Baptism – Lyle Duell

Baptism, What the Early Christians believed about Baptism

Posted on May 6, 2019 by Lyle Duell in Baptism, Biblical doctrines

Baptism, A Workbook

Posted on May 5, 2019August 30, 2020 by Lyle Duell in Baptism, Biblical doctrines

Basic Christian Doctrine

A Study In Holistic Theology

What The Bible Teaches about Baptism

Please pay close attention to the title of this article. It does not say what the Roman Catholic Church teaches on baptism or what the Baptist church teaches on baptism or any other church. It is an article on what the Bible says about it.

Moreover, it is not an article on what the Bible says on faith, repentance, or any other subject. It is about what the Bible says about baptism. I say this for the other day I was talking to a person about Christ, and the subject of baptism came up. As we talked, I asked the individual I was speaking to what they thought the meaning and purpose of baptism where according to the Bible.

Their response was that they immediately went to passages of Scripture that talked about faith and grace. I interrupted and asked what does the Bible said about baptism and its’ relationship to salvation. I pointed out it seems reasonable that if you’re studying a subject, you would look at the verses of Scripture, which spoke about that subject and not something else. At that point, the discussion came to an end.

The best way to begin a study of the Bible is simply to read what the Bible has to say about a subject without reading into it any man’s opinion of what it says. Our opinion of what it says and the opinion of the entire world will not change the facts of what the Bible says. I may not be able to explain it or even understand it, but it still remains the eternal truth. So with that in mind, what does the Bible say about water baptism. I would also suggest that you get your own Bible out and read the following passages in context.

Matt 28:18-20

18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

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Mark 1:4

4 And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins._____________________

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Mark 16:15-17

15 He said to them, “Go into all the world and preach the good news to all creation. 16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. 17 And these signs will accompany those who believe:

Luke 24:45-49

45 Then he opened their minds so they could understand the Scriptures. 46 He told them, “This is what is written: The Christ will suffer and rise from the dead on the third day, 47 and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. 48 You are witnesses of these things.

I have included this passage in Luke because of what it does not say about baptism. What we see is typical of what you see everywhere in the Bible. A subject is talked about in a holistic way, including all its parts though not all those parts are not stated individually. To know what the great commission was in its entirety you would have to read all the Gospels accounts and add up all the individual pieces. If you did, you would come up with something like this – Jesus came to his disciples and said “all authority in heaven, and earth has been given to me. So I tell you go into all the world preach the gospel, of my death, burial, and resurrection and the forgiveness sin through believing in my name. He that believes it and confesses it by being baptized into the Father, Son, and Holy Spirit will be saved.” Note they did it in Acts 2:14-41

Acts 2:38-41

38 Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off for all whom the Lord our God will call.”

40 With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” 41 Those who accepted his message were baptized, and about three thousand were added to their number that day.

Acts 8:30-39

30 Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. “Do you understand what you are reading?” Philip asked. 1 “How can I,” he said, “unless someone explains it to me?” So he invited Philip to come up and sit with him.

32 The eunuch was reading this passage of Scripture:

“He was led like a sheep to the slaughter, and as a lamb before the shearers is silent, so he did not open his mouth. 33 In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth.”

34 The eunuch asked Philip, “Tell me, please, who is the prophet talking about, himself or someone else?” 35 Then Philip began with that very passage of Scripture and told him the good news about Jesus.

36 As they traveled along the road, they came to some water and the eunuch said, “Look, here is water. Why shouldn’t I be baptized?” 38 And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing.

Acts 18:25-26

25 He had been instructed in the way of the Lord, and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue. When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.

Acts 19:1-5

19:1 While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples 2 and asked them, “Did you receive the Holy Spirit when you believed?”

They answered, “No, we have not even heard that there is a Holy Spirit.”

3 So Paul asked, “Then what baptism did you receive?”

“John’s baptism,” they replied.

4 Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” 5 On hearing this, they were baptized into the name of the Lord Jesus.

Acts 22:12-16

12 “A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. 13 He stood beside me and said, ‘Brother Saul, receive your sight!’ And at that very moment, I was able to see him.

14 “Then he said: ‘The God of our fathers has chosen you to know his will and to see the Righteous One and to hear words from his mouth. 15 You will be his witness to all men of what you have seen and heard. 16 And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.’

Rom 6:1-7

6:1 What shall we say, then? Shall we go on sinning so that grace may increase? 2 By no means! We died to sin; how can we live in it any longer? 3 Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

5 If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. 6 For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin- 7 because anyone who has died has been freed from sin.

Eph 4:4-6

5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.

