B A P T I S M
Does baptism actually accomplish anything? Is it merely a symbolic, religious ceremony? Does it really help one to become righteous or holy? Does it matter if, when, or how we accomplish it? Is there only one correct way to do it? Does it matter what words are said? "If my cousin Billy Bob baptized me in a stock tank when we were only sixteen, and he didn't say any words over me, and now he's doing time for crimes committed while serving in political office, is my baptism valid?"
The answers to these questions will vary greatly, depending on whom we ask. What does the Bible actually say regarding baptism? Below are some of the questions which are answered in scripture. (KJV used throughout.)1. What is water baptism?
Mat. 3:13-16; Mark 1:10; John 1:26, 31; John 3:23; Acts 8:36-39.
(See also "Definitions", below.)2. a.Why is it important? Is it commanded?
Mt. 3:13-17; Lk. 3:2-3; Acts 2:38-40.b. Is it required in order to have one's sins forgiven?
Mk. 1:4; Lk. 3:2-3; Acts 2:38-40.c. Is it required in order to receive the Holy Spirit? *
Mt. 3:13-17; Acts 2:38-40.
*(See also "Exceptions and Special Occasions" below.)d. Does it relate to salvation?
Acts 16:27-34; Gal. 3:26-29; 1 Pet. 3:21-22; Rom. 8:9-11; Mk. 16:16;
Lk. 3:3, 6; Mk. 1:4 combined with Lk. 1:77; Jn. 3:5.
(See also "Exceptions..." below.)e. What did Christ say about baptism?
Mat. 3:13-17; Mk. 16:16; Acts 1:5; Mat. 28:19-20*.* Some scholars say that verses 19-20 were not in the original, but were added.
f. Since Christ had no sin (1 Pet. 2:21-22 ), why was he baptized?
Mat. 3:13-17; 1 Pet. 2:21.g. What did the apostles say about baptism?
Mat. 3:1-2; Lk. 3:2-3; Acts 2:38; 16:30-33; Heb. 6:1-6.h. Does it demonstrate belief (faith) in the death, burial and resurrection of Christ as Savior?
Mk. 16:16; Gal. 3:26-27; Jn. 16:27; 20:29; 1 Jn. 5:1-5.i. Can one attain salvation without baptism?
1 Pet. 3:21 (See also, "Exceptions..." below.)3. Who needs to be baptized?
Acts 2:38-47; Mt. 3:14-15; Mk. 1:5; Mk. 16:15-16; Lk. 3:3,6; Lk. 7:29-30; Jn. 3:26;
Acts 8:5, 6, 12; 9:17-18; 13:24-26; 16:30-33; 19:4-5.
Should infants and children be baptized?" (See No. 10, below.)4.a. When should one be baptized? Does one have to be "righteous" before baptism?
Mt. 3:1-2, 5-6; Acts 2:41; Lk. 3:7-17, 21; Acts 8:12, 29-39; 9:17-18; 10:44-48; 16:30-33; 18:7-8; 19:4-5; 22:16.
b. Is there a minimum age for baptism? (See No. 10, below.)5.a. What does baptism symbolize? "Death" (and "burial"), or a "resurrection" into a new way of life? Or does it symbolize both?
Rom. 6:1-13; Col. 2:6-13; 3:1-10; Gal. 3:27-29; 1 Pet. 3:21.b. Does baptism, symbolically into Christ's death (or His blood), also symbolize a "cleansing" from past sins?
Rev. 1:5; Mat. 26:28*; Mk. 1:4; Lk. 3:3; Acts 2:38; Heb. 9:22; 10:17-22; Isa. 1:16-18.*remission = (from Strong's) "859. aphesis, af'-es-is, (Greek); freedom; (fig.) pardon:--deliverance, forgiveness, liberty, remission."
c. Does baptism "cover" future sins or only "past" ones?
Rom. 3:25; 6:1-4.6. How was "purification" or "cleansing" from sin, accomplished in the time of the Old Testament? The word "baptism" is not mentioned in the Old Testament. Symbolic "cleansing" was accomplished by the "sprinkling" and "pouring out" of the blood of sacrificial animals.
Lev. 4:13-35; 5:9; 7:2, 7; 8:14-15, 30*; 9:8-9; 14:1-7; 16:11-19; 2 Chrn. 29:20-24*(Note: oil was also used in the ceremony, for "consecration" and "sanctification", Lev. 8:10-11, 30.)
Symbolic "cleansing" was also accomplished by "sprinkling" with water.
Num. 8:5-7; 19:1-22.
(Note: The preparation of this "water of purification" also involved ashes from a burned sacrificial animal whose blood was sprinkled before the tabernacle.)7. How does the "sprinkling" and "pouring" of the Old Testament (OT) relate to the "baptism" into the death and resurrection of Christ in the New Testament (NT)?
Isa. 52:1-15, esp. verse 15. (Note: Although this chapter is prophetic, it has relevance for those who are repentant.)
Eze. 36:21-27, esp. verse 25. (Note: The context here is a future restoration of Israel, but it also has relevance for those coming "out of sin".)
Heb. 9:11-14, 18-22, 28; 10:14-22 (Note: 10:22 relates the "sprinkling" of the OT to the "washing" or "baptism with water" of the NT).
See also: 1 Cor. 6:11; Heb. 12:24; Eph. 5:25-27; Tit. 3:5; Isa. 4:3-4; Eze. 16:1-2, 6, 9; Rev. 1:5.8. How should one be baptized? Where should one be baptized? Is sprinkling or pouring sufficient?
