Baptism

Baptism No assumptions should be made, nor opinions developed until the reader has fully researched the entirety of this work.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ My purpose Let it NEVER be imagined that I am attempting to convey that the bible is so perverted that God‟s holy word cannot be gleaned from it without outside resources. Quite the contrary, God‟s true message to those who study in faith is as clear as the nose on one‟s face. This work is directed to those who have failed to apply the proper study and/or have been, or are being, misled.
I believe that the original King James, as well as other versions of the holy bible, contains the divinely inspired word of almighty God. However, I know that Satan does and will do anything within his power to steer those who would be Christians down the wrong path. Confusion concerning the implied indications of the term "baptism" has led to the rise of many false and heretical renderings of the gospel of Christ Jesus. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Ephesians, 4:3-6, "
It is my intent to expose the misinterpretation of the term "baptism" apparent among some religious factions. And, to demonstrate that the phrase "one baptism", as it appears in the above passage is definitive of a conscientious spiritual self immersion, by faith, into the sacrifice made by Jesus Christ, for the remission of all sin.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Endeavoring 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." Gal.3:22-29, "But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster, For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."
This scripture clearly tells us that we are made children of God through faith in Christ Jesus. It also implies that being baptized (immersed) into Christ is a putting on of Christ as a cloak. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Misconceptions concerning the definition and intent of the transliterated term "baptism", and the horrible consequences that await the souls of many as a result of those misconceptions, are my motivation for this work.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Confusion among the early disciples Misunderstanding the intent of the term baptism is not unique to today’s "Christians". The Apostle Paul also confronted much confusion among some would-be Christians concerning baptism, its definitions, intents, and purposes. 1 Cor. 1:10-18, "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....For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The devils influence It is my opinion that Roman Catholicism, born of a mixture of Christianity, ancient Jewish ritual and Roman paganism, through their coerced dominance of all things "Christian", added greatly to the confusion surrounding today‟s water baptism.
Many, if not most, so-called "Christian" church services are, in varying degrees, modeled from the ritual of Jewish tradition and the pomp of Roman Catholicism. I believe that Christ‟s true church has a much more meaningful intent than that of being a backdrop for useless ceremonial pageantry the likes of which only draws attention to its practitioners and thereby clouds the minds of would-be true Christians by belittling and contaminating the gospel of Jesus Christ crucified. It is my humble prayer that today‟s so-called Christians rededicate themselves to teaching the unadulterated gospel of Jesus Christ.
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It is noteworthy that Aramiac was the most commonly spoken language of that region during the ministry of Jesus and His disciples. However, most all the written word was either in Ancient Hebrew, Greek or (to a lesser extent) Latin. In some instances the work was translated to and maintained in Latin by the Roman Catholic Hierarchy just to keep it hidden from the common people. One should consider that our English language New Testament was first spoken in Aramiac then transcribed to Greek, in some cases back to Latin, and yet again translated or transliterated to English.
Most languages, especially in earlier versions, provide that one term can imply differing intents allowing the context in which the term is used to determine its explicit intent.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Origin of the term The term baptism is transliterated to English from the Greek baptisma, the noun form of the Greek baptizO.
BaptizO, in ancient Greek, literally means to immerse into or place within, for the explicit purpose of maintaining or transforming one state or condition to another state or condition. The term baptizO itself does not demand water as the receptor.
"Bapto", another Greek term simply means to dip in water and would have been much more
descriptive, in many instances, whereas the term baptizO was used in the New Testament text. The clearest example defining both terms is from a recipe for pickling by the Greek poet and physician Nicander, dated about 200 B.C. This recipe is most helpful because it demonstrates both terms in what can be considered ancient Greek instruction or conversation. Nicander says that in order to make a pickle, the cucumber should first be (bapto) dipped into boiling water (prepared) and then (baptizO) "baptized" (altered) in the vinegar solution. Both verbs concern the immersing of cucumbers into a solution. But the first (bapto) is merely a preparatory bath. The second, the act of (baptizO) baptizing, literally changes the cucumber into a pickle.
As this analysis progresses you will better understand why I felt it necessary to define both bapto and baptizO since bapto is omitted from the Greek biblical text and baptizO is adopted as a „one word fits all‟ to define numerous actions and intents. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The actions intended by the term (baptisma) baptism as applied in the New Testament are varied. The term can imply dipping into, suffusion with, an overwhelming of, endowing with the knowledge, ability and power of, (ie the over-washing of, as the apostles with the Holy Ghost, and with fire, Acts 2:3-4.), it also defines a task to be accomplished (ie, as the crucifixion of Christ Jesus. Matt. 20:22-23, Mark, 10:38-39, Luke 12:50.), to teach, or convey, as a doctrine, (ie, the "baptism of John", Matt. 21:25, Mark 11:30, Luke 7:29, 20:4, Acts 1:22, 10:37, 18:25,19:3), and most commonly, immersion into through education of, as God‟s entirety for the purpose of permanently altering the state, status or condition of the eternal soul, ie Matt. 28:19, "Go ye therefore, and teach all nations, (baptizO) baptizing them in" (eis into) "the name of the Father, and of the Son, and of the Holy Ghost:". Mark 16:16. "He that believeth and is (baptizO) baptized shall be saved; but he that believeth not shall be damned." ("The name of Jesus Christ"), is something that can be preached and believed, see Acts 8:12, "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." ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The origin of the practice and original intent of water immersion (baptism) To better understand each of the many applications of the transliterated term (baptisma) baptism, in all of its variable forms, one must begin at the origin of its practice. (Note: To transliterate is to represent letters or words in the corresponding characters of another alphabet or language. Transliteration neither explains a word in terms that can be more easily understood, nor does it interpret the word to properly project its intended action or influence. (Keep this in mind as you continue this analysis.) (I) The word "baptism" is not found in the Old Testament text which is translated from the ancient Hebrew, as opposed to the Greek of the New Testament. However, dipping in water as a religious ritual defined today as baptism, has its origin in the Old Testament. That is, a ceremonial preparatory cleansing by the immersion of oneself into "living", or flowing water.
Maimonides, a highly respected Jewish scholar of the 12th century, explains Talmudic tradition concerning conversion to Judaism and the necessity of water baptism to that purpose.
"By three things did Israel enter into the Covenant: by circumcision, and baptism and sacrifice. Circumcision was in Egypt, as it is written: 'No uncircumcised person shall eat thereof' (Exodus 12:48). Baptism was in the wilderness, just before giving of the Law, as it is written: 'Sanctify them today and tomorrow, and let them wash their clothes' (Exodus 19:10). And sacrifice, as it is said: 'And he sent young men of the children of Israel which offered burnt offerings' Exodus (24:5)...When a gentile is willing to enter the covenant...He must be circumcised and be baptized and bring a sacrifice...And at this time
when there is no sacrifice, they must be circumcised and be baptized; and when the Temple shall be built, they are to bring a sacrifice...The gentile that is made a proselyte and the slave that is made free, behold he is like a child new born."