Gal 3:26-29

26 You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

Col 2:9-12

9 For in Christ all the fullness of the Deity lives in bodily form, 10 and you have been given fullness in Christ, who is the head over every power and authority. 11 In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.

1 Peter 3:18-4:1

18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 19 through whom also he went and preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also-not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God’s right hand-with angels, authorities and powers in submission to him.

Passages that seems to be pointing to Baptism

John 3:5-8

5 Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”

Titus 3:3-8

3 At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4 But when the kindness and love of God our Savior appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. 8 This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone.

Eph 5:25-27

25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless

Now that you have studied the passages, read my comments on them. Do not read my comments until you have studied the passages.

My thoughts on the passages

Matt 28:18-20

In this passage, Jesus tells his disciples to go into all the world. This was an expansion of his earlier commission to go to the lost sheep of Israel. He then tells them to make disciples of all nations (not just Jews) by baptizing them into the name of The Father, Son and Holy Spirit. The preposition in the Greek means in or into – indicates they are to baptize people into the Godhead. This ideal is reinforced by Rom. 6:3-4 and Gal. 3:26-27 which teaches that people are by faith baptized into Christ.

Mark 1:4

4 And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins.

In this passage, we see the close connection that baptism has with faith. Baptism and faith are looked on in the Bible as the inside and outside of the same thing. Note Gal. 3:26-27. Baptism is faith, and faith is baptism. The early Christian looked at baptism as an identification with a person or even a nation. So baptism was into Christ or an identification with Christ. Every Christian was baptized, and every baptized person was a Christian if they had been baptized into Christ. In the first century, there was no such thing as a non-baptized Christian. People that were seeking Christ and were not baptized were called “God fearers”. Note Acts 19:1-5 where people’s relationship with Christ was questioned because they were not baptized correctly.

Mark 16:15-17

What Jesus says: ” Whoever believes and is baptized will be saved.” Belief-baptism-saved

Roman Catholics say: “Whoever is baptized and believes will be saved.” Baptism-faith-saved

Protestants say: “Whoever believes and is saved should be baptized.” Belief-saved-baptism

Which one does the Bible Teach?

A childish quibble is often made that it does not say those not baptized will be lost. Of course not, why would anyone be baptized if they did not believe?

Acts 2:38-41

In this passage, you see the same order of salvation “Repentance (belief), baptism then the forgiveness of sin. Notice the similarities and the differences between John’s baptism and the baptism of Jesus. Both were for the forgiveness of sin. However, John’s baptism was unto Christ and the baptism of Jesus was into Christ.

Many Protestants distort the meaning of the passage by saying that these people’s sins were already forgiven. In other words, Peter should have said “Repent and be baptized because your sins are already forgiven.” This would be in keeping with the Protestant theology, but it is not what the Bible says. Of course, in one sense their sins were forgiven when Christ died for the sins of the world, but here Peter is telling them how they accept that gift, which is by confessing their faith in Christ through baptism.

Acts 8:30-39

30 Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. “Do you understand what you are reading?” Philip asked.

31 “How can I,” he said, “unless someone explains it to me?” So he invited Philip to come up and sit with him.

32 The eunuch was reading this passage of Scripture:

“He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so he did not open his mouth. 33 In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth.”

The passage says that Philip told the eunuch the good news about Jesus and we see the eunuch responding by being baptized. We gather that the good news that Philip shared with the eunuch included baptism for the man asked to be baptized. Again keeping with the great commission we see a sense of immediacy.

Acts 19:1-5

They answered, “No, we have not even heard that there is a Holy Spirit.”

3 So Paul asked, “Then what baptism did you receive?”

“John’s baptism,” they replied.

The above passage shows that the whole subject of baptism has been subverted by the Protestant movement. This came out of an overreaction to the Catholic church’s teachings on baptism. The passage above demonstrates the importance of baptism and places it squarely in the salvation question. Note the questions of the apostles. It is obvious that Paul acquainted faith and baptism with the coming of the holy spirit as Peter did in Acts 2:38. Would most Protestants or evangelicals ask the question that Paul asked these disciples?

Acts 9:17-19

17 Then Ananias went to the house and entered it. Placing his hands on Saul, he said, “Brother Saul, the Lord-Jesus, who appeared to you on the road as you were coming here has sent me so that you may see again and be filled with the Holy Spirit.” 18 Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized, 19 and after taking some food, he regained his strength.

