1 In those days came John the Baptist, preaching in the wilderness of Judaea,
With this verse we jump forward about 25 years to the beginning of Jesus’ ministry (Acts 1:22). The gospels of Mark and John begin at this point. Luke however, mentions a few details of Jesus’ life as a youth in the region of Galilee – how His family regularly attended the festivals in Jerusalem and how at age twelve He astonished the doctors of the Law with His answers (Luke 2:41-51). From an early age, Jesus was known as a sincere, studious young man (Luke 2:52). His earthly father was a carpenter (Mat 13:55) and Jesus was taught in the same occupation (Mark 6:3). He was probably a quiet individual, not particularly outstanding in demeanor or works if we can judge by the poor response of His boyhood acquaintances to His message (Mark 3:21). Even His brothers and sisters did not immediately believe on Him (John 7:1-5; Mat 12:46-50). Things changed dramatically when Jesus began His ministry. Suddenly His speech was authoritative and compelling (Mark 1:22), His intellect and knowledge far superior to that of the scribes (John 7:15) and His deeds and doctrine without rival in the history of the world.
The details of John the Baptist’s birth can be found in the first chapter of Luke. He was a cousin to Jesus and very near to the same age. His father was a priest with important duties in the temple and many were probably expecting great things from this young man whose birth had amazed the nation (Luke 1:65-66). Following the command of the angel, his parents named him John (Luke 1:13) and taught him that no strong drink should ever touch his lips (Luke 1:15). The relationship of John and Jesus compares to the Old Testament characters of Jonathan and David. Both John and Jonathan gave up their ambitions and lives in astonishing deference to someone they recognized to be greater.
Why did God choose to name him John? The Greek word is Ioannes (Iωαννης), but is transliterated from the Hebrew, Johanan (Yhow-Chanan) which means “Jehovah of grace,” or, “Jehovah is merciful.” The wilderness of Judaea refers to the country regions away from the populated city areas, for the ministry of John the Baptist was an unconventional one. The rabbis and teachers were centered in Jerusalem, but John’s message and attitude drew multitudes from far and wide.
The wilderness of Judaea refers to the country regions away from the big cities like Jerusalem. The ministry of John the Baptist was an unconventional one, for all the rabbis and teachers were centered in Jerusalem. But John was different both in attitude and message, and many were drawn to him. Coming out of “religious” Jerusalem, people came in great quantities to hear him (Mat 3:5).
2 And saying, Repent ye: for the kingdom of heaven is at hand.
John the Baptist’s message was a call to repentance in connection with the coming of the Messiah. Traveling throughout the land of Israel, he proclaimed the imminent establishment of the kingdom of heaven (see Luke 3). John’s mother had likely told him the remarkable circumstances of his birth, and probably the miracle birth of his almost-twin cousin, Jesus of Nazareth. While Jesus was of humble birth and uncertain education, John was born into priestly lineage and his father served in the temple (Luke 1:5-11). He was thus very familiar with Jerusalem, the Judaic religion and the scribes and Pharisees. He would have been taught from little the OT Scriptures and would have studied the prophets under the most learned and influential of his day.
John’s proclamation of the coming kingdom links to Daniel’s 490 year-old prophecy that the God of heaven would set up a kingdom which shall never be destroyed (Dan 2:44; 7:13-14). Like the Magi, he had probably calculated the years of that Messianic prophecy (Dan 9:24-27) and knew that the time of fulfillment was definitely at hand. The Jews’ belief in Daniel and the prophets at the time of Christ is not certainly known, but clearly there was a sense of fear and urgency among the people. The fervent tenor of his preaching show that John was convinced that the coming of Messiah was near. To him, the axe was already chopping the base of the tree, the threshing floor already spread with raw wheat. The sandal-steps of that One coming after him could already be heard (Mat 3:10-12). The urgency and certainty of his belief rang so strong in his message and life that all were shaken by him, some unto repentance, some only to a grudging admiration (as Herod and the Pharisees).