(Maimonides, Hilkh. Iss. Biah xiii. 5) The purpose of the baptism spoken of by Maimonides, was to ritually cleanse oneself of any substance that might have been transferred by contact with, or nearness to, any number of articles, substances, or entities deemed unclean by Jewish law. This water "baptism" or immersion, presented the candidate to the authority as having been washed clean, as demanded by Hebrew law, along with circumcision and the offering of a sacrifice, prepared for conversion.
The following are a few of the things of which the ancient Jews were to be cleansed.
I believe there is sufficient scriptural evidence to declare it accepted that the origin of ritual water baptism, as practiced today, is rooted in ancient Hebrew law and tradition. The baptism of Jesus Christ (born of a virgin woman) was in obedience to that same law and there-through presented Jesus, the Son of God in human form, to God the Father as a perfectly obedient "lamb" without spot, prompting God to recognize Jesus as "My beloved Son in whom I am well pleased".
Therefore, it behooves the potential Christian, to consider carefully the purpose of today's water baptism, realizing that ALL of the old law was done away when Jesus Christ completed His sacrifice and established the new law of faith. (Leviticus 7:21, "Moreover the soul that shall touch any unclean thing, as the uncleanliness of man, or any unclean beast, or any unclean abominable thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the LORD, even that soul shall be cut off from his people." ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ How water "baptism" was to be administered and where Under Hebrew Law II) The Hebrew mikveh (translated "a gathering of waters"), was used for the ceremonial physical cleansing or baptism of the entire body. Running water was routed to the mikveh (pool) from an available natural source by cutting trenches in existing stone or by building channels, or canals to accommodate the flow.
It has been reported that modern archeologists have uncovered literally hundreds of what is believed to be (baptismal) Mikvehs around the Temple Mount. It can be safely said that ceremonial water immersion (baptism) was an integral part of the ancient Hebrew faith and continues as such today.
The ceremonial cleansing of the body was accomplished when the candidate entered the mikveh and immersed him/herself completely in the water under the supervision of an administrating authority, a high priest, or rabbi.
Lesser cleansing or baptism, such as that being required for only a portion of one's body, such as hands or feet, was accomplished by pouring water over them, or rinsing them in a designated water-filled receptacle that could be continually recharged. It can be reasonably assumed that the purpose for having a source of running, or flowing water, was so that one would not become contaminated by previous use of the mikveh.
This ceremonial body cleansing "baptism" was practiced before entering the Temple for any purpose, to be a part of, or participate in, any religious event, or undertaking et al.
It can be reasonably concluded, by the foregoing information that the action intended by Maimonides use of the term "baptism", was a ritual cleansing by water which has its origins in Jewish law and is an integral part of Judaism, as previously noted, and was practiced in some form beginning in the book of Genesis. (Note: There is no implication within the biblical history of Hebrew baptism, that the practice was ever performed to gain forgiveness or atonement for the breaching of any of God's laws. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
(III) The New Testament does not provide explicit instructions as to how a Christian water "baptism" is to be administered nor does it clearly provide a purpose. Therefore, many forms of water "baptism" have emerged with differing intents. There is, however, evidence that tells us that the possible intent of the practice is to identify those baptized as obedient followers of Christ‟s teaching, and members of His church. Acts 2:41, "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." ~~~~~~~~~~~~~~~~~~~~~~~~~~
Water baptism was administered by John the Baptist under Old Testament law as a part of John‟s overall message to his Jewish brethren in preparing "the way of the Lord", Isaiah 40:3, Matt. 3:3, Mark 3:1, Luke 3:4.
The phrase, "the baptism of John", is often mistakenly thought of as only the mechanical water immersion administered by John. The message John conveyed through his ministry, however, is far better defined by the phrase "the baptism of John", than is the act of mechanical water immersion itself. Matt. 3:11 "I indeed baptize you with water unto (toward) repentance" (conversion)" but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:" Mark 1:7, Luke 3:16, John 1:27, Acts 13:25. John was preaching the coming of Jesus the Redeemer and preparing his Jewish brethren for the upcoming soul saving sacrifice to be made by Jesus. John would have had no one to baptize in water had he not first preached the "baptism of repentance" (a doctrine), preparing his Jewish brethren for the coming of the Lord Jesus and His new law of faith.
Therefore, most uses of the phrase, "The baptism of John", refer to the overall ministry of John, his message (the coming of the Messiah), his doctrine (the baptism of repentance), as well as the administration of water immersions.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ (IV) Although some usages of the term "baptism" do indeed imply the use of water as a medium, as I have already shown, that is certainly not the implication in all its usages. Luke 3:16 "John answered, saying unto them all, 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:" Translating this verse into my own, uneducated, modern English, John said,’ The cleansing I offer is only that which can be accomplished with water; but a man sent from God is coming, whose shoelaces I am not worthy to untie, he will cleanse your soul with the Holy Ghost and with fire.
(Note: The Holy Ghost is the shield that protects the sinless inner man/woman from the sins of the mortal man/woman. The Holy Ghost is the keeper of those who have faith in the gospel of Jesus Christ, and rely on His sacrifice for their redemption.)(Eph 4:30 "And grieve not the HOLY SPIRIT OF GOD, whereby ye are SEALED UNTIL THE DAY OF REDEMPTION.") ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Transliterated to English (V)
in terms that are more easily understood in another language, or to better relate the words meaning, or intent. Transliteration was defined earlier in this work and does not attempt to provide accurate interpretation. Keep this in mind as you consider this work. There is a vast difference between transliteration and translation. To translate is to explain a word From this point forward the use of the word baptize, in any form, will be inclusive of all its variations, and when used in direct quotes will be preceded by the original Greek term, in parentheses.
The term baptism is used in the New Testament to define, depending upon the context, dipping, immersing, burying, overwhelming, submerging, suffusing, interring, engulfing, enwrapping, overspreading or being overspread with as a certain knowledge, or the acceptance of said knowledge, for the purpose of physical or spiritual cleansing or altering.
The word baptism can also define an undertaking or an ordeal (Luke 12:50, "But I have a baptism to be baptized with; and how am I straitened till it be accomplished!"(When Jesus made this statement, He had already been ceremonially "baptized" in water as per Hebrew law therefore this rendering cannot imply water immersion.) The term "baptisma" baptism can denote a doctrine, caste of tenets, or a principle teaching. (Example: Acts 13:24 "When John had first preached before his coming the (baptisma) baptism of repentance to all the people of Israel."Heb. 6:2 "Of the doctrine of (baptismos) baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." Acts 19:3, "
This analysis will show, that in many (probably most), biblical passages in which forms of the word "baptize" are used, water as a medium is not implied, and will provide reasonable alternative implications of the term gleaned from the established context to accurately clarify the intent of its usage, with the hope of inspiring further study, discussion, and better understanding.
