Holy Baptism
Jesus’ Gift of Holy Baptism
Apostolic Teaching
After His resurrection Christ instituted Holy Baptism when He commanded the disciples to make disciples of all nations by baptizing and teaching them.
However, the practice of Baptism predates that command, for Jesus’ disciples also baptized during His three-year earthly ministry.
The Synoptic Gospels
Interestingly, apart from the Baptism of Jesus by John in the Jordan River, no mention is made about the disciples’ performing baptisms in the Gospels of Matthew, Mark, and Luke before the so-called Great Commission after Christ’s resurrection.
The Great Commission
Jesus imparts baptism and teaching as two sides of the same gift of the Gospel of God’s grace by commanding, commissioning, or sending forth His disciples to all nations to deliver to each sinner the gift of forgiveness and eternal life which Jesus has won for a world of sinners.
Matthew 28:18-20 (NKJV)
{18}And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. {19}Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, {20}teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.
Why Is It Called the Great Commission?
It is sometimes referred to as the Great Commission, because in Matthew 28 Christ institutes the two disciple-making activities He intends for His followers to continue to do (baptize and teach—28:19) to the very end of the age (28:20), and He attaches a promise that He is with them as they work in His name and act with His presence in their midst (28:20b) and with His Divine authority (28:18b).
It is helpful to note three important truths (facts) revealed in these words of Jesus about baptism and teaching:
- This is what discipleship always includes in Christ’s kingdom and in His church.
- These activities bear the stamp of Divine authority in this world.
- These activities are not done in isolation from Jesus’ presence, but come with the promise of His presence explicitly declared.
These three facts about baptism and teaching in the Church are born out by the words of Jesus in the Great Commission. While the order of these two activities may also be intentional on the part of Jesus, so that one can infer that Jesus expects baptism to take place before the great bulk of teaching is given, we do not wish to read too much into that one feature of Jesus’ words; however, the order should at least be noted.
One Unfounded Assumption
Apart from the Great Commission, the disciples are not otherwise commanded to baptize or shown to be spending their time baptizing people during Jesus’ three-year earthly ministry in the Synoptic Gospels. Because of this omission in the Synoptic Gospels (Matthew, Mark, and Luke), some may assume therefore that the disciples did not ever administer baptism to anyone throughout the whole period of Christ’s earthly ministry.
The logic goes something like this: Jesus made no provision for the baptizing of sinners before His death, burial and resurrection, for it was only after the resurrection (the Great Commission) that He explicitly commanded the disciples to baptize and teach the nations (Matthew 28:18-20 and Mark 16:15-18). However, this assumption is incorrect, and we know this based on the third chapter of the Gospel of John (see below).
Blessing the Infants
It is in Luke’s Gospel that the story is recounted of Jesus’ desire to bless the little ones who are brought to Him.
Luke 18:15-17 (NKJV)
{15}Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them. {16}But Jesus called them to Him and said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. {17}Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.”
At first the disciples are annoyed by this, so apparently, if they were involved in baptizing new converts, it was not the little ones whom they were baptizing, at least not up to this time. However, we see that their Master has definite intentions for these little ones that will require the disciples to be stretched beyond their current understanding.
The Faith of Infants
Indeed, the kingdom which Jesus is bringing into the world must always be received just as it is received by these little ones (i.e., by faith). Even at this juncture (Luke 18), what Jesus is teaching His disciples is significant and certainly may have implications for baptizing the very young, since Christ Himself sees these little ones being brought to Him as belonging to Him and His kingdom, and indeed they are (in Christ’s own teaching) most fitting recipients of that kingdom.
Matthew records a similar statement of Jesus indicating that His Father had revealed certain truths to infant children not yet able to speak (νηπίοις).
Matthew 11:25-27 (NKJV adapted)
{25}At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to νηπίοις [‘babes’ or ‘infants not yet able to speak’]. {26}Even so, Father, for so it seemed good in Your sight. {27}All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.
By this teaching in the Synoptic Gospels, therefore, it is clear that children not yet able to speak may indeed be able to receive Divine revelation, and thus, may indeed have faith. This should not really surprise us, however, for God is able to impart the gift of the hearing of faith to anyone, even to those who are dead in trespasses and sins.
