The Church - Now and Always!

Galatians 1:6 I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— 7 not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.

2 Timothy 4:3 For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, 4 and will turn away from listening to the truth and wander off into myths.

Jude 1:3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

While we can focus upon the diverse faiths that have erupted since the time of the church, and some even before, nothing is more important to us than the knowledge that there is a true church, that continues in the Apostolic Doctrine.

While many faiths point to a specific event(s) and a specific person(s) when speaking of their origin, there is a necessity that we emulate the church of the Book of Acts.

Some would say that we, the Oneness Pentecostals, are the product of the Protestant Reformation and the great outpouring of the Holy Ghost in 1900 and since.

Yet it can be rightfully said that while these events created an atmosphere where this doctrine was able to flourish, the growth of the Apostolic / Pentecostal movement has as much to do with religious freedoms gained through political reformation than anything else.

ALWAYS

The reality is that throughout every century there has been an Apostolic, Jesus Name, Tongue Speaking group of people that lived out the Biblical doctrines of the 1st century church.

History is written by the winners, therefore much of what we know must be gleaned from the declarations of writers speaking about the “heretics”.

These would include the Monorchists, the Patripassians and the Sabellians. While these groups do not reflect all of what we would teach or preach, these names indicate believers who were monotheistic  - rejecting the Creeds of the Roman Catholic church concerning the trinity. We also know that Jesus Name baptism was an integral part of the doctrines of these groups.

During the 2nd century, it is well documented that Europe was well evangelized with the Acts 2:38 message.

The Apostolic message is documented to have arrived in Moravia and Gaul as well as China and north Africa.

A Catholic historian, John Henry Cardinal Newman, writing about the conflicts of doctrine in the first 400 years of the church wrote about the Oneness believers:

their doctrine prevailed among the common people, then and at an earlier date, to a very great extent, and the true faith [Catholicism] was hardly preached in the churches.

In the years of 275-300, a preacher by the name of Donatus came on the scene as one with similar views as the Book of Acts church - In 350, those who followed his teachings numbered 400 churches.

In 340, a meeting was held and the result was:

the holy and Catholic Church likewise anathematizes... those who say that the Father, Son and Holy Spirit are the same person.... Such are those denominated Patripassians among the Romans, and by us Sabellians.

In the same era it was declared:

If any one should affirm that the Father said not to the Son, ‘Let us make man,’ but that God spoke to Himself, let him be anathema. If any one say that it was not the Son that was seen by Abraham, but the unbegotten God, or a part of Him, let him be anathema. If any one say that it was not the Son that as man wrestled with Jacob, but the unbegotten God or a part of Him, let him be anathema.... For if any one should say that the Father, Son, and Holy Spirit are one person, let him be anathema.

AD 320-340 saw the emergence of one of the greatest Apostolic evangelists of all times: Wolflein (Ufilias - or Little Wolf). He was responsible for the baptism of millions of Europeans in Jesus Name. He also translated the Gothic Bible. It is also known that he practiced speaking in tongues.

An interesting declaration by Pope Pelagius in 560 AD during the Second Council of Constantinople:

...there are many who say that they baptized in the name of Christ alone and by a single immersion.

In Frisia, the northern coastal area of Germany, only knew Jesus Name baptism until the end of the 7th century.

For 526 years (since AD 37-42) Apostolic Celts in Britain had kept the 14th NISAN Passover! A Jesus Name Apostolic had planted Acts 2:38 at Glastonbury by 37-42. In 663 it was the dominant religion by far.

As the Islamic influence spread, the Moors in Spain actually defended two groups of people from the Catholic Church: The Jews and One God Christians.

In 717 the Catholics regained control of Spain and as a result an estimated 6 million people were massacred including Moslems, Jews and Apostolic believers.

In 730 - Pope Zachary was forced to acknowledge that the Christ baptism was dominant.

Quote: "Donatism (Acts 2) was never absent from the medieval scene. It lasted for twelve centuries and it maintained the primitive Apostolic message." 

AD 858 - 867 Pope Nicholas admits that Jesus Name Baptism was the valid one.

The End of Catholicism?

During the 9th century the Catholic system teetered on the brink of failure. Several historians note that the Acts 2 doctrine was “the religion”. It is estimated that the 9th century had more Apostolics than any other.

AD 882 - August 28, Pope John VIII had an Apostolic preacher by the name of Maimberto arrested for preaching against the Trinity.

AD 909, June 26. Archbishop Herve of Reims, stated that it had been impossible for many years to convene a Catholic synod due to three reasons: one was because of the "infestations of false Christians. " 

AD 1100, we read of “Multitudes of Freethinkers” - another term for Apostolics - numbering about 4 million in Europe alone. Some historians refer to them as “Apostolic Holiness”. They were noted for their “hell-fire” preaching, baptism in Jesus name and speaking in tongues.

AD 1284 URSINUS OF ETHIOPIA, an Ethiopian scholar, declared that baptism into the Name, Jesus Christ, alone was valid. This indicates that Philip's witness of the Eunuch years earlier was still working.

From 1300 forward, we read of the great “Anabaptist” movement.

Anabaptists were those that rejected all forms of infant baptism, insisting that the prerequisite for baptism must be faith in Jesus Christ alone. Among the Anabaptists can be found many who baptized in Jesus name and rejected the doctrine of the Trinity.

By 1565, the International Federation of Apostolic Churches- headquartered in Moravia-stated  that the eradication of the Trinity idea should consummate the attempted Reformation!

Between 1400 and 1573, there were forty (40) organizations counted. (Williams, p. 675). Moravia had become an Apostolic haven.

AD 1520-1532. Apostolic Pentecostalism with its integral tongues-speaking was all through Luther and Zwingli's Europe.

Thomas Munzer, in 1521, "feeling the direct indwelling of the Holy Spirit, "with other glossolalists went to confer with Luther.

Zwingli, a Swiss-Presbyterian reformer, visited the meetings of the Apostolics and reported that they were the “Prophets of my time”. He referred people filled with the Holy Ghost as having symptoms like epilepsy, and thought they had a falling sickness.

History records the following about this time: "The Catholics burned the Anabaptists, the (High)Protestants drow- ned them. At the Diet of Speyer, in 1529, Catholics and Lutherans sub- jected them to the death penalty. Luther ... by 1531 ... agreed to the death penalty." One of the principle reasons for this was they “re-baptized people out of a trinity”.

