Baptism of Jesus
To us the
Scriptures clearly teach that:
I. Baptism is a complex doctrine because the term is
baptism which was strictly for Jews under the Law
Christian water baptism which is purely symbolic;
Christian baptism which has nothing to do with water;
events (the flood and the passing through the Red Sea)
which typify other things.
baptism is not Scripturally justifiable.
Christian baptism is an immersion into the Will of God
and into a life of sacrifice with Christ.
is a five part presentation of details and the relevant
Scriptures concerning the doctrine of baptisms.
lists some general references.
shows texts regarding water baptisms (both
Johnís and Christian baptisms).
lists texts showing the real or true meaning of
lists cardinal points regarding this doctrine.
is a complete listing of all Scriptures on the
subject categorized into logical groupings and having
brief explanatory notes.
PART I GENERAL REFERENCES
to all baptisms:
to non-baptism baptisms:
(see parallel passages in Mk. 1:8; Lu. 3:16; John 1:33;
Acts 1:5; and Acts 11:16.)
(Trans. Wash & Washings)
to typical baptisms:
TWO WATER BAPTISMS
shows (1) confession and (2) repentance.
shows (3) remission of sins. (Cf. Rom. 5:13 -- no
imputation of sin where there is no law.)
12-14 shows (4) righteous living (as law demanded).
30 shows (5) it was not fruitless.
1:25-28, 29-33 shows (6) there would be a change from
shows (7) total immersion.
shows (8) Johnís baptism was for Israel
shows (9) Apollosí ignorance of the change of
shows (10) a change of purpose.
Christian Water Baptism
28:19-21 shows (1) the authority and (2) the
responsibility to Jesusí commands.
3:22-30 shows (3) the phasing out of Johnís baptism;
therefore, it was being practiced at the same time but
not for the same purpose.
shows (4) that to Jews, Jesusí baptism accomplished the
work of Johnís baptism (sin-remission) as well as the
induction into the body of Christ (receiving the Holy
spirit) This is valid only until the end of Daniel 9ís
shows (5) the end of the 70 weeks with Gentile
acceptance into the body. It also shows (6) that the
receiving of the Holy spirit is not dependent on water
immersion (which in this case followed). It also shows
(7) that the formula of Matt. 28:19 was not always
shows that (8) Johnís baptism was invalid after the end
of the 70 weeks.
shows that (9) Paulís baptism (before the end of the 70
weeks) combined the benefits of remission of sins with
receipt of the Holy spirit. (Cf. Acts 2:36-39 above.)
I Peter 3:21
shows (10) that water baptism does not really remove sin
shows that (1) real baptism is into sacrificial death,
not water, and that it (2) implies a new life with the
same dedication as Jesusí life.
I Cor. 12:13
shows that we (3) are immersed into one body
cooperative effort among those of like precious faith
I Cor. 15:29
shows that we are (4) immersed into the work of Christ
for the specific objective of the ultimate raising and
restoring of the dead world.
shows that (5) we are immersed in Christ, not into
water, and that this (6) makes us a part of the promised
"seed of Abraham" with its purpose of blessing all the
families of the earth.
shows that, as far as Christians are concerned, there is
(7) only ONE baptism
REAL one into Christ
even though the Bible mentions others
shows that water baptism is (8) a symbol of burial of
our old lives in favor of service to Christ and His
purposes. (Cf. 3:1)
I Peter 3:21
shows that (9) though true baptism begins a new life, it
does not actually remove sin from our lives while we are
in the flesh.
CARDINAL POINTS ON
THE DOCTRINE OF BAPTISM
Church history has the information concerning baptism
been made so clear as now. It has been made it plain
from Scriptural comparison that in Christian baptism:
baptism is a symbol with no inherent merit.
is correctly immersion, not sprinkling.
is to be performed only upon those who have made an
intelligent, personal and unreserved consecration to do
represents participation in Christís death.
unique is recent insight into the meaning and purpose
and limits of John the Baptistís baptism. To summarize:
baptism was only for Jews.
baptism and its privileges expired at the end of the 70
weeks of the prophecy of Daniel 9:24-27 (i.e., 36 AD).
disciples administered Johnís baptism up to that date.
4. Prior to
AD 36, all baptisms (except Jesusí in Jordan) were
baptism was for the purpose of returning Jews to favor
under the yet-functioning Law Covenant so that they
could receive Messiah (the greater-than-Moses) and be
transferred into him (with no additional baptism).