Ezekiel 37:1-14 (NKJV adapted)
{1}The hand of YHWH came upon me and brought me out in the Spirit of YHWH, and set me down in the midst of the valley; and it was full of bones. {2}Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. {3}And He said to me, “Son of man, can these bones live?” So I answered, “O Lord YHWH, You know.” {4}Again He said to me, “Prophesy to these bones, and say to them, ‘O dry bones, hear the word of YHWH! {5}Thus says the Lord YHWH to these bones: “Surely I will cause breath to enter into you, and you shall live. {6}I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am YHWH.”’” {7}So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. {8}Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them. {9}Also He said to me, “Prophesy to the breath, prophesy, son of man, and say to the breath, ‘Thus says the Lord YHWH: “Come from the four winds, O breath, and breathe on these slain, that they may live.”’” {10}So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army. {11}Then He said to me, “Son of man, these bones are the whole house of Israel. They indeed say, ‘Our bones are dry, our hope is lost, and we ourselves are cut off!’ {12}Therefore prophesy and say to them, ‘Thus says the Lord YHWH: “Behold, O My people, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel. {13}Then you shall know that I am YHWH, when I have opened your graves, O My people, and brought you up from your graves. {14}I will put My Spirit in you, and you shall live, and I will place you in your own land. Then you shall know that I, YHWH, have spoken it and performed it,” says YHWH.’”
The hearing of faith comes by the Word of God, spoken by the Divine breath of God the Holy Spirit. This has always been true of those who have faith. Jesus could speak those words to create hearing and faith in sinners. “He who has ears to hear, let him hear.” It is God’s work and God’s grace alone that brings the hearing of faith to the individual. Thus, anyone who believes is already the special workmanship of God in Christ Jesus.
Ephesians 2:1-10 (NKJV)
{1}And you He made alive, who were dead in trespasses and sins, {2}in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, {3}among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. {4}But God, who is rich in mercy, because of His great love with which He loved us, {5}even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), {6}and raised us up together, and made us sit together in the heavenly places in Christ Jesus, {7}that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. {8}For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, {9}not of works, lest anyone should boast. {10}For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
Whatever one’s age or level of cognitive development, all are conceived and born in sin (being “by nature children of wrath”), and thus, all must be given the hearing of faith as a gift to receive salvation in Christ’s kingdom.
Conversion as Becoming Like a Child
It should not surprise us therefore that adults have a particularly hard time entering the kingdom. To adults it feels rather shameful, degrading and regressive to have to humble oneself to receive such a gift, even if the gift is amazing—forgiveness of sins and eternal life. Just think of the story of Naaman, a great military commander from Syria. He did not want to enter the Jordan River to be cleansed of leprosy, but that was the way (the means) given by the LORD.
2 Kings 5:1-14 (NKJV adapted)
{1}Now Naaman, commander of the army of the king of Syria, was a great and honorable man in the eyes of his master, because by him YHWH had given victory to Syria. He was also a mighty man of valor, but a leper. {2}And the Syrians had gone out on raids, and had brought back captive a young girl from the land of Israel. She waited on Naaman’s wife. {3}Then she said to her mistress, “If only my master were with the prophet who is in Samaria! For he would heal him of his leprosy.” {4}And Naaman went in and told his master, saying, “Thus and thus said the girl who is from the land of Israel.” {5}Then the king of Syria said, “Go now, and I will send a letter to the king of Israel.” So he departed and took with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing. {6}Then he brought the letter to the king of Israel, which said, Now be advised, when this letter comes to you, that I have sent Naaman my servant to you, that you may heal him of his leprosy. {7}And it happened, when the king of Israel read the letter, that he tore his clothes and said, “Am I God, to kill and make alive, that this man sends a man to me to heal him of his leprosy? Therefore please consider, and see how he seeks a quarrel with me.” {8}So it was, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, “Why have you torn your clothes? Please let him come to me, and he shall know that there is a prophet in Israel.” {9}Then Naaman went with his horses and chariot, and he stood at the door of Elisha’s house. {10}And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean.” {11}But Naaman became furious, and went away and said, “Indeed, I said to myself, ‘He will surely come out to me, and stand and call on the name of YHWH his God, and wave his hand over the place, and heal the leprosy.’ {12}Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” So he turned and went away in a rage. {13}And his servants came near and spoke to him, and said, “My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’?” {14}So he went down and dipped seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean.
