness, then he arose and then he was baptized (in the spirit, not with water).20 According to this verse, Saul was not baptized - he was not saved - until after he had been healed of his blindness. The parallel record in Acts 22 concurs with this order of events.
Acts 22:12-16
And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,
Came unto me, and stood, and said unto me, Brother [fellow countryman] Saul, receive thy sight. And the same hour I looked up upon him.
And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
For thou shalt be his witness unto all men of what thou hast seen and heard.
And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
A person is saved, baptized in holy spirit, at the time they call on the name of the Lord. Saul did not call on the name of the Lord while on the road to Damascus. Thus he wasn’t saved or baptized in the spirit at that time. He was still an unbelieving fellow countryman of Ananias when this disciple came to him in the house of Judas. It wasn’t until after Ananias had first healed him of his blindness, and spoken God’s Word to him that Saul was saved, baptized in the holy spirit. It was Ananias, not Jesus Christ, who spoke to Saul of salvation and encouraged him to call upon the name of the Lord.
This is an important truth to realize from God’s Word. It is not the Lord, but “certain disciples” like Ananias - like you and me - that are responsible to bring the word of salvation to the unsaved. This is exactly what Paul later teaches in II Corinthians.
II Corinthians 5:18-20
And all things are of God, who hath reconciled us to himself by [through] Jesus Christ, and hath given to us the ministry of reconciliation;
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
In the Church age, the responsibility of carrying out the ministry of reconciliation has been entrusted to those who have already been reconciled to God through the work of Jesus Christ. Those who are already saved, are to speak the word of reconciliation to others, offering them the opportunity (as Ananias did for Saul) to have their sins washed away, to be baptized in the spirit, calling on the name of the Lord. We, in the stead of Christ, and as his ambassadors, beseech others to be reconciled to God.
Why didn’t the Lord tell Saul to call upon him and be baptized? Why did he instead tell him to go to Damascus and wait for Ananias? Because the responsibility of reconciling men to God with the Word of reconciliation is now entirely in the hands of the Body of Christ, the Church. It was Ananias’ job, not the Lord’s, to bring Saul the word of salvation. Ananias realized what he must do when he arrived at the house of Judas.
Acts 9:17
And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
When Ananias laid his hands on Saul, he realized that not only must he heal him of his blindness, but he also realized Saul was not yet born again, baptized in holy spirit.21 So, after healing Saul, he spoke the word of reconciliation to him.
Acts 22:16
And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
Saul only then is baptized in the holy spirit, calling on the name of the Lord.
The questions you may be left asking are, “What was the Lord doing, intervening in Saul’s life in the manner in which he did?” “If the Lord did not appear to Saul to get him saved, just why did he appear to him?” The answer to these questions is found in Acts 26. Paul, many years after being born again, once again recounted the incident that led to his salvation.
Acts 26:12-15
Whereupon as I went to Damascus with authority and commission from the chief priests,
At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.
And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.
And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.
Here he gave further information regarding what Jesus said to him on that road leading to Damascus is given. The Lord specifically appeared to Saul before he was born again to choose him to be the apostle to the Gentiles - the apostle to the nations outside of Israel.
Acts 26:16-18
But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;
Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
The words “to make” in verse 16 are the Greek word procheirizomai. This word is made up of two words, pro, meaning “before,” and a derivative of cheir, meaning “hand.” It literally means “before hand.” It can be understood as “to hand pick before,” “to pre-handpick,” “to choose beforehand.” This word is used only twice in the entire New Testament, here, and in Acts 22. Both refer to the same thing - Saul being “pre-handpicked.”
Acts 22:14,15
And he [Ananias] said, The God of our fathers hath chosen [pro cheirizomai] thee [Saul], that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
For thou shalt be his witness unto all men of what thou hast seen and heard.
What was the Lord pre-handpicking Saul for, and “pre-” or “before” what? It isn’t until after this pre-handpicking that Saul was saved. It was “pre-salvation,” before Saul’s baptism in holy spirit, that the Lord was pre- picking him - as an apostle.
Saul, before being baptized in holy spirit is chosen to be an apostle by Jesus Christ.
Galatians 1:1
Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)I Timothy 1:1
Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;
While it is the responsibility of the Church to minister the word of reconciliation and thus make salvation available, it is the Lord Jesus Christ’s direct responsibility to ordain some in the Church as gift ministers, that is, apostles, prophets, evangelists, pastors and teachers.
Ephesians 4:7,8,11
But unto every one of us is given grace according to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on high, he [Jesus Christ] led captivity captive, and gave gifts unto men.
And he [Jesus Christ] gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
The word “send” in Acts 26:17 is the verb form of “apostle,” apostello. The Lord “apostled” Saul to the Gentiles before he was saved.
