Six Baptisms Of the Bible

Transcription

1 SERMONS FOR THE HEART Six Baptisms Of the Bible Therefore we have been buried with Him through baptism... (Romans 6:4). Paul wrote to the Ephesians: There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all (Ephesians 4:4 6). The apostle said that there is one baptism. In Hebrews 6:2, however, in the Greek text, we read of baptisms. 1 If there is only one baptism, why does the Bible speak of a plurality of baptisms? To put it the other way around, if there are a plurality of baptisms, why did Paul state that there is only one? We hope to answer these and other questions as we study Six Baptisms of the Bible. 2 As we shall see, the Bible speaks of at least six different baptisms. In discussing these, I may or may not share information that is new to you. My primary purpose is to help you see more clearly what baptism really is especially the one baptism to which all of us must submit. As an aid to understanding the term baptism, I need to begin with a basic definition of the word. For this, I will not go to modern dictionaries. Modern dictionaries tell us how words are used now, not how they were used in Bible times. Since the New Testament was written in Greek, I will quote from a dictionary that tells what the Greek words translated baptism and baptize meant in New Testament times. 3 There are two noun forms: The first is baptisma, which means immersion ; the second is baptismos, which means an act of dipping or immersion. The verb form is baptizo, which is defined as to dip, immerse. The words baptism and baptize can be used literally or figuratively. For instance, baptism in water would be a literal use of the term baptism, while baptism of suffering would be a figurative use. As we look at the six baptisms, keep in mind that a basic rule of biblical interpretation is that a word should be given its literal meaning unless the context indicates that the word is used otherwise. SIX BAPTISMS Let us begin by listing the six baptisms. At 1 The NASB has washings, but the Greek text has baptismon, the genitive plural of baptismos. (See the KJV.) Many scholars believe that the reference is to Jewish ceremonial washings. (See Mark 7:4 and Hebrews 9:10, where washing[s] is translated from a form of baptismos.) 2 A chart illustrating this presentation is found at the end of this sermon. Words found on the chart are in CAPITAL LETTERS in the text. If there is no footnote, simply point to the words on the chart. Footnotes will indicate when certain words are to be added. The title should be added to the chart at this point. 3 There are many good Greek lexicons, including C. G. Wilke and Wilibald Grimm, A Greek-English Lexicon of the New Testament, trans. and rev. Joseph H. Thayer (Edinburgh, Scotland: T. & T. Clark, 1901; reprint, Grand Rapids, Mich.: Baker Book House, 1977) and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2d ed., rev. William F. Arndt and F. Wilbur Gingrich (Chicago: University of Chicago Press, 1957). All give the basic meaning of baptize as to dip, immerse. The quotations in this paragraph are from The Analytical Greek Lexicon (London: Samuel Bagster & Sons Ltd., 1971), 65. 1

2 this time, they will be given in the order they are found in the New Testament. The Baptism of John (Matthew 3) First, we read about the BAPTISM OF JOHN 4 in Matthew 3: Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, Repent, for the kingdom of heaven is at hand. For this is the one referred to by Isaiah the prophet when he said, The voice of one crying in the wilderness, Make ready the way of the Lord, Make His paths straight! (vv. 1 3; emphasis mine). Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; and they were being baptized by him in the Jordan River, as they confessed their sins (vv. 5, 6; emphasis mine). Holy Spirit Baptism and the Baptism Of Fire (Matthew 3) Later in Matthew 3, John mentioned HOLY SPIRIT BAPTISM and a BAPTISM OF FIRE: 5 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, You brood of vipers, who warned you to flee from the wrath to come? Therefore bear fruit in keeping with repentance; and do not suppose that you can say to yourselves, We have Abraham for our father ; for I say to you that from these stones God is able to raise up children to Abraham. The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire (vv. 7 12; emphasis mine). Great Commission Baptism (Matthew 28) At the close of the Book of Matthew, when Jesus gave the Great Commission, He included 4 Add BAPTISM OF JOHN to the chart. These words head the second column, not the first. The placement of the designations for the six baptisms is to prepare for the second part of the sermon. 5 Add HOLY SPIRIT BAPTISM and BAPTISM OF FIRE to the chart. The former heads column four while the latter heads column six. baptism as part of His plan for the evangelization of the world: All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (Matthew 28:18b 20; emphasis mine). This baptism might be called baptism into Christ. For our purposes, we will use the phrase GREAT COMMISSION BAPTISM. 