Luther, like other reformers of his day, violently opposed any opposing view, and persecuted both the “heretics” and the Jews.

John Calvin had Michael Servetus burned at the stake in 1553 for the crime of denying the trinity.

In 1662 Quakers were deported from England, often sold as slaves, and their Holy Ghost experience was exported as well. Tongue speaking arrived in the Americas.

The greatest Quaker was William Penn, for whom the state of Pennsylvania is named. His book “The Sandy Foundation” is a refutation of trinitarianism.

In prison, Penn wrote the following: “I do not believe Christ to be the eternal Son of God... I expressed nothing that divested Christ of His Divinity.... I deny a Trinity of separate persons in the godhead.... Does thou in good earnest think they [Catholicism] were one in judgment with Sabellius, who only rejected the imaginary personality of those times; who at the same instant owned and confessed to the Eternity and godhead of Christ Jesus our Lord. It is manifest, then that though I may deny the Trinity of separate persons in one godhead, yet I do not consequentially deny the Deity of Jesus Christ.”

During the 1700’s we read of countless occurrences of people speaking in tongues, as well as other notable miracles during this century of religious fervor.

AD 1734. Rev. John Wesley and Charles Wesley, went to the Moravian Christians for doctrine. Both turned to Moravianism. They witnessed Pentecostal glossolalia among Moravians in Georgia-(US), and in Europe!

At the turn of the 19th century, there was a great movement among the Shakers and Quakers, with 10’s of thousands speaking in tongues.

Reports of “speaking in tongues among various Christian groups come from places as diverse as Sweden, China and India.

1854. There was a 10 year long revival in Lebanon, NY, and thousands became Spirit filled glossolalists.

By 1856 there are estimated to be 160,000 tongue speakers in America.

During the 1800’s a number of notable theologians rejected the trinity and became adherents of “Oneness” theology: 

• Dr. Nathaniel Emmons - a congregational pastor.
• Professor Moses Stuart - a Greek scholar.
• Henry Ward Beecher - noted American preacher.
• Dr. Joseph Cook - well known preacher - in a public debate his refutation of the trinity received a thunderous ovation from the crowd of Mass. ministers.

In 1884-1904 Rev.Alvin E. Velie, of Florida, used the Acts 2:38 message and saw thousands filled with the Holy Ghost. In one city over 300 were baptized in Jesus name and many filled with the Holy Ghost, evidenced by speaking in tongues.

All of this took place before the outpouring of the Holy Ghost in Topeka, KS and the Azusa Street revival.

While history of the modern Pentecostal movement holds its roots in the events of the past 112 years, there is no doubt that the church has prevailed throughout all time.

To believe that the church disappeared and had to be re-birthed in 1900 is to cast doubt on the words of Jesus Christ.

Matthew 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

Contradiction or Confirmation (conclusion)

Baptism and 'The Ark'

1 Peter 20,21 “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but of the answer of a good conscience toward God) by the resurrection of Jesus Christ”

It has been the intention of this work to show the necessity of baptism in the name of Jesus Christ as a vital part of salvation. The above verse clearly contains the statement “baptism doth also now save us”. We do not hold the view that baptism as an independent act outside of the elements of; faith, believing, repentance, and Spirit indwelling, will bring salvation. The physical act of baptism must be representative of an internal faith in the complete work of Jesus Christ, in His death, burial and resurrection. “He that believeth and is baptized shall be saved”, Mark 16:16. Baptism alone does not save us for, “He that believeth not shall be damned”, Mark 16:16. Men who are baptized in a condition of unbelief do nothing more than “put away the filth of the flesh”, or they are simply taking a bath.

Baptism is a fulfillment or the substance of a shadow, or type, found in the Old Testament. The water and ark in the account of Noah’s deliverance find their anti-type in New Testament baptism. The purpose of the ark was to provide for Noah and his family a place of preservation from the waters of the flood. They entered into the ark, leaving behind them the old world so full of sin. They did this before the rains fell, and remained in the ark throughout the period of the flood. Only when the waters receded did they leave the shelter of the ark and enter into a new world, one without the terrible stain of sin upon it. 

The purpose of the water was important when we relate it to baptism:

1. The water served to destroy the sin and corruption of the creation that man had so tainted by rebellion against God.
2. The water served as a means of judgement and cleansing of all of the sinful elements that were such an abomination to God.
3. The water provided for Noah and his family a different and new world.
4. The water also served to lift the ark up and above the destruction that was taking place according to the judgement of God.
5. The water allowed for the purpose of the ark to be fulfilled.
6. The water, even though it served as a means of destruction, it also served as a means of salvation.
7. The ark protected Noah from the work that the water was doing, even though the water was the element that lifted the ark above the destruction

Without the waters of cleansing, the ark would have been a useless work of wood.

The principle is carried through into New Testament baptism as preached by the apostles. Baptism puts us into Christ, our ark. The water washes us, cleanses us and destroys the corrupted, fallen nature. This allows us to enter into a cleansed and new creation in Christ Jesus, where we as new creatures can exist. Without this watery passage, one cannot enter into the state of being a new creature in Christ. As we join ourselves to Christ, we then follow Him to the watery grave where the destruction and burial of old things takes place. As Noah entered into the ark and then into the rising waters, so we are put into Christ through our faithful obedience to the command of baptism, (Galatians 3:27).

Peter also explains the baptism is an act of a good conscience toward God. This is possible as a man in a fallen state has consciousness of few spiritual realities except for the fact that he is a sinner. Through the preached word, a man deadened spiritually can be quickened to the point of decision to follow and obey God according to the words of faith he has received. The will of such a man will desire to obey the Spirit of God, which speaks through the conscience. The man will therefore be baptized, not simply because it is a church oracle, but because it is the answer of a good conscience toward God. Those that refuse to be baptized or deny the necessity of baptism are denying the work of their own conscience. Keeping and obeying the commandments of God is a sign of love, from a disciple to his God (John 14: 21, 22, 24).