Additional truths made plain are:
"baptism of the Holy Spirit" is a phenomenon reserved
for only two occasions:
b) The house
was to demonstrate Godís acceptance of both Jews and
Gentiles into the body of Christ. At other times, the
gifts of the Spirit could be conferred only by the hands
of the Apostles.
"baptism of fire" was a symbol for the destruction of
that part of the Jewish nation which rejected Messiah.
It was not personal, but a national judgment or
"REMISSION OF SINS" was an integral part of Johnís
baptism. It was not a part of Christian baptism.
Gentiles and post-36 AD Jewish converts D1D have their
sins remitted by their faith in the blood, but not by
baptism. (Acts 10:43) This is a subtle but Scripturally
and Jesusí disciples, baptizing at the same time, were
not in competition. They both were administering the
same rite which was actually beginning the work of the
new age. (John 1:31; Acts 10:36, 37; Acts 13:23-25; Acts
"in Jesusí name" before AD 36 was yet Johnís baptism.
The addition of this phrase simply intensified the
concept of transfer from Moses into Christ.
is an exhaustive list of texts containing the various
forms of the word baptism. This list has been divided
into the appropriate categories for the wordís usage and
contains helpful summary notes.
PART V A
COMPLETE LIST OF
CATEGORIZED TEXTS ON BAPTISM
to ALL Baptism:
(first occurrence) This questions which (Johnís or
Christian) baptism had been administered.
(trans. "washings" in NAS)
References to Typical "Baptisms" or Washings:
I Cor. 10:2;
This immersion into Moses by the figurative covering of
cloud and sea prepared the nation for the transfer into
the greater-than-Moses by Johnís baptism which brought
them BACK into this original Mosesí baptism. Verse 4
clearly shows the aim to be the eventual transfer to
3:20; This verse does not contain the word "baptism."
but verse 21 calls it a "figure" of baptism. See notes
in Section 8 under I Pet. 3:2 1.)
References to the Word Used To Mean Bathing or Washing:
("wash" in KJV; "cleanse" in NAS)
("washing" in KJV and in NAS)
("washing") NOT in NAS. This is a spurious entry in KJV.
("washed" in KJV; "ceremonially washed" in NAS)
References to the Word Used as Part of John the
Mark 6: 14
Matt. 11:11 Mark 6:24
Matt. 11:12 Mark 6:25
Matt. 14:2 Mark 8:28
Matt. 14:8 Luke 7:20
Matt. 16:14 Luke 7:28 ("the Baptist" is spurious)
Matt. 17:13 Luke 7:33
(Mark 1:4; only such in NAS; KJV is accurate)
References to Johnís Baptism as Administered by John:
shows sin-confession was a requisite
(8); shows repentance was included in confession and
that fruitage (not only repentant words) was needed
(first occurrence); shows that water was a symbol of
3:13); shows that John did not comprehend that, in this
case, John was administering something different from
what his baptizing usually signified. (i.e., while John
administered Jesusí baptism, this was NOT Johnís
John acknowledges his imperfections, though (since he
was Godís prophet) he was NOT in need of baptism.
shows that Jesus wanted the priests and elders to
acknowledge the need for Johnís baptism
(first occurrence) shows place of Johnís workóperhaps
symbolizing his rejection by the existing powers
(second occurrence) shows Johnís baptism involved
repentance resulting in the remission (NAS =
forgiveness) of sins
shows how widespread Johnís message was
(first occurrence) same as Matt. 3:11
same as Matt. 21:25
same as Mark 1:4
(8); same as Matt. 3:7, 8
(-14); shows that repentance symbolized by Johnís
baptism would result in fairness, compassion, gentleness
(first occurrence) shows that water is a symbol of being
immersed into a condition (by) comparison to fire and
(first occurrence = the people) the rest of the verse
shows that Jesus. though his baptism was different,
conducted it as part of the general movement of reform
shows that sincere Israelites were convinced (in part by
Jesusí preaching) of Johnís place as a prophet and,
therefore, joined the repentance movement. (NAS "having
been baptized" seems less accurate than KJV "being
"rejected the counsel of God" seems the opposite of
verse 19ís "justified God."
same as Matt. 21:25
shows that the Pharisees were unwilling to accept
another prophet, righteously claiming that they will
accept a message of repentance only from Elijah,
Messiah, or "that prophet"
same as Matt. 3:11
NAS says "in Bethany"
John shows the primary purpose of his work: pointing to
(first occurrence) John shows that God Himself
authorized the baptismal work of John. This text also
shows that a more significant baptism would follow
shows (by statement of quantity of water) that
sprinkling is most unlikely.