Repent ye. In Luke’s words, John preached the baptism of repentance for the remission of sins (Luke 3:3). Repentance is an intellectual decision that results in actions of permanent, life-changing moment. It must be preceded by the conviction or realization of sin (John 6:44) and that is why preaching is so important. Then, after conviction of sin has seized the heart, a sincere desire to change must result in a conscious decision to make right past sins and determine to stop sinning. And finally, constant action to keep oneself in this condition validates the mental choice to repent (John 8:11). If the intellectual decision is not followed by corresponding life actions, then true repentance has not taken place. Repentance is a complete change of direction, beginning in the mind and then in action; those two should not be reversed.
Unfortunately, it commonly happens that repentance is initiated with good intentions, but never acted upon such that it extends effectively into a change of life. The Baptist warned the Pharisees and Sadducees of that danger later in this chapter (Mat 3:8). Clearly, repentance is more than just asking forgiveness, but it does begin there. The reason John urged repentance was because the Kingdom was at hand. It was due and imminent, and every person must get himself ready for its appearing. The OT prophecies constantly read on the Sabbaths warned of that great and terrible day, and they surely must have gripped every soul who heard John speak.
The kingdom of heaven. This term appears more than 30 times in the book of Matthew, but not once outside of it in the New Testament. By comparing the parallel usages of the two, I believe that the kingdom of heaven is interchangeable with the kingdom of God, a term used more than 60 times in the NT, but only appearing five times in Matthew. The common denominator of the two terms is the Kingdom’s origin: it is from heaven, that is from God. The seeds of the Kingdom began to be planted with John’s proclamation that it was at hand (Luke 16:16), but it did not truly come in power until after Jesus’ resurrection (Mark 9:1; Mat 16:28).
Many of the parables begin with, The kingdom of heaven is like unto…, which is followed by a figurative description of Christ in His Kingdom-Church. The word kingdom is an appropriate title for Christ’s people, for He is indeed a King, and we are subjects of Him, serving under His rule and submitting to His will. Unlike a worldly kingdom, the Kingdom of heaven crosses political borders and ethnic differences, neither can it be contained geographically. It is first a spiritual Kingdom – it is within you (Luke 17:21; Rom 14:17), but that must not imply the Kingdom does not exist in the physical world. History has never seen a more powerful force than the Kingdom of Heaven.
A whole book could be written about the Kingdom of Heaven using only the OT prophets’ descriptions. The Kingdom is world-wide, everlasting, glorious, prosperous, righteous, holy, happy and just. It’s laws are placed in the heart and God is the teacher. This lofty ideal is even now being perfectly fulfilled in its heavenly aspect, yet is only intermittently achieved in its earthly one.
3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
The prophets Isaiah and Malachi had foretold that the Messiah would be preceded by an Elijah-like messenger who would prepare the people for His coming (Isa 40:3-5; Mal 4:5-6). The scribes and Pharisees thought it would be Elijah himself, either risen from the grave or reincarnated (Mat 17:10-13) and Herod even worried that Jesus was John the Baptist risen from the dead (Mark 6:14-16). Elijah the Tishbite also wore a leathern girdle (2Kings 1:8). And Jesus confirmed that John was indeed this Elias, which was for to come (Mat 11:14). He was not however, Elijah in the flesh but a prophet come in the spirit and power of Elias (Luke 1:17). See also note on John 1:21. In keeping with his radical commitment to God, John lived completely without thought for human comforts – and even what we think are human necessities. He ate locusts and wild honey, and wore only the most simple and coarsest of garments. His raiment of camel’s hair was the rough sackcloth that OT kings and prophets would wear to beseech God. How opposite the soft and corpulent religious leaders in Jerusalem! (see Mat 11:7-9). No wonder the people came in droves to hear his message of repentance.