In the New Testament, the Greek word translated as "baptism" means "immersion", not sprinkling.
(See "Definitions", below.) The examples, in scriptures quoted above, show baptism in water sufficient to cover the one being baptized (Mt. 3:6,16; Mk. 1:5). People have been successfully baptized in rivers, streams, creeks, farm ponds, stock tanks, water tanks, horse troughs, barrels, bathtubs, and in the ocean*. Christ did not stand on the bank of the river while John threw water at him, sprinkled him or poured water over him (Mat. 3:16). Since baptism symbolizes "burial" (see No.5 above), full immersion requires that there be sufficient water to cover the one being baptized. We note that the instructions throughout the NT were to "be baptized" (from 911. bapto; verb; to whelm, i.e. cover wholly with a fluid;...), not "be sprinkled" (4473 rhantismos). When we die, we are normally interred by being "buried" in dirt, not "dusted" with dirt or having a little dirt thrown at the coffin.
At the same time, we recognize that the "sprinkling" and "pouring out" of blood in the OT, required the death of a sacrificial animal. The terms "pouring out" and "sprinkling" were used to describe Christ's sacrifice. Psa. 22:14, Isa. 52:10-12.
(See also "Exceptions...", below.)
*Please note. We are seeing an increasing number of news reports of occurrences of infectious diseases contracted by swimming in lakes, rivers, streams, and even public swimming pools. These diseases include hepatitis, meningitis and others. This is in the U.S. where water purity is commonly monitored and tested. Therefore, we urge caution in choosing a water source for one's baptism.9. Why is there no mention of any of "the twelve disciples" being baptized? Does Christ explain this in John 13:4-11?
Today, some participate in a foot washing ceremony (usually at Passover) to fulfill the instruction of verse 14, and to demonstrate a humble attitude of willing service toward others. We notice that Christ specifically mentions that his washing of the disciples' feet, made them totally "clean". It would appear then, from Christ's comment, that the "foot washing" served as their "cleansing" or "baptism by water". But we also note that Christ said they were not "all" clean, because he knew that Judas was going to betray him (verse 11). Baptism without repentance and faith, will not make one spiritually "clean".
[Note: John 3:22 and 23 could be misunderstood to say that the disciples were baptized at the same time as Christ. However, verse 22 says that Christ and his disciples went into Judea, while verse 23 says that John the Baptist was in "Aenon, near Salim". Tyndale's Illust. Bible Dict. and the American Map Company's Bible Atlas identify "Salim" with "Tell Abu Sus, about 12 km south of Beisan (Bethshan-Scythopolis)". The location is the Jezrael Valley, near where it intersects the Jordan River Valley. It is about 15 miles south of the Sea of Galilee , 35 miles north of the Judean border and about 50 miles north of Jerusalem, the primary location of the Pharisees.
In other words, when John the Baptist was in Samaria, Christ and his disciples were in Judea. When Christ left Judea, (Jn.4:1-5) he went through Samaria to Galilee, spending two days in Sychar (Scythopolis) (verses 40-43) near where John the Baptist had been earlier (Jn. 3:23).Also, in Jn. 3:25-26, John the Baptist is asked about Christ, in the past tense, referring to the earlier time when he had baptized Christ at Bethabarra (Jn. 1:15, 28-34; Mt. 3:1-6, 11-17). This is identified as the present Qasr el-Yehud on the right bank of the Jordan, east of Jericho, about 18 miles east of Jerusalem.
Immediately after his baptism, Christ went alone, into the "wilderness" for 40 days where he was tempted by Satan (Mt. 4:1-3). After this period of time, he began to call his disciples (verses 17-18). Since Christ was baptized prior to having "disciples" following him, at an earlier time than Jn. 3, and in a different location, the phrase "they...were baptized", of Jn. 3:23 cannot be referring to Christ and his disciples, but to others coming to John for baptism.](See "More than one kind of baptism?" below.)
(See also "Exceptions...", below.)10. a. What are the requirements or prerequisites for baptism?
Repentance from sin? Mk. 1:5, 14-15; Mt. 3:2, 5-6, 8; Acts 2:38.
Belief (faith) in Christ's sacrifice and Resurrection? Mk. 16:16; Acts 8:12, 26-39; 16:30-34; 18:7-8.b. Is a "waiting period" required?
Is extensive counseling required?
Acts 2:38-41; Mat. 3:1-6; Acts 8:26-39; 9:1-18; 16:23-34; 19:4-7.c. Is there a minimum age? Does scripture show only adults being baptized?
Acts 8:12
(Note: Among Jews of the First century AD, girls married as early as age 12-13 and boys at age 16. One historian says this was also true for the Israelites while they were in Egypt. However, there is no example of small children or infants being baptized.)Note: While corporate churches have various requirements before they will authorize baptism, we find no requirements in scripture other than repentance and faith. Examples in scripture show thousands of "men and women" being baptized the same day of their repentance.
d. How does the requirement for repentance disprove the doctrine of "baptism for the dead"?
Rom. 6:4; 7:6.
Note: Repentance involves a "new way of life", something the "dead" cannot accomplish for themselves and something the "living" cannot do on their behalf (Gal. 6:4; 1 Cor. 3:13-15; Phil. 2:12; Jas. 1:25; 1 Pet. 1:17; Rev. 22:12.).11. What does it mean to be baptized "in the name of" or "into the name of"?