Romans 11:13
For I [Paul] speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
The Lord in His grace called Saul to become the great Apostle Paul before he was baptized in holy spirit. Yet Saul could not begin that ministry before first being born again, filled with the spirit. The Lord, working with His Church then sent Ananias to Saul to make that salvation and baptism a reality in Saul’s life. What a wonderful record of baptism and the minute accuracy of God’s written Word!
Another record of baptism, which we have considered briefly before but which requires a closer look, is the baptism of the Gentiles in Acts 10. The record is as follows.
Acts 10:1-6
There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
And now send men to Joppa, and call for one Simon, whose surname is Peter:
He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
The instructions given by the angel to Cornelius are similar to those of Jesus Christ to Saul in Acts 9. It isn’t the angel who speaks the word of salvation to Cornelius. Rather, he sends Cornelius to a believer - Peter, because it is the Church, not angels, not Jesus Christ, that has the responsibility of speaking the word of reconciliation.22
Acts 10:7-23
And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;
And when he had declared all these things unto them, he sent them to Joppa.
On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
And he became very hungry, and would have eaten: but while they made ready, he fell into a trance [came to amazement]23,
And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
And there came a voice to him, Rise, Peter; kill, and eat.
But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
This was done thrice: and the vessel was received up again into heaven.
Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,
And called, and asked whether Simon, which was surnamed Peter, were lodged there.
While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
For the first time in the history of the Church, Gentiles became part of the Church without first becoming Jewish proselytes. This had never happened before. Peter, obeyed God and went with the men sent from Cornelius, the Roman centurion. But he took with him six other men from Joppa, all of which were Christians with a Jewish background.
Acts 11:12
And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
To company with Gentiles was forbidden among those of Jewish background. Gentiles were considered to be “unclean.” God had shown Peter by means of the vision that he wasn’t to view these Gentile men as unclean. Yet he knew he would be “called on the carpet” (which is exactly what happens in Acts 11) for companying with them and the others who waited for him in Caesarea. The six Jewish Christians that came with him would be able to act as his witness to the events that would occur as the result of obeying God in this matter.
Acts 10:24-29
And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
But Peter took him up, saying, Stand up; I myself also am a man.
And as he talked with him, he went in, and found many that were come together.
And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
Peter had learned from the vision in Joppa that he shouldn’t call these Gentiles common or unclean. But he was still unsure of the exact reason why God had sent him to the house of Cornelius. Cornelius began to explain.
Acts 10:30-35
And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
But in every nation he that feareth him, and worketh righteousness, is accepted with him.
It finally dawned on Peter why God had sent him there. He was to speak the gospel of salvation to these Gentiles! He began.
Acts 10:36-40
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
Him God raised up the third day, and shewed him openly;
Notice that Peter was preaching what was necessary for these men to be saved - Jesus as Lord, and his resurrection from the dead (Romans 10:9).
Acts 10:41-48
Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
While Peter yet spake these words, the Holy Ghost fell on [epipipto epi] all them which heard the word.
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
For they heard them speak with tongues, and magnify God. Then answered Peter,
Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
Here at the end of this wonderful account of the first Gentiles being saved is the mention of water baptism. The Gentiles did not ask for it. Peter himself suggested it. We have seen the doctrinal truth that the greater baptism in the spirit had replaced the temporary and preparatory baptism with water. Did Peter actually carry out this water baptism? No, he did not. In the excitement of the moment, he temporarily forgot that a water baptism of repentance was not necessary for these first-ever Gentile believers. But he quickly came to his senses and remembered the word of the Lord. This information is not given in the record of Acts 10, but in Acts 11, the record of Peter relating this incident to those he reported to in Jerusalem.
Acts 11:1-17
And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
Saying, Thou wentest in to men uncircumcised, and didst eat with them.
But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
And I heard a voice saying unto me, Arise, Peter; slay and eat.
But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
And this was done three times: and all were drawn up again into heaven.
And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
Who shall tell thee words, whereby thou and all thy house shall be saved.
And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
In the thrill of the moment - witnessing the first Gentiles to ever be born again, Peter briefly reverted to his water baptizing days of gospel times, when he and other of Jesus’ disciples ministered John’s baptism with water. He was about to have the Gentiles water baptized, but “then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.” He realized what was good enough for him and the others with him on the day of Pentecost, had to be good enough for the Gentiles. They had unquestionably received, and manifested by speaking in tongues, the same baptism in holy spirit as he had years ago. Therefore, as he related in Acts 11, “Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” Peter never did baptize them with water, because he realized quickly after he said it that water baptism was totally unnecessary.
A problem in the translation of the text at the end of the record of Acts 10 has furthered the confusion regarding baptism.