Great warriors and kings expect honor and praise. Adults in general just want respect, since they are no longer children. They don’t want to humble themselves. They want greatness and honor given to them from everyone. The disciples of Jesus were no different.
Matthew 18:1-7 (NKJV)
{1}At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” {2}Then Jesus called a little child to Him, set him in the midst of them, {3}and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. {4}Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. {5}Whoever receives one little child like this in My name receives Me. {6}Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. {7}Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!”
Perhaps, having never been brought to Jesus as an infant to be received by Him in His way (“Make disciples of all nations, baptizing them…”), now, as an adult, he or she can cling to one excuse after another to avoid the degradation and humiliation of becoming as a child to receive something desperately needed.
But whether for adults or for children, this reception of the kingdom (this hearing of faith that passively receives the Word of God) is still impossible without God’s blessing—a Divine blessing which results in humility, in becoming like a child who is brought to Jesus, and in receiving God’s gift of a new birth (or a birth from above) by faith. Hopefully, those words “by faith” are starting to make sense. Think of a baby receiving life from father and mother, an entirely passive reception of the gift of life at physical birth.
The Fourth Gospel (John)
Infant-like Reception
The statements above from the Synoptic Gospels about children and the kingdom should in part prepare us to understand what it is that Jesus teaches most urgently about regeneration, as we see explained further in the Gospel of John.
John 1:9-13 (NKJV)
{9}That was the true Light which gives light to every man coming into the world. {10}He was in the world, and the world was made through Him, and the world did not know Him. {11}He came to His own, and His own did not receive Him. {12}But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: {13}who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Receiving the Light (Christ) is a trait of those who are born of God (οἳ…ἐκ θεοῦ ἐγεννήθησαν). From the beginning of John’s Gospel, as he makes an appeal to his readers to receive Jesus (cf. 20:30f), John acknowledges the reality that many adults will not receive Him, but that when they do, their faith in (reception of) Jesus will hinge:
- not so much on blood ties (οἳ οὐκ ἐξ αἱμάτων…ἐγεννήθησαν),
- not so much on the will of the flesh nor of the husband (οἳ οὐκ ἐκ θελήματος σαρκός, ἐκ θελήματος ἀνδρός…ἐγεννήθησαν),
- but rather on God (ἀλλ᾿ οἳ…ἐκ θεοῦ ἐγεννήθησαν).
So already in the Prologue to the Gospel of John (1:1-18), before John the Evangelist gets into the nitty-gritty of John the Baptist’s words and deeds, as the latter points his own disciples to Jesus, whom he calls “the Lamb of God who takes away the sin of the world” (1:29b), the Evangelist lays out the proper understanding of faith as a gift from God. One must be born of God to have this hearing of faith.
John the Evangelist’s understanding is in line with Jesus’ teaching. He recounts the conversation with Nicodemus about not being able to see the kingdom without a birth from above (see below). John also quotes Jesus’ teaching to those who reject Him in chapter six:
John 6:37 (NKJV)
{37}“All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.”
And again Jesus repeats a similar idea later in that same chapter:
John 6:44f (NKJV)
{44}“No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. {45}It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me.”
But the question may come up:
How is all this information about regeneration and faith related to baptism? Didn’t Jesus command the disciples to baptize much later?
Pre-Great Commission Baptism
To answer that question, it should be noted here that in the Gospel of John we see clearly that the disciples of Jesus are already baptizing people quite early in the earthly ministry of Jesus, and apparently with some regularity. Clearly Jesus does not wait for the Great Commission to command His disciples to baptize poor sinners in His name; they are already doing this in His name (by His own authority) in the third chapter of John.
John 3:22-4:4 (NKJV)
{22}After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. {23}Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. {24}For John had not yet been thrown into prison. {25}Then there arose a dispute between some of John’s disciples and the Jews about purification. {26}And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!” {27}John answered and said, “A man can receive nothing unless it has been given to him from heaven. {28}You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent before Him.’ {29}He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled. {30}He must increase, but I must decrease. {31}He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. {32}And what He has seen and heard, that He testifies; and no one receives His testimony. {33}He who has received His testimony has certified that God is true. {34}For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. {35}The Father loves the Son, and has given all things into His hand. {36}He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” {1}Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John {2}(though Jesus Himself did not baptize, but His disciples), {3}He left Judea and departed again to Galilee. {4}But He needed to go through Samaria.