There are instances in the New Testament in which Other Greek terms are used to imply washing, cleansing, etc., and even those do not explicitly imply water as the cleansing agent. One being Titus, 3:5 "Not by works of righteousness which we have done, but according to his mercy he saved us, by the WASHING OF REGENERATION, and RENEWING of the Holy Ghost;"
"The washing (bath) of regeneration" implies a cleansing by regeneration. Such as being cleansed by beginning again, such as what occurs when recording over a used recording tape. The "renewing of the Holy Ghost" blocks out or erases the old ideology, nature or belief, as the new ideology or faith, is instilled and protected through the working of the Holy Ghost.
It is important to note that the word "regeneration" is translated from the Greek word 'paIIggenesia', which translates to, 'of again becoming', or essentially, starting over. And he said unto them, "Unto what then were you (baptizO) baptized?" So they said, "Unto John's baptism.") Common sense tells us that the intent of this passage was NOT to imply that one must be baptized into water unto a water baptism. The author of this passage uses the phrase "washing OF" (through) regeneration, NOT washing FOR (to obtain, or because of) regeneration. The word "of" used in this text is from the Greek 'dia', and translates to through. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Double check resources (VI) I am obligated by my duty to the divinely inspired word of almighty God to retain the purity of the biblical text and to warn the reader that in cross-referencing this work, or any other for that matter, one should choose carefully the translation, or version of the biblical record that is used for that purpose.
There are those translations that distort the word of God by altering text with erroneous interpretations, in some instances, adding words or phraseology, in my opinion intentionally perverting the truth to accommodate a pre-established mindset. I strongly recommend a cross-referencing of all the
oldest translations of the original New Testament text to confirm the veracity of any newer version.
Though it takes a bit more effort for some to read, I am convinced that through prayerful study one can, and will, readily find God's truth in the original King James Version of the Holy Bible, without the use of Greek language documents. The original King James Version of the bible is the text from which this analysis was taken.
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(VII) We will examine every instance in which the term baptism appears in any of its variations within the original KJV of the New Testament. We will then determine what action is intended by that particular usage of the term and through what medium that usage is to be accomplished.
The following is a listing of each appearance of the term "baptism" or any of its variations, as they appear in the original KJV of the New Testament.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ An admonition (VIII) Please enter this work with the following in mind.
Inherent in all of us is the sin of Adam. God the father demanded that a sacrifice be made for any and all sin. Jesus provided that sacrifice for all who will accept it through faith. John 3:14-15, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ~~~~~~~~~~Usage by usage analysis of the transliterated term baptism~~~~~ ~~~~~~~~~~~~~~~~~as it appears in the New Testament~~~~~~~~~~~~~~~~ (IX)
(1) Matt. 3:1-6 "In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he 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. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were (baptizO) baptized of him in Jordan, confessing their sins."
The term "baptized", as used in this passage, describes a ceremonial immersion into water, "in Jordan" a river of flowing water.
(2) Matt. 3:7 "But when he saw many of the Pharisees and Sadducees come to his (baptisma) baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?"
The phrase "the baptism of John" as applied here and many other instances in the New testament, describes the complete purpose entrusted to John the Baptist by God the Father including teaching the coming of Jesus and the new law of faith, and not explicitly the administration of ceremonial water baptism.
I am convinced that the Pharisees and Sadducees were more concerned with hearing what John had to say than with watching him mechanically perform water baptisms.
(3) Matt. 3:11" I indeed (baptizO) baptize you with water unto repentance: but he that cometh after me is mightier than I whose shoes I am not worthy to bear: he shall (baptizo) baptize you with the Holy Ghost, and with fire:"
"I indeed baptize you with water", implies an immersion in water, "He shall baptize you with the Holy Ghost, and with fire:" clearly defines an over-whelming by, or over-washing by/of the Holy Ghost and fire.
(4) Matt. 3:13 "Then cometh Jesus from Galilee to Jordan unto John, to be (baptizO) baptized of him."
The action implied by this usage of the term "baptized" is clearly that of Jesus' being ceremonially immersed in water in obedience to Hebrew law.
It is important to note that the law of the covenant was not done away until Jesus had completed his testimony and was glorified by God The Father. Jesus was bound by God's law just as was any other Jew. Had He not subjected Himself to water baptismal ceremony, he would have been in disobedience of God's law and thereby unworthy to be a perfect sacrifice for the sins of mankind.
Jesus had no sin, and was not cleansed or baptized in water to wash away sins. He was ceremonially baptized (immersed) as required by Hebrew law for the purpose given by Peter, 1 Peter 3:21 "Not for the washing" (From the Greek 'apothesis' translated 'putting off'), "away of the filth of the flesh, but the answer of a good conscience toward God". Jesus (the Jewish man) was simply and of a necessity, obeying God's law.
*Christianity could not be taught by anyone of the Jewish faith without violating Old Testament law until Jesus completed His testimony and sacrifice. This will be further explained later in this analysis.
(5) Matt. 3:14 "But John forbad him, saying, I have need to be (baptizO) baptized of thee, and comest thou to me?"
The agent into which John wishes to be "baptized" is most certainly not water it is the saving power of Jesus Christ who's shed blood is the only remitter of sins.
(6) Matt. 3:16 "And Jesus, when he was (baptizO) baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:"
The intent of the term "baptized" in this passage is to describe an immersion into water as required under the law of God as given to the Hebrew people. "went straightway up out of the water".
(7) Matt. 20:22 "But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be (baptizO) baptized with the (baptisma) baptism that I am (baptizO) baptized with? They say unto him, We are able."
The term "baptized", as used here, is descriptive of the ordeal that Jesus is about to go through, the giving of His life as a sacrifice for the sins of mankind.
(8) Matt. 20:23 "And he saith unto them, Ye shall drink indeed of my cup, and be (baptizO) baptized with the (baptisma) baptism that I am (baptizO) baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father."
See ref. No. 7.
(9) Matt. 21:25 "The (baptisma) baptism of John, whence was it? From heaven, or of men? And they reasoned with themselves, saying, if we shall say, From Heaven; he will say unto us, Why did ye not then believe him?"
This usage defines the inspired teaching of John the Baptist.
The question, "Why did ye not believe him?" alone, rules out water immersion as the intended action to which this passage refers. One cannot disbelieve a water baptism, it is a mechanical action, it either occurs, or it does not. It is obvious that John‟s teaching is what is defined by the term "baptism" in the above passage.
(10) Matt. 28:19 "Go ye therefore, and teach all nations, (baptizO) baptizing them in the name of the Father, and of the Son, and the Holy Ghost:" It is very important to note, that of the nine total times (duplications by different authors of the same usages not included), that it is attributed to Jesus to have used the term (baptizO) "baptize" or any of its variable forms, seven are obviously descriptive of His own sacrificial
ordeal (death burial and resurrection), one was in reference to the baptism (teachings) of John, Matt. 21:25, the other two consist of the usage here, and the duplication of this account in Mark 16:16.