6 The Baptism of Suffering (Mark 10) Turning next to the Book of Mark, we back up in time. During His earthly ministry, Christ spoke of a baptism He would have to face: James and John, the two sons of Zebedee, came up to Jesus, saying, Teacher, we want You to do for us whatever we ask of You. And He said to them, What do you want Me to do for you? They said to Him, Grant that we may sit, one on Your right and one on Your left, in Your glory. But Jesus said to them, You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized? They said to Him, We are able. And Jesus said to them, The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared (Mark 10:35 40; emphasis mine; see also Luke 12:50). The baptism to which Jesus referred took place during His crucifixion. Note that, in Mark 10, this baptism was also called a cup that He had to drink. In Matthew 26, when Jesus was in the Garden of Gethsemane, He prayed for that cup to pass (v. 39) alluding to His imminent death. Thus, in Mark 10, Jesus was speaking of His BAPTISM OF SUFFERING. 7 Baptism into Moses (1 Corinthians 10) The sixth baptism we will discuss is mentioned by Paul in 1 Corinthians: For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; and all were baptized into Moses 6 Add GREAT COMMISSION BAPTISM at the top of column five. 7 Add BAPTISM OF SUFFERING at the top of column three. 2

3 in the cloud and in the sea (1 Corinthians 10:1, 2). The Greek preposition translated into is eis, which can mean into or unto. This BAP- TISM INTO MOSES 8 occurred when the Israelites crossed the Red Sea, as they were escaping from Egyptian bondage (Exodus 14). THREE QUESTIONS Let us now examine the six baptisms, asking three questions: WHO? ; WHAT? ; and WHY? 9 This time we will consider the baptisms in chronological order. Baptism into Moses (1 Corinthians 10; see Exodus 14) Since the BAPTISM INTO MOSES alludes to an Old Testament event, we will begin with it. This baptism is different from the others, but a study of it can add to our general understanding of the word baptism. Paul referred to the Israelites escape from captivity as being baptized into Moses in the cloud and in the sea (1 Corinthians 10:1, 2). That event is not called a baptism in Exodus 14, but Paul used that term in referring to it. Paul wanted Christians, who had been baptized into Christ (Romans 6:3; Galatians 3:27), to learn a lesson from what had happened to the Israelites who were baptized into Moses. Keep in mind the details from Exodus 14 as we answer the three questions. The first question is WHO? : Who was baptized into Moses when the people crossed the sea? The answer is ISRAELITES who believed Moses that is, those who believed what Moses said and thus went through the sea. 10 The phrase baptized into Moses indicates that, as they obeyed his instructions, they moved into a new relationship with him: They acknowledged that he was their God-given leader. In a similar fashion, as we are baptized into Christ, our relationship with Him changes. One result is that He becomes our Lord and Master. As you read 1 Corinthians 10:1, 2, think 8 Add BAPTISM INTO MOSES at the top of column one. 9 Add WHO? ; WHAT? ; and WHY? to the lefthand edge of the chart. 10 Add BELIEVING ISRAELITES to the chart. God s subsequent actions showed their faith to be well placed (see Exodus 14:31). about the Old Testament incident behind it. Obviously, the word baptized is used figuratively, not literally. A figure must not be pressed to prove more than the original writer intended. Nevertheless, some have tried to prove manmade doctrines by this example. For instance, in the past, it was argued that 1 Corinthians 10:1, 2 proves infant baptism to be scriptural. After all, men said, babies also passed through the Red Sea. An old adage states, That which proves too much proves nothing. The Israelites also took their animals with them through the sea, and all their belongings. Does this prove that we should baptize animals and furniture? Look again at the expression baptized into Moses. Paul was referring only to those who trusted in Moses and did what he commanded. If additional proof is needed that Paul had in mind only responsible Israelites, continue your reading in 1 Corinthians 10. Paul was speaking of those who fell in the wilderness (v. 5). These were grown-up Israelites, not babies and children. The second question is WHAT? What was the baptism to which Paul referred in 1 Corinthians 10:2? I have already suggested that the word baptized is used in a figurative sense rather than a literal one. To help his Christian readers see the parallel between their baptism and that of the Israelites, the apostle wrote that the Israelites were under the cloud and... passed through the sea and were thus baptized... in the cloud and in the sea. The cloud was the cloud that God provided to guide the Israelites in the wilderness. It was a pillar of cloud by day and a pillar of fire at night (Exodus 13:21, 22; 14:19, 20). In my mind, I see the Israelites racing across the sea bed with massive walls of water towering on each side and a swirling cloud behind and above them. They were thereby ENGULFED IN the CLOUD AND the SEA. 11 Paul s analogy has given rise to another attempt to justify a man-made doctrine in this case, sprinkling instead of immersion. As the Israelites passed through the sea, it is said, they were not immersed in water, but rather they would have been hit in the face (sprinkled) with the salty spray from the sea. Those who use this reasoning should read the Exodus story 11 Add ENGULFED IN CLOUD AND SEA to the chart. 3