The disciples are baptizing sinners in Jesus’ name, that is, under His instruction and with His authority. We know this to be true, for John can truly say in John 3:22 that Jesus remained in Judea and baptized, and yet in John 4:2 we learn that “Jesus Himself did not baptize, but His disciples.” While the disciples were the ones administering baptism to sinners, it was in fact Jesus’ baptism which they were administering. The gift is still rightly thought of as from Jesus even when the hands of the disciples were employed in the work.
Adult Conversion
It is true that the baptism of Jesus (as described in John 3:22-4:4) is given to people “after these things” (John 3:22), so what is described at the end of John chapter three occurred after Jesus converses with Nicodemus (3:1-15). However, the near proximity of the two situations may shed light on the statement by Jesus in 3:5. Being born of water and the Spirit may in fact be a reference to such baptisms as were occurring in those verses from the same chapter of the Gospel.
In any case Jesus makes it clear to Nicodemus that one cannot see the kingdom of God without a birth “from above.”
John 3:1-3 (NKJV adapted)
{1}There was a man of the Pharisees named Nicodemus, a ruler of the Jews. {2}This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.” {3}Jesus answered and said to him, “Most assuredly, I say to you, unless one is born ἄνωθεν [‘again’ or ‘from above’], he cannot see the kingdom of God.”
Since Nicodemus comes to Jesus by night, we are left to wonder if he wants the cover of darkness because he is afraid of being identified with Jesus and His followers. In any case, Nicodemus is not quite ready to relinquish control and simply receive the kingdom. We don’t know his reasons for coming to talk with Jesus, but Jesus’ words about being “born from above” are challenging for him to hear.
John 3:4 (NKJV)
{4}Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”
Then Jesus affirms to Nicodemus that a birth by water and Spirit is also needed to enter the kingdom of God:
John 3:5-8 (NKJV adapted)
{5}Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. {6}That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. {7}Do not marvel that I said to you, ‘You must be born ἄνωθεν [“from above” or “again”].’ {8}The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”
Those who insist that birth “by water and Spirit” is not required for entering the kingdom of God, must explain the “unless” which Jesus clearly uses (3:3 and 3:5). Jesus is urgently commending something to Nicodemus (birth from above and birth by water and Spirit), and one naturally assumes in reading these words that Nicodemus is lacking that very thing. But the reality is that the thing missing must be given by God. And, of course, the natural question that emerges from these words of Jesus is this:
How is it given by God?
If Nicodemus, as an adult, has (heretofore) rejected the claims of Jesus and the call to follow Him, which in the normal pattern of conversion begins with the convert’s baptism which Jesus authorizes His disciples to administer in His name, then that explains Jesus’ words in the most simple manner. The context of this late-evening conversation between Jesus and Nicodemus (3:1-15) bears out the reality that Jesus’ disciples are routinely baptizing converts (3:22-4:4), and most likely during the daytime. Whether intentionally or not, Nicodemus has avoided this by going to Jesus by night.
John’s readers may also be on-the-fence about following Christ, as adults are prone to do, and all these narratives and words of Christ are meant to be used by the Holy Spirit to quicken their hearts and to encourage such people to recognize their helplessness and urgent need for Christ. A mere decision to follow Christ will not suffice; what is needed, according to the Evangelist, is beyond one’s ability to do. What is needed is to receive a miraculous birth from above by water and Spirit, and thus to become children of God, to have His Spirit, and to be blessed with eyes and ears of faith.
Acts of the Apostles
After the resurrection of Christ, Jesus instructs His disciples to wait in Jerusalem until they receive power from on high to be His witnesses. The Gospel must go forth, and in keeping with the Great Commission, the two duties of the disciples in carrying that message and in making disciples of all nations are both baptism and teaching.
Divine Power at Pentecost
In the book of Acts, what Jesus taught the disciples about their need of the Holy Spirit and His promise to send Him to them are all fulfilled before their eyes and before those in Jerusalem gathered for the feast of Pentecost.
Entrance of the Holy Spirit
The Holy Spirit arrives with the sound of a violent wind blowing from heaven and tongues of fire resting atop the disciples gathered in Jerusalem.