The inspired Word of God records the command to the Gentiles to be baptized in Jesus Name. As New Testament believers, we must likewise exercise ourselves in obedience to this commandment from God. Lack of obedience will bring defilement to a man’s conscience. This will cause the man to begin to regress to his former deadened state. Obedience, on the other hand, purifies the conscience of a believer through the blood of Jesus Christ. This blood is continuously applied to a man who is walking in full obedience to Christ (Hebrews 9:14). A quickened conscience in a true believer will cause that believer to submit himself in total obedience to the commands of God contained in his Word. This includes the command to Gentiles (as we ourselves are) to be baptized in the name of Jesus Christ.

Men have denied such aspects of the Word of God in the past and found themselves far from God. What causes this separation between a man who wants to serve God, and God Himself? Failure to obey the commands of God. God speaks through the conscience of man, an element of the spirit of man. God does not work through the flesh, or the natural man. The things pertaining to God are spiritually discerned. When one resists the leading of the conscience, as God speaks, he limits God’s dealings. This will, if not checked and corrected, take the man far from God. We need to obey the Word of God, and we need to respond to what is the good answer of our consciences toward God; baptism in the name of Jesus Christ.

Contradiction or Confirmation (10)

"Baptism in the Epistles of Paul"

1 Corinthians 1:12-17 ”Now this I say, that every one of you saith I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul? I thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.”

The Corinthians Church was having divisions & factions because various people in the church were associating themselves with certain men. It seems that they were breaking themselves in to groups according to the man responsible for bringing the gospel to them. Some were ‘of Paul’; some were ‘of Appolos’ and so forth. 

Paul, in his efforts to correct the problem, asks three (3) rhetorical questions. A Rhetorical question is one that answers itself or a question where the listener knows the answer. This is evident, as Paul does not attempt to answer any of these questions he asks. The Corinthians knew the answers. Is Christ divided? The answer is quite apparent...No. There is only one Lord, not two or more. He is one. All believers are partakes of Him, and all believers are of Him. Was Paul crucified for you? The answer is again...No. It was Jesus Christ of Nazareth that went to Calvary, and there laid down His life so that we might live eternally. Paul is simply the messenger of the message of Jesus Christ. We aren’t to associate with men, but with the one who died for us. It is in Him we live, move and have our being. Were ye baptized in the name of Paul? Once again the answer is a sound no! When examining the previous questions, we see that Paul was always drawing them to Jesus Christ, and how their faith was to revolve around Him. This purpose of this third question is the same, to draw us back to Jesus Christ. The Corinthians were not baptized in the name of Paul, or of Apollos, or of Peter. They were buried with Jesus Christ; they were baptized in the name of Jesus Christ. 

To be baptized “in/into (eis - Greek) the name” means to be baptized into the faith or confession of that person and to be identified with his character and purpose. The goal of every Christian is to emanate the life of Jesus Christ. Through baptism, we are identified with Jesus Christ and seek to have Christ formed in us. It is a fitting conclusion to Paul’s attempt to rid the Corinthians church of division to draw their attention back to the one who died for them, and the one they are to be identified with. Instead of trying to be of Paul, or Peter, he wanted them all to recognize that they were all of Jesus Christ. This conclusion is finalized through the fact that they were baptized in the name of Jesus Christ, not any other name. Through salvation we are all identified with one, that is, Jesus Christ; baptism is a cornerstone for that identification.

Some have interpreted Paul’s statements in these verses to attempt to remove baptism from the plan of salvation. They say that because Paul did not baptize, it couldn’t have been important for him. If this were the case, Paul would have been in violation of the Commission given to him by Jesus Christ to teach, baptize and make disciples in all nations. Paul knew that the Lord had plainly stated that believers who are baptized should be saved. This assumption by some is refuted by the following facts:

{1} Paul’s question, “Were ye baptized in the name of Paul”? carries with it the understanding that the Corinthians church had been baptized, but in the name of Jesus Christ.

{2} The previous verses in this section have displayed clearly Paul’s teaching concerning the vitality of baptism in man’s salvation.

{3} Paul was not making a doctrinal statement concerning the necessity of baptism; he was, rather, declaring that he was the apostle called to the Gentiles and that God had provided men to travel with him to baptize believers. Paul was a man of small stature who had been through much punishment because of his preaching of the gospel. He was likely not strong physically, but rather he was strong spiritually. Most saints in the church would also declare that they have never baptized anyone, but that does not mean they don’t believe in baptism. There are other men in the body of Christ who baptize people.

{4} Paul had baptized certain people at Corinth, so he must have known of its’ importance.

Paul’s place was that of a preacher. “Faith cometh by hearing, and hearing by the word of God”, Romans10: 17. It is by the man of God declaring the word of God that men have something tangible to base their faith on. Upon nurturing that faith to understand the portion of the word of God declared to them, they then could proceed with the action associated with that faith, for faith without works is dead. Paul preached to them the gospel, and then the hearers had faith to believe the gospel. As a result of that belief they could act, and as a result were baptized. The same principle applies to all matters pertaining to the word of God. You can’t have faith for something that you have never heard, and you can’t act if there is no faith. Ultimately, all spiritual matters come down to the declaration of a clear and precise word from God. Refer to Roman 10:13-17 for scriptural reflection of this subject.

Colossians 1:13,14 ”Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. In whom we have redemption through his blood, even the forgiveness of sins”.

Although this verse does not directly refer to baptism, it portrays some biblical concepts already associated in scripture to baptism. It deals with the leaving of the old life and the entrance into the kingdom of God. Paul in his letter to Colossae (2:11-14) associates these actions of grace to baptism. In verse 14 we are also drawn to the conclusion that redemption and the remission/forgiveness of sins are associated with the blood of Jesus Christ. Acts 2:38 associates the remission of sins with baptism in the name of Jesus Christ. A more detailed analysis of New Testament scripture would conclude that the name of Jesus Christ actually invokes the power found in the blood of Jesus Christ; the two are inseparable, as illustrated in the above verse.

1 Corinthians 6:11 “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus Christ and by the Spirit of our God”.

The cleansing referred to in these verses is from the defiling sins of the flesh found in verse 9 and 10 of the same chapter. However, those sins are no longer associated with the believers at Corinth, or for any believer. This is because believers are washed, sanctified and justified. Ananias was one who showed us the cleansing effect of baptism when he told Paul to wash away his sins, calling on the name of the Lord. Paul applies the same principle to this statement. The implication is not direct, but it is nonetheless present. The washing is in the name of the Lord Jesus (as was seen in Paul’s baptism). The washing here is the washing away of these sins of the flesh, or it is the remission (removing) of these sins. Scripture was already testified that this is done through baptism in the name of Jesus Christ.