Acts 3:6, 16, 4:10, 9:34, 1 Cor. 1:12-16
Note: The phrase "in the name of " or "into the name of" can indicate that the one who baptized, saw himself as a representative of Christ. Or it can indicate that the one being baptized, saw his baptism as his act of commitment to discipleship (following, as a student) of Christ. Or more preferably, both are true.12. a. Is there any physical change to one at baptism? Is there a change in one's physical behavior?
Acts 2:41-47; Rom. 6:4; Mt. 28:20.b. Is there a change in attitude?
Acts 8:39.c. Do some demonstrate paranormal phenomena (miracles)?
Acts 19:6.d. Is paranormal phenomena proof of anything? Does it validate one's baptism? Does it demonstrate one's receiving the Holy Spirit? (See Nos. 18, 19 below.)
13. Is there any spiritual change to one at baptism? Does one gain spiritual strength?
Mt. 3:16; Mt. 4:1-11; Jn. 3:34; Acts 8:17; Gal. 3:27; Lk. 4:1; 2 Tim.1:7.14. a. Are there specific words to be spoken at a baptism?
Note: There is no formula or example in scripture of what words to say during a baptism. Some, today, ask at least the following two questions, "Have you repented of your sins?", and "Do you accept Christ (or Yeshua) as your personal savior?"
Positive answers to these questions establish the "repentance" and "faith" as required above. With as many as 3,000 people being baptized in one day (Acts 2:41), that equals 375 per hour, or more than 6 per minute. That doesn't leave much time for discussion or speeches. If instructions and admonition were given to the crowd beforehand, communications during the immersions might have been unnecessary. Another possibility is that these people immersed themselves with John and his disciples observing.
Acts 8:36-38.b. Should you be baptized into the name of a church or an organization?
In, or into what name should one be baptized?
Acts 2:38; 19:4-5; 8:12, 14-17, 29-39; 10:48; 19:1-5; 1 Cor. 1:13; Col. 3:17.Note: John the Baptist had baptized thousands (Mat. 3:5-6) before he understood that Christ was the promised Savior. What words would he have spoken?
[Regarding whether one must be baptized in the name of Yeshua rather than Christ, please see the article regarding "sacred names", titled "What Is His Name?".]
See also Mat. 28:19 (Some authorities say verses 19-20 were not in the original but were added).15. a. Are there different types of kinds of baptism?
Heb. 6:2b. What is the "baptism of water"?
Is it a baptism of "repentance"?
Was it the "baptism of John"?
Mat. 3:11. 16; Mk. 1:4; Lk. 3:3; Jn. 1:26; Acts 13:24, 19:4; Mt. 21:25.c. How did "water baptism" originate?*
Jn. 1:33
*Note: Some scholars speculate that water baptism originated from the "sprinkling and pouring" of the O.T. ritual ceremonies, while others speculate that it originated in the Qumran community, (another Jewish sect that existed alongside Pharisaism but held different beliefs). Scripture shows that the One who "sent" John, also told him to do it. This is the origin according to scripture.
d. What is the "baptism of the Holy Spirit"?
Is it the baptism of Christ?
Mt. 3:11; Mk. 1:8; Lk. 3:16, 4:1; Acts 1:5, 11:15-16; Acts 2:1-4; 1 Cor. 12:13.e. Did John indicate that he needed Christ's baptism? Did he indicate that Christ did not really need John's baptism?
Mat. 3:13-14f. What was Christ referring to, when he spoke of "another baptism"?
Mt. 20:22-23; Mk. 10:38-39; Lk. 12:50 (Note: future tense "to be baptized with")g. Did Christ relate his (other) "baptism" to "drinking from (his) cup"?
Mt. 20:22-23h. Did Christ share a physical "cup", symbolic of his blood, with his disciples?
Mat. 26:27-28.i. Did Christ relate his blood to our receiving eternal life?
Jn. 6:50-58.j. Did Christ relate our coming to him to have our thirst quenched, with our receiving the Holy Spirit?
Jn. 7:37-39.k. Did Christ relate his "cup", which was given by the Father, with his crucifixion?
Jn. 18:10-12.When the mother of two of the disciples asked Christ for positions of "dominion" and "authority" for them, he asked if the two were willing and able to share his "baptism" and his "cup". They answered affirmatively. He then promised that they would share his "baptism" and his "cup", but that positions (next to him) were not his to give, but the Father's (Mt. 20:20-28).
Baptism by physical immersion in water, as we have seen above, is symbolic of a death, burial, and resurrection to a "new" life. Christ literally died, was literally buried, and was literally resurrected to eternal life as a spirit being. His physical sacrifice was made once for all mankind, so that we could escape eternal death for our sins. Our physical death is no longer necessary for our sins, as we see that those who are Christ's and who are still alive at Christ's second coming will be "changed" into spirit beings (1 Cor. 15:51-54). (While physical death is not necessary for our sins, it is still a reality of being physical (Psa. 90:10).
What is required of us is that we "crucify" our "old man of sin", (our sinful way of life), bury it (put it behind us, as something dead and buried) and be "resurrected" to "new life" (striving to live a life without sin by striving to live in obedience to his laws and by repenting whenever we come short) (Col. 2:12-13, 3:1-14).l. What is the difference between the "baptism of John" and Christ's "baptism of the Holy Spirit"? John's baptism of water was a baptism of repentance of one's sins, just as the "cleansing" by physical "sprinkling" in the Old Testament "washed" away the uncleanness or "sin" of the people. Christ's "baptism of the Holy Spirit" is the essence of the "new covenant", a topic too broad to be discussed here, but it is explained briefly in Hebrews, chapters 8-10.