Acts 2:1-4 (NKJV)
{1}When the Day of Pentecost had fully come, they were all with one accord in one place. {2}And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. {3}Then there appeared to them divided tongues, as of fire, and one sat upon each of them. {4}And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.
To fulfill the Great Commission, the Holy Spirit gives the ability to speak with utter clarity and boldness in human languages never before learned by the apostles. This gift to speak in other languages (λαλεῖν ἑτέραις γλώσσαις) shows that God the Holy Spirit empowers their witness to Christ and the Gospel.
Peter’s First Sermon
Peter boldly preaches his first sermon, and great fruit (given by God) results. Empowered as he is by the Holy Spirit given at Pentecost, the sermon bears fruit in many adult conversions. The Spirit working through the Word proclaimed by Peter brings the truth of the Gospel to sinners in need of forgiveness, and their response is immediate.
Acts 2:37-42 (NKJV)
{37}Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” {38}Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. {39}For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” {40}And with many other words he testified and exhorted them, saying, “Be saved from this perverse generation.” {41}Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. {42}And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. {43}Then fear came upon every soul, and many wonders and signs were done through the apostles.
All of the events recorded display God at work:
- The bold preaching of Peter,
- the conviction of the Holy Spirit in the hearts of those listening who were given repentance (contrition for sins and faith in Christ),
- the gift of birth from above and birth by water and Spirit (baptism) received,
- the ongoing ministry of the Word directed by the Holy Spirit through the apostles, and
- the wonders and signs publicly given by God through the apostles to ground their witness and actions in God’s name and authority.
Notice in Peter’s words how he connects repentance, baptism, and the gift of the Holy Spirit, and then he immediately goes on to assert the ground of all of these Gospel gifts in a Divine promise: “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”
This language of gift and promise is freely used by Peter to describe what God is doing in the Gospel. It is not about God doing His part and humans doing their part. No, it is God who is at work at Pentecost to call as many as He will call, and He does this through the preached Word, the changed heart and mind, the baptisms of young and old, and the free forgiveness of sins granted in these gifts and promise of the Gospel.
Divine Power after Pentecost
Many more conversions, baptisms, and impartations of the Holy Spirit are recounted in the rest of the Acts of the Apostles. Whether or not all three are mentioned in each example supplied, we know that this is the pattern, for it has been well established not only in the teaching ministry of Jesus but indelibly in the events at Pentecost. In fact, the Gentile mission itself is justified by Peter on the basis that Cornelius’ reception of the Gospel (conversion, baptism, and filling by the Holy Spirit) looked so similar to Pentecost.
Gentile Mission Begins
The Holy Spirit orchestrates a meeting between Cornelius, a God-fearing Roman centurion, and Peter to bring the Gospel to Cornelius’ household in chapter ten of Acts. While Peter preaches in this Gentile home, the Holy Spirit falls upon all those present who heard the Word.
Acts 10:44-48 (NKJV)
{44}While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. {45}And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. {46}For they heard them speak with tongues and magnify God. Then Peter answered, {47}“Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” {48}And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.
It is interesting to note how Peter handles the Jewish believers present who are witnessing all this. As soon as they all witness the giving of the Holy Spirit to Gentiles and their speaking in tongues magnifying God, Peter asks these Jewish believers about water baptism. “Can anyone forbid water…?” It is as if Peter anticipates their reluctance to give out the gift of Christian baptism to Gentiles, for that would seem to make the Gentiles like the Jews. And this conversation between Peter and the other Jewish believers continues when Peter makes the call, commanding that the gift of baptism be given to Cornelius and to the rest of the Gentiles present.
{48}And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.
It is to Peter something entirely unthinkable that he or anyone else would stand in the way of the Gentiles from being baptized. Baptism simply cannot be denied to the Gentiles who receive the Word. It is the gift of the Gospel right along with good news itself of Christ’s work on the cross to win forgiveness of sins for the world.