Acts 22:12-16

In these passages, we see a disciple named Ananias coming to Saul, who became the apostle Paul and tells him to be baptized to wash away his sins. Note he told him to be baptized to wash away his sins not because his sins were already forgiven on the road to Damascus. Now remember Saul saw the resurrected Christ on the road three days before Ananias came to him in the city. It looks like from the text that Saul believed in Christ and three days later had his sins washed away. Some have tried to argue that Paul was already a Christian before Ananias came to him, and before he was baptized. They base this on Ananias calling him brother Saul. The more likely explanation is that both men were Jews and Jews often called each other brothers. Note Acts 3;17

Rom 6:1-7

In this passage, Paul tells us that baptism puts us into Christ. Of course, his statement is based on a person having faith. We could say that people were put into Christ by faith’s baptism. Some have tried to skirt this passage by saying that it is not a reference to water baptism but rather Spirit baptism. This interpretation has a number of problems. First, it goes against the majority of scholars and the traditional interpretation of the Christian church for centuries. It can easily be established that when the word baptism is used without a modifier it should be viewed as talking about water baptism, seeing that the word means to immerse in water.

Eph 4:4-6

5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.

This an interesting passage for it says there is just one baptism. Now, this is in direct contrast to what many preachers teach. We have men who teach that there is Holy Spirit baptism, baptism of suffering, baptism of fire and water baptism, and we have some that claim we have different forms of water baptism. Why did Paul say in 63 A.D. that there was only one baptism? The reason is that by the time of the writing of the Book of Ephesians, the other baptisms either were fulfilled or no longer applied. Of course to the astute person that understands language, the other forms of baptisms were metaphorical in nature in the first place. The baptism of the Holy Spirit was fulfilled when Jesus poured out the Spirit on the new creation as recorded in Acts 2. The baptism of the Spirit was a onetime immersion of the church or the corporate body of believers and received the Spirit. Today when a man believes in Christ, they are added to the Spirit-filled body and share in the baptism of the Spirit. The baptism of suffering was an immersion or baptism of the apostles in the suffering of Christ. Today we share in that baptism when we identify with those men and the body of Christ. The baptism of fire is a baptism of God’s judgment and was fulfilled when he destroyed Jerusalem. It will also be experienced by the wicked on the last day. It is a metaphor for God’s judgment.

Gal 3:26-29

In this passage faith and baptism are linked together by the word for. The word “for” is used to show the connection between the expression ” faith in Christ” and “being clothed with Christ”.

Col 2:9-12

In this passage, Paul relates baptism and the circumcision of the flesh done by Christ. We know that water cannot remove the sin’s desire nor any ritual. The circumcision of flesh is done by the Spirit of Christ which a person receives by being in Christ. Remember what the Bible says about how to get into Christ – Rom.6:1-5 and Gal 3:26,27. In view of this, one can see how baptism can be referred to as the circumcision of Christ, for it is the work of God that puts one into Christ where the spirit renews their mind.

1 Peter 3:18-4:1

18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 19 through whom also he went and preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God’s right hand with angels, authorities and powers in submission to him.

In verse 21 it is clear that Peter says that baptism saves. However, the question is – How does it save you? Does it save apart from faith? No, it saves by faith in the resurrection of Jesus Christ and by a pledge of a good conscience toward God. What does that all mean? It simply means that when a person believes in the resurrection of Christ, the Spirit through a disciple baptizes the believer into Christ for the remission of their sin, which remission comes from the new relationship with Christ. They, therefore, are separated by the resurrection and their baptism from the old world order of things.

Note the Bible says that somehow baptism saves you. Many preachers say it does not. Who will you believe?

John 3:5-8

Titus 3:3-8

One point to ponder: prior to John Calvin 1508-1564 no major figure in Christianity believed that the passage in John 3 applied to anything but Christian baptism in water. All other interpretations are of latter-day origin. Can you trust any latter-day origin of a doctrine? Note Jude 3

So what is Jesus saying? In verse 5 of John 3, he seems to be saying that there is one birth into the kingdom of God, which is made up of two elements water and spirit. In this, the spiritual birth into Christ is much like one’s fleshly birth, which is made up of God creating a physical body and then putting a spirit in the body he creates – two elements – one person and one birth. In a simpler way, the spiritual birth is a washing with water and giving of the Spirit. Note the order is the same in both passages water then Spirit.

A Grave and Glaring Contrast

One way to judge a biblical interpretation is to compare it with the practices of those in the New Testament.

If people have the same beliefs, they should have the same actions or practices. Here is the contrast. Today we see people teaching people about Jesus, then those people are baptized months or even years after they believe in Jesus. In the book of Acts, you see people be baptized immediately upon hearing and believing the message? Why the difference? Read the following examples of conversions from the Book of Acts.