Christ's (other) "baptism" and his "cup" were his crucifixion, death and resurrection, for the sake of others (Mk. 10:45; Jn. 6:51; 10:17-18). What is required of us is to be "followers" of Christ (Strong's "190. akoloutheo, to be in the same way with, i.e. to accompany (spec. as a disciple)" (Mat. 10:38). What is required is that we "spiritually" die, be "spiritually" buried, and be "spiritually" resurrected, not for our own sakes, but for the sake of others.
"He that finds his life shall lose it: and he that loses his life for my sake shall find it." (Mt. 10:39; See also Lk. 9:24, 17:33)
"He that loves his life shall lose it; and he that hates his life in this world shall keep it unto life eternal." (Jn. 12:25).
"Greater love has no man than this, that a man lay down his life for his friends." (Jn. 15:13).
"Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." (1 Jn. 3:16).
"A new commandment I give unto you, That you love one another; as I have loved you, that you also love one another.
By this shall all men know that you are my disciples, if you have love one to another." (Jn. 13:35).John's "baptism of repentance" involved water. Christ's "baptism of the Holy Spirit" did not. See Jn. 20:22; Acts 2:1-4.
This helps us understand how those in the Old Testament, who were accounted as "righteous", achieved righteousness without water baptism. This helps us understand why there are scriptural examples of individuals in both the Old Testament and the New Testament, receiving the Holy Spirit but with variations in the sequence and elements mentioned in Acts 2:38.m. Were the two baptisms, one of water and one of "spirit" represented in the Old Testament?
1 Cor. 10:1-2n. What is the "baptism of fire"?
Mat. 3:11; Lk. 3:16; Acts 2:1-4; 1 Pet. 1:6-7; Rev. 3:14-18
16.a. Who can perform a baptism? Must one be baptized by an "ordained" minister?
John the Baptist performed baptisms (Jn. 1:25-26; 3:23).b. Since ceremonial "cleansing" in the Old Testament was performed by the Priests (See No. 6, above), did the Jews think that only someone sent by God could, or should baptize others?
John 1:19-25.c. Christ did not perform any baptisms (Jn. 4:1-2).
d. Paul baptized very few individuals (1 Cor. 1:14-16). He also said Christ did not send him to baptize (verse 17).
e. Philip, a deacon, also baptized (Acts 6:1-6; 8:1-13, 26-40). (Note: In the time of the disciples, a "deacon" was one who physically served the brethren, for example "waiting on tables". It was not an office of authority or power.)
f. Did Christ's disciples* baptize?
Jn. 3:22; 4:1-2.**, Acts 9:10-18.*[disciple, Strong's 3100, matheteuo (verb) to become a pupil, to disciple, i.e. enroll as a scholar. 3101, mathetes, a learner, i.e. pupil, disciple.]
**Note: They are called "disciples" or students. This is before they were "sent out" or "commissioned", which is the meaning of "apostle" (Strong's #652). So Christ's "students" were baptizing.
g. Were there more than twelve disciples?
Jn. 6:60-67; 4:1; Acts 1:15; 6:1, 2, 7; 9:10-18; 19:1-7; 21:3-4, 16.h. Who are Christ's disciples today?
Jn. 8:1-2, 31; 13:35; 15:8; Acts 11:26.i. Are women also considered disciples?
Acts 9:36.Note: Scripture says that "the disciples baptized" (Jn. 4:2). No exception is made here for Judas (Mk. 6:7-13). If Judas baptized or helped with baptisms, those baptisms were apparently considered valid, as there is no mention of anyone ever being re-baptized because of the unrighteousness or lack of qualification on the part of any baptizer. (See "...Re-baptized?" below.)
17. Can one ever be refused baptism?
We see only two requirements for baptism (See No. 10, above.) There is no example in scripture of anyone being refused baptism.
In Mat. 3:5-9, John instructs the Pharisees and Sadducees to repent, but verse 7 says the Pharisees and Sadducees had come to his baptism (come out to gawk) as opposed to (verses 5-6) the many people who went out to him . . . "confessing their sins". John perceived that the Pharisees and Sadducees felt no need to repent, (verse 9) thinking "We have Abraham to our father:" . In other words, they thought that all they had to do was to keep the law .18. What are the signs of a valid baptism?
(See "When Should You Be Re-baptized?", below.)19. Are miracles required to validate one's baptism? Is "glossalia" (speaking in either tongues or gibberish) a proof of baptism of the Holy Spirit?
Gal. 5:22-23; 1 Cor. 12:7-11.20. Does baptism make one a "member" of a corporate church, or of the true church, the "body of Christ?
Rom. 12:5; 1 Cor. 12:12-14, 27; Eph. 4:4; Col. 3:15.21. What if someone is physically unable to be baptized?
(See, "Exceptions...", below.)22. Should an adult delay baptism?
(See Nos. 4, and 10, above.)23. Can one attain salvation without being baptized? (See "Exceptions ..." below.)
24. Does baptism make one a spiritual descendant of Abraham and heir to the Abrahamic promises?
Rom. 8:14-17; Gal. 3:29.25. Can one's baptism be invalid? What about Simon the sorcerer?
Acts 8:5-2426. Why were twelve of those who were baptized (either by John the Baptist, or by his disciples), also baptized by Paul?