Acts 10:44-48
While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
For they heard them speak with tongues, and magnify God. Then answered Peter,
Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
To be “baptized in the name of the Lord” in verse 48 is not John’s water baptism, but spirit baptism. How could Peter command that they be baptized in the name of the Lord (spirit baptism) when it is impossible for anyone other than Jesus Christ himself to carry out this baptism and he had already baptized the Gentiles in verse 44? This is indisputable, as the Gentiles immediately evidenced their baptism by speaking in tongues in verse 46. Why would Peter command these Gentiles to be baptized in the name of the Lord (and by whom - the six brethren who accompanied him?) when they had already been baptized in the spirit by the Lord and had manifested the spirit by speaking in tongues?
Verse 48, as it sits in the King James Version, makes no sense whatsoever. The problem is one of improper translation. The translation of this section of verse 48 from the Greek should read:
“And he commanded them in the name of Jesus Christ, to be baptized.24
Rather than the baptism being in the name of the Lord, the command is given in the name of Jesus Christ. Peter was commanding them by the authority that was his in the name of Jesus Christ (or so he thought). This is similar to what is illustrated in II Thessalonians.
II Thessalonians 3:6
Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
As Paul was commanding the Thessalonians by the authority that was his in the name of Jesus Christ to withdraw themselves from every brother that walked disorderly, so Peter was commanding the Gentiles by that same authority to be baptized . . . in water.
Acts 10:47,48a (corrected translation)
Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
And he commanded them in the name of Jesus Christ, to be baptized.Acts 11:16
Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
It wasn’t until after Peter commanded them in the name of Jesus Christ to be baptized, that he remembered the word of the Lord, how that Jesus said, “John indeed baptized with water; but ye shall be baptized with the Holy Ghost.” He had issued this erroneous and unnecessary command in the emotional moments which followed his witnessing the Gentiles “magnify God” by speaking in tongues. It is certainly understandable that a once devout, Mosaic Law-abiding Israelite, might lose his composure at what he saw God do among these once despised Gentiles. When he gathered his thoughts, he realized there was nothing more to be done. The Gentiles had received the baptism in the holy spirit and manifested it by speaking in tongues, just as he had on the day of Pentecost. Peter could do nothing more but what the elders at Jerusalem did when he later recited this event to them in Jerusalem.
Acts 11:18
When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
One can not help but marvel at the accuracy of God’s Word. How perfect is its integrity!
The final record of baptism which we must consider is the baptism of the Ephesians in Acts 19. But in order to understand this record fully, we must begin in Acts 18.
Acts 18:24-26a
And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
And he began to speak boldly in the synagogue:
These verses introduce us to Apollos. They tell us specific information about him that is absolutely necessary if we are to properly understand what subsequently occurred in Ephesus. These verses are not only significant in what the do say, but also in what they do not say.
The first thing we are told is that Apollos was a Jew, born in Alexandria. Notice that it does not say he was a Christian. Apollos was not a Christian when he arrived in Ephesus. This Jew was an eloquent man and was mighty in the scriptures, that is, he was very articulate when speaking to others about the Old Testament (these are the only scriptures that would have been available to Apollos).
Apollos was instructed in the way of the Lord. It is interesting to note that the term “way of the Lord” is only used 16 times in the Word of God, this being its last occurrence. Every other place it appears is found either in the Old Testament or in the gospels. All the occurrences in the gospels of this phrase are references to the work of John the Baptist.25
This is consistent with what follows in the verse regarding Apollos. He being fervent in the spirit, taught diligently the things of the Lord, knowing only the baptism of John. Apollos had limited understanding of what God had finally accomplished through His son, Jesus Christ. His understanding of the things of the Lord only went as far as the work of John the Baptist. It did not encompass the work Jesus Christ had accomplished through his life, death, resurrection, ascension and giving of the holy spirit on the day of Pentecost. He was completely ignorant of these matters. In light of this, it is no surprise that he is referred to as simply a Jew. No one can become a Christian without first coming to some understanding of the work of Jesus Christ.
The phrase “fervent in the spirit” has been misunderstood by some to mean he was fervent spiritually, that is, he was fervent by means of the holy spirit in him. This cannot be for he knew nothing about the giving of the spirit made available by the work of Jesus Christ. One cannot be “fervent in the spirit” in this sense if one does not have the spirit. Apollos did not have the spirit because he had not been baptized in the spirit - he knew only the baptism of John. “Fervent in spirit,” is defined in the next phrase “taught diligently the things of the Lord.26 Apollos was fervent in the things of God, and thus taught diligently those things he knew about God - the Old Testament and the “way of the Lord” embodied in the baptism of John. But he was ignorant of the one John had also preached when he said, “I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire.”
In essence, Apollos was a wonderful Old Testament Jewish believer, a disciple of John, who knew only the baptism of John. He could go no farther because he had never been instructed beyond this. No one can teach beyond what they themselves know. What he knew of the things of God, he fervently taught, but his limited understanding made it impossible for him to bring anyone to the point of accepting Jesus Christ and becoming saved, born again, by the baptism in the spirit.