4 more closely. Moses wrote, The sons of Israel went through the midst of the sea on the dry land (Exodus 14:22a; emphasis mine). If the figure is pushed too far, instead of proving that a little water should be sprinkled on the candidate for baptism, we prove that no water at all should be used! The third question is WHY? : What was the purpose of this baptism into Moses? The answer to this can be found by answering another question: Why did Moses lead the people through the sea? The answer is TO BE FREE. 12 After the Israelites committed themselves to obeying Moses and went through the sea, they were able to sing the song of deliverance found in Exodus 15. On the west side of the Red Sea, they could still be recaptured by the Egyptians; on the east side, they were free at last! Thus the Lord saved Israel that day from the hand of the Egyptians (Exodus 14:30a). The Baptism of John (Matthew 3; Acts 2) Moving from an Old Testament example to a New Testament example, we come to the second baptism chronologically: the BAPTISM OF JOHN. Others also practiced this baptism, including John s disciples (see Acts 18:25) and Jesus and His disciples (John 4:1, 2). The New Testament, however, refers to it as the baptism of John (Acts 18:25) and John s baptism (Acts 19:3). He was the first to practice it, and it is identified with him. Regarding the question of WHO was baptized with John s baptism, the answer is JEWS BEFORE CHRIST S DEATH. 13 (The significance of the phrase before Christ s death will be seen later.) WHAT was John s baptism? It was an IM- MERSION IN WATER. 14 According to Matthew 3:6, 11, this servant of God baptized with water in the Jordan River. That his baptism in water was an immersion is obvious from passages such as John 3:23a: John also was baptizing in Aenon near Salim, because there was much water there. Sprinkling and pouring do not require much water, but immersion does. Again, after John baptized Christ, Jesus came up... from the water (Matthew 3:16). When my family and I visited Florence, Italy, one of the impressive structures we toured was called John s Baptistery ( the Baptistery of San Giovanni ). This building, constructed around 1000 A.D., is considered the oldest surviving building in the city. Its central feature is a baptistery about thirty or forty feet wide and four feet deep designed for immersing a large number of people in a single session. The building is proof that in 1000 A.D., immersion was still practiced by the Catholic Church. Four or five hundred years later, an artist named Ghiberti was commissioned to design massive bronzerelief doors for the edifice. One of those impressive doors supposedly depicts John baptizing Jesus. It shows John and Jesus standing in a shallow part of the Jordan River while John pours water on Jesus head. I was struck by the contrast: The door to the building proclaimed pouring as baptism, while the building itself announced that baptism is immersion. I should add that the ancient baptistery is dry. It is boarded over and has not been used in years. Inside the building, to one side, is a small baptismal font designed for sprinkling babies. This is an example of how the religious world changes God s ordinances. We come next to WHY? : What was the purpose of John s baptism? It was an essential part of his mission TO PREPARE the way FOR JESUS. 15 In Matthew 3 we read, regarding John, For this is the one referred to by Isaiah the prophet when he said, The voice of one crying in the wilderness, make ready the way of the Lord, make His paths straight! (v. 3; see Isaiah 40:3). John prepared people for Jesus ministry in a number of ways. He announced the Lord s coming. He told his listeners, After me One is coming who is mightier than I (Mark 1:7a). He told people to believe in Him who was coming after him, that is, in Jesus (Acts 19:4). Further, he prepared the way for Jesus by challenging those who heard him to change their lives so they would be ready to receive Him: Therefore bear fruits in keeping with repentance (Luke 3:8a). Further, John prepared the way for Jesus by anticipating the salvation that would be made possible through His death. The baptizer 12 Add TO BE FREE to the chart. 13 Add JEWS BEFORE CHRIST S DEATH to the chart. 14 Add IMMERSION IN WATER to the chart. 15 Add TO PREPARE FOR JESUS to the chart. 4