The intent of this usage is simply to describe the enwrapping within or subjecting to, educating as to, or teaching of, the "name", complete concept of, the Father, the Son and the Holy Ghost. (See Acts 8:12, "
It is clear by the correct contextual reading of Matt. 28:19 that the Apostles are to immerse, through teaching, the nations (in- eis, -into) the name (concept) of the Father and of the Son and of the Holy Ghost. Water "baptism" was not the intent of this usage. 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.") "The name of Jesus Christ", defines what was taught in Acts 8:12, equally, "the name of The Father and of The Son, and of The Holy Ghost" defines what is to be taught in Acts 28:19. (11) "Mark 1:4 "John did (baptizO) baptize in the wilderness, and preach the (baptisma) baptism of repentance for the remission of sins."
The term "baptize" in the early portion of this passage, beyond any doubt, refers to John's administering ceremonial water immersion, however, the term "baptism" in the latter portion of the passage, ("baptism of repentance"), can only be defined as a doctrine.
Put into my simple English, this passage would read thusly: John did administer water immersions in the wilderness, but he also taught of the coming of the new law of faith and repentance of the old law. John's doctrine is the same as that of Jesus, Matt. 3:2 (John) "And saying, Repent ye: for the kingdom of heaven is at hand." Matt. 4:17, (Jesus) "From that time Jesus began to preach, and say, repent: for the kingdom of heaven is at hand." The aforementioned usage of the term "baptism" describes the teachings of John, not his water baptism. (12) Mark 1:5 "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all (baptizO) baptized of him in the river of Jordan, confessing their sins."
This usage is clearly a reference to water immersion, "in the river Jordan".
(13) Mark 1:8 "I indeed have (baptizO) baptized you with water: but he shall (baptizO) baptize you with the Holy Ghost."
See reference No. 3.
(14) Mark 1:9 "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was (baptizO) baptized of John in Jordan."
This usage is a clear reference to the ceremonial water immersion administered to Jesus by John the Baptist as per Hebrew law.
(15) Mark 10:38 "But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be (baptizO) baptized with the (baptisma) baptism that I am (baptizO) baptized with?"
See ref. no. 7.
(16) Mark 10:39 "And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the (baptisma) baptism that I am (baptizO) baptized withal shall ye be (baptizO) baptized:"
See ref. no. 7.
(17) Mark 11:30 "The (baptisma) baptism of John, was it from heaven, or of men? answer me."
See ref. no. 9.
(18) Mark 16:16 "He that believeth and is (baptizO) baptized shall be saved; but he that believeth not shall be damned."
This passage is Mark's account of Jesus' final instructions to His apostles preceding His ascending to the Father, The action implied by the usage of the term "baptized" in this passage is identical to the action implied by the term "baptism" in Matt 28:19. This usage defines the learning about and acceptance of the overall concept of Jesus‟ purpose and sacrifice, the "operations of God". See ref. no. 10.
(19) Luke 3:3 "And he came into all the country about Jordan, preaching the (baptisma) baptism of repentance for the remission of sins;"
John The Baptist was teaching a new law to the Jews, they were to repent of, convert from, or change their beliefs from, the old law of works to the new law of grace through faith that was forthcoming through the death, burial, and resurrection of Jesus.(See Galations 3:22-29)
The term "baptism' used in this verse, refers to the doctrine taught by John the Baptist and Jesus, throughout their ministries on earth. It is the same doctrine taught by Christ's true church today.
Water immersion cannot be inferred from the use of the term "baptism" as applied in this passage.
(20) Luke 3:7 "Then said he to the multitude that came forth to be (baptizO) baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
This usage denotes the total ministry of John the Baptist. He administered ceremonial water immersions AND taught the wonderful baptism (doctrine) of repentance for remission of sins.(Mark 1:4)
(21) Luke 3:12" Then came also publicans to be (baptizO) baptized, and said unto him, Master, what shall we do?"
These Publicans came to hear John's message and to learn of the gospel, evidenced by the question, "Master, what shall we do?". Again, the implied indication of the term "baptized" as used here, encompasses the entirety of John‟s message, to include but not exclusive to, water immersion.
(22) Luke 3:16 "John answered, saying unto them all, I indeed (baptizO) baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall (baptizO) baptize you with the Holy Ghost and with fire:"
(See ref. no. 3.)
(23) Luke 3:21 "Now when all the people were (baptizO) baptized, it came to pass, that Jesus also being (baptizO) baptized, and praying, the heaven was opened,"
The two usages of the word "baptized" as they appear in this passage refer to the ceremonial preparatory water immersion administered by John the Baptist as per Hebrew law prior to the coming of the new law of faith.
(24) Luke 7:29 "And all the people that heard him, and the publicans, justified God, being (baptizO) baptized with the (baptisma) baptism of John."
This usage refers to the doctrine taught by John the Baptist. There is no contextual reason to assume that water immersion was also the intent of this usage.
(25) Luke 7:30 "But the Pharisees and lawyers rejected the counsel of God against themselves, being not (baptizO) baptized of him."
This scripture states that the Pharisees and lawyers had rejected John's teaching ("the council of God").
Again, this usage defines the doctrine taught by John the Baptist.
(26) Luke 12:50 "But I have a (baptisma) baptism to be (baptizO) baptized with; and how am I straitened till it be accomplished!"
See refs. 7,8,15.
The terms "baptism", and "baptized" used in this passage refer to the prophesy-fulfilling sacrifice that
Jesus was, at that time, about to make for the sins of the world. Clearly water immersion is not in any way implied here, Jesus is talking of being immersed into, or involved in his own upcoming death, burial, and resurrection. Jesus speaks here of a baptism He is yet to accomplish, having already been baptized in water as per Hebrew law.
This is a reference to the same baptism "that doth now also save us" 1 Pet. 3:21, the immersion of one‟s self, by faith, in the death, burial, and resurrection of Jesus Christ.
(27) Luke 20:4 "The (baptisma) baptism of John, was it from heaven, or of men?"
This usage clearly refers to the overall ministry of John the Baptist. See ref. nos. 9 and 17.
(28) John 1:25 "And they asked him, and said unto him, Why (baptizO) baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?"
This usage is in reference to the doctrine taught by John the Baptist, and is not an explicit reference to water immersion.
(29) John 1:26 "John answered them, saying, I (baptizO) baptize with water: but there standeth one among you, whom ye know not;
This usage obviously refers to water immersion.
(30) John 1:28-31 "These things were done in Bethabara beyond Jordan, where John was (baptizO) 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 perferred 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 (baptizO) baptizing with water."
The term "baptizing", used in the first portion of this passage (Verse 28,"These things were done in Bethabara beyond Jordan, where John was baptizing."), refers to John's overall message which was inclusive of, but not restricted to, ceremonial water "baptisms". John was preaching the coming of Jesus Christ the Messiah. ("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 (baptizO) baptizing with water.")