Mark 1:4,5
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
John’s baptism had no power to complete the work of saving from sin. Only the baptism of the holy spirit could do that. No one receives salvation by confessing their sins.27 Salvation is received by confessing the savior from sin, Jesus Christ as Lord, believing that God raised him from the dead. A person may confess their sins yet remain unsaved because they have not called upon the name of the Lord. While recognizing and confessing sin in one’s life may help to recognize the need for God’s salvation, it does not bring that salvation into reality in one’s heart.
Apollos then, at best, could convict men’s hearts of the need for God’s gift of salvation because John’s was “a baptism of repentance for the remission of sins.” But he could not actually lead them all the way into the receiving of salvation, because John’s baptism had no power to complete the work. Apollos was limited in his ability to help others by his own need of further understanding and his own need of that salvation.28
Realizing these truths regarding Apollos, as he preached in the synagogue in Ephesus, makes the rest of the record in Acts 19 easily understandable.
Acts 18:26
And he [Apollos] began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
As Apollos preached in Ephesus, two Christian believers, Aquila and Priscilla29, heard him as he spoke eloquently from the Old Testament scriptures. They heard him preach John’s baptism of water. They heard his appeals to those at the synagogue to confess their sins and be baptized with water. They saw him making disciples of John. But they also observed him go no farther than this. Lovingly, they took him unto them and “expounded unto him the way of God more perfectly.” They taught him of Jesus Christ, the savior from sin, the need to call upon the name of the Lord, the baptism in the holy spirit, etc. One has to admire the humility of this great orator Apollos, allowing these two believers to instruct him more fully. Upon learning of these momentous truths, and undoubtedly becoming baptized in the spirit himself, he decided to move on to another country, this time taking with him the gospel of salvation that was in Jesus Christ.
Acts 18:27,28
And when he [Apollos] was disposed [decided] to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
Not until he came to Achaia did he convince the Jews by the scriptures that Jesus was the Christ. Why didn’t he do this in Ephesus? Because he hadn’t known this truth until it was taught him by Aquila and Priscilla. He had made disciples of John in Ephesus, but from now on he could make disciples of Jesus Christ.
It was after these events took place that Paul came to Ephesus.
Acts 19:1,2
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
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.
Who did Paul find? It says “certain disciples.” The question is, “Disciples of whom?” When asked if they had received (lambano- to take so as to use, to manifest) the holy spirit since they had believed, their response was that they knew nothing whatsoever about the holy spirit. Whose disciples had Paul found? These were Apollos’ disciples, that is, disciples of John taught by Apollos before he had been instructed in the way of God more perfectly, before he himself had been born again. This is confirmed in the next verse.
Acts 19:3
And he [Paul] said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
Could it be any more clear? These were men who could go no farther than their teacher, Apollos, had taught them. Of course they hadn’t manifested the spirit - they were not yet even baptized in the spirit. They had no knowledge of the saving work of Jesus Christ. They were unaware of the need to call on the name of the Lord by believing on the Lord Jesus Christ.
Acts 19:4
Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
Paul gave them that necessary piece of understanding that Apollos, because of his own limited understanding, had not given them. He preached the one who John prepared the way for - the one who would baptize, not with water, but holy spirit - Christ Jesus.
Acts 19:5
When they heard this, they were baptized in the name of the Lord Jesus.
When they heard the good news of the savior from sin, Jesus Christ, they immediately called on the name of the Lord. They immediately received [dechomai] the baptism in the name of the Lord Jesus (spirit baptism). Not only were they baptized, but they manifested [lambano] that baptism as well.
Acts 19:6,7
And when Paul had laid his hands upon them, the Holy Ghost came on them30; and they spake with tongues, and prophesied.31
And all the men were about twelve.
This small group of twelve disciples of John, which had been taught by Apollos, readily accepted the word of salvation from Paul. They too enjoyed the blessing of the one baptism in the spirit and became members of the One Body of Christ, the Church. The Ephesians were reconciled to God, baptized in the holy spirit by the Lord as they called upon him and immediately put that spirit to use, speaking in tongues and prophesying.
We must consider one final point regarding the one baptism in the spirit.
When Ananias spoke the word of reconciliation to Saul he said:
Acts 22:16
And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
The primary idea associated with baptism is the washing or cleansing from sin that the spirit accomplishes when one calls upon the name of the Lord. When one confesses Jesus Christ as Lord, believing God raised him from the dead he receives remission - a total internal cleansing - of sins. The savior from sin then baptizes him in holy spirit.
While cleansing or forgiveness of sin is the primary idea associated with baptism, there is also another aspect of baptism in the spirit to consider. It does not place emphasis so much upon the cleansing aspect of spirit baptism, but upon our identification with Christ.
Romans 6:1-4
What shall we say then? Shall we continue in sin, that grace may abound?
God forbid. How shall we, that are dead to sin, live any longer therein?