(Acts 19:1-3).John began preaching repentance and baptism for the remission of sin prior to Christ's beginning his ministry (Mat. 3:1-11; Mat. 3:13--4:17; Mk. 1:3-8; Mk. 1:9-14; Lk. 3:2-18; Lk. 3:21-23, 4:1-2, 14-15; Jn.1:19-34). He didn't know the Savior's name until Christ came to John to be baptized (Jn. 1:29-34). Without knowing Christ's name and the details of Christ's gospel, John and his disciples could only baptize for repentance and the remission of sin. They could not baptize "in the name of Jesus Christ", as they did not know yet, who Christ was.
Shortly after Christ was baptized by John, and began his own ministry, John was imprisoned (and later executed). Even though he had seen the Holy Spirit come upon Christ at Christ's baptism and had testified publicly about it (Jn. 1:32-34), after being imprisoned even John began to doubt, sending disciples to Christ to ask for confirmation (Mat.11:2-3). Christ offered the miracles in response, verses 4-6 (see also Jn. 10:37-38).In Judea and surrounding areas, that explanation wouldn't have been necessary after the Crucifixion, as Christ and his gospel were widely known. Apparently, the details of Christ's ministry and his gospel message, including details about the Holy Spirit, had not reached the twelve men in Asia Minor. Either these men had been baptized in or around Judea by John or by his disciples and they left for Ephesus before Christ began his ministry, or, John's disciples had spread beyond Judea before Christ revealed himself. In this case, perhaps "preparing the way" for Paul to preach the gospel of Christ.
As the scriptures above show (see No. 10 above), repentance of sins is only part of what is required of us. We must also accept Christ's sacrifice on our behalf, and have belief (faith) in his sinless life, in his death as our sacrificial Lamb, and in his resurrection to eternal life. Our baptism, to be valid, must be based on a faith in Christ's life, death and resurrection. John's message included the instructions to look for "the one to come". Those baptized by John had faith in that "one" who was as yet, un-named. When Christ revealed himself as that "one", those baptized by John and who had anticipated Him in faith, accepted Him.
Paul, on his journey through Asia Minor (Acts 19), found these twelve "disciples" (Strong's "3101. mathetes, a learner, i.e. pupil: a disciple") who had received "John's baptism" (verses 1-3) but had no knowledge of Christ or of the Holy Spirit.
They had not heard the "gospel of Christ" which includes an explanation of the Holy Spirit. Paul taught them, explaining that John's prophecy of "one who would come after him", was fulfilled in Christ. They were then baptized "in the name of" ("by the authority of", or "on behalf of") Christ. Paul then laid hands on them and they received the Holy Spirit.
There are several possibilities here:
1) It was Paul's idea to baptize them again in water. However, Paul says elsewhere that Christ did not send him to baptize (1 Cor. 1:17). In view of Christ's instructions to Paul, this possibility is not very likely.2) It was their own idea to be baptized again in water and they insisted upon it. This could also explain why Paul did perform a few baptisms in spite of Christ's not sending him to baptize (1Cor. 1:13-16).
3) A third possibility is that the reference to baptism was not to water baptism, but to the baptism of the Holy Spirit (Acts 19:6-7, compare with Acts 2:1-4).
John's message contrasted his "water baptism" with the "baptism" of Christ, a baptism of the Holy Spirit (Mat. 3:11, Mk. 1:4, 8, Lk. 3:16, Jn. 1:26, 33). Christ's statement, as quoted in Acts, makes the same contrast (Acts 1:5). John 4:1 also indicates that Christ's disciples did not re-baptize in water, those already baptized by John.Considering that there no other account of baptism that even remotely suggests a re-baptism, for any reason, perhaps this last possibility is the most likely. What we do find are specific instances where re-baptism was obviously unnecessary (Acts 18:24-28). Apollos was from Egypt, and came to Ephesus. He had "only" John's baptism, which indicates he was not baptized "in the name of Jesus Christ", or in any other "name".
When Should You Be Re-baptized?
The normal sequence for one becoming a Christian, is: 1) Repentance, 2) Faith, 3) Baptism, 4)Laying on of hands, 5) Receiving the Holy Spirit, and 6) Living a new way of life. However, there can be variations in this sequence.
One needs some faith in order to understand the value of repentance even though faith is a gift that comes through the Holy Spirit. One may begin living a new way of life after repentance and before water baptism can be arranged.
There are examples throughout the Old Testament, of individuals being given the Holy Spirit without baptism or the laying on of hands. Consider Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel, David, the prophets and the "righteous" judges, none of whom were ever baptized, yet all were accounted as righteous. The book of Hebrews also mentions Abel, Enoch, Noah, Sarah, Rahab and others as "witnesses" in faith, and righteous examples for our benefit. The New Testament also shows examples of variations and omissions in the sequence of Acts 2:38.Was your previous baptism valid?
Let's examine each aspect separately.
A. Repentance: Did you repent of your sins?
Have you continued to repent as you come to understand more about this way of life?
Are you living a new, different way of life in contrast to how you lived prior to repentance and baptism?B. Faith: Did you believe that your sins had been forgiven, paid for by the sacrifice of Christ?
If your answer is "yes", did that help you in growing in faith?
Did you feel that your repentance was sincere?
Did you prove your repentance by actually beginning to live a new way of life according to the laws of the Father?C. Baptism: Were you fully immersed, symbolizing a burial, and a death? (See "Exceptions" below.)
Were you brought up out of the water, symbolizing a resurrection to a new way of life?
Did you subsequently begin live your life differently?
Did you associate your previous sins as being buried and covered by the death of the Son of man?