1 Corinthians 12:13 “For by one spirit we are all baptized into one body”.

There is only one Lord, one Faith, and one Baptism. That baptism has two parts; that of the water and that of the Spirit (refer to John 3:5). Baptism of Spirit without water does not constitute new birth; neither does baptism in water without Spirit. Our examples of salvation in the book of Acts show that either immediately before or after men were baptized in the name of Jesus Christ they received the baptism of the Holy Ghost, speaking in other tongues as the Spirit of God gave them the utterance. The two are inseparable, although distinct works of God. It is man who has separated these two acts; God wants them to be one; one baptism. 

Our baptism is a burial. When baptized, you are not kept under the water until you receive the Holy Ghost, you are brought out of the watery grave so that you can walk in the newness of life. That newness of life is the resurrection power of God, the Holy Ghost. Anything less than this is less than God’s standard. If a man receives the Holy Ghost and is not yet baptized, it is a sign to him that he must now be baptized in the name of Jesus, without tarrying.

By water baptism we are buried with Christ and put into Christ; by Spirit baptism we are placed within the spiritual Body of Christ, the church. Both are works of grace that require faith. Both are essential in joining us, as believers, to Jesus Christ and fellow believers. (See also Galatians 3:27-29).

1 Corinthians 10:2-4 “And were all baptized unto Moses in the cloud and in the sea... and that Rock was Christ”.

The Israelites were not baptized into Moses, as we are into Christ. Nor did Moses die for their sins, as Christ did for us. Rather, Moses was a representative or type of Christ; he was an instrument for carrying out the plan of God. To be united with Moses, to follow Moses, to be associated with Moses and to be identified with Moses was the condition for successful participation in the plan of redemption from Egypt. Lack of this identification met a lack of identification with God’s plan. They associated themselves with Moses when he went through the Red Sea, and followed the cloud. Likewise we associate ourselves with Jesus Christ by passing through the waters of baptism with Him (to associate ourselves with His plan and purpose, the gospel). We also pass through the Spirit into His body to associate ourselves to Jesus Christ in the power of His resurrection. (Romans 6:4-6; Romans 8:11)

Note the similarities to the purpose of the Red Sea and the purpose of our baptism. The ones who were associated with Moses actually passed through the Sea; thus the Sea became a means of deliverance and salvation to them. For the Egyptians, the Sea was not a means of deliverance but a means of destruction. Our baptism is both a means of salvation and of destruction. As a believer, it saves us, but the sin that follows us into that water meets with destruction in the same water. This is also illustrated in the discussion of 1 Peter 20,21.

Hebrews 6:1-2 “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, and of laying on of hands, and of resurrection of the dead and of eternal judgement”.

We briefly mention this scripture because it gives us two main points to consider in our discussion of baptism. The first is that the doctrine of baptisms (water and Spirit) is considered to be foundational in our relationship and walk with God. Without a proper foundation, the entire house will surely fall. Those that choose to ignore baptism and state that it is not important are putting themselves in the place of passing by one of the foundations, one of the principles of the doctrine of Christ. Without a proper understanding of baptism, how can one expect to understand even deeper and more important teachings of the scripture? Milk comes before meat, as shown in Hebrews 5.

The second important fact revealed in this scripture is that baptism is associated only with Christ, not with ‘the Father’ or the ‘Holy Ghost’. (the doctrine of Christ!)The New Testament associates salvation with the work of Jesus Christ; His death, burial, and resurrection. The fullness of the godhead is found in Jesus Christ, so when we associate ourselves with Jesus, through baptism or any other means, we are associating ourselves with the fullness of God.

Ephesians 4:5 “One Lord, One Faith, One Baptism”.

There are no plurals when it comes to the Lord, the faith and the baptism. There is only one Lord, and His name is Jesus Christ. There is only one faith, and that is in Jesus Christ. There is only one baptism and that is in the name of Jesus Christ. By inspiration, Paul linked these three terms in progression as they are linked throughout the entire New Testament. When shown the One Lord, we have a seed that can bring the One Faith. With that faith, we can believe and be baptized according to the One Baptism. Faith and baptism are inseparable, faith and Christ are inseparable, and Christ and baptism are inseparable. (Refer also to 1 Corinthians 12:13). 

Sad to say there are those who agree that the early church baptized using the words, ‘in the name of Jesus Christ’, yet they also accept baptism using the words, ‘in the name of the Father, and of the Son, and of the Holy Ghost’. This is a very dangerous position and attitude to take, for it is in direct contradiction to this scripture. The scripture says that a double-minded man is unstable in all his ways. Taking such a position when it comes to the Word of God will open oneself up to the spirit of deception. This is because there is not a firm acceptance of the oneness of the Word of God. This also springs forth from a lack of love for the Word of God, which opens oneself up to deception from God, Himself.

Confirmation or Contradiction (9)

“Baptism in the Epistles of Paul”

In previous entries, we have seen that all baptisms in the book of Acts were performed, without exception, using the words, ‘in the name of Jesus’ or a similar wording. In the two examples of baptism already mentioned in the last entry, there is a requirement on the part of the listener to exercise faith and believe in the Lord Jesus Christ. Salvation, as recorded in the Book of Acts, puts Jesus Christ at the pivotal point. Baptism in the Book of Acts also hinges upon the name of Jesus Christ.

Paul’s New Testament writings are some of the most beautiful in the entire Bible. He presents many aspects of the Christian life from the deep and profound, the basic and practical. He is a man solidly grounded in truth, and speaks truth through the various letters he writes. Whether he deals with Ecclesiology or Christology, or Escatology, he does so with accuracy and clarity. He goes into great detail to allow the believer to understand the depth of the work of Jesus Christ in the life of a Christian. Paul deals with baptism in his writings, either directly or indirectly. We want to examine many of these references so we can see the link that exists between baptism and Jesus Christ alone. The purpose of this section will not only be to show the key role of baptism in the life of believers, but also to show that baptism is associated with the work of Jesus Christ in His death, burial and resurrection, and the name of Jesus. Water baptism is never shown to be associated with either the ‘Father’ or the ‘Holy Ghost’, with the exception of Matthew 28:19 (we have already shown how that scripture is also referring strictly to Jesus Christ).