Curiously, John did not live long enough to see Messiah’s kingdom come in power. In fact, he saw very few of Christ’s miracles and he personally heard none of His messages (that we are aware of at least). Early in Jesus’ ministry, perhaps about a year after His baptism, John was arrested by Herod for his bold preaching (Mat 14:3-4; John 3:24). He died alone, in prison, a largely forgotten man only about 32 years old. Yet Jesus said of him, Verily I say you, among them that are born of women there hath not risen a greater than John the Baptist (see Mat 11:1-19). It is evident from the many lengthy references to him in the Gospels that the influence and teaching of John was great throughout the land of Israel. About half of twelve Apostles began as disciples of John the Baptist. He is called the “forerunner,” because he came before Christ; we could call Paul the “afterrunner” because as one born out of season he came after Christ. The remarkable ministries of John the Baptist and Paul of Tarsus are without human rival in the history of the world. Both died in prison, both executed by the axe, both felt alone and rejected at the time (Mat 11:2-3; 2Tim 4:16).
Prepare ye the way of the Lord. This is a common Messianic theme in the OT, especially in the book of Isaiah, where mountains are said to become plains, waste places to become fertile, rough areas to be made smooth, and highways are constructed throughout the land (Is 11:15-16; 40:4; 41:15; 49:11; 51:3; 58:12).
5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins.
John was of priestly lineage, so he would have been familiar with the Temple at Jerusalem. His ministry however, did not take place within the walls of that great city. Instead, he preached in the wilderness with such notable power that all Judea went out to hear him. His outdoor “cathedral” was the banks of the Jordan River and His message of repentance was accompanied by a new sign – Baptism. The Jews followed the many water purifications and washings of the Mosaic Law, but the Pharisees had added even more by their “oral law.” According to Josephus, the Essenes (and other Jewish groups) practiced daily ritual immersions in specially made stone baths, but John’s river-baptism for the repentance of sins was an entirely new thing in Israel.
The Ordinance of Baptism
Baptism is one of the seven ordinances of the Christian Faith, along with Marriage, Communion, Feetwashing, Headship Veiling, Anointing with Oil, and the Holy Kiss. These physical ceremonies illustrate important designs of God for Mankind and their purpose is to teach and remind the body of Christ to live according to the principles embodied therein. They are called “ordinances” because, although commandments of God, they do not derive from the great law of Christ, “Love God and thy neighbor also.” The human mind can easily and naturally trace every righteous principle of the Bible to a firm foundation in the Law of Love (Mat 22:37-40). The ordinances however, are not part of that divine set of principles that God has pre-installed in the human mind. Instead, they are simple somatic customs that were delivered to the churches in the God-breathed Scriptures by the Apostles (1Cor 11:2). They must be taught and handed down generation to generation, for they do not come naturally to the mind. The Old Covenant had hundreds of ordinances; the New Covenant has just seven that apply in every culture, time and place.
Each ordinance teaches essential spiritual truths for the living Church of Jesus Christ. Baptism has three, and they are tremendous, new spiritual benefits for the world of men that came with the establishment of the New Covenant. They are: 1) The remission of sins, 2) Personal identification with Christ, and 3) The indwelling of the Holy Spirit. These three significations of baptism are spelled out in a key verse: Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost (Acts 2:38).
Under the Old Covenant, God would “overlook” a man’s sins if he kept its laws and ceremonies, but the New Covenant promises the complete removal of a man’s sins. Similarly, while the Spirit would come upon a man in the Old Testament only now and then, now He comes to dwell in the heart of every believer. And finally, this new position and power is found only by full, personal surrender to the Lordship of Jesus Christ, the Son of God made flesh. These foundational spiritual facts are the very backbone of God’s promises to the New Covenant people of Christ and consequently embodied in Christian baptism.
