Devoted to the Propagation and Defense of New Testament Christianity
VOLUME 14
April 11, 1963
NUMBER 48, PAGE 1,8-9,12-13a

The Baptisms Of The Bible

Charles A. Holt

No doubt even the casual reader of the Bible is aware of the fact that several baptisms are spoken of therein. This has been a source of no little confusion, considerable misunderstanding, and has been used to advantage by false teachers. These baptisms need to be studied, and the truth concerning each one must be learned by all who would please God. It would be well to take note of one significant fact at the outset of this study: The Old Testament does not even so much as mention a Baptism of any kind! Hence, from the New Testament only can we learn the truth relative to this subject; and to it we make our appeal for instruction and help.

It is not the purpose of this tract to define at length the meaning of the words "baptism," "baptized," or other forms of the term. Yet it is necessary that the true meaning of the terms be noted in order that we may continue this study without confusion. "Baptism" is the English spelling of a Greek term; and the Greek term was never actually translated into our English Bible. This has been a source of much confusion and error. The meaning of the Greek word and all of its forms, is very clear and concise; and if it had been properly translated (rather than merely transliterated — literally bringing a Greek word into our language with an English spelling), It would not be so necessary to discuss this point. The word "baptism" simply means "immersion;" and it includes the idea of "dipping, plunging, cover up." The infinitive or verb form "to baptize" means "to immerse, to plunge, to cover up." There is absolutely no question on this point so far as the meaning of these terms in the New Testament is concerned. All the scholarship of the world unites to proclaim this fact. However, if one did not know this it is very easy to determine what baptism is (as to "form") by observing what is said about what it involves. In Acts 8:36-39, as well as in Matthew 3:13-16, this matter is plainly spelled out in detail. In Romans 6:4 and in Colossians 2:12, the Apostle Paul positively says that in baptism one is "buried" and "raised up." This much should suffice for this point.

Six Different Baptisms In The New Testament

There are six different baptisms to be found in the New Testament; but this study shall mainly concern itself with only four — the ones that really concern us, and around which there is misunderstanding. The two baptisms that shall not concern us here are: (1) the baptism of suffering (Matt. 20:20-24; Luke 12:50.), which was but a graphic way by which our Lord referred to, and described, His being overwhelmed or immersed with suffering and sorrow in His sacrificial death on the cross; and (2) the baptism "unto Moses" (1 Cor. 10:2.), which had reference to the children of Israel coming "under the cloud, and all passing through the sea" and thus being "baptized unto ("into," ASV) Moses;" that is, coming fully under his leadership as they were "saved" from the bondage of Egypt. We can easily see that these two baptisms have no special application to us.

It is the other four baptisms that necessitate this study. By one religious group or another, all of these baptisms are taught and accepted as being binding upon, applicable to, people today. These baptisms are: (1) the baptism of John (the Baptist); (2) the baptism of the Holy Ghost; (3) the baptism in or with fire; and (4) the baptism authorized by Christ. Much confusion and erroneous teaching exists concerning these baptisms. For example, one prominent religious group claims that they practice the baptism of John; that it is still in force, and is in reality the baptism authorized by Christ, or what they are pleased to call "Christian baptism." Several religious groups claim that people today can, and in fact, should, receive the other three baptisms — as they "offer" them to the world. With some "the baptism of the Holy Ghost and fire," is a much sought after experience; judging by their constant "seeking services," which may last till all hours of the night (they never seem to "seek for" such in the day time!), their repetitious prayers for such, and their "agonizing" and exhausting experiences in trying to get the Lord to give them this "glorious experience." There is further division and error regarding the purpose and necessity of these baptisms; and over who may perform them and upon whom they may be performed! This does not by any means exhaust the divergent views, conflicting theories, and erroneous teachings relative to these baptisms, but it does show the need for this study.