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
To be “baptized into Jesus Christ” is to be “baptized into his death” in verse 3 and “buried with him by baptism into death.” in verse 4. All of these refer to the one baptism in holy spirit received at the time of the new birth.
Jesus Christ paid the penalty for our sin by being the perfect sin offering, the complete substitute for mankind’s sin.32 The scriptures then teach that, legally speaking, when Christ died, we died with him. When he was buried, we were buried with him. This legal association between the guilty sinner and the perfect savior’s sacrifice for the sinner is often called “identification with Christ.”
The ultimate point of this identification by “baptism into his death” is not the death itself, but the newness of life that results for the believer because God then raised Christ from the dead.
Romans 6:4
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Not only is the believer dead and buried with Christ, but he is raised from the dead with him as well. The newness of life that a believer is to walk in is no longer a walk of sin that leads to death. It is a walk of righteousness that leads to a practical living in holiness and ultimately, at the return of Jesus Christ for his Church, a full realization of all God has made the believer to be in Christ.
Romans 6:5-23
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
For he that is dead is freed from sin.
Now if we be dead with Christ, we believe that we shall also live with him:
Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
For sin shall not have dominion over you: for ye are not under the law, but under grace.
What then? shall we sin, because we are not under the law, but under grace? God forbid.
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Being then made free from sin, ye became the servants of righteousness.
I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
For when ye were the servants of sin, ye were free from righteousness.
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
In baptism, the believer is dead, buried and raised unto newness of life in Christ. But it doesn’t stop there.
Ephesians 2:4-7
But God, who is rich in mercy, for his great love wherewith he loved us,
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
Dead, buried, raised and already (in a legal, spiritual sense) seated in heavenly places in Christ. This is the identification with Christ the believer enjoys through the one baptism in the spirit - a baptism into his death and resurrection.
Colossians 2:9-13
For in him [Jesus Christ] dwelleth all the fulness of the Godhead bodily.
And ye are complete in him, which is the head of all principality and power:
In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
Again, “buried with him in baptism” in verse 12 places emphasis on identification with Christ in whom the believer is complete. The “old man” nature of sin in the unsaved sinner is put to death in baptism and the sinner is born again, receiving life in the “new man” nature of the spirit. This enables him to walk in newness of life as he reckons the old man dead and himself “alive unto God through Jesus Christ.” The believer now has the nature of Christ within him by way of the spirit, the nature which is of God.
Colossians 1:27,28
To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:Galatians 3:27
For as many of you as have been baptized into Christ have put on Christ.Ephesians 4:24
And that ye put on the new man, which after God is created in righteousness and true holiness.II Peter 1:1-4
Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
The exceeding great and precious promise of the baptism with holy spirit and all it entails enables us to be “partakers of the divine nature.” Without the spirit, we were still dead in sin. Having it, we are born again to a new life in God through Christ and our identification with him.33
The one baptism in the spirit besides having the effect of cleansing us from sin, also gives us new life and spiritual power. This one baptism, with all its enablements, coupled with a knowledge of God’s written Word, gives the Christian all that he will ever need to live a holy life, well pleasing to God, as he awaits the return of God’s son, Jesus Christ.
So, what have we learned from the testimony of the scriptures?
There is only one baptism pertinent to the Church age. That is the baptism in the holy spirit. It is received by calling upon the name of the Lord - confessing Jesus Christ as Lord and believing God has raised him from the dead. At that moment the Lord himself, and no other, does the baptizing, giving the gift of holy spirit. As the recipient of this baptism wills, he may evidence the spirit, immediately or at some later time, by means of speaking in tongues as well as the other manifestations of the spirit. The manifesting of the spirit is contingent upon the willingness of the one baptized to manifest. The baptism in the spirit and its manifestation are two separate issues, though God desires that all would manifest what is given.
Water baptism was a temporary and preparatory baptism given by God and administered by John and others in the gospel period to prepare men’s hearts for the saving work of Jesus Christ. In the Church age, preaching, not baptism, is necessary to prepare the heart for acceptance of the savior. Water baptism has no power to save from sin and death. Only the baptism in the spirit has the power to cleanse from sin and bring newness of life. Water baptism was superseded and made obsolete with the coming of the greater baptism in holy spirit on the day of Pentecost.
Though not a necessary part of salvation and not a doctrinal requirement, water baptism was administered on occasion in the Church age when for some reason it was requested. Care was taken to ensure that the true and necessary baptism in the spirit had first occurred. It was then administered for love’s sake. Baptizing with water before being baptized with the spirit was performed by Apollos in Ephesus, but it was purely through ignorance of what had been accomplished by Jesus Christ.
Baptism with water after salvation may be appropriate if desired and requested by the newly saved. However, it is never to be presented by a minister of the gospel as being a necessity for salvation. It is incumbent upon the minister to preach, not to baptize with water. But for the sake of the gospel, he may baptize with water if and when it is lovingly appropriate.