The scriptures that follow are going to be dealt with, not necessarily in their order of appearance in the New Testament, but in order of clarity and straightforwardness in dealing with the topic of baptism. This will allow the reader to see the more obscure passages surrounding baptism in light of the understanding gained from the more direct passages. We ask that the reader keep in mind that historical and Biblical records testify that the churches of this day knew only baptism using the words, ‘in the name of Jesus Christ’. We also ask that the reader take each scripture reference given and read it in regard to the passages surrounding it.

Romans 6:3-5, “Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as the Father raised Christ from the dead, even so we also should walk in newness of life. For if we have been planted together (Planted together: from the Greek word 'sumphutos'. It means growing at the same time, growing together, being combined and united one with another.) in the likeness of his death, we shall be also in the likeness of his resurrection”.

Paul here gives us the close association between the burial of Jesus Christ, and our own baptism. The gospel, as shown by Paul in 1 Corinthians 15:1-4, is the death, burial, and resurrection of the Lord Jesus Christ. In Romans 6 Paul is showing us the application of the gospel, the work of Jesus Christ, into our own personal life. When we are baptized, we associate ourselves with the Burial of Jesus Christ. Just as repentance allows us to die to our sins, as Jesus dies, baptism allows those sins and our old life to be buried. If a man were not baptized, it would indicate that he has made the burial of Jesus Christ to be ineffective in his life. This would bring to mind, once again, the necessity of baptism in salvation. If Jesus was never buried, he could not have been resurrected. If we are not baptized, it will be impossible for us to walk in the newness of life. If we are not planted together with him (in baptism) in the likeness of his death, how can we be in the likeness of his resurrection? It is impossible to be associated with the burial of Jesus Christ without being baptized. If you are not associated with the burial of Jesus Christ, then your compliance with the gospel is incomplete and therefore the work of Jesus is lacking in your life.

The planting together in verse 5 also gives us a picture of our water baptism. Just as the body of Jesus was put into the tomb in burial, so is our body put completely into the water in baptism. Just as the body of Jesus was raised the third day, so we come out of the water to walk in the newness of life (in the Spirit). Thus we are brought to the association of the baptism of the Holy Ghost and water baptism. Our obedience to the gospel is not complete if there is not death, burial and resurrection. Repentance brings about death. Baptism is our burial. The indwelling or baptism of the Holy Ghost is our resurrection. Referring to the objective of this section, we note that we are buried with Jesus Christ in baptism. We are planted together with Him. Water baptism in the New Testament centers upon the work of Jesus Christ only. 

We will take note of this in detail when looking at Galatians 3:27, but it is worthy of noting the following now. The term ‘baptized into Jesus Christ’ is felt by many to be an abbreviated form of the longer term, ‘baptized in the name of Jesus Christ’. This would also be in agreement with other teachings in the Scripture concerning baptism, and its exclusive association with Jesus Christ.

Galatians 3:27, “For as many of you as have been baptized into Christ have put on Christ”.

The aim of Paul in this third chapter of Galatians is to bring the relationship of God and man to a personal level. We are the children of God (verse 26). He does this by explaining that as many as have been baptized into Christ have put on Christ. Immediately, we note the ever-present association of baptism and Jesus Christ.

We also “remind ourselves of the likelihood that the clause you were baptized ‘eis Christos’ (Greek) means here you were baptized to Christ; the to Christ is to be understood as an abbreviation of the common in the name of Christ, and therefore has the meaning of baptism with reference to Christ, for dedication to and appropriation by Christ”. (Baptism in the New Testament, G.R. Beesley-Murray, pg. 147)

Paul is bringing to our understanding the fact that through baptism, we actually put on Christ. This means literally that we clothe ourselves in Christ. In order for us to put on Christ, we must take off the old man. The Scriptures have already likened baptism to burial. You only bury a man who is completely dead. There should be no question at a funeral whether or not the man or woman is fully dead. There must be certainty. Our baptism is a removal or shedding not only of our sins, but also of our old man/nature. “Our old man is crucified with him”, Romans 6:6, “Old things are passed away, behold all things are become new”, 2 Corinthians 5:17b, “If any man be in Christ he is a new creature”, 2 Corinthians 5:17a. We ‘get in’ Christ by being baptized into Christ. Baptism follows repentance and is a spiritual funeral of the old man, so that the new creature (Christ) can come forth and be put on. Baptism is the death of the old and a removal of the old and the putting on of Christ.

At this point we want to note that the action of being a child of God (verse 26) is by faith in Jesus Christ, and this faith is linked with baptism into Jesus Christ (or ‘baptism in the name of Jesus Christ’). “The experience of baptism is the experience of faith” (Die Taufe im Urchristentum im Lichte der Nueuren Forschungen, F.M. Rendtorff, Leipzig, 1905, pg. 36)

Colossians 2:12, “Buried with him in baptism, wherein also ye are risen with him through faith of the operation of God, who hath raised him from the dead.”

Before looking in detail at this verse, let us examine its context. Paul in verse 8 warns of deceit after the manner of human philosophy, the traditions of men and the rudiments of the world. Verse 9 allows us to know that regardless of these philosophies and traditions, and that the fullness of the Godhead is in Christ; that “God was in Christ reconciling the world unto Himself”, 2 Corinthians 5:19. In verse 10 we are shown our fullness and completeness in Christ. In verse 11 we see that there is an action of faith that is attributed to us through our association with Jesus Christ. This action is the circumcision, or the cutting off of our body of sins of the flesh. This action is accounted toward us through our baptism. (It is interesting to note that Jewish children received their name on the eighth day after being born. The name was given to them at their circumcision. Baptism is our spiritual circumcision, and is when we receive the family name of heaven, Jesus (Ephesians 3:14,15). This is another important reason the name of Jesus needs to be the only name spoken at baptism.) This action is attributed to a believer through being buried with Him (Jesus Christ). The Scriptures plainly show us that this work is accomplished at baptism. 