While the ceremony of baptism is intricately involved in these powerful actions, exactly how is a matter of wide dispute in Christianity. Some think sins are not remitted until the actual water of baptism washes them away, while others see baptism as a physical sign or public announcement that these spiritual events have taken place in the believer. The modes and rituals of the baptismal ceremony are also an area of debate in many denominations, with some groups sprinkling the water, while others pour or immerse. And then there is the dispute over the age of baptism – some will baptize infants, while others stress that baptism must be personal and voluntary. We will explore those topics in this paper.
The Apostles and elders of the everlasting Church of God administered the ordinance of Baptism to a select group of people – those who believed in Jesus Christ. This is the lone, indispensable requisite for baptism. To believe in Christ is: 1) Understanding and accepting the Word of His Gospel. 2) Recognizing and repenting from your sins and asking Jesus to forgive them. 3) Committing to live according to the will of the Master (Acts 8:12, 37). The link between baptism and salvation is very strong: He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mark 16:16). On the other hand, a super-majority of New Testament passages proclaim salvation to be a work of faith in the heart (Rom 10:8-13) without mentioning baptism. The action of the water upon the body is secondary to the internal action of the Spirit.
Identification with Christ and His Body
Peter, at the close of his famous sermon upon the day of Pentecost, counseled the heart-pricked Jews to…Repent and be baptized every one of you in the name of Jesus (Acts 2:38). Baptism is a public demonstration of belief in Jesus Christ. It is an outward expression of total commitment and submission to His divine will. The children of Israel were baptized unto Moses (1Cor 10:1-2). They identified with him and followed him; they submitted to the rules of the Mosaic covenant and lived as citizens in the commonwealth of Israel. New Testament Baptism however, is a sober pledge of allegiance to Jesus Christ and His Kingdom. It is a public identification with His sufferings, an announcement of loyalty to His Lordship in life unto death. Here are some key verses that show this point.
- For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal 3:27-28).
- For by one Spirit are we all baptized into one body (1Cor 12:13).
- Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? (Rom 6:3).
- Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God (Col 2:12).
- But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. (Mat 20:22).
Baptism is a sober, serious decision to yield full loyalty to Christ. It is an all or nothing choice. One cannot be baptized into Christ but reserve a part for other allegiances. Baptism unto Christ is unto death. In a sense, baptism is both a funeral and and a birthday in one ceremony – a soul has passed from death unto life (1John 3:14; Col 1:13; John 5:24), he is born again (1Pet 1:23; John 3:3), a new creature (2Cor 5:17; Col 3:10; Eph 4:24). On the other hand, baptism signals that a soul has died with Christ (Gal 2:20; Rom 6:6-8) and to self, sin and the world; it is a funeral for that old man of sin (see note at Mat 16:24). Baptism announces to all that you have left behind that old life and entered into new life with Christ.
The funeral is described in strong terms: baptized into His death…buried with Him…planted together in the likeness of His death…crucified with Him. The newly baptized Christian must continue in this present evil world, in the same body, surrounded by the same physical things he experienced before. Inwardly however, he is a new creature and all things have new meanings and purposes. He that is not ashamed to associate with Christ in every point of life shall be found worthy to be associated with Him in rising again (Rom 8:11). Jesus faced death in obedience and submission; it is essential that we do the same.
Baptism is identifying with Christ, who then identifies us as members of His Church and Kingdom. By one Spirit are we all baptized into one body (1Cor 12:13). It follows then, that the baptismal ceremony should be administered by the appointed elders of the local church. Four of the seven ordinances are rituals that are presided by leaders of the local church: Marriage, Communion, Anointing with oil and Baptism. In a sense, the ceremony of baptism celebrates the union of a single soul with Christ, while Communion is the union of many souls in the church body with Christ. The former signifies the beginning of life with Christ while the latter signifies continuing life with Christ.
The Remission of Sins
Peter’s advice to the Jews in Acts 2:38 was more than a recommendation to believe on Christ and identify with His Gospel. Repent, and be baptized…for the remission of sins(Acts 2:38). This was a new thing on the earth, but foretold in amazing prophecies of the Old Testament centuries before Christ (Is 27:9; Rom 11:27). The following verses establish the connection between the ordinance of Baptism and the inner cleansing of the soul which comes only by the forgiveness of Christ.