Baptism by the Holy Spirit
The clear linkage between reception of the Word, the giving of the Holy Spirit, and water baptism is well established in many places in Acts. Under scrutiny by the other apostles and brothers in Judea, Peter must recount the events surrounding Cornelius’ baptism along with the baptism of Cornelius’ whole household. After all, he had given the orders to have them baptized. When he does so, note how Peter contrasts the baptism of John the Baptist with the baptism that comes with the Holy Spirit:
Acts 11:5-18 (NKJV)
{5}“I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. {6}When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. {7}And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’ {8}But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’ {9}But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’ {10}Now this was done three times, and all were drawn up again into heaven. {11}At that very moment, three men stood before the house where I was, having been sent to me from Caesarea. {12}Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house. {13}And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter, {14}who will tell you words by which you and all your household will be saved.’ {15}And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. {16}Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ {17}If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” {18}When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.”
Meaning of βαπτίζω
In Acts chapter eleven Peter uses the word “baptize” in a way that does not suggest “immerse,” for Peter compares being baptized by/with the Holy Spirit on the one hand with the falling of the Holy Spirit upon the believers at Pentecost on the other.
Acts 11:11-17 (NKJV adapted)
{11}At that very moment, three men stood before the house where I was, having been sent to me from Caesarea. {12}Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house. {13}And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter, {14}who will tell you words by which you and all your household will be saved.’ {15}And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. {16}Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ {17}If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?"
This use of the verb “baptize” (βαπτίζω), especially with reference to the falling of the Holy Spirit upon people, shows that the term does not always mean “immerse in water.” Rather, in some cases, the word βαπτίζω can simply mean “wash or cleanse with water” or “apply water to” (affusion/sprinkling).
The Apostle Paul
The Only Re-baptism in the NT
In Acts 19 Paul makes the point that the Baptism Jesus gives is connected with the gift of the Holy Spirit as well, for when Paul finds “disciples” who have never heard of the Holy Spirit but were baptized by the baptism of John the Baptist, he has them “baptized in the name of the Lord Jesus.” John’s baptism was a baptism of repentance, pointing to Christ Jesus who was to come after him.
It is interesting to note that this is the only recorded instance of someone being “re-baptized” in the sense that they were baptized by John and then later by Jesus’ disciples. There are no examples of anyone being baptized by Jesus a second time for any reason. It is an unthinkable scenario the more one understands how Jesus is at work in His gift of baptism.
Acts 19:1-10 (NKJV)
{1}And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples {2}he said to them, “Did you receive the Holy Spirit when you believed?” So they said to him, “We have not so much as heard whether there is a Holy Spirit.” {3}And he said to them, “Into what then were you baptized?” So they said, “Into John’s baptism.” {4}Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.” {5}When they heard this, they were baptized in the name of the Lord Jesus. {6}And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. {7}Now the men were about twelve in all. {8}And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. {9}But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. {10}And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
It is also interesting to note two additional points:
- Paul envisions their first believing in Christ with their being baptized. Or in other words, when Paul discovers they have not received the Holy Spirit by merely believing, he immediately concludes that something related to baptism may be the issue.
- The lesson that Paul seems to be learning is how important the link is between Jesus’ gift of Baptism and that of the gift of the Holy Spirit.
It is unclear if Paul was the one who directly baptized them, as that depends on what is meant by the sentence which follows: “And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.” Most people assume that this is something separate from baptism, and it may be, but it is difficult to be certain, riding so closely, as it does, on the heels of their baptism.
Paul Doesn’t Baptize (that Much)
In his first Epistle to the Corinthians, Paul emphasizes His call and ministry as one focusing on proclamation/preaching rather than on baptizing, and he even rejoices that he only baptized a handful of people (as best as he can recall at least) in Corinth. His reason for saying this of course is sarcastically to suggest that if he had baptized more people there, he might have inadvertently created more schisms among the Corinthian Christians than they already had, by unwittingly encouraging some of them to consider themselves followers of Paul rather than followers of Christ.
1 Corinthians 1:11-19 (NKJV)
{11}For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. {12}Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” {13}Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? {14}I thank God that I baptized none of you except Crispus and Gaius, {15}lest anyone should say that I had baptized in my own name. {16}Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. {17}For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect. {18}For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. {19}For it is written: “I will destroy the wisdom of the wise, And bring to nothing the understanding of the prudent.”
So Paul downplays his part in the baptizing of the Corinthians for a purpose, namely, to emphasize what he knew to be his calling from Jesus as an apostle. He was sent by Christ to preach the Gospel wherever the Gospel had not yet been preached. When it comes to delivering the message of the Cross to sinners, Paul saw himself as the tip of the spear, so to speak, or as the farmer who sows the seed, or as a master builder who lays down a foundation.