Let us consider each of these baptisms, in the order mentioned above: and seek out the following facts concerning each: (1) the administrator of the baptism; (2) the element in which it is performed or takes place; (3) the subjects of, or the ones who are to receive or submit to the baptism; and (4) the design or purpose of each. When all of this information is before us, surely we can then understand these baptisms. To the New Testament alone we must turn for all of this information.

The Baptism Of John

This baptism derives its name from the one who performed it. In fact, this John was further identified as "the Baptist" because he was literally "the baptizer," or "the immerser." (Matt. 3:5-6; Mark 1:45; John 1:33.) In Acts 19:3, we have a record of some who had received "John's baptism." John was The Administrator, or it was administered under his authorization.

The element in which John baptized (immersed) was water. "And John also was baptizing in Aenon near to Salim, because there was much water there...." (John 3:23.) "I indeed baptize you in water...." (Matt. 3:11, ASV)

The subjects of John's baptism were Jews who believed his message. John preached the coming kingdom. (Matt. 3:1-2.) He was sent to prepare the way of the Lord. (Matt. 3:3; Mark 1:1-3.) In doing this, John taught the people that they should believe on him "that cometh after me," that is, "on Christ Jesus." (Matt. 3:11; Acts 19:4) Before baptizing the people John required that they should "repent" (his baptism actually grew out of or came as a result of repentance; hence, was called "the baptism of repentance" (Mark 1:3), and confess their sins. (Matt. 3:2, 6.) The purpose of John's baptism was "for ("unto," ASV) the remission of sins;" that is, it was necessary for those Jews who believed John's message to be baptized in order to have their sins remitted. In Luke 1:17, we learn that John was to "make ready a people prepared for the Lord." In order for them to be "ready" and "prepared" they had to be baptized. Those who refused to thus accept and obey "rejected the counsel of God against themselves, being not baptized of him" (Luke 7:29,30)

Look at these important facts regarding John's baptism: (1) It was not the baptism authorized by Christ for the simple reason that Christ never authorized John to perform it. It was never administered or obeyed "in the name of Christ." (2) It was not "into the name of the Father and of the Son and of the Holy Spirit," as Christ commanded of His baptism. (Matt. 28:19-20) (3) It was for the Jews only. (4) It was temporary; and was a part of John's work in preparing the Jews for Christ. It was in force only so long as John's work of preparation for Christ's coming lasted. After Christ came and was inaugurated into His work, John's work of preparation ceased; and his baptism (a part of his work) ceased also. To baptize with John's baptism after Jesus came was to ignore the point and purpose of John's work. Some years afterward, there were twelve men in Ephesus who acknowledged that they had been baptized "unto John's baptism" (apparently by Apollos. (Acts 18:24-28) Paul, therefore, taught them the truth on the question: "John indeed baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, On Christ Jesus. When they heard this they were baptized in the name of the Lord Jesus." (Acts 19:4-5) This case along with the other clearly stated facts, should convince any honest person that (1) one who receives John's baptism is not baptized "in the name of Christ Jesus;" and (2) that John's baptism is no longer in force. All today who have been misled in this regard need to do as did these Ephesians.

The Baptism Of The Holy Ghost

The New Testament does speak of the baptism of the Holy Ghost ("Spirit," ASV); hence, we must look for the fulfillment of such. John said of Jesus: ". . .he shall baptize you with ("in," ASV) the Holy Ghost." (Matt. 3:11.) From this one statement we learn two significant facts: (1) Holy Ghost baptism derives its name from the element — the Spirit Himself; and (2) Jesus is the administrator — the one who gives or sends such. (John 1:33.) In saying that the Spirit is the element, we must not forget that the Spirit is a personality; hence, cannot literally be an element into which one is actually immersed. Indeed, the Spirit cannot literally be "poured out" (Joel 2:28) upon anyone. These expressions are but figurative language designed to teach that one who is baptized with (in) the Spirit simply comes under the control and influence of the Spirit.