- And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord (Acts 22:16).
- Therefore we are buried with Him by baptism into death…even so we also should walk in newness of life (Rom 6:4).
- The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ (1Pet 3:21).
- Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water (Heb 10:22).
- Christ also loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word…holy and without blemish (Eph 5:25-27).
The term “forgiveness of sins” is sometimes thrown out as if it were a simple declaration of absolution, yet the facts shout a different story. Authentic forgiveness is very expensive. To forgive is to agree to assume the full cost of the debt or transgression incurred. In the case of God, the cost of forgiveness was the death of His only begotten Son, who was delivered into the hands of sinful men to be horribly treated and killed (Luke 24:7; Acts 2:23). Yet, with His stripes we are healed (Is 53:5). Jesus assumed the cost of our transgressions – He bare our sins in His own body (1Pet 2:24). There is a world of meaning in Christ’s words, This is My body, which is broken for you (1Cor 11:24; Luke 22:19).
This is the center-point of Salvation – having the guilt of sin removed by Jesus Christ, who has gained all power to cancel our debts by His death and resurrection (Mat 28:18). Accordingly, the forgiveness of sins is also the center-point of Christian baptism, which illustrates the washing away of a person’s guilt by Jesus’ blood (1Pet 1:18-19).
The Apostle Peter made a connection between the water of Baptism and the water of the Great Flood of Noah’s day (1Pet 3:20-22). Just as a few souls in the Ark were then saved by water, even so now the water of baptism saves us – not that the water physically washes away the filth of the flesh, but by removing the guilt of sins from the conscience. Again we return to the center-point of salvation; having our sins forgiven and its guilt removed – or in Peter’s words, the answer of a good conscience toward God. The figure of the great flood agrees, for the waters of the Flood did not actually save Noah’s family, but entering into the ark of safety. In fact, the same water which “saved” the family of Noah destroyed the wicked and the world that then existed. This fits the spiritual meaning of water as the Word of God, which sanctifies the saved (Eph 5:25) but condemns the disobedient (John 12:48).
The Indwelling of the Holy Spirit
The third point of baptism is the culmination: Repent, and be baptized…and ye shall receive the gift of the Holy Ghost (Acts 2:38). After a soul has identified with Christ and is purified by the sprinkling of His own blood, it becomes an acceptable, sanctified dwelling place for the Holy Ghost (1Cor 6:19). This is a tremendous change from the Old Covenant, for the blood of bulls and goats can never remove sins. The souls of mankind before Christ depended on His future sacrifice (Heb 11:39-40), but now each Christian has the power of the Holy Spirit at all times.
- For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence (Acts 1:5).
- They were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them (Acts 19:1-6).
- I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire (Mat 3:11).
- Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit (John 3:5-6).
- Not by works of righteousness which we have done, but according to his mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost (Titus 3:5).
The three tremendous spiritual steps of Baptism find their summit with the coming of the Holy Spirit to live forever in the heart of the believer (Eph 1:13-14). He that does not have the Spirit of Christ within cannot be identified with Him (Rom 8:9). The ceremony of Baptism is a sign of the indwelling presence of the Holy Spirit. After that ye heard the Word of Truth…and believed, ye were sealed with that Holy Spirit of promise (Eph 1:13). John baptized with water, but Jesus baptizes with the Holy Ghost (John 1:33).