Acts 2:36-39

Acts 8:9-13

Acts 8:26-40

Acts 9:1-19

Acts 16:29-34

Acts 16:13-15

Acts 19:1-8

The only way you can explain the difference in actions is that there is a difference in belief. In the examples in the book of Acts, you see an emphasis on and an immediacy placed on being baptized. Today, there is no sense of immediacy or emphasis placed on baptism. Why is it different? Could it be that the theology is different? These examples may not prove anything, but they surely raise some questions. Why the immediacy and why the emphasis on baptism in the Bible when it has nothing to do with salvation? Why do preachers today tell people that ask what they need to do to be saved tell them to say the sinner’s prayer or to ask Jesus into their heart? Is that what they told people in the Bible? How about repent and be baptized?

The holistic theology Summer: God sent his Son to die for our sin that we might believe in him and confess him in being baptized into Him for the remission of sin that we might become like him by receiving His Spirit in Him.

All the above ideas are in line with G. R. Beasley-Murray book on Baptism “Baptism In The New Testament” at the writing of the book, he was professor emeritus of New Testament Interpretation at Southern Baptist Theological Seminary.

Questions and Answers

What about the thief on the cross? He was saved without baptism. Baptism is a necessity, but not an absolute. God is always higher than his law and does make exceptions. However, exceptions do not do away with the rule or change the rule. Preaching exceptions to the rule is nothing but a form of relativism and disobedience to the word.

What the American church has done is to make the exception the rule and then they call the exception the Bible. It seems that they are putting their tradition before the word of God. I think much of this has come about because of their mass evangelism meetings and media programs were they try to mass-produce Christians in large numbers. Water baptism does not lean itself well to that end. All of which looks more like American culture than the Bible.

Does the Bible ask people to accept Jesus as their personal savior? No that is the language of Babel. The Bible commands people to believe and be baptized (Acts 2:38). My challenge to you is to find one verse in the Bible that tells anyone seeking salvation to accept Jesus into their heart, say the sinner prayer, or for that matter say any prayer, to be saved. What about the passage in Revelation that says “I stand at the door and knock. If anyone hears my voice and opens the door, “I will come in and eat with that person”. This passage has nothing to do with salvation and the Lord is speaking to Christians, not non-Christians seeking salvation.

Is baptism a work of rightness done by a person to be saved? Baptism is a work of faith because it was commanded by the Lord (Rom 1:5). It is not a work of rightness that we do to be saved. In baptism we submit to Jesus and the Father and we are actually baptized by them through the Holy Spirit at work in the disciple that Spirit use to baptize us. The expression “works of righteousness” is found in Eph 2:9-10 and most likely is a reference to the works of religion found in the law of Moses. Paul was trying to show Jewish Christians that their former religion had nothing to do with their salvation.

Whether a thing would fall into the category of a “work of righteousness” would wholly depend on one’s attitude. If you think anything you do would obligate God to save you, you, in essence, have turned that thing into a work of righteousness. This would include faith. The thing that takes faith out of that category is that it is the work of God even as baptism is the work of God. Both faith and baptism are acts of trusting in God’s grace and power for salvation. The only difference is one is external and the other is internal. One is done with the mind and the other is done with the body. Of course, Gnostic Christians (American religion) deny the value of anything done in the body or that which is physical. In their thinking, the physical can have nothing to do with salvation. Yet, the apostle Paul says that God used the Physical body of Jesus to save us. “Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation-” (Col 1:21-23).

The Witness of the Early Christian Fathers

The following are a few quotes of the early Christian fathers regarding the purpose of baptism. These are a small sample taken from “A Dictionary of Early Christian Beliefs” by David W. Bercot.

Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselves. Barnabas (c. 70–130, E,1.144

Blessed are they who, placing their trust in the cross, have gone down into the water. . . . We indeed descend into the water full of sins and defilement. However, we come up, bearing fruit in our heart, having the fear [of God] and the trust in Jesus in our spirit. Barnabas (c. 70–130, E), 1.144. He was born and baptized so that by His passion He could purify the water. Ignatius (c. 105, E), 1.57.

I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins. Hermas (c. 150, W), 2.22.

Before a man bears the name of the Son of God, he is dead. But when he receives the seal, he lays aside his deadness and obtains life. The seal, then, is the water. They descend into the water dead, and they arise alive. Hermas (c. 150, W), 2.49.

At our birth, we were born without our own knowledge or choice, but by our parents coming together. . . . In order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe. . . . And in the name of Jesus Christ . . . and in the name of the Holy Spirit. Justin Martyr (c. 160, E), 1.183.