The usage in the latter portion of this passage, Verse 30, "And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water." is obviously in reference to the ritual water immersions administered by John.
It is evidenced by the statements made by John the Baptist in this passage, that Jesus is the remitter of sins, not water immersion. "Behold the Lamb of God, which taketh away the sin of the world."
(31) John 1:33 "And I knew him not:
Baptize, as used in the first portion of this passage, certainly describes water immersion. However, the action implied by the term baptizeth is that of Christ‟s bestowing of the Holy Ghost.
~~~~~~~~~~~~~~~~~~~~~~~
(A) Because of the many misinterpretations of the following text, it behooves me to clarify its intent in this analysis although it has nothing to do with water baptism, some isms insist that it does.
John 3:5 "
There are those who would have us believe that the phrase, "born of water" is, in some way, a reference to being immersed in water, or "baptized" in water. Nothing, however, could be further from the truth. The context in which Jesus made the statement clearly decries that assumption.
In order to clarify the truth we shall begin at the beginning of the third chapter of John and read through verse 17 to establish the purpose for which Jesus made the foregoing statement.
John 3:1-17 "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:....The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.....Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.....Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?....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.....That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.....Marvel not that I said unto thee, Ye must be born again.....The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.....Nicodemus answered and said unto him, How can these things be?....Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?....Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.....If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?....And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.....And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:....That whosoever believeth in him should not perish, but have eternal life.....For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.....For God sent not his Son into the world to condemn the world; but that the world through him might be saved."
Jesus was simply explaining to Nicodemus that in order to enter into the Kingdom of God, one must be born twice. Once of water (which is the natural birth) and once of the spirit (the regeneration provided by acceptance of, and faith in, Christ crucified). Nicodemus was having difficulty understanding what Jesus meant by rebirth. He was confused that he might be expected to go through the water (natural) birth twice. Jesus went on to explain in detail that the second birth was of the spirit, not of a woman, "That which is born of the flesh is flesh; that which is born of the spirit is spirit".
We, the saved, are first born of woman in the flesh and secondly reborn in the spirit by the acceptance of and faith in the sacrifice made by Jesus Christ for the remission of sins.
If water immersion or "baptism" were a birth, in order for man to reunite with God the Father in His kingdom, one would actually require three births. (One of woman, one of water, and one of the Spirit.) That notion is not supported anywhere in the Holy text, and to me, is ludicrous.
~~~~~~~~~~~~~~~~~~~~~~~~~ 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". 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." (32) John 3:22 "After these things came Jesus and his disciples into the land of Judaea; and here he tarried with them, and (baptizO) baptized."
Baptized, as applied here, must be in reference to the teaching that Jesus did, seeing that He did not administer water baptism.
(33) John 3:23 "And John also was (baptizO) baptizing in Aenon near to Salim, because there was much water there: and they came, and were (baptizO) baptized."
Both usages in this passage are in reference to the entirety of John‟s message to include water immersion.
(34) John 3:26 "And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same (baptizO) baptizeth, and all men come to him."
"Baptizeth" as applied here must refer to Christ's teaching. Jesus did not administer water baptism. See ref. no. 32.
(35) John 4:1-2 "When therefore the Lord knew how the Pharisees had heard that Jesus made and (baptizO) baptized more disciples than John, (Though Jesus himself" (baptizO) "baptized not, but his disciples,)"
Note: Disciples were first made by Jesus then, baptized by the disciples.
The first application of the term baptized in this passage refers to the teaching that Jesus did, the second application is in reference to ritual water immersion. Just as in many other instances within the New Testament, the Greek term bapto, would have much better defined the intended action in the latter portion of this passage than did the term batpizO. (36) John 10:40 "And went away again beyond Jordan into the place where John at first (baptizO) baptized; and there he abode."
Baptized as applied here is descriptive of the entire testimony of John the Baptist, inclusive of, but not explicitly a reference to, water immersion.
(37) Acts 1:5 "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."
The term "baptized" as applied in the first portion of this passage is clearly in reference to the use of water. The second usage is in reference to the overwhelming of the disciples by the Holy Spirit of Jesus Christ crucified, buried, risen, and ascended. John 14:16, "
* John 14:16 indicates that salvation by grace was to be taught only AFTER the death, burial and resurrection of Jesus and His fulfilling of the soul redeeming sacrifice. As it concerned any Jew, the teaching of salvation through Christ, before Jesus had completed His sacrificial destiny would have been in violation of God’s law as given to Moses and the Hebrew people. Many of the High Priests, Scribes and Pharisees accused Jesus of doing just that, however, Jesus was very careful to only teach the Law of Moses. He did, however, teach that His new law of faith was soon to come. Jesus strictly adhered to the Law of Moses until it was done away by His death burial and resurrection Luke 18:18-22 "
For Jesus to profess that He was the redeemer, and that He had power to save the lost, would have been in breach of the Law of Moses. However, after Christ was risen and His earthly
destiny had been fulfilled He returned to His apostles and instructed them to teach salvation by grace through faith as per Matt. 28:19. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever;" John 14:26, "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?....And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God…..Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother…..And he said, All these have I kept from my youth up…..Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me ". (38) Acts 1:22 "Beginning from the (baptisma) baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection."
The term "baptism", as applied here, refers explicitly to the ritual water immersion administered to Jesus by John the Baptist.
Some Christians today (including me) contend that in order for one's water baptism to be a valid Christian baptism, it must be traceable through baptized believers to the water baptism administered by John the Baptist. It is my belief that ritual water immersion is not a remitter of sin, neither do I believe that water immersion is essential to the salvation of the soul. However, a redeemed individual is to receive ritual water immersion to identify him/herself as a born again disciple of Jesus Christ and a member of His church. The above passage is a great part of the foundation for that belief. This subject will be covered in detail in a forth-coming work, God willing.
(39) Acts 2:38 "Then Peter said unto them, Repent, and be (baptizO) 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."
It is of paramount importance that this passage of scripture be analyzed thoroughly. These are the very words to which many "Christian" isms refer as a great part of their belief that one must be ritually "baptized" (dipped in water), to acquire remission of sins.