It would be wrong to infer however, that the Spirit enters the person only upon, or after, receiving the water of baptism. The Apostles were baptized in the days of John the Baptist, but received the Spirit when Jesus breathed upon them after His resurrection (John 20:22). The rest of the disciples would wait until Pentecost to receive the Holy Spirit (Acts 2:1-8). The Samaritans (half-Jews) were baptized by Philip, but did not receive the Holy Spirit until after the Apostles came from Jerusalem and laid their hand upon them (Acts 8:5-18). On the other hand, the first Gentiles to enter the Kingdom received the Holy Spirit before being baptized (Acts 11:15-18; 10:47). Apparently Apollos had the Spirit when Aquila and Priscilla found him preaching the Gospel knowing only the baptism of John, for he was not re-baptized after they taught him the way of God more perfectly (Acts 18:24-28). Paul though, did re-baptize a group who knew only the baptism of John and then they received the Holy Spirit (Acts 19:1-6).
The lack of a clear Bible recipe is a warning against dogmatic statements concerning baptism. Nevertheless, on this the Scriptures are emphatic – baptism is a critical, weighty event (Mark 16:16; Acts 22:16). Just as with the other ordinances, to be baptized is a physical demonstration that the individual accepts the profound, spiritual truths embodied in the baptismal ceremony. Keeping the ordinance of the covered/uncovered head demonstrates that the individual understands and accepts the truths that accompany the physical act. So too, in observing the physical act of baptism the individual demonstrates that he/she understands and accepts the sober truths that it teaches.
The requisites for Baptism
Today, some Christians struggle to confirm their own baptism. Years later, they might question their sincerity at the time of their baptism, or their understanding, or the techniques of the church. Some wonder if they were truly saved before being baptized. These are valid questions that should be seriously considered, yet they often arise in persons who are struggling spiritually for other reasons. That is, persons who are looking for causes that would explain why they are not growing in the faith, or why they cannot defeat a particular besetting sin, or why they do not feel close to God, etc.
Certainly there are occasions where re-baptism is advisable, but caution is also in order here. Baptism is not a magic ceremony where the potion must be perfectly mixed and the exact words chanted, and poof…sins are washed away and the Holy Spirit comes in. The requisites for Baptism are simple actions of the heart and mind – believe, repent, confess (Mark 16:16; Acts 2:38; Matt 3:6). These are the same requirements that the Scriptures show are unto salvation; the free, voluntary exercise of the human will – confess and believe in thy heart (Rom 10:9-10). This proves that the baptism of infants cannot avail.
At its foundation, baptism is a public declaration of an individual’s voluntary decision to enter into a long-term covenant relationship with Christ. The basic tenants of the Faith have been taught, understood and accepted, and he/she has already taken the steps unto salvation. The local church is responsible to verify these things before administering the rite of baptism. Nevertheless, some teach that baptism should immediately follow initial profession of belief in Christ. Yet, as the first-century Didache says: “Having first taught all these things, baptize…” Baptism must follow good, careful instruction. The Great Commission commands, Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Mat 28:19).
Pouring or Immersion?
One of the great disputes in the Christian Church is whether the ceremony of baptism should be by pouring or immersion. Some think it is important to discover and follow the method of John the Baptist. Did he take them out into the river and immerse the entire body beneath the water? Or enter the river and pour water over their heads? The New Testament does not answer the question. Surely, if the exact mode of baptism were important, it would be given clearly in Scripture. The ordinances of the Law were carefully described and strictly commanded, but that is not true for any of the Christian ordinances. Instead, each time the New Testament gives a more general rule, but in command form. Repent, and be baptized.
Immersionists invoke the baptism of John as proof for their belief that the only acceptable baptism is by immersion, while Pourists counter with chronicles like the Philippian jailor and Cornelius (Acts 16:30-33). Notably, the very early testimony of the Didache (ca A.D. 80) shows that the mode of baptism was not a divisive issue in the Apostolic Church. “Now concerning baptism, baptize thus: Having first taught all these things, baptize ye into the name of the Father, and of the Son, and of the Holy Ghost, in living water. And if thou hast not living water, baptize into other water; and if thou canst not in cold, then in warm (water). But if thou hast neither, pour water thrice upon the head in the name of the Father, and of the Son, and of the Holy Ghost.” (Philip Schaf translation, pg 184). This testimony affirms both immersion and pouring. Perhaps as the churches were forced underground, pouring became the standard.