Did you associate your new way of life (obedience to His laws) with His resurrection to eternal life?D. Laying on of hands: Were hands laid on you for the receiving of the Holy Spirit? (See "Exceptions" below.)
Did you begin to live your life showing the fruits of the Holy Spirit?E. Fruits of the Spirit: Have you demonstrated the fruits of the Holy Spirit in your life?
Have you demonstrated them in your attitude and behavior toward family, friends, coworkers, strangers?
Have you meditated on them and sought new ways to apply them to daily living? Have you "put away" these: "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like"? Have you learned to show "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance"?If all your answers to these questions are "yes", then what would you hope to accomplish by being re-baptized? There is no second repentance (Heb. 6:4-6, 10:26). Would you expect to get more of the Holy Spirit by being more righteous in attitude or by having a "more correct" form of baptism this time? The Holy Spirit is not given to those who consider themselves "righteous" but to the "repentant sinner" (Mt. 9:13). Are different individuals given different amounts of the Holy Spirit based upon their degree of righteousness or unrighteousness at baptism? There is no scriptural basis for that concept. Either one has access to the Holy Spirit, or he does not. Either one utilizes the power of the Holy Spirit in spiritual growth and the overcoming of sin, or he does not.
Would you expect to somehow be "more pleasing" to God by repeating water baptism in what you perceive to be "a more correct" form? Consider all the variations recorded in scripture as "examples" for our benefit. Which example did God consider to be the most pleasing in His sight? Isn't God more concerned with the heart than with the physical ?(Pro. 21:2, Rom. 2:29, 1 Tim. 1:5).
If you believe there was a "technical error" in the form or in the substance of your previous baptism, do you expect to somehow please God by being re-baptized to "get it right". What will you do if you discover another "technical error" in the future? Will you be re-baptized every time you learn some new thing about baptism? Are these the things that please God?
"In burnt offerings and sacrifices for sin you [God] have had no pleasure." (Heb. 10:6).
"For you desire not sacrifice; else would I give it: you delight not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, you will not despise." (Psa. 51:16-17). Notice that David's comments here, were made while the Levitical system of physical sacrifices was still in effect! David is saying he was not giving physical sacrifices, even though that was the law in effect at that time. David was spiritually ahead of the physical system and God called him "a man after mine own heart" (Acts 13:22). David had "more" spiritual understanding than all those who lived before him (Psa. 119:99-100).Have you found a different faith than you had at the first baptism? We are supposed to be growing in faith (2 Ths. 1:3).
Does growth in faith and understanding require a re-baptism, or does it confirm a valid baptism? (Jas. 2:18).Would you expect to produce different fruits? If you have been producing fruits and growing in faith, knowledge, understanding and wisdom, how will getting wet again, increase the amount of Holy Spirit available to you? Will it give you more character or more strength? Does getting wet actually do anything or is it merely symbolic of your willingness to become obedient and to work at becoming perfect?
Perhaps we should consider Paul's comments to the Hebrews (scattered Israel and the spiritual descendants of Abraham).
"For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
For every one that uses milk is unskillful in the word of righteousness: for he is a babe.
But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, ....". (Heb. 5:12--6:2).
Definitions:
From Strong's Concordance, we see several words used: baptism, baptisms, Baptist, Baptist's, baptize, baptized, baptizest, baptizeth, and baptizing.
These come from the Greek words as follows (number shown is Strong's reference number):
907 baptizo; from 911; to make whelmed (i.e. fully wet), baptize, wash
908 baptisma; from 907; baptism (tech. or fig.)
909 baptismos; from 907; ablution (ceremon. or Christian); baptism or washing
910 Baptistes; from 907; a baptizer
911 bapto; verb; to whelm, i.e. cover wholly with a fluid;...
Exceptions and Special Occasions:
There are many exceptions to the sequence of Acts 2:38. All of the examples in the Old Testament are exceptions.
A. There is no reference to baptism by immersion or otherwise in the Old Testament.
There were instances which are referred to, in hindsight, as symbolic of baptism: Noah and the Flood (Gen. 6:5-8:16), Moses being drawn out of the water, hence his name (Ex. 2:1-10); Israel going through the Red Sea ( (1 Cor.10:1-4); and Israel, "the Next Generation", going through the Jordan when entering the promised land (Josh. 3:14-17). Yet, specific ones are accounted as being "righteous" or "faithful" (Heb. 11:1-40).
B. We do see that the "Spirit" of God was given to some in the Old Testament, without baptism:
Ex. 31:1-3, The workmen for the temple.
Nu. 27:18, Joshua.
Psa. 51:11, David's prayer,"...take not your holy spirit from me." (see also Acts 1:16).
Isa. 63:11, Moses.
Mic. 3:8, Micah, "But truly I am full of power by the spirit of the Lord,...".
Acts 7:51, A reference by Stephen to "the Fathers" (of the Pharisees, i.e. ancient Israel) "resisting" the Holy Spirit, in the same manner as the Pharisees were "resisting" it. So the Holy Spirit was available to Israel in the Old Testament.C. We see examples of the Holy Spirit being given at baptism, in the New Testament.
Mat. 3:16 The Holy Spirit was "seen" to come upon Christ immediately after baptism, (or at least John "saw it", Jn. 1:33-34) and it was recorded for our benefit. We notice that Christ received it without the laying on of hands.
Acts 2:38-41, It appears that "about three thousand" received the Holy Spirit the same day of their baptism.