It is blatantly obvious, through only the slightest of contextual study, that water immersion has nothing to do with the remission of sin nor does the gift of the Holy Ghost come through undergoing a ritual water immersion. Neither is implied by the use of the term "Baptized" in Acts 2:38, to the contrary, sins are remitted by immersion into, and acceptance of, the teachings of Jesus Christ Acts 10:43 "
It is clear that the term (baptizO), as used by Peter in Acts 2:38, defines an immersion of the spiritual self into the name (complete doctrine, identity and purpose) of Jesus Christ. Peter clarifies this fact in Acts 10:43 by making the statement that through "His name" and believing in Him, one receives remission of sins. Acts 8:12, "To him give all the prophets witness, that THROUGH HIS NAME WHOSEVER BELIEVETH IN HIM SHALL RECEIVE REMISSION OF SINS". ("His name") is the teaching or doctrine of Jesus Christ. (See Acts 8:12.) But when they believed Philip preaching the things concerning the kingdom of God, AND THE NAME OF JESUS CHRIST, they were (baptizo) baptized, both men and women". The phrase, "name of Jesus Christ", is in reference to a doctrine, something that can be "preached" or taught, and is clearly descriptive of the message and actions of Jesus Christ. Those of us who are saved have been immersed into and eternally altered by the enwrapping of ourselves within, and having absolute faith in, for the purpose of eternal redemption, the actions (name) of Christ Jesus.
Acts 8:12 clarifies that the intent of the term baptize, when it is used with "in" or "into" the "name" of either Jesus, Jesus Christ, Christ Jesus, the Lord, or God the Father, the Son and The Holy Ghost, is to define the complete purpose of Jesus Christ.
Acts 10:44-47, "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?"
Unless one believes that a lost soul can receive the Holy Ghost, a reading of Acts 10:44-47 pretty much dismisses the notion that water baptism is essential to the receiving of the Holy Ghost. The Holy Ghost had been given to those in the house of Cornelius after they had accepted Christ and before they were offered water baptism.
The Holy Ghost comes only to those who have accepted the sacrifice of Christ Jesus. (Note: Until the time of Christ's ascension, ritual water "baptism", was administered before repentance as per Hebrew law ie., Matt. 3:11 in part,
(40) Acts 2:41 "Then they that gladly received his word were (baptizO) baptized: and the same day there were added unto them about three thousand souls."
This usage, by any reasoning, denotes a water immersion following conversion.
"Gladly received his word" implies that those who were to be baptized had believed and accepted the gospel, "name of Jesus Christ" for remission of sins (Acts 10:43 et al).
"Added unto them" in this passage demonstrates that the church was in existence prior to the sermon preached by Peter and the other Apostles at Pentecost. If this were not the case, there would have been nothing to "add" to. Although the word church is not mentioned in this passage, I believe the term, " them", as used in this passage represents the membership of Christ‟s church. For the first time, on the day of Pentecost, water baptism was administered after repentance and on that day ritual water baptism became the means by which new believers were added to Christ's church.
(41) Acts 8:12-13 "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were (baptizo) baptized, both men and women. Then Simon himself believed also: and when he was (baptizO) baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done."
In this text, the term "baptized", in both usages, is referring to the enwrapping of these believers in the name of (soul saving doctrine and ordeal of) Jesus Christ, the baptism into Christ, (See ref, nos. 3 and 39). They had accepted Philip‟s teaching things concerning the kingdom of God, and the name of Jesus Christ.
(42) Acts 8:16 "(For as yet he was fallen upon none of them: only they were (baptizO) baptized in the name of the Lord Jesus.)"
See ref 41.
(43) Acts 8:36 "And 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?"
This usage clearly denotes a ceremonial water baptism, administered after the eunuch had said "I believe that Jesus Christ is the Son of God.". (See ref. nos. 3 and 39)
(44) Acts 8:38 "And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he (baptizO) baptized him."
See ref. no. 43.
(45) Acts 9:18 "And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was (baptizO) baptized."
I am convinced that the implication of the term "baptized" in this passage is that of being whelmed, or overwashed by the Holy Ghost. Verse 17 ("
(46) Acts 10:37 "That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the (baptisma) baptism which John preached;"
There is no reference to water within this passage one cannot 'preach' a water baptism.
(47) Acts 10:47 "Can any man forbid water, that these should not be (baptizO) baptized, which have received the Holy Ghost as well as we?"
The use of water is evident here seeing that these had already accepted Peter‟s message and received the baptism of the Holy Ghost. This scripture also expresses that salvation precedes water baptism in that Cornelius and those in his company, had already received the Holy Ghost before water baptism was offered.
Sadly, there are some "Christian" isms who, through their insistence that water baptism is requisite to the salvation of the soul, appear to believe that the awesome power of the Holy Ghost can be bestowed upon the lost, the notion of which is of course ludicrous, as demonstrated by Peter's dealings with Simon the Sorcerer, Acts 8:18-24 "I indeed baptize you with water unto (toward) repentance: After Jesus Christ ascended, ritual water baptism was administered after the candidate had repented evidenced by Acts 2:41, "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls". Acts 8:37-38, "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 baptized him."Acts 8:12, "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were (baptizo) baptized, both men and women". 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."), This passage clearly states that Ananias' purpose was to restore Paul's sight and to bestow upon him the Holy Ghost. No mention was made of water baptism. It is my belief that the transliterated term "baptized" is in reference to Paul's having been "filled with the Holy Ghost", as stated in verse 17. (See also ref. no. 58) 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 the Holy Ghost....But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money....Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God....Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee....For I perceive that thou art in the gall of bitterness, and in the bond of iniquity....Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." (48) Acts 10:48 "And he commanded them to be (baptizO) baptized in the name of the Lord. Then prayed they him to tarry certain days."
See ref. no. 47
(49) Acts 11:16 "Then remembered I the word of the Lord, how that he said, John indeed (baptizO) baptized with water; but ye shall be (baptizO) baptized with the Holy Ghost."
(See ref no. 3, 39.)
(50) Acts 13:24 "When John had first preached before his coming the (baptisma) baptism of repentance to all the people of Israel.
The action implied by this usage is that of John's preaching a doctrine, the necessity of an immersion into a new law, the law of Jesus' sacrifice for all sin. This is not a reference to ritual water immersion. (See ref. no. 46)
(51) Acts 16:15 "And when she was (baptizO) baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there, And she constrained
us."
Note that in the previous verse (Acts 16:14) the woman "whose heart the Lord had opened, that she had attended unto the things which were spoken of Paul." This usage implies water immersion being administered after "she had attended to the things which were spoken of Paul". Also, this action took place at a river, verse 13 in part, "we went out of the city by a riverside".
(52) Acts 16:33 "And he took them the same hour of the night, and washed their stripes; and was (baptizO) baptized, he and all his straightway.
One must read from verse 27 to establish the context of this usage.
"And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.....But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.....Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,....And brought them out, and said, Sirs, what must I do to be saved?....And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.....And they spake unto him the word of the Lord, and to all that were in his house. The term "baptized", as applied in the above passage, describes the water immersion administered after the jailer and those of his house had accepted the teachings of Paul.
After the jailer had taken Paul and Silas to his home, he and his family were taught the gospel of Jesus Christ. (Acts 16:32 "And they spake unto him the word of the Lord, and to all that were in his house.") They were subsequently "baptized "in water.
The events that took place with the Philippian jailer, his family, Paul, and Silas are almost identical to those that occurred when Peter preached to Cornelius and those of his house. (Acts 10:43-47)
(53) 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 (baptizO) baptized."