1 Corinthians 3:4-11 (NKJV)
{4}For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal? {5}Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? {6}I planted, Apollos watered, but God gave the increase. {7}So then neither he who plants is anything, nor he who waters, but God who gives the increase. {8}Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor. {9}For we are God’s fellow workers; you are God’s field, you are God’s building. {10}According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. {11}For no other foundation can anyone lay than that which is laid, which is Jesus Christ.
Benefits of Baptism
If all we knew about Paul and his understanding of baptism were the Book of Acts and the first few chapters of First Corinthians, then we may be tempted to think that Paul has a low view of baptism overall. But nothing could be farther from the truth once we start to hear him in his own words speak of the benefits of baptism. These benefits, already declared by Jesus in the Gospels, are emphasized by Paul at various points along the way.
Some examples may help clarify Paul’s high view of baptism, both as the work of God and as bringing benefits from God to those baptized.
Romans
For some evangelicals who look at Paul’s epistle to the Romans as the quintessential statement in Scripture about the free grace of the Gospel to the Gentiles, it is shocking to see how baptism gets used in Paul’s evangelical teaching to the church in Rome. But given what we have learned so far about baptism from Jesus Himself (see above), what Paul actually says about baptism in Romans should not really surprise us.
The mere fact that Paul refers to baptism in his presentation of the Gospel and its implications for the Roman Gentile believers should settle us in our understanding that Paul too has an equally high view of the gift of baptism—a gift that, as was conveyed through the oral teaching of the other apostles even though the Synoptic Gospels have likely not yet been written, comes from Christ. Look at how Paul can so freely speak about Christ’s baptism doing something for the Romans:
Romans 6:1-11 (NKJV)
{1}What shall we say then? Shall we continue in sin that grace may abound? {2}Certainly not! How shall we who died to sin live any longer in it? {3}Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? {4}Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. {5}For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, {6}knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. {7}For he who has died has been freed from sin. {8}Now if we died with Christ, we believe that we shall also live with Him, {9}knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. {10}For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. {11}Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
Paul counters the false teaching that God’s free grace in the Gospel gives a license (or gives cover) for Christians to sin more and more with the intention that God’s grace in Christ may abound to them more and more. Now, while this false teaching is not common among Christians today, perhaps it was represented by some in Rome. But either way, do you see how utterly absurd it appears when Paul reminds the Roman believers of their baptism?
In chapter six Paul returns to a basic catechetical theme no doubt already heard previously by the Romans about what happens in holy baptism, and here, Paul brings out this catechesis (teaching) by way of repetition or reminder, and in doing so, thoroughly demolishes the false teaching about Christians engaging in more and more sin to get more and more grace because that false theological claim ignores the reality of baptism. So Paul uses baptism itself to ground the Romans in the proper way of thinking about the Christian life in the grace of Jesus. Why should it never happen that a baptized Christian attempt to justify a life of greater and greater sin? Because, as Paul the faithful catechist reminds the Romans, to be baptized in the Christian way means that one is baptized into the death of Christ and is dead to sin. And so, the leading question stands: How shall we live in it any longer?
It is an egregious misunderstanding of what happens in baptism to think that one’s life in the grace of the Gospel is a life for sin, when (in actual fact) the baptized person, now crucified with Christ through baptism, is now “dead to sin” and is now “raised with Christ” and is thus now “alive to God.” In this way Paul wants each Roman Christian to remember the gift of baptism given and continue to live in the life of Christ that is a gift from God. This now of baptism is the new and eternally present reality for the Christian, a sinner connected with and in Christ by virtue of his or her baptism into Jesus’ death for sinners.
Our Bold Confession Today
Small Catechism
Luther’s Small Catechism provides a simple and clear statement on baptism, what it is, how it is connected with the Word of God, what it does for the sinner and how it achieves what it does, namely, by that Word of God which faith receives, and finally what baptism of the sinner signifies for the present time and always.
English Text of the Small Catechism on the Sacrament of Holy Baptism
Large Catechism
Luther’s Large Catechism delves deeper into these truths about baptism as taught by the Word of God.
English Text of the Large Catechism on Holy Baptism
For those who want to jump ahead and read Luther’s thorough defense of Infant Baptism, please check it out here.