5 preached and practiced a baptism of repentance for the forgiveness of sins (Mark 1:4; see Luke 3:3). It was called a baptism of repentance because it indicated that people had repented in accordance with John s instruction (Matthew 3:2). The Baptism of Suffering (Mark 10) The next baptism chronologically is Christ s BAPTISM OF SUFFERING on the cross. The One WHO had to endure it was JESUS. 16 Of WHAT did it consist? A total SUBMER- SION IN SUFFERING physically, emotionally, and spiritually. 17 If added proof is needed that baptism is not sprinkling or pouring, the Lord s ordeal on Golgotha should furnish it: He was not sprinkled with suffering; He did not have a few drops of suffering poured on Him; He was submerged in it, immersed in it, overwhelmed by it! WHY did Jesus undergo this pain and agony? TO SAVE MANKIND. 18 He died for our sins (1 Corinthians 15:3). Thanks be to God for His indescribable gift! (2 Corinthians 9:15). Holy Spirit Baptism (Matthew 3; Acts 2) As noted earlier, John told his listeners that the One coming after him that is, Jesus would baptize them with the Holy Spirit and fire (Matthew 3:11). We will deal with the fire part of this promise later. For the moment, let us concentrate on HOLY SPIRIT BAPTISM. Before answering our three questions, we need to survey what the New Testament says about Holy Spirit baptism. Following John s statement, we find no further reference to a baptism with the Holy Spirit until shortly before the Lord s ascension. In Acts 1, we find Jesus with the apostles whom He had chosen (v. 2). 16 Add JESUS to the chart. Jesus said that James and John would be baptized with the same baptism with which He was baptized (Mark 10:39) which meant that they would also suffer. Since, however, Christ s suffering on the cross was unique, I include only His name in the chart. 17 Add SUBMERSION IN SUFFERING to the chart. You may want to review Jesus suffering on the cross. 18 Add TO SAVE MANKIND to the chart. Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, Which, He said, you heard of from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now (vv. 4, 5). Note that baptism in fire is not mentioned just baptism with the Holy Spirit. Christ further promised the apostles, But you will receive power when the Holy Spirit has come upon you (v. 8a). The fulfillment of this promise came ten days after Jesus ascension, on the Jewish feast day of Pentecost: When the day of Pentecost had come, they [the apostles 19 ] were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues [languages they had not studied 20 ], as the Spirit was giving them utterance (Acts 2:1 4). When Peter stood up to preach, he said,... this is what was spoken of through the prophet Joel: And it shall be in the last days, God says, that I will pour forth of My Spirit on all mankind (Acts 2:16, 17a; see Joel 2:28 32). The Greek word translated mankind literally means flesh (see the KJV). On that occasion, the Spirit was poured out upon a representative Jewish group, the twelve apostles; but no Gentile received the baptism of the Spirit at that time. Thus the promise that the Spirit would be poured out on all flesh was only partially fulfilled that day. We do not read of others being baptized with the Spirit until we reach Acts 10 and 11, the passage which tells of the conversion of Cornelius and his household. Until then, the gospel had not been taken to the Gentiles. It was time to take the good news to all people, so God stepped in. He first sent a vision to a Roman centurion named Cornelius (Acts 10:1 6; see 11:13, 14), and then one to Peter (Acts 10:9 16; see 11:5 10). As a result, the apostle took several Jewish Christians with him to Caesarea, where Cornelius lived (10:23 33). Upon his arrival, Peter told the soldier and others about Jesus (10:34 43). Acts 19 Regarding the Holy Spirit falling only on the apostles on this occasion, see Acts, 1, Truth for Today (May 1995): Regarding these tongues being languages, see Acts 2:6, 8 and Acts, 1, Truth for Today (May 1995):

6 10:44 48 tells of the subsequent events: While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they were hearing them speaking with tongues and exalting God. Then Peter answered, Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he? And he ordered them to be baptized in the name of Jesus Christ.... The words Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he? were directed to the Jewish Christians who had accompanied Peter. If God was willing to accept Gentiles, so should they. When Peter later returned to Jerusalem, he was called upon to justify his actions to Jewish Christians there. His defense is found in Acts 11:1 18. Verses 15 through 17 give his inspired account of how the Spirit had come upon Cornelius and his household: And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. And I remembered the word of the Lord, how He used to say, John baptized with water, but you will be baptized with the Holy Spirit. Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God s way? The fact that Peter quoted the promise first given by John establishes that, when the Holy Spirit fell on Cornelius and his friends, it was a baptism with the Spirit. Peter also identified that baptism as the same experience the apostles had on the Day of Pentecost:... just as He did upon us at the beginning (Acts 11:15). The beginning refers to the beginning of the church and the beginning of gospel preaching on that Jewish feast day. Peter did not say that the Holy Spirit fell upon them as He did on you, or the Holy Spirit fell upon them as He has on Jewish Christians day by day. To establish what happened, he had to go back many years to the Holy Spirit baptism of the apostles on the Day of Pentecost. This is a strong indication that baptism in the Holy Spirit was not an everyday occurrence in New Testament times. The baptism of Cornelius and his household with the Spirit is the last recorded incident of Holy Spirit baptism in the New Testament. Once these Gentiles experienced this baptism, the Spirit had at last been poured out upon representatives of all flesh (Acts 2:17; KJV). 