Acts 8:35-40, Philip was not given time to lay hands on the eunuch after he baptized him. In this case, the Holy Spirit itself, suddenly transported him elsewhere. Apparently, the Holy Spirit had already been given to the eunuch, or was given to him at baptism.
D. We also see the Holy Spirit being given in the New Testament prior to, or without baptism:
Lk. 1:15, John the Baptist, from the womb (there is no record of his ever having been baptized).
Lk. 1:67, John's father, Zacharias (at least for the prophetic utterance).
Lk.2:25-28, Simeon, who blessed Christ as an infant, and prophesied of him to Mary and Joseph in the temple. (He had the Spirit at least temporarily, and it sounds as though he had it for some time.)Acts 10:44-48, Cornelius and others, to whom Peter preached, received the Holy Spirit prior to baptism..
Acts 9:17-18, Paul received the Holy Spirit by the laying on of hands prior to baptism.
John 20:19-22, There is no reference to "the twelve" disciples being baptized, yet they received the Holy Spirit.
See also Acts 2:1-4.E. There are examples of some being baptized without receiving the Holy Spirit at that time:
Mat. 3:5, 6, 11, Those baptized by John the Baptist.
Acts 8:5-12, 14-17, Those baptized by Philip, later receiving the Holy Spirit. Re-baptism is not mentioned, but prayer and the laying on of hands are mentioned.
Acts 19:2-6, Those in Ephesus who had been baptized by John or by his disciples, but who had never heard of the Holy Spirit, until Paul came to them.
F. The example of the disciples, who apparently were never baptized with water, unless the foot washing counts (see No. 9, above) but they were "baptized" with the Holy Spirit:
Acts 1:5, Christ tells the disciples that they will be "baptized" with the Holy Spirit.
Lk. 24:49, The disciples are told to wait in Jerusalem until they received the Holy Spirit.
Jn. 7:38-39, The sending of the Holy Spirit at Pentecost (Acts 2:1,4) had not yet occurred.
Jn. 20:22, During Christ's first appearance after his Resurrection, He breathed on the 10 disciples present, and "said unto them, Receive you the Holy (Spirit)."
Acts 2:1,4, On Pentecost, "they were all with one accord in one place."
"And they were all filled with the Holy (Spirit)".
Acts 4:8, Peter was "filled" with the Holy Spirit.
G. A distinction is made by John and by Christ between "baptism with water" and "baptism with the Holy Spirit" (Mat. 3:11; Acts 1:5).
H. We see that obedience is the determining factor in receiving the Holy Spirit. "And we are his witnesses of these things; and so is also the Holy (Spirit), (which) God has given to them that obey him." (Acts 5:32).
"Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy (Spirit)." (Acts 2:38).
Laying on of hands is also part of the ceremony. "Then they laid their hands on them and they received the Holy Spirit." (Acts 8:17).I. Christ spoke to the disciples in Jn. 14:16, of "another" Comforter to come. In verse 17, He calls it, "the Spirit of truth" and says, "for it dwells (present tense) with you". The Holy Spirit was in Christ and He was working with and teaching the disciples. Not only was it in Christ, but "it" was working "with" the disciples, as Christ did nothing of himself, but did all things of and by the Father (Jn. 5:30). "For it is God which works in you both to will and to do of his good pleasure." (Phil. 2:13). The next part of Christ's statement is, "and it shall be in you.", speaking of his "breathing on them" (Jn. 20:22) and of the coming Pentecost (Acts 2:1-4).
The Spirit was not sent only to the disciples, nor is it sent piece-meal as individuals grow in conversion. It was sent at the first Pentecost, "that it may abide with you forever." (Jn.14:16), "for it dwells with you" (verse 17).
When Stephen tells the Pharisees that their "fathers resisted the Holy Spirit" (Acts 7:51), he is referring to Israel as a nation and its frequent condition of unrighteousness (Acts 7:38-43). The "resistance" to God and his Spirit began in Egypt and continued throughout their history.
God wanted to dwell with Israel! "And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud." (Ex.16:10).
"And let them make me a sanctuary; that I may dwell among them."(Ex.25:8). But Israel almost continually rejected God (I Sam. 8:7).J. One's receiving the Holy Spirit verifies God's forgiveness of sins, even if one has not been baptized in water.
Acts 10:43-47. Note particularly, verses 15, 19, 28, 44, 47, and Acts 11:18. (It was not God, but Peter, who commanded water baptism here, after they had been granted repentance and had already received the Holy Spirit.)
Conclusions
The Father is not limited to any specific sequence in giving the Holy Spirit to whomever He chooses, whenever He chooses.
We see different sequences and not all the steps are used all the time. The normal sequence is 1)repentance, including belief (faith) and acceptance of Christ as Savior, 2) baptism, and 3) receiving the Holy Spirit with the laying on of hands, normally done right after baptism. This is per Peter's statements (Acts 2:38) and a combining of all the other references together.
Perhaps it is misleading to speak of receiving the Holy Spirit "at" baptism, as the Father is not limited to that, plus some received it who were never baptized. Of all those called "righteous" in the Old Testament, some were "sprinkled" (with blood, or with the "water of separation"), some were symbolically baptized (Nile River, the Genesis flood, Red sea, Jordan River), but none were physically "immersed".At the beginning of this study guide, we asked a theoretical question, "If my cousin Billy Bob baptized me in a stock tank when we were only sixteen, and he didn't say any words over me, and now he's doing time for crimes committed while serving in political office, is my baptism valid? " All of the aspects of this question are answered consecutively, by the scriptures given in Question Nos. 16, 8, 10, 14, and 16, above.