This usage refers to a water immersion after receiving remission of sins through belief in the saving power of Jesus Christ crucified. See Acts 10:43
(54) Acts 18:25 "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 (baptisma) baptism of John."
Obviously Apollos was teaching something in err, evidenced in Acts 18:26, "And he 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." This usage defines the overall ministry of John the Baptist including water baptism.
(55) Acts 19:3 "And he said unto them, Unto what then were ye (baptizO) baptized? And they said, Unto John's (baptisma) baptism."
In order to fully grasp the context of the discussion Paul was having with these disciples, one must read carefully the entire discussion and what inspired it as well as what occurred immediately thereafter.
Acts, 19:2-7, "
all the men were about twelve. 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…..And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism…..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…..When they heard this, they were baptized in the name of the Lord Jesus…..And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied…..And Paul had inquired in Acts 19:2, "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 These men obviously didn't know what Paul was talking about and had not fully understood the message of John the Baptist. Therefore, Paul went on to say, in verses 4 and 5, "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. When they heard this, they were baptized in the name of the Lord Jesus." We know from the lesson in Acts 10:47, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?", that the Holy Ghost comes to those who believe, and comes before water baptism. Since being baptized in water into another baptism in water makes no sense at all, Paul must have been referring to something other than water baptism.
The action defined by the usage of the term "baptized" in Acts 19:3, is that of teaching. The usage of the term "baptism", in the latter portion of the passage, describes the overall message of John the Baptist.
To translate this passage to my simple conversational English, Paul said, what have you been taught? The disciples replied, the message of John the Baptist.
(56) Acts 19:4 "Then said Paul, John verily (baptizO) baptized with the (baptisma) baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus."
The term "baptized", in this passage, translates to 'taught', "baptism" translates to the doctrine put forth by John the Baptist, as indicated by the last portion of the passage, ("saying unto the people, that they should believe on him which should come after him, that is on Christ Jesus.")
This passage in modern English says, „Then Paul said, John truly taught the doctrine of repentance, saying to them, that they should believe in Jesus Christ.‟ There is no reference to water baptism in this passage.
(57) Acts 19:5 "When they heard this, they were (baptizO) baptized in the name of the Lord Jesus."
The admission by these disciples that they had not so much as heard that there was an Holy Ghost (Acts 19:2) leads me to believe that they had not yet fully understood the gospel of Jesus Christ. (See ref, no, 55) After Paul clarifies the gospel for them they readily accept the new law of faith in Jesus Christ.
The term "baptized", as applied in this passage, describes the deliberate conscientious acceptance of the saving sacrifice made by Jesus Christ for the remission of all sin. (See Ref. no. 59 and 60)
(58) Acts 22:16 "And now why tarriest thou? arise, and be (baptizO) baptized, and wash away thy sins, calling on the name of the Lord."
This is Paul's account of his experiences with Ananais after being stricken down by Jesus on the road to Damascus.
The phrase "be baptized" instructs Paul to be overwashed by the Holy Ghost. Paul's sins were taken away and supplanted by the Holy Ghost as he called on the name of the Lord. Remember, Ananais‟ mission was to empower Paul with the Holy Ghost and to restore his sight. Jesus never told Ananais to immerse Paul in water. (See ref, no. 45)
(59) Rom. 6:3 "Know ye not, that so many of us as were (baptizO) baptized into Jesus Christ were (baptizO) baptized into his death?"
Both uses of the term "baptized", as applied in this passage, define a total commitment of the spiritual self, through belief and faith, to the actions of Christ Jesus crucified, buried, and risen for the explicit purpose of redemption of the eternal soul.
Being immersed into Jesus Christ constitutes the putting on of Christ's testimony, being enwrapped in His "name", and the acceptance of his sacrifice for the sins of mankind through faith, and fully devoting ones entire being to that end. By the acceptance of Jesus' supreme sacrifice, we immerse our spiritual selves into his death for the destruction and putting away, burying, of the old sinful man, to be resurrected with Him a reborn child of the living God. Leaving behind the burden of sin brought on by Adam's disobedience, and redeemed to that state of innocence and total righteousness mankind enjoyed while in the Garden of Eden before Adam's disobedience.
(60) Rom. 6:4 "Therefore we are buried with him by (baptisma) 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."
This usage simply means faith (see ref. no 59.), and represents the immersion of the sinful spirit of man, condemned since the fall of Adam, into the sacrifice of Jesus.
When Christ arose from the dead the sins of those who believe in Him were gone forever, yielding a new spiritual inner man impervious to sin. (Romans 4:6/7 "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.")
(61) 1 Cor. 1:13 "Is Christ divided? was Paul crucified for you? or were ye (baptizO) baptized in the name of Paul?"
In order to bring this passage into context, one must read 1 Cor., 1:10-18, "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.....For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." The question asked by Paul in 1 Cor. 1:13, in modern English; Did you get half your salvation from Jesus Christ and half from me?
The term "baptized" as applied in 1 Cor. 1:13, defines the salvation offered by Jesus Christ.
Paul went on in the following verses to explain how no one other than Jesus Christ deserved any credit for the salvation of these disciples. Paul related also that to those who had not accepted the sacrifice of Christ Jesus for remission of sins, the message was foolishness, but to those who believed, it was the power of God. Verse 18, "For the preaching of the cross is to them that perish is foolishness; but unto us which are saved it is the power of God." It would be easy to believe that water immersion is the action implied in all of these passages, however, that is not the case.
Refer if you will to verse 12 "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."
Remember, Jesus did not immerse anyone in water. The only baptism that Jesus offered was the immersion of those who believed in Him into His death, burial and resurrection, (See ref. no. 7) meaning that the latter portion of this verse ("and I of Christ") could NOT be referring to a water immersion seeing that Jesus did not administer water baptisms. It follows that the other usages of the term within these passages likewise could not imply water immersion. Refer to verse nine, "God is faithful, by whom ye
were called unto the fellowship of his Son Jesus Christ our Lord." Here it is explained that it does not matter who brings a sinner to Christ, God is always faithful to accept them.
To further establish this point we refer to verse 13 "Is Christ devided? was Paul crucified for you? or were ye baptized in the name of Paul?" Paul was affirming that Jesus was the saving power, not himself, or any other, but Christ. (The word "in" used in the previous two passages is translated from the Greek word eis, and translates to, into.)
The intent of the term (baptizO) baptized, in 1 Cor. 1:13, is clearly to define the salvation offered by Jesus Christ crucified.
(62) 1 Cor. 1:14 "I thank God that I (baptizO) baptized none of you, but Crispus and Gaius;
The usage of the term "baptized" in this passage defines water immersion. This usage cannot imply teaching or salvation, in my opinion, because Paul would never have said "I thank God I didn‟t teach any of you, and he simply didn‟t have the power to save.
(63) 1 Cor. 1:15 "Lest any should say that I had (baptizO) baptized in my own name."