Water baptism and its methods should never be a point of division among Christian believers. All those who have been baptized in the spirit are in the one true Church, the one Body of Christ of whom God is the Father of all and is in all. Water baptism of any kind or method - or no water at all - has no bearing on the unity of the spirit God establishes by means of the one baptism in the spirit.
How the Church could better live in the unity of the spirit were these truths upheld today! If truth rather than tradition were the only gospel preached! There is room for all in the Body of Christ, because God has made it so. Acceptance of Christ and the resulting baptism in the spirit are the only biblical requirements to membership in the Church of the One Body of Christ. Denominational differences regarding the practice of baptism may continue to exist. But condemnation which judgmentally excludes others who hold a different practice of baptism must bow before the clear, systematic doctrine of one baptism in the spirit and the command to love one another as Christ loved us.
Hebrews 6:1-3,9-12
Therefore leaving the principles [arche - foundational truths, fundementals] of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
And this will we do, if God permit.
But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.
And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
That ye be not slothful, but followers of them who through faith and patience inherit the promises.I Peter 3:8,9
Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
1Ephesians 1:1: “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:” “Saints” and “faithful in Christ Jesus” are both expressions indicative of the Church.
2I Corinthians 12:27: “Now ye are the body of Christ, and members in particular.” See also Romans 12:5; I Corinthians 12:12; Ephesians 3:6; 4:12; 5:23; Colossians 2:17.
3The word “ghost” and “spirit” as in “holy ghost” or “holy spirit” are the same word in the Greek text, pneuma. Because of the connotation of the word “ghost” in our society (e.g. Casper, apparitions, Halloween, etc.), I prefer the word “spirit.”
4The word “baptism” is derived from primary Greek word bapto, meaning “to dip,” or “to immerse.” It conveys the idea of a dipping or immersion into something and thus a cleansing by that dipping or immersion. In this sense, John’s water baptism was only a symbolic act which pointed toward the baptism in the spirit which accomplishes the reality. See Acts 2:38; 22:16.
5I Corinthians 14:5: “I would that ye all spake with tongues, but rather that ye prophesied:” God desires that all speak in tongues.
(6”Vine, W.E., Vine’s Amplified Expository Dictionary of New Testament Words (Iowa Falls: World Bible Publishers, 1991), Page 654.
7Laying on of hands is sometimes used in praying for, ministering to, and ordaining others. See Matthew 9:18; 19:15; Mark 6:5; 16:18; Luke 4:40; 13:13; Acts 6:6; 13:3; 19:6; 28:8; I Timothy 4:14; 5:22. There is nothing “magical” in the hands. The notion that one can baptize in the holy spirit by the laying on of hands is unscriptural as this study illustrates.
8Though an infant is incapable of accepting salvation, God in His
grace sanctifies the children of believing parents until they reach an age of
personal accountability and are capable of accepting Christ themselves. God
does this without requiring the infant be baptized. What a tremendous comfort
this can be to a Christian parent!
I Corinthians 7:14: “For the unbelieving husband is sanctified by the
wife, and the unbelieving wife is sanctified by the husband: else were your
children unclean; but now are they holy.”
9I Corinthians 1:17: “For Christ sent me not to baptize, but
to preach the gospel: not with wisdom of words, lest the cross of Christ should
be made of none effect.”
II Timothy 4:2: “Preach the word; be instant in season, out of season;
reprove, rebuke, exhort with all longsuffering and doctrine.”
10Similar statements by John are found in the other three gospels. See Matthew 3:11; Luke 3:16 and John 1:33.
11The baptism in the spirit received by calling upon the name of
the Lord in accordance with Romans 10:9 is a spiritual birth. This is why
God’s Word portrays God as the Father of Christians. This is why
Christians are called “sons of God.” See also John 3:3-8; James 1:18;
I Peter 1:3,23; I John 2:29; 3:9; 4:7; 5:1,4,18.
John 3:5: “Jesus answered, Verily, verily, I say unto thee, Except a man
be born of water and of the Spirit, he cannot enter into the kingdom of
God.” Some have used this verse to maintain that both water and spirit
baptism are necessary. However, to be “born of water” is not
referring to a baptism, but to a birth. “Of” in the phrase “born
of water” is the Greek word ek, meaning “out from.” The
verse literally reads, “Except a man be born out from water and the
spirit, he cannot enter into the kingdom of God. Jesus is speaking of two
separate births. The first is the birth “out of water.” This is a
reference to what takes place when a person is first born into the world.
Before the delivery of a child, the sac containing the amniotic fluid within
which the fetus has been suspended for nine months bursts. Only then can the
birth take place. The person is “born out of water.” To this day, we
speak of a woman’s “water breaking,” which is a sure sign that
delivery is soon to follow. A person must first be born (out from water) before
he can be born again. There is nothing “Christian” in being
“born out from water.” It is the common experience of every human
being. What the Lord is saying is that a person must not only be born into the
world to enter into the kingdom of God, but he must also be born of spirit.