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Part Two: Can Water Baptism Be Overvalued?
Above, we have seen the symbolism and importance of water baptism as explained in scripture. Before we conclude this topic, there are a number of other scriptures we should examine along with reviewing some of those given above.
1. Water baptism is not performed or mentioned in the Old Testament. (See No. 6, above.)
2. In the Old Testament, the symbolic "cleansing from sin" was not by immersion in water, but by the sprinkling of blood or the sprinkling of the "water of separation" (the preparation of which involved the blood of a sacrificial animal). (See No. 6, above.)
3. The "sprinkling" or "pouring" of the Old Testament ceremonial "cleansing" is equated with the New Testament "water baptism". (See No. 7, above and Heb. 10:22.)
4. Both John the Baptist and Christ made a distinction between "water baptism" and the "baptism of the Holy Spirit". (See No. 15, above. Also Eph. 4:5, Acts 1:5, 11:16.)
5. Christ acknowledged John's statement that he (Christ) did not "need" John's baptism. Christ did not refute John's statement that John needed to be baptized by Christ. Yet Christ did not baptize John. (Mat. 3:13-15.)
6. Christ did not perform any water baptisms. (See No. 16 above and Jn. 4:1-2.)
7. There is no mention of "the twelve disciples" ever having been baptized by immersion.
(See No. 9, above.)8. Christ declared "the twelve disciples" to be "clean" after washing only their feet. (See No. 9 above and Jn. 13:4-11.)
9. Although Paul did baptize a very few individuals, he said that Christ did not send him "to baptize". (See No. 16, above and 1 Cor. 1:17.)
10. The subject of "water" is repeatedly mentioned with "John's baptism", and "baptism" is mentioned numerous times in the New Testament. However, "water" is only mentioned in two other instances in the New Testament, both early in Acts; once regarding Philip (Acts 8:36-39) and once by Peter (Acts 10:47). Acts 8:5-17 may indicate a third time, but the word "water" is not used here.
11. When Christ first sends out "the twelve disciples", he gave them detailed instructions of what to do and what not to do. He does not instruct them to baptize anyone. (Mat. 10:1--11:1; Mk. 6:7-13; Lk. 9:1-6, 10.)
12. When Christ sends out another seventy disciples, he also gives them detailed instructions about what to do and what not to do. Again, he says nothing to them about baptizing anyone. (Lk.10:1-17.)
13. One's receiving the Holy Spirit verifies God's forgiveness of sins, even if one has not been baptized in water. Acts 10:43-47. Note particularly, verses 15, 19, 28, 44, and 47. (It was not God, but Peter, who commanded water baptism here, after they had already received the Holy Spirit and after they had already been declared "clean" by God. Also see examples of those "righteous" in the O.T. and in Heb. 11.)
14. Is the "cleansing" actually accomplished by the physical water of baptism or is it accomplished by something else? Eph. 5:25-26, 1 Cor. 6:11, Jn. 4:1-24, Heb. 10:22, Isa. 4:4, Rev. 1:5, Tit. 3:5, 1 Jn. 1:7.
15. Acts 11:14 quotes an angel who spoke of "words whereby you and all your house shall be saved". Here we see three Gentiles receiving the Holy Spirit, without water baptism and Peter remembering the contrast between John's "water baptism" and Christ's "baptism of the Holy Spirit" (Acts 10:1--11:18).
16. When the dispute arose over whether Gentiles should be circumcised or not in order to be accepted as followers of Christ, Peter reminded the other disciples of the events of Acts 11, saying, "And God which knows the hearts, bare them witness, giving them the Holy (Spirit), even as he did unto us (See Acts 2:1-4); And put no difference between us and them, purifying their hearts by faith." (Acts 15:1-9).
The "purifying", or "cleansing from sin" (of the Gentiles), was accomplished by faith, not by immersion in water, just as the disciples had demonstrated faith (Jn. 6:66-69) and were declared "clean" when Christ had washed only their feet (Jn. 13:10-11).
Peter goes on in verse 10 of Acts 15, to compare physical circumcision to an unbearable "yoke". Col. 2:10-11 shows that we are "complete" in Christ "In whom also you are circumcised with the circumcision made without hands..."17. Christ contrasts being "clean" on the outside, to that of being "clean" on the inside.
(Mat. 23:25-26).18. One becomes "clean", "through the word" (Jn. 15:3).
19. Being "clean" is equated with "innocence" (Acts 18:6), with "righteousness" (Jas. 4:8, 1 Jn. 1:9, Rev. 19:8, 14), and with "holiness" (2 Cor. 7:1).
20. When Christ spoke to his disciples of his baptism (in the future tense even though he had already undergone water baptism by John) he was not referring to another symbolic water baptism, but to his actual death, burial and resurrection for the benefit of others (Mat. 20:22-28).
While water baptism is significant for us and rich in meaning, it is still just a physical act. If we do not understand and receive the baptism of the Holy Spirit, the baptism offered by Christ, then the physical baptism of water has no more meaning for us than physical circumcision. Just as the Jews overvalued physical circumcision, we can overvalue physical baptism. Although we value the experience and appreciate all that it symbolizes, we should remember that none of the "righteous" patriarchs of the Old Testament were ever "immersed", and that sometimes, even in the New Testament, some were converted and pronounced "clean" before they were ever baptized by water.
Copyright M.H. and G.H. November 1997. Revised November 1998. All rights reserved.
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