Paul also draws our attention to the fact that our resurrection with Christ and our burial with Him are acts of faith toward God. Faith without works is dead, just as a body without a spirit is dead. We are saved by grace, through faith, yet that faith must produce works based on that faith. We have faith in the gospel, and we believe the gospel, but believing alone doesn’t save, there must be the accompanying baptism in water in the name of Jesus Christ (our burial). Baptism without faith is unprofitable; likewise, faith/believing without baptism is unprofitable. Baptism, in the name of the Lord Jesus Christ is the correct “faith-response” to the Gospel!!

Contradiction or Confirmation (8)

“NEW TESTAMENT REFERENCES TO BAPTISM” ~ ACTS

The purpose today is to examine the various occurrences of baptism in the scriptures and to study their setting. We will find that all references to baptism are associated exclusively with Jesus Christ. We have already expounded on various incidents of baptism in the Book of Acts, and have seen that baptism was always administered using the words ‘in the name of Jesus Christ’. We now want to look at other occurrences of the subject of baptism, and also the teachings of the Epistle Writers about baptism. The conclusion that will be reached at the end of this section is that baptism is a direct association with the redemptive work of Jesus Christ, and is an expression of our acceptance and faith in that work. All references to baptism (inclusive or exclusive of Matthew 28:19) deal strictly with Jesus Christ. Jesus Christ is the one who died, was buried, and rose the third day in order that we could be saved.

There are of course a variety of references to baptism throughout the New Testament. The only occurrence of words actually spoken at a baptism in this dispensation of the church is found in the Book of Acts. When we pass from the historical account of the church (Acts) into the letters written to established churches, we can conclude other aspects of the doctrine of baptism, as taught and believed by the Apostles. The references to baptism as found in the teachings of Paul and Peter are not accounts of literal baptisms, but references to the place and role of baptism in the believers life. All of the Epistles were written to men and women who were already born again. They had already repented, been baptized in Jesus Name, and had received the Holy Ghost. 

The doctrines that we can determine from the passages that we are going to look at are important. Hebrews 6:1-2 allows us to know that baptism is one of the foundational doctrines of the church, the body of Christ. If our foundation is not correct, then we build the house in vain. We either build upon a solid rock, or upon sinking sand. If baptism is a foundation and a principle of our walk with God, it cannot be ignored. There is no point in searching for the deeper things of God if we lack understanding of the fundamental teachings of the church. Many have chose to ignore the topic of baptism. This is unfortunate because the scriptures teach a clear and sound doctrine concerning baptism. 

We begin our look at New Testament baptism by examining two incidents in the book of Acts where there was a baptism, but the actual words spoken at the baptism are not recorded. Of course, we have no reason to believe that the words spoken at these baptisms were different in any way than any other Book-of-Acts baptisms. Still they must be examined to understand the meaning of baptism to the Apostolic Church.

“And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what both hinder me to be baptized? And Philip said, "If thou believest with all thine heart thou mayest". And he answered and said, "I believe that Jesus Christ is the Son of God". And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch, and he baptized him”, Acts 8:36-38. Philip just left revival in Samaria where he had himself baptized many converts in Jesus name. Paul had come from Jerusalem to see the work that Philip was doing, and found that there was a great move of God taking place. Many miracles were done, as God bore witness to the obedience of the Samaritans to the gospel. However, until Peter came, none of the Samaritans had received the Holy Ghost, they were only baptized in Jesus Name. Peter laid his hands on them and the Samaritans received the gift of the Holy Ghost. 

God then spoke to Philip and instructed him to leave the revival and go to the desert. Obediently he went and while standing, a chariot passed by that was carrying the Ethiopian Eunuch. The Ethiopian Eunuch was reading through the book of Isaiah; prophetic passages concerning the death of Jesus Christ. Philip joined himself to the chariot and began to inquire of the Eunuch whether or not he understood the passage he was studying. The Eunuch replied that he could not understand unless someone explained it to him. The passage from Isaiah 53 speaks of a lamb being led to the slaughter. Philip then proceeded to explain the passage to the eunuch, and to preach unto him Jesus (Acts 8:35). Philip showed that Jesus Christ of Nazareth was the lamb that was slain from the foundation of the world. He must also have explained that salvation was found in no other than this same Jesus. Either because of previous knowledge, or through the preaching of Philip, the eunuch became aware of the need for baptism. 

When the eunuch asked what hindered him from being baptized, what was the reply of Philip? He stated that if the eunuch believed with all of his heart, he could be baptized. What was the eunuch to believe with all of his heart? He was to believe what Philip had just finished explaining to him. He was to believe in Jesus. Knowing the Commission of Jesus, that “He that believeth and is baptized shall be saved”, Philip wanted to ensure that this eunuch did in fact believe. Through Isaiah 53 we know that Jesus was to die for the iniquity of us all. The eunuch had to believe that Jesus died for him. The eunuch had to believe the gospel. The eunuch answered that he believed that Jesus Christ was indeed the Son of God. On the basis of the eunuch’s confession of faith in Jesus Christ, Philip baptized him on that day.

There have been many that have attempted to add to the word of God, and make it necessary to believe in more than Jesus Christ. Charles Stanley, who was formerly the head of the Southern Baptists, said the following. “If you do not believe in God the Father, God the Son, and God the Holy Ghost, then you are guilty of the first commandment, and you are guilty of idolatry, and you are lost”. (Dr. Charles Stanley, Radio Broadcast on WRBS, Baltimore, MD, USA, March 1987.)

 According to this man’s understanding, the Ethiopian Eunuch is not even saved. The eunuch wasn’t asked about anyone but Jesus Christ. The scriptures nowhere tell us that belief in, or confession of a trinity is essential to salvation. We are only told, “Believe in the Lord Jesus Christ, and thou shalt be saved”, Acts 16:31. The eunuch’s baptism hinged solely on his understanding and belief in Jesus Christ, as being the Son of God.

“And he {the jailer} called for a light and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. ... And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his straightway”, Acts 16:29-33.

Some have taken the words that Paul spoke to this jailer to be the only requirement for salvation. Many people preach a message of salvation that only includes the words, “Believe on the Lord Jesus Christ and thou shalt be saved”. Was this all that was required of the jailer? In light of the other times where Peter preached about salvation and the requirements of Jesus in the Commission, there was more required than a simple confession. Believing is dependent on baptism, for without baptism, our believing cannot save us, and we are not answering a good consciences toward God (Mark 16:16, 1 Peter 3:21). The salvation of the jailer and his house did not stop with believing. The scriptures continue to show us that after the jailer washed the wounds on the backs of Paul and Silas, he and his family were all baptized. If Paul had not baptized the jailer, then he would not have been fulfilling the commandments of Jesus. The jailer would have been neither a disciple, nor saved.