21 We can be confident that Paul, as Christ s special apostle to the Gentiles, received a similar outpouring as the other apostles. (There are many reasons for reaching this conclusion. For instance, the Twelve could bestow the Spirit by laying their hands on people [Acts 8:18], and so could Paul [Acts 19:6].) We are now ready to answer the three questions. WHO experienced Holy Spirit baptism? The only recorded recipients are the APOSTLES AND CORNELIUS and his household. 22 WHAT was it? Those baptized were OVER- WHELMED BY THE HOLY SPIRIT and given special power. 23 The power given to the soldier and his friends was probably not as extensive as that given to the apostles, but both groups were enabled to speak in tongues or languages they had not studied. The answer to the third question WHY? is difficult to express in a few words, since God s purpose in the two cases was different. In Acts 2 God was empowering the apostles to preach the gospel and to fulfill their mission in general. In addition, He included audio and visual displays as proof that His Spirit had actually been poured out on the Twelve. In Acts 10 God baptized Cornelius and his household with the Holy Spirit in order to convince Jewish Christians that Gentiles were included in His plans and purposes. No single phrase can express all that, but we will use the words TO CONVINCE 24 as a reminder of the practical result in both cases. The outpouring of the Spirit in Acts 2 convinced many that the apostles were from God and, therefore, that what Peter was preaching about Jesus 21 Although only the apostles and Cornelius are spoken of as being baptized in the Spirit, miraculous gifts of the Spirit were given to others through the laying on of the apostles hands (see Acts 8:18). Peter therefore probably meant that what occurred on the Day of Pentecost was the beginning of the fulfillment of Joel s prophecy. For more on this, see Acts, 1, Truth for Today (May 1995): Add APOSTLES AND CORNELIUS to the chart. 23 Add OVERWHELMED BY THE HOLY SPIRIT to the chart. 24 Add TO CONVINCE to the chart. 6

7 was true. The outpouring of the Spirit in Acts 10 convinced the Jewish Christians present that Gentiles had a right to be baptized. Great Commission Baptism (Matthew 28:18 20; Mark 16:15, 16; Acts 2) That brings us to GREAT COMMISSION BAPTISM. Baptism is an integral part of the Great Commission. Matthew 28:18 20 gives an account of that commission. Christ said, Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit (v. 19). Mark s account of Jesus words reads like this: Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned (Mark 16:15, 16). From Matthew s account, we learn that people need to be taught before they are baptized (Matthew 28:19; KJV). In Mark s account, we find that people need to believe before they are baptized. From both accounts, it is obvious that baptism is an important part of God s plan for man s salvation. This baptism was first administered on the Day of Pentecost in Acts 2. After the apostles had been baptized with the Spirit (vv. 1 4), 25 Peter preached, for the first time, the gospel in its fullness (vv ). He talked about the death and resurrection of Jesus, giving proof that Jesus was the Son of God. The apostle concluded his stirring message by saying, Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ this Jesus whom you crucified (v. 36). Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, Brethren, what shall we do? Peter said to them, Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself. And with many other words he solemnly testified and kept on exhorting them, saying, Be saved from this perverse generation! So then, those who had received his word were baptized; and that day there were added about three thousand souls And the Lord was adding to their number day by day those who were being saved (Acts 2:37 47). 25 Refer to HOLY SPIRIT BAPTISM on the chart. Keeping in mind Matthew 28, Mark 16, and Acts 2, let us answer the three questions with regard to Great Commission baptism. First, WHO was baptized with this baptism? In the Great Commission, Jesus indicated that it was for all ( Go... and make disciples of all the nations ; Go into all the world and preach the gospel to all creation ). Peter said that the promises were for his listeners and for all who are far off. (Peter did not understand it at the time, but all who are far off included Gentiles.) However, we must be more specific regarding who was actually baptized with this baptism. The Great Commission teaches that, before they are baptized, people need to be taught and need to believe. From Peter s sermon, we learn that repentance was a prerequisite for baptism ( Repent, and each of you be baptized ). Thus only PENITENT BELIEVERS 26 were baptized those who were personally committing their lives to the Lord. In the NASB, the passages we have noted do not give much of an answer to the question of WHAT? Keep in mind, however, that the basic meaning of the word baptism is immersion. The CJB translates the pertinent passages from the Great Commission and Peter s sermon like this: 27 Therefore, go and make people from all nations into [disciples], immersing them into the reality of the Father, the Son, and the [Holy Spirit] (Matthew 28:19; emphasis mine). Whoever trusts and is immersed will be saved; whoever does not trust will be condemned (Mark 16:16; emphasis mine).... Turn from sin, return to God, and each of you be immersed on the authority of [Jesus] the Messiah into forgiveness of your sins... (Acts 2:38; emphasis mine). Even if we did not know that the word baptism means immersion, we would know from related passages that Great Commission baptism was an IMMERSION IN WATER. 