This second birth, called in verse 3 “born again” (literally
“born from above”) is Christian and spiritual in nature.
12See also Acts 8:16, 18:8; 19:5 and Romans 6:3.
13Eusebius, The Ecclesiastical History, Vol. 1, with an English translation by Kirsopp Lake, reprint 1992, (London: Harvard University Press, 1926), Page 199 footnote.
14”As in Matthew 20:15; Acts 2:29; 21:37; I Corinthians 6:12; 10:23; II Corinthians 12:4.
15Why the eunuch would request a water baptism is not addressed in this section of scripture - thus, no one can say with any great certainty or authority. We do know, however, based upon the study of the scriptures, that it was not because it was a requirement for salvation. There are several possibilities which are reasonable conjectures only and not authoritative answers. John the Baptist’s baptism with water was certainly well known in the city of Jerusalem, from which the eunuch having just visited, was returning (Acts 8:27,28). The inhabitants of Jerusalem, including the Pharisees and Sadducees who were daily serving and teaching in the temple at Jerusalem, were knowledgeable of John’s water baptism (Matthew 3:1-7). Possibly the eunuch was influenced toward a desire for water baptism during his stay among them. The writer of Hebrews also speaks of the diverse washings (baptismos - baptisms) associated with the offering of gifts and sacrifices which took place during the regular course of worship at the temple (Hebrews 9:8-10). These included ceremonial purifications with water. These and other water purifications are spoken of in the Mosaic Law. These too, may have been in the mind of the eunuch who had freshly come from worshiping at the temple in Jerusalem. I offer these conjectures not to establish a definite reason, but only to illustrate that there are a number of plausible explanations for the eunuch’s request, none of which have anything to do with water baptism being a necessary procedure for salvation. Unless God’s Word gives an authoritative answer, our conjectures will never be more than just that - conjectures.
16The comments in footnote 15 may apply here as well. That God does not give the details here or in Acts 8 is in itself significant - point being, that water baptism is never the central issue. In Acts 8 the issue of concern was that the eunuch had accepted Jesus Christ. In I Corinthians, the issue under consideration is unity and the cessation of divisive carnal stances among believers.
17Saul was his Jewish name, as he was a Jew by birth. Paul was his Roman name as he was a citizen of a Roman city, Tarsus in Cilicia.
18Notice also that those men with him heard a voice, but saw no
man. Years later, in Acts 22, Paul recounted this incident, and in so doing,
gave further details of what occurred on the road to Damascus.
Acts 22:4-9
And I persecuted this way unto the death, binding and delivering into prisons
both men and women.
As also the high priest doth bear me witness, and all the estate of the elders:
from whom also I received letters unto the brethren, and went to Damascus, to
bring them which were there bound unto Jerusalem, for to be punished.
And it came to pass, that, as I made my journey, and was come nigh unto
Damascus about noon, suddenly there shone from heaven a great light round about
me.
And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why
persecutest thou me?
And I answered, Who art thou, Lord? And he said unto me, I am Jesus of
Nazareth, whom thou persecutest.
And they that were with me saw indeed the light, and were afraid; but they
heard not the voice of him that spake to me.
In Acts 9:7 it said the men heard a voice. Here in Acts 22 it says they heard
not the voice. Which is it? To “hear a voice” can have two meanings.
It can mean to hear the sound of a voice, or to hear a voice to the end
of understanding the voice. John 12 illustrates this wonderfully.
John 12:28,29
[Jesus said] Father, glorify thy name. Then came there a voice from heaven,
saying, I have both glorified it, and will glorify it
again.
The people therefore, that stood by, and heard it, said that it
thundered: others said, An angel spake to him.
In the same group of people, some heard the sound of the voice and simply
mistook it as thunder, while others understood what was said, attributing what
was said to an angel.
The men that were with Saul on the road to Damascus did hear the sound of the
voice, but none of them heard the voice to the end they understood what was
said to Saul.
19This means of addressing a fellow countryman is used repeatedly in the book of Acts. See for instance, Acts 2:29; 3:14-17; 7:2.
20Though there is no record that specifically states Saul manifested the spirit by speaking in tongues at the time of his baptism in the spirit, he certainly did speak in tongues. In I Corinthians 14:18, Paul writes: “I thank my God, I speak with tongues more than ye all.”
21See footnote 7 for comments regarding the laying on of hands. Ananias came to this realization when ministering to Saul by the manifestation of discerning of spirits (I Corinthians 12:10). By this manifestation is detected the presence or non- presence of spirit (either holy spirit or devil spirits) within an individual. By this revelation manifestation, Ananias learned with certainty that Saul was in need of salvation.