This washing of repentance and knowledge of God has been ordained on account of the transgression of God’s people, as Isaiah cries. Accordingly, we have believed and testify that the very baptism which he announced is alone able to purify those who have repented. And this is the water of life. . . . For what is the use of that baptism which cleanses only the flesh and body? Baptize the soul from wrath and from covetousness, from envy, and from hatred. Justin Martyr (c. 160, E), 1.201. We who have approached God through

we have believed and testify that the very baptism which he announced is alone able to purify those who have repented. And this is the water of life. . . . For what is the use of that baptism which cleanses only the flesh and body? Baptize the soul from wrath and from covetousness, from envy, and from hatred. Justin Martyr (c. 160, E), 1.201. We who have

But there is no other [way] than this: to become acquainted with this Christ; to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives. Justin Martyr (c. 160, E), 1.217. Christ has redeemed us by being crucified on the tree and by purifying us with water. Justin Martyr (c. 160, E), 1.242.

The things proceeding from the waters were blessed by God, that this also could be a sign of men being destined to receive repentance and remission of sins, through the water and bath of regeneration—as many as come to the truth and are born again. Theophilus (c. 180, E), 2.101.

When we come to refute them [the Gnostics], we will show in its proper place that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God. Thus, they have renounced the whole faith. . . . For the baptism instituted by the visible Jesus was for the remission of sins. Irenaeus (c. 180, E/ W), 1.346.

When [do we bear] the image of the heavenly? Doubtless when he says, “You have been washed,” believing in the name of the Lord, and receiving His Spirit. Irenaeus (c. 180, E/W), 1.537.

Man, with respect to that formation which was after Adam, having fallen into transgression, needed the bath of regeneration. Therefore, the Lord said to [the blind man] after He had smeared his eyes with the clay, “Go to Siloam and wash.” By this means, He restored to him both confirmation and that regeneration that takes place by means of the bath. Irenaeus (c. 180, E/W), 1.543.

[Scripture] says, “And he dipped himself seven times in the Jordan.” It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized. Rather, this was a symbol for us. For as we are lepers in sin, we are made clean from our old transgressions by means of the sacred water and the invocation of the Lord. We are spiritually regenerated as new-born babes, just as the Lord has declared: “Unless a man is born again through water and the Spirit, he will not enter into the kingdom of heaven.” Irenaeus (c. 180, E/W), 1.574.

If He was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfill the profession that pertained to humanity. Clement of Alexandria (c. 195, E), 2.215.

Our transgressions were taken away by one Poeonian medicine, the baptism of the Word. We are washed from all our sins, and are no longer entangled in evil. This is the one grace of illumination, that our characters are not the same as before our washing. Clement of Alexandria (c. 195, E), 2.216, 217.

In the same way, therefore, we also repent of our sins, renounce our iniquities, and are purified by baptism. Thereby, we speed back to the eternal light as children of the Father. Clement of Alexandria (c. 195, E), 2.217.

The union of the Logos with baptism is like the agreement of milk with water. For, of all liquids, milk alone receives water. It allows itself to be mixed with water for the purpose of cleansing—just as baptism does for the remission of sins. Clement of Alexandria (c. 195, E), 2.222.

We were drawn out from the calamities of this world in which we were tarrying, perishing with thirst. We were revived by “drinking” . . . of the baptismal water. Tertullian (c. 197, W), 3.170.

Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life. . . . We, like little fishes, after the example of our ichthus, Jesus Christ, are born in water. Tertullian (c. 198, W), 3.669.

“Unless a man has been born again of water and Spirit, he will not enter into the kingdom of the heavens.” These words have tied faith to the necessity of baptism. Accordingly, all thereafter who became believers were baptized. So it was, too, that Paul, when he believed, was baptized. Tertullian (c. 198, W), 3.676.

Let not the fact that Jesus Himself did not baptize trouble anyone. For into what would He have baptized? Into repentance? Of what use, then, was His forerunner? Into remission of sins? But He gave this by a word. Into Himself, whom by humility He was concealing? Into the Holy Spirit, who had not yet descended from the Father? Into the church, which His apostles had not yet founded? Tertullian (c. 198, W), 3.674.

The flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism. Tertullian (c. 213, W), 3.646.

Matthew alone adds the words, “to repentance,” teaching us that the benefit of baptism is connected with the intention of the baptized person. To him who repents, it is saving. However, to him who comes to it without repentance, it will produce greater condemnation. Origen (c. 228, E), 9.367.

“By the bath of regeneration,” they were born as new-born babes. Origen (c. 245, E), 9.491.