28 After Peter had preached to Cornelius and his household, the apostle said, Surely no one can refuse the water for these to be baptized (Acts 10:47a; 26 Add PENITENT BELIEVERS to the chart. 27 Note that English terms have been substituted for Hebrew terms used in this Jewish Bible. 28 Add IMMERSION IN WATER to the chart. 7

8 emphasis mine). In the story of the conversion of the Ethiopian eunuch, the evangelist and the official came to some water (Acts 8:36). They then both went down into the water, Philip as well as the eunuch, and he baptized him (v. 38). Afterward, they came up out of the water (v. 39). Further, Paul referred to baptism as a burial (Romans 6:3 6; Colossians 2:12, 13). WHY? is a key question, for some would make this baptism little more than an optional religious ceremony. The Great Commission and Acts 2 make clear that, through God s grace, many wondrous blessings are ours when we are scripturally baptized. We enter a new relationship with the Father, the Son, and the Holy Spirit (Matthew 28:19). We are saved from past sins (Mark 16:16). We receive the gift of the Holy Spirit, God s own Spirit, to help us live the Christian life (Acts 2:38; see Romans 8:13, 26). We are added to the body of the saved (Acts 2:41, 47), which is the church (Ephesians 5:23, 25). At the heart of all this is the promise of the FOR- GIVENESS OF SINS. 29 Peter commanded his audience to be baptized in the name of Jesus Christ for the forgiveness of your sins (Acts 2:38). We will use that phrase to summarize the WHY? of Great Commission baptism. The Baptism of Fire (Matthew 3) The last baptism on our list is the BAPTISM OF FIRE. People have been known to pray for the baptism of fire. I do not think you will want to pray for it after you learn what it is. Some equate the baptism of fire with the baptism of the Spirit on the Day of Pentecost, with its accompanying tongues as of fire (Acts 2:3). Notice, however, that these were not tongues of fire, but tongues as of fire. That is, this manifestation was not fire, but had some similarities to fire perhaps in appearance, certainly in its ability to spread from apostle to apostle. Another God-given manifestation on that day was a noise like a violent rushing wind (v. 2). Using Acts 2, one could as easily speak of a baptism of wind as of a baptism of fire but neither is what John was talking about in Matthew 3. The only place the Scriptures speak of the BAPTISM OF FIRE is in Matthew 3 (and the 29 Add FORGIVENESS OF SINS to the chart. parallel account in Luke 3), where John said that He who is coming after me is mightier than I... ; He will baptize you with the Holy Spirit and fire (Matthew 3:11; see Luke 3:16). Take a moment to read Matthew 3 and note that John had a mixed audience: He was not only preaching to those with honest hearts, but he was also speaking to the Pharisees and Sadducees, whom he called a brood of vipers (see vv. 7 10). He was addressing the Pharisees and Sadducees when he spoke of Jesus baptizing with... fire (vv. 7 11). When trying to determine the meaning of a word or phrase in the Bible, the first question one should ask is What does it mean in context? The verse before Matthew 3:11 mentions fire, as does the verse after: The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire (v. 10; emphasis mine). His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire (v. 12; emphasis mine). Both verses are vivid reminders that God will cast the ungodly into hell, into the unquenchable fire (Mark 9:43; see Matthew 10:28). In context, therefore, the BAPTISM OF FIRE is a graphic way of speaking of hell, that place that burns with fire and brimstone, which is the second death (Revelation 21:8). John was warning the Pharisees and Sadducees of their fate if they did not change the direction of their lives. (Where I live, we use the expression a baptism of fire to refer to an exceptionally bad experience. It is not used to refer to a situation that is enjoyable. The expression is used in a negative sense even as John used it in a negative sense.) If proof is needed that the prediction of fire baptism was specifically directed to the hardhearted, notice Mark 1:8 and John 1:33. In those verses, John was not addressing a mixed audience, but only those receptive to his message. To these, the Baptizer said simply, He will baptize you with the Holy Spirit (Mark 1:8; see John 1:33), with no mention of fire. Further, as already emphasized, when Jesus and Peter later referred to the promise first voiced by John, they spoke only of baptism with the Holy Spirit. They made no reference to fire (Acts 1:4, 5, 8; 11:15 17). 8