One must equally consider that Paul was severely wounded from the beating he had received earlier that day. If baptism played only a minor role, or was just a ceremony to publicly testify of a prior inward action, then it most certainly could have been delayed. Yet Paul braved the pain and discomfort that it meant for his already wounded back, and went into the water to baptize this family. It was obviously a high priority for Paul ~ not an insignificant and meaningless action.

There is no statement of the actual words spoken at the baptism of the jailer. We do, however, have record of another time when Paul did baptize some of his converts at Ephesus. The disciples of John were baptized in the Name of the Lord Jesus. It would be both illogical and improbable that Paul would have used any other form to baptize in Philippi. Indeed, there is only One Lord, One Faith, and One Baptism (Ephesians 4:5).

In previous blog entries, we have seen that baptisms in the book of Acts were performed, without exception, using the words, ‘in the name of Jesus’ or a similar wording. In the two examples of baptism already mentioned above, there is a requirement on the part of the listener to exercise faith and believe in the Lord Jesus Christ. Salvation, as recorded in the Book of Acts, puts Jesus Christ at the pivotal point. Baptism in the Book of Acts also hinges upon the name of Jesus Christ.

Contradiction or Confirmation (7)

"MATTHEW 28:19 AND ‘THE TRINITY’"

Many have taken the words of Jesus Christ as found in Matthew 28:19 to be the literal words that must be spoken at baptism. They feel that any other form of baptism is incorrect and unscriptural. We have just shown conclusively that this is not the case, and that the method of baptism in the New Testament is in the name of Jesus Christ. As this is the New Testament method, and we claim to be the New Testament Church, our baptismal method must also be ‘in the Name of Jesus Christ’.

Just as some men have taken the words of Matthew 28:19 and formed a baptismal doctrine that is incorrect, the same men and others have taken the words of this scripture and formed doctrines concerning the godhead. They assume that the words “the Father, and of the Son, and of the Holy Ghost” refer to three separate and distinct personalities. Much of the doctrine referred to as “The Trinity” is based on this verse, and others of similar wording. If the correct form of baptism is “in the Name of Jesus Christ”, (as we have shown in our previous entries) then we must examine Matthew 28:19 and see if there are actually three separate people involved here or only one person, Jesus Christ.

Referring again to Matthew Henry, we see that “we are baptized not into the ‘names’ but into the name, of the Father, Son and Spirit, which plainly intimates that these are one, and their name one”. ("Matthew Henry Commentary" , Matthew Henry, V, pg. 443) There is no plural indicated by the word ‘name’, only a singular. It does not speak of ‘names’ but of the name. We have previously noted that the very essence of Jesus other words in the Commission in Matthew are a complete reference to Him only, not to any other. (In the following section we will also note that all New Testament references to baptism deal only with Jesus Christ, and no other ‘person in the godhead’.) 

It is the foolhardy soul who attempts to thus conclude that the correct name of the Father is "Father" or that the correct name of the Son is "Son" and that the correct name of the Holy Spirit is "Holy Spirit". If that is the case, Jesus, who came "in his Father's name" should have been called "Father" by his earthly father Joseph. We could go on with the absurd to illustrate the absurd, but the point is clear.

Still men try to show a plural by laying emphasis on the word “and”, as in “the Father, and of the Son, and of the Holy Ghost”. “There must therefore be three”!, they say. If that is the case, then we must examine the following verses which also make use of the word “and”:

“Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world”, James 1:27.

“We give thanks to God and the Father of our Lord Jesus Christ, praying always for you”, Colossians 1:3.

“One God and Father of all, who is above all, and through all, and in you all”, Ephesians 4:6.

"And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” Colossians 3:17.

"Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ in the sight of God and our Father;” 1 Thessalonians 1:3.

Based on man’s assumptions surrounding Matthew 28:19, we must apply these assumptions to the above verses. According to this interpretation God and the Father must also be two separate persons. This would bring us to the logical conclusion that thee are not three persons involved in the godhead at all. There must be four. Why four? There is God, and the Father, and the Son, and the Holy Spirit. It is therefore quite unreasonable to use the word “and” to separate God and the Father. They are the very same, and not separated in any way. God is the Father.

“Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you”, 1 Thessalonians 3:11.

Having concluded that the word “and” does not separate persons in a godhead, the above scripture must be interpreted using the same principle. God and the Father are not separate; therefore God and our Lord Jesus Christ are not separate. If we are going to interpret scripture correctly, we must interpret scriptures consistently. What is correct for one scripture must also be correct for all scriptures. Just as the five scriptures above did not prove that “God and the Father” were separate, the words “God himself and our Father and our Lord Jesus Christ” do not indicate any separation. They are all referring to the same one, not to separate entities.

Applying this to the words of Jesus in Matthew’s account of the Commission, we also conclude that the words, “the Father, and the Son, and the Holy Ghost” does not infer a plurality. As God and the Father are one, so are these three one. Father is not a name; it is a manifestation of God. Son is not a name; it is a manifestation of God. Holy Ghost is not a name; it is a manifestation of God. The NAME of Matthew 28:19 is JESUS. For in Jesus Christ we find a full and complete revelation of God. “God was manifested in the flesh”, 1 Timothy 3:16. “For in him (Jesus) dwelleth all the fullness of the Godhead bodily”, Colossians 2:9. “For it pleased the Father that in him should all the fullness dwell”, Colossians 1:19. “In the beginning was the word, and the word was with God, and the word was God... and the word was made flesh and dwelt among us”, John 1:1,14. “To wit, that God was in Christ, reconciling the world unto himself”, 2 Corinthians 5:19.

The Apostles were not mistaken when they baptized in the name of Jesus Christ. They understood that Jesus Christ was a full and complete revelation of God to man. That within the fleshly body of the man Christ Jesus was Deity, and that Deity was the One, True and Living God, and the Creator of all things. Jesus Christ is a full and complete manifestation of God to the world, and in him is the fullness of the Godhead. There is only One God, who is the Father who is above all. There is only One Lord, and He is Lord over all, and Lord of Lords. Just as Thomas declared, we know that Jesus is our Lord and our God (John 20:28).