One is not born by the imposition of hands when he receives the Holy Spirit. Rather, it is in baptism. Thereafter, being already born, he may receive the Holy Spirit. Cyprian (c. 250, W), 5.388.

When they wish to repent, we receive the pagans into the church to hear the Word. However, we do not admit them to communion until they have received the seal of baptism and are made complete Christians. Apostolic Constitutions (compiled c. 390, E), 7.414.

Bercot, David W., editor. Dictionary of Early Christian Beliefs. Hendrickson Pub. Kindle Edition.

The following are a few quotes of the early Christian fathers regarding the purpose of baptism. These are a small sample taken from “A dictionary of Early Christian Beliefs” by David W. Bercot.

When [do we bear] the image of the heavenly? Doubtless when he says, “You have been washed,” believing in the name of the Lord, and receiving His Spirit. Irenaeus (c. 180, E/W), 1.537.

If He was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfill the profession that pertained to humanity. Clement of Alexandria (c. 195, E), 2.215.

We were drawn out from the calamities of this world in which we were tarrying, perishing with thirst. We were revived by “drinking” . . . of the baptismal water. Tertullian (c. 197, W), 3.170.

The flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism. Tertullian (c. 213, W), 3.646.

“By the bath of regeneration,” they were born as new-born babes. Origen (c. 245, E), 9.491.

One is not born by the imposition of hands when he receives the Holy Spirit. Rather, it is in baptism. Thereafter, being already born, he may receive the Holy Spirit. Cyprian (c. 250, W), 5.388.

Bercot, David W., editor. Dictionary of Early Christian Beliefs . Hendrickson Pub. Kindle Edition.

A Great Cloud of Witnesses

Included in Alexander Campbell’s view of baptism was that it was a pardon-assuring and pardon-certifying act rather than a pardon-procuring act. That is, we do not “gain” or “procure” salvation by being baptized. It is a passive act. God is doing something to us; it is God’s “washing of generation” upon us, an act of His grace. In baptism, we have the assurance of pardon and the remission of sins. I can know I am a Christian and saved because “I have been to the river and I have been baptized.” Campbell used the illustration of a highway sign. One can know he has crossed into the state of Ohio because the sign says so. Baptism is the “sign” indicating we are pardoned. This is the force of 1 Peter 3:21 where baptism is described as “the answer of a good conscience toward God”.

It is sad and unfortunate the effect legalism has had upon our feelings and thought about salvation. If anybody should be confident of their salvation it is because we have been baptized into Christ who is our Savior. Not because of baptism per se as a work of meritorious righteousness which we have done, but according to God’s mercy as Paul wrote in Titus 3:5.

Is Repentance Moral Reform? Acts 2:38

Posted on July 2, 2015 by Lyle Duell in Biblical doctrines, Faith, Jesus, Salvation

Is Repentance Moral Reform? Acts 2:38

Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.”Acts 2:38

The question I want us to focus on is, Does “to repent” in Acts 2:38 mean moral reform or something else? I have heard it taught as moral reform or as simply a turning to God. However, there are some problems with both interpretations. First, it would seem unlikely that the Apostle Peter would tell devout Jews that they needed to reform morally or turn to God. In the context of Acts 2:38, repentance or turning would seem to mean turning to Christ or to believing on Christ. In essence, Peter was telling his audience simply to believe in Jesus. This would echo the words of Jesus to His disciples in John 14:1, “You believe in God believe also in me.”

However, the text seems to indicate that a necessary part of this turning to God includes baptism or what we might call a bodily and public expression of this turning or repentance. Baptism then would be viewed as the initiation act that puts a person into Christ where His blood cleanses from sin and where one receives the gift of the Holy Spirit (Rom 6:1-3, Gal 3:26,27).

It is also important to note that Peter’s statement is a commandment not a request. Man left God by breaking a commandment, and he must returns by keeping a commandment. Therefore, he is commanded to believe on Jesus or believe the gospel (1 Thess. 1:8). Adam’s sin began in his heart and was consummated in his outward disobedience. In like manner, man returns to God by believing and acting out his faith in baptism and a life that bears the fruit of repentance (Acts 26:20). This is why Paul uses faith and baptism as synonymous. “For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ (Gal 3:26-27 ASV).

We can summarize the teaching of Acts 2:38 by saying that God commands two things: faith in Christ and baptism into Christ. These two acts constitute turning toward God (Acts 3:19). To those who turn to God by belief and baptism, God promises two things: the remission of sins and the gift of the Holy Spirit.