Since Christ was the one who was to thus give the Spirit, we can learn who the subjects are by seeing to whom He promised the Spirit in this measure, and to whom He sent or gave such. This is the most reasonable and the safest way to understand the Old Testament promises concerning the coming of the Spirit; as for example, the promise in Joel 2:28. The promise of the Spirit in this miraculous measure was limited and restricted. Christ promised the baptism of the Spirit only to His apostles. In Acts I, we find some clear information on this point. Beginning with verse 2, we read: "....after he had given commandment through the Holy Spirit unto the apostles whom he had chosen: to whom he also showed himself alive.... appearing unto them.... and being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye have heard of me: for John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence." (ASV) Hence, just before His ascension the Lord reminds His apostles that He had promised them that "ye shall be baptized in the Holy Spirit not many days hence." (This should help all to understand the application of John's statement in Matt. 3:11. The apostles were in John's audience, and the ones to whom the promise of the baptism of the Spirit directly applied; although in a secondary sense it was intended to benefit all the Jews.) In John 14:16, 26; 16:7, 12-13, we see some of the instances where Christ made this promise to the apostles, and to them only. This promise was fulfilled "not many days hence," as recorded in Acts 2 (verses 1-4.) A careful reading of the whole context shows that only "Matthias.... with the eleven apostles" (Acts 1:26.) thus received the baptism of the Spirit.

The purpose of this baptism to the apostles can easily be determined, but let us eliminate some erroneous ideas first. (1) The baptism of the Spirit was not to save them or bring them remission of sins. In obedience to John's message they had obtained the remission of sins. (Mark 1:4.) They had been followers of Christ for about three years; certainly they were not "un-saved" during this time. (2) This baptism was not for the purpose of removing any (supposed and assumed) depravity or totally wicked nature; it was not to remove the so-called "original sin." The purpose of this miraculous measure of the Spirit to these men was simply to qualify them as the Lord's apostles, representatives and ambassadors. To them was given the tremendous and grave task of making known (revealing) to the world the gospel of Christ, which is God's power to save. (Romans 1:16) These fallible men needed divine guidance to guarantee that no mistakes or errors would be made in their work as the Lord's spokesmen and representatives. To this end they were baptized (immersed) in the Spirit's control and influence in this work. (Matt. 10:19; Mark 13:11.) The Spirit would (1) "teach you all things and bring to your remembrance all that I said unto you;" (2) "bear witness" through them of Christ; (3) "guide you into all the truth....and he shall declare unto you the things that are to cornea' (4) give them "power;" and (5) confirm and establish their word with signs, miracles, and wonders. (John 14:26; 15:26; 16:13; Acts 1:8; Mark 16:20; Heb. 2:1-4.) All of this was necessary to bring us the divine revelation — God's perfect, infallible and complete will. God thus protected the gospel, upon which our salvation depends, from all error which might result from the weakness of men.

The only other case of the miraculous "outpouring of the Spirit," is recorded in Acts 10, and came upon Cornelius and his household. There are but two cases of such in the New Testament. It was not any common or to-be expected or sought-after experience. In fact, in describing what Cornelius and his household received, Peter had to refer back to "the beginning" — "the Holy Spirit fell on them, even as on us at the beginning." (Acts 11:15) By "the beginning," Peter had reference to the Pentecost (Acts 2) when the Apostles received it. The "sign" accompanied both receptions — they spake in tongues and magnified God! There is not another case recorded in the Sacred Record, and there have been none since that time. When the Spirit was thus given to Cornelius and his household, it completed the fulfillment of Joel's prophesy (2:28), that God would "pour forth of my Spirit upon all flesh...." (cf. Acts 2:16.) The expression "all flesh" embraced both Jew and Gentile segments of humanity. God was to bless and receive the Gentiles, as well as the Jews, in the time of the Messiah; and as evidence of this He would "pour forth of my Spirit" upon both Jews and Gentiles. The Apostles were all Jews, and they represented or stood in place of that division of "all flesh." Cornelius and his household were all Gentiles, and they represented that segment of "all flesh." Notice that Peter and the six Jewish brethren with him recognize this representative position of Cornelius and his household, even as they (the Apostles) represented the Jewish part of "all flesh." Look at the representative use of the words in the following: "....the Holy Spirit fell on all them that heard the word. And they of the circumcision were amazed...because that on the Gentiles also was poured out the gift of the Holy Spirit." (Acts 10:44-45) Yes, to "the Gentiles also" (represented in Cornelius and his household), as contrasted with and distinct from "the Jews" ("us," Acts 11:15.) was "poured out the gift of the Holy Spirit."