(first occurrence) same as Luke 3:16 EXCEPT now uttered
by Jesus instead of by John
shows Johnís baptism was the BEGINNING (in a sense) of
the work of a new age
(first occurrence) same as Acts 1:15 except it shows
Peterís remembrance was of Jesusí statement rather than
Paul shows that Johnís baptismís purpose was to prepare
the way for Messiah. This text also shows that Johnís
baptism was for Israel.
This text is the proof of the expiration of Johnís
baptism (of repentance) and the need for a new,
non-transference, baptism for Jews or for Gentiles. This
text vibrantly shows to point of Johnís baptism: "to
believe in him who was coming after"
References to Baptism of "Fire" and of "Holy Spirit":
(second occurrence) John points forward to the change
change that will result in things more real than the
symbolism of water
i.e., either spirit begettal or destructive power. (Cf
vs. 12 and Matt. 22:7.) Water immersion and permitting
ourselves to be immersed into Christís death are matters
for us to attend to. Immersion of the Holy Spirit or of
fire are Godís doing.
(second occurrence) same as Matt. 3:11, except omits
(second occurrence) same as Matt. 3:11
(second occurrence) Jesus picks up Johnís prophecy and
applies it to himself
(second occurrence) Peter remembers Jesusí words in Acts
References to Johnís Baptism Administered BY Jesusí
26; Only John (of the Gospel writers) mentions this. The
context (while it can easily be misinterpreted by
surface reading) does not say that these are different
baptisms - only that administration by Jesusí disciples
was overtaking that administered by John. The baptisms
were the same, not competitive. If a different baptism
were being carried out, it would nullify Johnís which
(John 1:33) was ordained by God. (The next text shows
that John 3:22 did NOT mean that Jesus, himself, did any
immersing. This MAY be significant. Jesusí baptizing
could imply to some minds that there was an alternative
John 4:1, 2;
See above. Please note that (verses 3 and 4) Jesus
purposely LEFT lest his immersing be misinterpreted.
This text could be misunderstood because of the phrase
"in the name of Jesus Christ." This is still Johnís
baptism with the ADDED information that the TRANSFER
into Messiah will be affected. Note verses 36 and 37.
These Jewish "brethren" want to know how to escape their
sins under the Law as well as their part in the national
sin of crucifying Jesus. Peter suggests baptism as the
sign of THEIR REPENTANCE of their SINS (imputed under
the Law). Verse 39 intensifies this NATIONAL
Acts 2:4 1;
This is yet Johnís baptism for Jews with the transfer
now happening into the "greater than Moses"
This, being still before the expiration of the 70 weeks,
is yet baptism of John with transfer into Christ.
Simonís baptism. The gifts of the spirit are, of course,
Christian. But all pre-70 week baptisms are Johnís. They
result in spirit begettal subsequent to Pentecost.
Gifts of the spirit did not come from baptism (of any
sort). They came only from the Apostles or from the
"baptism of the Holy Spirit" at Pentecost and in
Corneliusí home at the end of the 70 weeks.
38; (verse 37 is spurious) The eunuch was a Jewish
proselyte. No Gentile was received before Cornelius.
Acts 8:27 confirms his Jewish status.
Here Paul (who had been sinning against the Law in
fervent ignorance) repents and receives Johnís baptism,
putting him back under the covenant and ready for
immediate transference into the antitypical Moses.
This is now POST-CORNELIUS. The 70-week promise to
Israel was over. Apollos was not aware that Johnís
baptism was EXPIRED.
Here is Paulís recollection of the events of his baptism
(Johnís baptism; cf John 19:5) which allowed him to be
immediately transferred into Christ.
References to Christian Baptism (Post-70th-Week for Both
Jews and Gentiles). Both Literal (in Water) and Symbolic
(into Christís Death):
16; Here we have the only instance of Johnís
administering something other than Johnís baptism. This
act (purely Christian baptism) will have no repetition
until the end of the 70 weeks.
20:22, 23); same as Mark 10:38, 39, which please see.
ALL References to baptism in these verses are spurious!