It would be fair to ask the question, Does faith and baptism in themselves remit sin? Absolutely not; nothing but the free action of a forgiving God can do that. Faith-baptism simply puts a person into Christ where one has access to the blood of Christ and the forgiveness of sins, both of which are in Christ (Eph 1:7, Rom 6:3).

The Baptism of Fire and The Holy Spirit

Posted on March 11, 2015November 30, 2020 by Lyle Duell in Baptism, Biblical doctrines, Holy Spirit

The Meaning of the Baptism of Fire and the Holy Spirit

Matt. 3:1-12, Mk 1:3-8, Luke 3:2-17

I was at a meeting of ministers from various denominations for a period of fellowship and discussion. We were told by the facilitator that we would be discussing Matthew the third chapter, verses one through twelve. When I read the text I thought to myself that this was going to be an interesting and lively discussion since the text introduces the idea of the baptism of fire and the baptism of the Holy Spirit. However, when the time came to discuss it, I was surprised to see how the text was allegorized and the historical meaning of the baptism of fire and the Holy Spirit were totally ignored. The following is the written explanation of the text that I had prepared for the meeting to read aloud:

We first run into the expressions of baptism of fire and the Holy Spirit in the Gospels in the preaching of John the Baptist. “John came preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4). His message promised two things: 1. To those who accepted His message and repented, He promised the remission of sin and the gift of the Spirit. 2. To those who refused, he promised the wrath of God (baptism of fire).[1] It is obvious from the context that a mixed multitude of people, good and evil, came out to hear John’s preaching. The scribes and the Pharisees He called “vipers” and it is that group He promised would be immersed in God’s judgment (baptized with fire), a judgment He said had already begun. “The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” He surely did not promise this group that the Messiah would baptize them with the Holy Spirit. He said to them, “Who warned you to flee from the coming wrath” (Matt3:7)?

He clearly states that the Messiah would completely separate the wheat and chaff in the nation of Israel. “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matt. 3:12). This promise and prophecy are reinstated and elongated in the Gospel of Matthew, chapters 23 and 24. The prophecy is fulfilled in the destruction of the Temple and the nation in A.D. 70 by the Romans. In this destruction of the Jewish state, the promise and prophecy of both John and Jesus were fulfilled in that generation in the very people they were spoken to (Matt. 24:34). The evil in the nation would be destroyed with the baptism of fire and the good would be blessed with and by the Spirit of God, i.e., the baptism of the Holy Spirit, which happened to the church (the new temple of God) in Acts chapter two on the day of Pentecost.

To those who repented, John promised that they would receive the remission of sins and would be immersed in the Holy Spirit. It is interesting and important to note that both promises, the baptism of fire and Spirit, were made to groups and not individuals. Therefore, we should view both baptisms as corporate and not individual. Those Jews who rejected the Messiah will be immersed in judgment. Those who believed in the Messiah would be immersed in the Spirit and its goodness. “From the fullness of his grace we have all received one blessing after another” (1:17).

In Acts chapter two, we see the Spirit being poured out on the new creation, and the new creation was immersed and filled with the Spirit of God.[2] All those who enter into the new creation, therefore, of necessity, are immersed in the Spirit that fills the body of Christ. When you are put into a vessel that is filled with something, you are immersed in the thing that fills the vessel.[3] When you are put into Christ, you of necessity are immersed in Christ and His Spirit and share in the experience of the Spirit-baptized Body of Christ. Water baptism symbolizes faith and that one has been immersed into Christ and His Spirit-filled (controlled) body (Rom. 6:1-3, Gal. 3:26-27).

In addition, we see John’s words fulfilled in Acts chapter 2 when Peter tells people “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (Acts 2:38). Here Peter promises the same thing as John; all those who will put their trust in the Messiah and identify with Him in baptism will receive the remission of their sins and the gift of the Holy Spirit.

Much of the confusion about the baptism of the Holy Spirit and the baptism of fire comes as a result of three errors: (1) Taking the expression literally instead of metaphorically. (2) Trying to read these baptisms as personal individual experiences instead of as historical events. (3) Reading them as something that happens to individuals instead of a corporate group.