9 According to John, WHO will be baptized with fire? THOSE WHO DO NOT REPENT 30 that is, those who do not bear good fruit (Matthew 3:10), who do not bear fruit in keeping with repentance (v. 8). WHAT will this baptism be? It will be a SUBMERSION IN FIRE. 31 Fire is a metaphorical way of speaking of the pain and agony of hell, which will be terrible beyond our comprehension. Those who go to hell will wish that baptism were sprinkling instead of immersion! WHY will people receive such a baptism? What is its purpose? ETERNAL PUNISH- MENT! 32 You can see now why I said that you do not want to pray for this baptism! Take a moment to review the six baptisms and the three questions we have asked. Though the baptisms vary greatly, you will find common ground between them: WHO? All involve responsible individuals mature enough to understand what is entailed in the baptism. WHAT? All involve immersion whether literal or figurative. WHY? All are important to God s plan and purpose. THE ONE BAPTISM I hope the study of these six baptisms has been enlightening to you but we still have a final task, the most important of all: the identification of the one baptism of Ephesians 4:5. It has to be one of the six. Which one is it? In the second part of our study, we looked at the six in chronological order. Now let me use that chronology to establish an important truth. Baptisms One Through Four Are Past The first four baptisms are in the past: (1) That this is true of the BAPTISM INTO MOSES is obvious. (2) The BAPTISM OF JOHN served its purpose and is no longer a God-approved way of baptizing people. Earlier, I emphasized that this baptism was for JEWS BEFORE CHRIST S DEATH. After Christ s 30 Add THOSE WHO DO NOT REPENT to the chart. 31 Add SUBMERSION IN FIRE to the chart. 32 Add ETERNAL PUNISHMENT to the chart. death and resurrection, John s preparatory baptism had served its purpose and was replaced by the baptism of the Great Commission. Years later, Paul found some who knew only the baptism of John, and they had to be re-immersed (Acts 19:1 5). 33 (3) Jesus BAPTISM OF SUFFERING is in the past. That was a one-time-for-all-time event (see Hebrews 7:27). (4) Even HOLY SPIRIT BAPTISM is in the past. It was for a limited time and for a limited purpose. Having served that purpose, it is not for us today. Those in the charismatic movement will disagree with my statements about HOLY SPIRIT BAPTISM, so I need to devote a few minutes to this conclusion. Let us return to Paul s statement in Ephesians 4. In verses 4 through 6, we read of seven ones : There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all. When Paul said that there is one body, one Lord, one God, and so forth, he was not saying that only one of each of these existed. Rather, he was teaching that there is only one true body of Christ (the church; Ephesians 1:22, 23), only one true Lord, only one true God. For instance, in 1 Corinthians 8:5, 6, he wrote, For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. Thus when Paul said there was one baptism, he was not saying there had not been other baptisms or that something else might not be called baptism. Rather, he was stating that there was only one valid baptism, only one true baptism, only one baptism operational at the time he wrote. Glance over the six baptisms, and you will see that the one baptism has to be Great Commission baptism (which is an immersion in 33 Some disagreement exists regarding exactly when these were baptized with John s baptism, but both sides agree that John s baptism is no longer valid, so there is no reason to bring up the controversy. 9

10 water) or Holy Spirit baptism. Some teach that both water baptism and Holy Spirit baptism are for today, but that is one baptism too many. Water baptism plus Holy Spirit baptism equals two baptisms, not one. 34 The remaining question, then, is this: Is the one baptism of Ephesians 4:5 Holy Spirit baptism or the water baptism of the Great Commission? Consider the following scriptural evidence: Christians are to continue to baptize with the baptism of the Great Commission until the Lord returns. This is evident from the way Christ closed the commission. After telling His listeners to continue to teach those who were baptized, He said, And lo, I am with you always, even to the end of the age (Matthew 28:20). This being the case, Christians would have been practicing Great Commission baptism when Paul wrote the message of Ephesians 4:5 around A.D In contrast, the last recorded account of Holy Spirit baptism had occurred about twenty years prior to Paul s statement that there was only one baptism. Most agree that Peter had in mind water baptism when he wrote that the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. Corresponding to that, baptism now saves you... (1 Peter 3:20, 21; emphasis mine). Peter wrote his first epistle around A.D , a few years after Paul wrote that there is only one baptism. Again, the conclusion is that water baptism has to be the one baptism of Ephesians 4:5. GREAT COMMISSION BAPTISM was a command (Acts 2:38; 10:48), while HOLY 34 Some try to blend water