There have been some who would attempt to argue that when the Book of Acts records baptism ‘in the name of Jesus Christ’, that these are not the actual words spoken. Rather, they are an indication of the authority used. The implication is that we baptize ‘in the authority of Jesus Christ’, but we do not actually use the words, ‘in the name of Jesus Christ’ when we are baptizing. This, however, brings us to a very difficult situation. If the Book of Acts does not record the actual words to be spoken at a baptism, and is only an indication of authority to used at that baptism, then what should we say about Matthew 28:19. Jesus must also be referring to authority, and cannot be giving an actual formula of words to be spoken at a baptism.

We therefore are left without any formula at all for baptism. Our interpretation of scripture must be consistent in all situations. To imply that when Peter said, "Be baptized everyone of you in the name of Jesus Christ”, means only in the authority of Jesus Christ, would lead us also to believe that when Jesus said, “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”, He also was referring only to authority. Can any formula for baptism be trustworthy? With this type of theological analysis, the answer would be NO! However if we understand that baptism in the Church Age, beginning at Pentecost, is done using the words, ‘in the name of Jesus Christ’, as a fulfillment to Jesus Commission in Matthew 28:19, we do have a satisfactory formula for baptism that fulfills the scriptures.

Contradiction or Confirmation (6)

“SALVATION IN NO OTHER NAME”

“Neither is there salvation in any other, for their is no other name under heaven given among men whereby we must be saved”, Acts 4:12. In this verse we have an inseparable link between salvation and ‘the name’. If we were to trace a few verses back, we would discover the name being referred to is the name of Jesus Christ of Nazareth. Previous to this verse, a lame man was healed in front of the temple because of faith in the name of Jesus. Peter did not only heal the man, but used the attention gained from the miracle to explain that not only was healing found in the name of Jesus, but salvation was also to be found in that name. Peter was quite unreserved in his declaration that salvation cannot be found in any other name but the name of Jesus. We must conclude that the “Name of Jesus Christ” is the only name of salvation.

This scripture becomes vital to our understanding when we recognize that baptism and salvation are so closely associated. Mark declares, “he that believeth and is baptized shall be saved” Mark 16:16. Peter in his first Epistle declares that baptism does save. Jesus, when speaking with Nicodemus in John 3 likened being ‘born again’ to being ‘born of the water and of the spirit'. Add to this the testimony found in the Book of Acts of various believers being baptized and we can see its vital role in salvation. Jesus had commanded all of his disciples to go, teach, and baptize (Matthew 28:19). We are responsible to do all that we have been commanded, not just a part. Baptism is vital to making disciples of the Lord Jesus Christ.

“The New Testament Epistles do not appear to reckon with the fact of an unbaptized disciple. How can one become a disciple and then be baptized?… It is when a man who hears the gospel believes and is baptized that he becomes a full disciple. Baptizing belongs to the means by which a disciple is made” ("Baptism in The New Testament" ,G.R. Beesley-Murray, pg. 88-89) W. F. Flemming characterized the baptism of the earliest church as a “Sacrament of the Gospel”. ("The New Testament Doctrine of Baptism" , London, 1948, pg. 124) Schlatter also stressed the same thing when he described a normal apostolic sermon as a baptismal sermon: “Its purpose was not merely the acceptance of an idea; it demanded a definite act”. ("The Church and the New Testament Period" , pg. 26 ) “This is said from the aspect of baptism as a response to the gospel and acceptance of its gifts. There are grounds for going further and suggesting that the fitness of baptism to be a means of response to the offer of the gospel is grounded in its fitness to be an embodiment of the gospel”. (Baptism in The New Testament" ,G.R. Beesley-Murray, pg. 99-100) The view of scripture is that, “the Church is commissioned to make disciples by baptizing men”. (Baptism in The New Testament" ,G.R. Beesley-Murray, pg. 88)

We have already noted the fact, and affirm it again, that baptism and remission of sins are inseparably associated. Without the remission of sin, one cannot be a complete child of God. Therefore baptism plays a vital role in our salvation because of the cleansing it provides. The blood of Jesus was shed for the remission of sins, and it is through baptism that the blood accomplishes this purpose. Remission of sins is central and critical to a man’s salvation, so it is therefore only reasonable to conclude that baptism and salvation are inseparably linked, one to the other.

Baptism is essential in making disciples, according to the Commission, and it is essential in salvation even in our day. Believing and baptism are criterion to salvation. They come before, not after salvation. They are a part of the process, not independent of the process. A man is not baptized because he is saved; he is baptized so he can become saved (Mark 16:16). Peter also associated baptism and the remission of sins in Acts 2:38. “There appears to be no doubt as to the intention of Acts 2:38; the penitent believer baptized in the name of Jesus Christ may expect to receive at once the Holy Spirit, even as he is assured of the immediate forgiveness of sins”. (Baptism in The New Testament" ,G.R. Beesley-Murray, pg. 108)

Ananias also associated baptism with the washing away of sins and the name of the Lord in his instructions to Paul (Acts 22:16). Peter again referred to baptism and salvation in his First Epistle and declared “baptism doth save” (1 Peter 3:21). We do not, however, contend that baptism alone, as a physical act, brings salvation. It must be an extension and manifestation of the faith that is present within the heart of one who hears the gospel. It will equally lead to further faith-responses to the Word of God. Baptism is a vital aspect of salvation that cannot be ignored. 

Our key scripture for this section, Acts 4:12, allows us to know that salvation is found only in the name of Jesus Christ. Repentance, without which one will perish (Luke 13:3,5), was to be preached in the name of Jesus Christ (Luke 24:47). Remission of sins (Luke 24:47) was also to be preached in the name of Jesus. Peter, Ananias, and others have shown that remission of sins and baptism is one. Therefore we must conclude that in full agreement with the scriptures, baptism is in the name of Jesus Christ. Jesus also promised us that the Holy Ghost (without which no man shall see God, Romans 8:9) would be sent in the name of Jesus Christ (John 14:26). Thus we see the three aspects of salvation: repentance, baptism, and receiving the Holy Ghost, are all to be associated with the name of Jesus Christ alone. Therefore Acts 4:12 reveals to us that the Apostles were correct in their fulfillment of the Great Commission by baptizing in the name of Jesus Christ only.