Both the baptism of fire and baptism of the Holy Spirit should be taken metaphorically and not literally (see Figures of Speech Used in the Bible, by Bullinger). If you take the metaphors of the baptism of fire and the Holy Spirit literally, you can end up with what some call a liquid theology, that is, picturing in your mind that the Holy Spirit is a liquid that fills people or that people are immersed in. Both expressions, being filled with the Spirit and being baptized by the Spirit, are terms used symbolically to denote the amount of influence and control that the Spirit has on a person or the new creation. They should not be taken literally. In the book of Ephesians, verse 5:17, the apostle Paul contrasts being drunk on wine which he says leads to mockery with being filled with the Spirit (controlled by the Spirit), which leads to praising God. The context makes it obvious that Paul uses this contrast to demonstrate the controlling influence of wine with the controlling influence of the Spirit. Of course, all this is denied by Gnostic Christians who want some kind of religious experience to separate them and elevate them above other Christians.

When John predicted that those in his audience would experience the baptism of the Holy Spirit and fire, he was speaking of two events that would take place in the future. First was the baptism of fire which took place when the city of Jerusalem and the temple were destroyed by Romans in A.D. 70. The second was the pouring out and baptism of the Spirit on the new creation on the day of Pentecost recorded in Acts 2. John was not speaking of some personal religious experience but rather historical events, which both took place in the first century.

In Acts chapter two, we see the fulfillment of the promise made to apostles that they would be baptized with the Holy Spirit and receive power. The first thing to note is that this baptism of the Spirit is not the receiving of the indwelling Spirit. The apostles had already received the Spirit before the Lord had ascended to the Father (John 20:21). What we see in Acts two is the pouring out of the Spirit and filling up of the new creation, i.e., the body of Christ with the Spirit. All of this imagery is done to show the contrast of the new creation and old creation. In the old creation, only a few were controlled (filled with the Spirit) by the Spirit; however, in the new creation, the Spirit would be poured out on everyone who had faith in Christ. In the old creation, only a few individuals had the indwelling Spirit. In contrast, in the new, all members of the Israel of God (body of Christ) have the indwelling. You could say that the old creation was sprinkled with the Spirit, and the new is immersed (baptized) in the Spirit. One was touched by the Spirit, while the other is seized by the Spirit.

Some may have questions about the relationship of the tongues of fire that appeared above the apostles on the day of Pentecost as recorded in Acts chapter two and the baptism of the Holy Spirit and fire. “When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:1-4).

Did the light that appeared above the apostles, which seemed to be like tongues of fire have anything to do with the “baptism of fire” that John spoke of? The answer is an emphatic no. There is no evidence in the text that would indicate that the writer of the book of Acts saw this relating in any fashion to what John called the baptism of fire. Neither the writer nor the context gives us any hint as to the meaning of the rushing wind or the tongues of fire. The most that could be said about this phenomenon is that a similar thing happened in the Old Testament whenever God inaugurated and sanctified a new temple. Of course, the apostles and the body of Christ (Church) represented the new temple of God’s Spirit, and I believe it would be safe to say that the wind and fire here represented the presence of God in the new creation (Body of Christ). However, there seems to be no connection here with the baptism of fire spoken about by John.

In view of the above, we can then understand Paul’s words in Eph 4:5 where he says there is only one baptism. The reason is self-evident for there is only one literal baptism and that is water baptism that puts one into the spirit immersed body of Christ. The other baptisms, one of fire and one of Spirit were metaphors that pointed to historical happenings that had already been or were about to taken place. Note Acts 2:1-16 where the apostle Peter says that what was happening in Acts two was the fulfillment of the prophet Joel’s prediction of the pouring out of God’s spirit (Joel 2:28-32). For the lord it is a pouring out of the spirit for those receiving it, it is a baptism of the spirit. It is always corporate and never individual.

I hope this has helped your understanding of fire and Spirit baptism. If you have questions, please contact me at lyleduell@gmail.com

[1] Fire is used metaphorically as a judgment of the wicked nations. (Gen. 19:24, Josh. 8:8-19, Ps. 11:5-6, Ps. 50:3-6, Jer. 37:8-10)

[2] Here baptism is used metaphorically to denote the degree and intensity of the work of the Spirit in the new creation in contrast to its limited influence in the old creation.

[3] In Acts 2 the baptism of the spirit is viewed from the viewpoint of Christ as the one pouring out the Spirit. The same phenomenon is viewed as a filling or immersion by those receiving it. The Body of Christ is anointed and baptized with the Spirit by Christ. In this, Christ shared His anointing with His body. He brings His entire body under the same anointing that He received from the Father. This anointing is the anointing of Christ and includes His Body which makes it corporate, and not individual as it was in the old creation. All believers share in this anointing for they are all in Christ.

Lyle Duell

Looking at everything anew through the Christ event.

Tag: Baptism

Baptism, What the Early Christians believed about Baptism

Baptism, A Workbook

Is Repentance Moral Reform? Acts 2:38

The Baptism of Fire and The Holy Spirit