Why or for what purpose was "the gift of the Holy spirit" "poured out" upon "the Gentiles also?" While the reason is not specifically stated, it is nevertheless easy to determine by the use made of the fact — by seeing just what it proved. In Acts 11, we have a record of Peter's return to Jerusalem from his visit to Cornelius. We are told that "they of the circumcision contended with him" about what he had done. Peter makes his defense, and shows that he was following divine direction. He says that ".... as I began to speak, the Holy Spirit fell on them, even as on us at the beginning." (Verse 15.) Now observe his argument based upon this fact: "If then God gave unto them the like gift as he did unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?" (Verse 17.) The point is that God has demonstrated His acceptance of "the Gentiles also" by giving unto them "the like gift." God's will was clear in this matter, and Peter followed it. His conclusion was absolutely correct and it was recognized and accepted by the Jews: "And when they heard these things, they held their peace (no longer argued the point), and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life." (Verse 18)

So the purpose of "pouring forth" of the Holy Spirit upon Cornelius and his household (who stood as representatives of the Gentiles) was to convict the Jews that God had accepted the Gentiles, and to them had in reality "granted (the right to) repentance unto life."

From what has been herein set forth, it should be abundantly clear that such a miraculous measure of the Spirit was never intended for all people of all time to come; and that all claims to such today are absolutely false. The work of the Spirit in this regard had its place and purpose, which has been served or fulfilled. It is not for us today. Do not be misled otherwise.

The Baptism In Fire

Reference to this baptism is found in Matthew 3:11-12: "...he (Christ) shall baptize you in the Holy Spirit and in fire....but the chaff he will burn up with unquenchable fire." In John's audience were two classes of people, the righteous and the unrighteous. So with the promise to "baptize you (the apostles as representatives of this class — the righteous — among the Jews) in the Holy Spirit," there was also set forth the fate of the other class. The righteous and the unrighteous are represented by the "wheat" and "chaff." In verse 12, it plainly states that "the chaff he will burn up (baptize) with unquenchable fire." This verse is a clear commentary on the meaning of "the baptism in fire." How any thinking person could be misled Into believing that this baptism — "burn up with unquenchable fire" — is something to be sought after or prayed for, is hard to understand; yet many apparently honest religious people today claim that they have received "fire baptism," or "the baptism of the Holy Ghost and fire."

The Administrator of this baptism is the Christ; and the element is fire ("unquenchable fire"), into which the recipients will be plunged, immersed or overwhelmed. The subjects are "the chaff," the wicked and unrighteous and the purpose is for punishment. This baptism is yet future and will take place following the judgment: "Then shall he say to them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels." (Matt. 25:41.)

The Baptism Of Christ

After Christ had received "all authority.... in heaven and on earth," He charged his disciples as follows: "Go ye, therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit." (Matt. 28:19, .ASV). This baptism is to be performed by the authorization of Christ. Actually, it is clear from this command that to "make disciples" (in its full meaning) is done by "baptizing them" as here set forth. Hence, no one is actually a disciple until and unless thus baptized. This work of making disciples involves preaching the gospel; "Go ye into all the world, and preach the gospel to the whole creation: He that believeth (the gospel) and is baptized shall be saved...." (Mark 18:15, 16)

From the above we can easily see that in giving the Great Commission to His apostles, Christ authorized a baptism to be performed; and it is worthy of note just here that the work involved in this commission is to continue "even unto the end of the world." (Matt. 28:20, ASV) This baptism is indeed "the baptism of Christ," and is performed "in (by) the name of Christ."