baptism and Holy Spirit baptism into one baptism (recently, a correspondent referred to a two-part baptism ), but they cannot give biblical proof of this concept. All who were baptized in Acts 2 received the gift of the Holy Spirit (v. 38), but this was not a miraculous gift. That this is true is evident from the fact that all Christians in the New Testament received this gift, but not all Christians could perform miracles. (I have not met anyone who believes that every Christian in New Testament times could perform miracles.) SPIRIT BAPTISM was a promise (Mark 1:8; Acts 1:5). The command is still in force, but the promise has been fulfilled. Again, I say that the first four baptisms including HOLY SPIRIT BAPTISM are past. Baptism Six Is in the Future Moving to the end of the list, the BAPTISM OF FIRE is still to come. It will occur after the Lord judges all mankind and says to those on His left, Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels (Matthew 25:41). Baptism Five Is for Today That leaves us with GREAT COMMISSION BAPTISM as the one baptism of Ephesians 4:5: baptism in water; in the name of the Father, Son, and Holy Spirit; for the remission of sins (see Matthew 28:19; Acts 2:38). This baptism is part of God s marvelous provision for you. CONCLUSION Probably, most who are engaged in this study have undergone a ceremony called baptism. I urge you, however, to compare your baptism with the one baptism of the Bible: The one baptism is for PENITENT BE- LIEVERS, for those old enough to make their own commitment to the Lord. Did you believe in Jesus before you were baptized? Did you repent of your sins or is it possible that someone sprinkled some water on you when you were a baby and called that ceremony baptism? The one baptism is an IMMERSION IN WATER. When you were baptized, were you immersed, or did you just have some water sprinkled or poured on you? The one baptism is for the FORGIVE- NESS OF SINS. Is that why you were baptized, or were you told that you were saved before you were baptized and baptism was just a ceremony you needed to go through? If your previous baptism does not conform to the one baptism in every regard, you need to be baptized according to the New Testament pattern (see Acts 19:1 7). Paul did not tell the 10

11 SIX BAPTISMS OF THE BIBLE BAPTISM BAPTISM BAPTISM HOLY GREAT BAPTISM INTO OF OF SPIRIT COMMISSION OF MOSES JOHN SUFFERING BAPTISM BAPTISM FIRE WHY? WHAT? WHO? JEWS APOSTLES BELIEVING BEFORE JESUS AND ISRAELITES CHRIST S CORNELIUS DEATH OVER- ENGULFED IMMERSION SUBMERSION WHELMED IN CLOUD IN IN BY THE AND SEA WATER SUFFERING HOLY SPIRIT TO TO BE PREPARE TO SAVE TO FREE FOR MANKIND CONVINCE JESUS PENITENT BELIEVERS IMMERSION IN WATER FORGIVENESS OF SINS THOSE WHO DO NOT REPENT SUBMERSION IN FIRE ETERNAL PUNISHMENT Ephesians that nothing else would be called Lord or faith or baptism. However, there is only one of each which God accepts. Your soul is too precious to risk. If you need to be baptized with the one baptism, please do so today! NOTES The list of the baptisms of the Bible varies from preacher to preacher. Some include Jewish ceremonial washings in their lists. Others make a distinction between John s baptism in general and Jesus baptism as administered by John. Still others list Cornelius baptism in the Spirit separately from the apostles Holy Spirit baptism. Other possibilities exist, such as making a distinction between Jesus baptism of suffering and James and John s baptism of suffering. However, for the purposes of this presentation, my listing of six is sufficient. Notice that the title of our study is Six Baptisms of the Bible, not The Six Baptisms of the Bible. In presenting this sermon, I use a flannelboard chart like the one above. The lines are formed with black yarn stretched between pins. The words SIX BAPTISMS OF THE BIBLE are at the top of the chart as the sermon begins. The other words (on suede-backed paper) are added as the sermon progresses. In my presentation, I use colors to indicate groupings: blue for the four baptisms in the past, black for the baptism in the present, and red for the baptism in the future. The chart can be adapted for use on a chalkboard or a large piece of cardboard. It can also be used as an overhead or PowerPoint presentation. If you use the chart in any form, you may want to add a few words of explanation near the beginning of the presentation: A chart has both strengths and weaknesses. It can display facts in a form more easily remembered and can illustrate relationships. However, there is a danger of oversimplification. Therefore, keep in mind that the words on the chart are to aid your memory, but listen carefully to all that I say. This sermon is too long for the time often allotted for a sermon. Unfortunately, it does not work well in two parts; it needs to be covered in a single session. When I preach this sermon to listeners who are somewhat familiar with the six baptisms, I spend less time on each one than I have in this printed version. You may wish to do that, or you may prefer to use the sermon in a setting that allows sufficient time to cover it adequately (perhaps a class situation). Copyright, 2003, 2004 by Truth for Today ALL RIGHTS RESERVED 11