The phrase "in mine own name" implies a definition for the term "baptized" other than that of water immersion.("In" as used in this passage, is from the Greek eis, and translates, into.) Paul was simply stating that he didn't want to leave the impression that he, by being God's messenger, had anything to do with the redemption of the souls of those he taught other than delivering the message.
The term "Baptized" here defines Paul's teaching.
(64) 1 Cor. 1:16 "And I (baptizO) baptized also the household of Stephanas: besides, I know not whether I baptized any other."
(See ref. no. 62)
(65) 1 Cor. 1:17 "For Christ sent me not to (baptizO) baptize, but to preach the gospel: not with wisdom of words, lest the cross of Chirst should be made of none effect."
With this statement, Paul is relating that he was not sent to administer water baptisms, but to teach the saving grace of Christ crucified.
The relative unimportance of water baptism juxtaposed to the salvation of the eternal soul is evidenced by this passage of scripture.
(66) 1 Cor. 10:2 "And were all (baptizO) baptized unto Moses in the cloud and in the sea;"
The term "baptized" as used in this passage describes the coming together, a bonding influence, making all the captive Jews as one, in faith, "unto Moses in the cloud and in the sea", and cannot define a water immersion of the type administered by John the Baptist, or those water "baptisms", administered today.
(67) 1 Cor. 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. This usage is identical in definition to reference number 66, It describes a bonding together of the saved.
(68) 1 Cor. 15:29 "Else what shall they do which are (baptizO) baptized for the dead, if the dead rise not at all? why are they then (baptizO) baptized for the dead?"
Again we must go back to retrieve the proper context of this usage beginning at verse 12.
"Now if christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnessses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the
resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Gather; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all? let us eat and drink; for to morrow we die.
The action implied in this usage is that immersion of Jesus, along with those who accept Him, into the supreme sacrifice of his death, burial and resurrection ordained by God the Father.
Paul speaks here of the security of the believer in that as surely as Christ was and is risen, so shall those who believed in him be when God's kingdom is delivered by Jesus His Son.
(69) Gal.3:27 "For as many of you as have been (baptizO) baptized into Christ have put on Christ."
This usage refers to the deliberate acceptance of only the actions of Jesus Christ (His sacrifice), for the remission of all sin.
This verse clearly explains that to be baptized into Christ is to enwrap the spiritual self within the spirit of Christ, in total acceptance of, and belief in, His redeeming power unto the saving of the eternal soul.
(70) Eph.4:5 "One Lord, one faith, one (baptisma) baptism."
This usage references the sacrifice made by Jesus Christ for the sins of the world, and is identical to the implication of the term, "baptized" as it appears in the preceding reference.
See ref. nos. 7 and 69.
(71) Col. 2:12 "Buried with him in (baptismos) baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."
This usage, again, is referencing a burying or immersion of one's spiritual self, through faith, into the sacrifice made by God the Father of his Son for the eternal redemption of the soul of mankind. (See ref. nos. 7, 68 and 69 et al)
(72) Heb. 6:2 "Of the doctrine of (baptismos) baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment."
The term "baptisms" used here defines a group of established principals within the overall message of Christ. Paul was, as he said in verse one, philosophically wandering (separating his speculation) from the true doctrine of Christ, and was allowing his thoughts to meander into the hypothetical.
(73) 1 Pet. 3:21 "The like figure whereunto even (baptisma) 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:"
This text is clear in its disavowal of water immersion as its intent evidenced by this portion of the verse, "(not the putting away of the filth of the flesh but the answer of a good conscience toward God,)". Peter clearly states that the saving baptism he was referring to was one's immersion into and faith in, the death, burial and resurrection of Jesus Christ. (See ref. nos. 68 and 69)
Implying that this passage confirms that water baptism "doth also now save us", as some do, is in my opinion, utter nonsense. The "doth also" implies one salvation as opposed to another denoting two separate salvations and stands in conflict with the entirety of God's word. There is but one redeemer, He is Jesus Christ the Son of the living God.
(X) The foregoing are the only uses of the transliterated term baptize and/or it's variations to be found in the New Testament text.
It is my sincere prayer that some may learn from this analysis the many meanings of the term baptizO, baptism and their applications.
I am convinced by my study that ceremonial water immersion IS essential to becoming a member of Christ's church and paramount to the perfect service of a devoted Christian individual. However, water "baptism", whether it be administered by total immersion or simply a sprinkling is NOT requisite to the redemption of the eternal soul.
As the apostle Peter said comparing the immersion into Jesus testimony to being immersed into water, "Not the putting away of the filth of the flesh but the answer of a good conscience toward God". We know that Jesus put away the filth (sin) of the flesh, by His supreme sacrifice (death burial, and resurrection) leaving no sin to ceremonially wash away with water.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Summation (XI) As shown in this analysis, the Greek term baptizO has numerous implications, inclusive of, but certainly not limited to, immersion into water.
Knowledge of these multiple implications will help the Bible student understand the true requirements for the redemption of the individuals, eternal soul.
It is my humble prayer that the Bible student, study carefully the entire word of God, Genesis through The Revelation, before taking a stand on any one doctrine or ism. I am confident that through prayerful study, guided by the Holy Spirit of Jesus Christ, the true means of eternal salvation, and the way we as Christians should conduct ourselves in Christ's church and in our day to day lives, will emerge.
God's word warns us repeatedly to beware of false prophets and teachers doing the works of Satan by laying stumbling blocks in the path of those who sincerely seek the true gospel of Jesus Christ. Sadly those false teachers are at work today in uncountable numbers.
Until Satan is bound, and finally thrown into the everlasting lake of fire, the lost are in constant danger of being misled by those who have given themselves over to the notion that they can, by some physical act such as being immersed in, or sprinkled with water, or by doing or not doing certain works, cleanse themselves of the sin inherent in all mankind. This notion runs contrary to the entirety of the gospel of Jesus Christ
If indeed the sins of mankind could be "washed" away by water baptism, there would have been no need for the sacrifice of Jesus Christ. Binding oneself conscientiously through absolute faith to Jesus' death, burial and resurrection is the ONLY baptism allowed by God the Father to cleanse or remit the inherent sins of all mankind. One CANNOT place one portion of his/her faith in the sacrifice made by Jesus Christ, and yet another portion of his/her faith in water baptism or some other physical act, or series of acts. Eph 4:4-6, "There is
To be granted eternal salvation, we must, through faith, turn our sins, and our lives over to God through the sacrifice made by His Son, Jesus Christ. Blessed is the outcome of that total acceptance of the true gospel of Jesus Christ. Rom. 4:5, "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." 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." .
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May the will of Almighty God be done in all things forever, Amen.
Direct all questions and comments to the author:
Austin Stewart
agstewart@centurytel.net
769 Hwy. 367 N.
Judsonia, Ar. 72081
By Austin Stewart