The administrators of this baptism are the disciples of the Lord (Acts 8:38; 9:18; 10:48); although the validity of it does not depend upon who does the baptizing nor upon the spiritual condition of the baptizer. There is no "official" or "designated baptizer." All the talk about some "duly ordained" preacher as being necessary to obeying this command of Christ, originated with men, not Christ.

The element used in this baptism is water. The only baptism that man can administer is in water, and it is the only baptism that we find commanded and practiced. (Acts 8: 38-39; 10:47; 1 Peter 3.20, 21)

The subjects of this baptism are penitent believers; meaning those who have heard (been taught) the gospel, believed it, and have repented. These are necessary prerequisites to this baptism, and that they must always precede baptism is made clear in such passages as Matthew 28:19, 20; Mark 18:15,18; and Acts 2:38, 41. It is essential, therefore, that one be a proper subject — a penitent believer. This means that this baptism is not for and cannot be accepted by or performed upon any untaught person, any unbeliever, or any Irresponsible person. Hence, babies and small children do not and cannot constitute proper subjects.

The purpose of this baptism is recognized and readily accepted by those who honestly want to do the Lord's will. (See this illustrated by the 3,000 on Pentecost. Acts 2:38, 41) In order for this to be "the baptism of Christ," it must be for the proper (authorized) purpose This purpose is stated positively in several forms, but they all add up to the same thing. This baptism is "for ("unto," ASV) the remission of sins," (Acts 2:38) It is in order to "wash away thy sins." (Acts 22:16) Christ said that only the baptized believer "shall be saved." (Mark 18:18) Peter states very clearly that "....baptism doth also now save us... ." (1 Peter 3:21) In this baptism, the "old man of sin" is buried or put off, and one arises to "walk in newness of life." (Romans 6:4-8) One is "baptized into Christ." (Romans 6:3; Gal 3:27) One is also "baptized into (the benefits of) his death." (Rom. 6:3) These passages certainly show the necessity of obedience to this command in order to be saved or become a child of God. Baptism stands squarely between the sinner and salvation; and the importance of obeying this command must be understood before one can really submit to "the baptism of Christ."

In general, the religious world repudiates the scriptural purpose or design of this baptism. This is due in the main to the work of false teachers who, by their "good words and fair speeches" deceive the hearts of the simple. The truth is perverted and misapplied so as to keep people from understanding this vital teaching At no other point is downright unbelief so apparent; and many are just simply unwilling to believe what Jesus said in Mark 18:18 — "He that believeth and is baptized shall be saved." They think that they can be saved without baptism. With such people, baptism is an altogether non-essential (if you can imagine any of the Lord's commands being non-essential!) command as far as being saved is concerned. Check this fact care fully: After Christ gave the Great Commission, there is not one single case of anyone ever rejoicing on account of sins forgiven or being saved, before and without his having been baptized in obedience to Christ! Furthermore, in the New Testament record, no one was ever baptized "upon a profession" or belief that "God for Christ's sake has already pardoned my sins!" They were baptized, as penitent believers, in order to obtain that pardon.

In view of all that has been pointed out above; seeing these baptisms in their respective places and for their respective purposes, it is not hard to understand the emphatic statement of Paul, made about A. D. 64, that there is "one baptism." (Ephesians 4:5) When he penned these lines there was but the "one baptism" in effect or in force; and it was the baptism in water, authorized by Christ, for the remission of the sins of the penitent believer. This is the "one baptism" to which all must submit today in order to be saved. Any and all other baptisms are by the authorization of men: and all perversions of and substitutes for this baptism in any regard will bring upon the guilty the curse of God.

"Now when they heard this, they were pricked in their heart (believed), and said unto Peter and the rest of the apostles, Brethren, what shall we do? And Peter said unto them, Repent ye (believers), and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit......They then that received his word were baptized: and there were added unto them in that day about three thousand souls." (Acts 2:37-41)

Let the reader be certain that he or she has done as these did in order to have what they had and be what they were.