This formula is nowhere repeated. Even the mention of
Father, Son, and Holy Spirit is found nowhere else in
the Bible (although Revelation 1:4 and 5 contains its
equivalent). It is an interesting fact that ALL early
church fathers when referring to this verse refer to
Baptism in Jesusí name. Is it possible that this verse
is a corruption of the early MS even though no
alternative has yet been discovered?
same as Matt. 3:13
Mark 10:3 8,
39; These verses clearly show that the symbols of water
(and even of Holy Spirit gifts) are not the true baptism
into Christ. This speaks of the immersion of the will
into Godís Will with all of its attendant experiences.
(second occurrence) same as Matt. 3:13
same as Mark 10:38, 39, but Luke continues in verses
51-53 to show some of the possible consequences of this
occurrence in NAS is translated "undergo")
same instance as Matt. 3:13
48; Here is the FIRST PURELY CHRISTIAN (not John the
Baptistís) water immersion recorded in the Bible (save
that of Jesus in Matt. 3:13). Note that it followed the
gifts of the spirit. No doubt, through this example, God
wanted to show that water immersion only symbolizes what
has already taken place. Verse 44 is the second "baptism
of the spirit," the first having occurred at Pentecost.
By these two, it was made manifest that both Jews and
Gentiles were accepted into the body of Christ. (Verse
43 points out AN IMPORTANT SUBTLETY necessary to
understanding. On the surface verse 43 might seem in
contradiction to this. But the point is: Johnís baptism
was for the POINT of remission of sins
return to righteousness under the Law so that transfer
into the greater-than-Moses could occur. Christian
baptism is NOT FOR that reason. However, as verse 43
says, remission of sins DOES OCCUR to all, Jews or
Gentiles who believe.) [See the next text for an added
lesson which also applies to time Cornelius event.]
Lydia and family. It is thrilling to note a difference
which is recorded beginning with the Cornelius baptism
(Acts 10:47-48) and which is repeated here and also with
the jailer (Acts 16:33), and again with Crispus (Acts
18:8) - in other words, to EVERY instance recorded in
Acts after the 70-week expiration except the Ephesian
ecclesia in Acts 19:5 (where the details are not clear).
This thrilling item is that, unlike anything specified
under Johnís baptism, FAMILIES or HOUSEHOLDS are
received as units!!
The Jailer and family
Crispus and family (with other Corinthians)
The Ephesus Ecclesia. [See note in section 5 under Acts
baptism was invalid by this time for Jews, and never
applied to Gentiles. God apparently withheld the Holy
spirit in this instance until AFTER WATER BAPTISM to
enforce this understanding. [Contrast note on Acts
4; Here is the clearest Bible statement on the true
Christian baptism. It is saying that we die for the same
reason He died
for a ransom, but for an offering for sin. Baptism is
here stated to be a Burial
burial of the old will in favor of the new,
I Cor. 1:13;
Baptism is not factional. PLEASE NOTE THIS IMPERATIVE
1:14-16; Our allegiance is not to the one who immerses
I Cor. 1:17;
Paul is not ignoring Matt. 28:10, but is trying to show
that the reality supersedes the symbol.
12:13; This is not water immersion. This is the Holy
Spirit directing our immersion into one corpus (body)
with one purpose, though the bodyís various parts
provide various functions.
15:29; This is not the Mormon concept of vicarious
immersion. This, rather, shows the purpose of our
incorporation into the body of Christ: that we might
ultimately raise and bless the dead.
This is another statement in different words of Romans 6
and I Cor. 12:13. Verse 29 shows the result
blessing all the families of the earth as part of
Abrahamís seed. This re-states I Cor. 15:29.
The ONE baptism is into Christ
something which even Johnís baptism effected for
faithful Jews whose covenant allegiance would be
transferred. The "one" baptism is part of the "doctrine
of baptisms" (Heb. 6:2).
Here Paul clearly echoes his Romans 6 teaching.
I Pet. 3:21; The immersion into Christ is shown to be a
mechanism of DELIVERANCE (cf. Col. 1:14 and Eph. 1:7.)
Even though Peter mentions water in verse 20, THAT is
not the point of comparison! The baptism that saves us
is the real baptism in Christ, NOT the water immersion.
Peter also clearly cautions that, unlike Johnís, this
baptism is not for the cleansing of the flesh, but for a
relationship with God based on faith in Jesusí
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