22This same truth can be noted in the record of Philip and the Ethiopian eunuch. The angel (Acts 8:26,29) did not speak to the eunuch about salvation, but instead instructed Philip to “Go near, and join thyself to this chariot.”
23“Fell into a trance” is a misleading translation implying a violation of freedom of will. In the Westcott and Hort critical Greek text, the word “fell” is the word egeneto - “came.” “Trance is the word ekstasis, translated elsewhere “amazement,” or “astonishment” (Acts 3:10; Mark 5:42). Peter was on the housetop praying. He was intentionally communing with God. He was expecting to hear from God, should He have anything to say to him. He “came to amazement” when God gave him the revelation of the sheet, but he was still in absolute control of his faculties. In verse 17, this revelation is called a “vision.”
24”The New Testament of the King James Version, completed in 1611, was translated from the Stephens critical Greek text which does support the KJV translation of Acts 10:48. Since the writing of the KJV, many other Greek manuscripts have been discovered. A number of other critical Greek texts have been compiled since the discovery of these additional manuscripts. In light of these more recently discovered manuscripts, the Nestle/Aland, Westcott and Hort and Weymouth Resultant critical Greek texts all give the more accurate rendering: “And he commanded them in the name of Jesus Christ, to be baptized.” Rotherham’s Emphasized Bible (completed in 1902) translates Acts 10:48a: “And he commanded them in the name of Jesus Christ to be immersed [Rotherham’s usual word for ?baptize,’ whether in spirit or with water, is ?immerse’].”
25Matthew 3:3: For this is he [John] that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. See also Mark 1:3; Luke 3:4; John 1:23.
26“Spirit,” can have the scriptural meaning “the things of God.” John 4:24 tells us that God is Spirit. By means of the figure of speech metonymy, one word is used to communicate an associated idea. See also Romans 12:11 where “fervent in spirit” similarly carries the meaning “fervent in the things of God.”
For a more detailed look at the figure of speech metonymy, see E.W. Bullinger, Figures of Speech Used In The Bible (Grand Rapids: Baker Book House, 1975).
27Prerequisite to John’s baptism was a confession of sin. See Mark 1:4,5.
28A water baptism of repentance like John’s is no longer
prescribed by God as a means to prepare men’s heart to receive salvation.
In the Church age, God’s ministers are commanded to preach, not baptize,
for “faith cometh by hearing, and hearing by the word of
God.”
Romans 10:14,15,17: “How then shall they call on him in whom they have not
believed? and how shall they believe in him of whom they have not heard? and
how shall they hear without a preacher? And how shall they preach, except they
be sent? as it is written, How beautiful are the feet of them that preach the
gospel of peace, and bring glad tidings of good things! So then faith
cometh by hearing, and hearing by the word of God.”
29Aquila and Priscilla had recently come to Ephesus after having spent time traveling with the Apostle Paul. Paul had spent a brief time in Ephesus and had preached Christ in the same synagogue as Apollos. But before Apollos arrived in Ephesus, Paul departed, leaving there Aquila and Priscilla (Acts 18:18-23).
30When the Bible speaks that “the spirit came on” someone it most often means it was being used or evidenced by the person who has the spirit.
31Prophecy is another of the manifestations of the spirit mentioned in I Corinthians 12:10.
32It is not the purpose of this booklet to expound at length on the substitutionary sacrifice of Jesus Christ for our sins. See God’s Never-Forsaken Son: The Believer’s Sin Offering by the same author for a more detailed examination of this topic.
33The concepts of “identification” and “newness of
life” are foreshadowed in the Old Testament in Moses and Noah.
I Corinthians 10:1,2 states: “Moreover, brethren, I would not that ye
should be ignorant, how that all our fathers were under the cloud, and all
passed through the sea; And were all baptized unto [eis - into] Moses in
the cloud and in the sea;” This is a reference to the truth that all
Israel was “identified” with Moses as they escaped Egypt and crossed
the Red Sea. It was Moses, not all of Israel, who believed God to part the Sea.
But by his believing, all Israel escaped certain death at the hands of Pharaoh
and his army and began life anew on the other side of the Sea.
I Peter 3:18-21 states: “For Christ also hath once suffered for sins, the
just for the unjust, that he might bring us to God, being put to death in the
flesh, but quickened by the Spirit: By which also he went and preached unto the
spirits in prison; Which sometime were disobedient, when once the longsuffering
of God waited in the days of Noah, while the ark was a preparing, wherein few,
that is, eight souls were saved by water. The like figure whereunto even
baptism doth also now save us (not the putting away of the filth of the flesh,
but the answer of a good conscience toward God,) by the resurrection of Jesus
Christ:” These verses illustrate that as Noah and his family started anew
after being “baptized” in the flood, so the believer starts anew
after being born again, because of the resurrection of Jesus Christ.