Both immersion and pouring are also found in several New Testament baptismal allusions, first to a burial (Rom 6:4; Col 2:12) and second to important ceremonies in the Law (Acts 10:45; Heb 9:19; 1Pet 1:2; Heb 10:22). In the former allusion, the person is described as “buried” in the water, while the latter imagery refers to the application of blood to purify the unclean and ratify the Covenant. Israel passing through the Red Sea is also likened unto baptism (1Cor 10:1-2) and also the Ark passing through the waters of the great flood (1Pet 3:20-21). These figures do not correspond well with immersion, but see my notes in those passages.
Perhaps a detail at the first Communion service helps to understand the acceptable mode of baptism. Peter refused Christ’s first attempt to wash his feet, but after Jesus explained, he asked to be washed all over. But Jesus said, He that is washed (louo)needeth not save to wash (nipto)his feet. In other words, washing the feet was the same as washing the entire body (see John 13:8-10), because the act is symbolic of a deeper spiritual truth. This does not imply that the ceremony of baptism is optional, but that its true significance lies in the spiritual realm. It is not the action of the water upon the body that cleanses and saves, but the prior work of faith within. Baptism is but a symbol (or testimony) that this more important, inner action of the Spirit has taken place.
Some attempt to define baptism by studying the Greek word, but baptizo simply means “to wash,” and is found in a variety of contexts, such as the washing of hands before a meal (see Mark 7:4; Luke 11:38; Heb 9:10). More commonly, nipto is used in washing the face, hands, or feet (Mat 15:2; Mark 7:3; John 9:7; 13:5), as well as louo (John 13:10; Acts 9:37; 16:33; Heb 10:22; 2Pet 2:22; Rev 1:5). In Acts 22:16, baptize appears in conjunction with apolouo (to be completely washed).
There is no direct connection of baptism to Judaism’s ceremonial washings, which are typically found in both Greek testaments as nipto, louo and plumo. On the other hand, the Septuagint contains baptizo only twice, both times in contexts outside of the Law’s washings (Is 21:4; 2Kgs 5:14), while the New Testament contains baptizo more than 60 times, almost always in connection with Christian baptism. The related word bapto is never found in baptism texts (Luke 16:24; John 13:26; Rev 19:13), but occurs in the Septuagint as the English word, dip (see Gen 37:31; Lev 4:6; Lev 14:6; Num 19:18; Ex 12:22; Deut 33:24; Josh 3:15; Job 9:31; Ruth 2:14; 1Sam 14:27; 2Ki 5:14) and also as dyed (Eze 23:15), which compare to Rev 19:13. Those passages describe dipping a finger, one’s feet, a bird, a piece of bread, etc.
Naaman the Gentile went and dipped himself (baptizo) in the river (2Kings 5:14), yet Elisha’s command was to go and wash (louo) in the Jordan (2Kings 5:10). This event seems to predict the future day when Gentiles would be baptized in the Jordan river in becoming spiritual children of Abraham and thus heirs of the promise.
Ordinance or Sacrament?
It is presently popular to argue whether Baptism is an ordinance or a sacrament. The uninitiated in this debate will be surprised to learn that there is a big difference in these two terms, at least as defined by proponents of sacramentalism. In my view, the ordinances are commandments to be simplistically obeyed, being authentic physical reminders of foundational, invisible truths of the Kingdom Way. By observing them the churches of Christ are better enabled to live as He intended. Sacramentalists meanwhile, diminish these symbolic meanings and stress that baptism is a potent occasion of divine grace. Ideas of what and how vary, but the supernatural element at baptism is the center of attention. Many believe that baptism is the very moment that sins are washed away and the Spirit enters into the person.
Actually, the dispute is superficial at best. Baptism is commanded, so of course it is an ordinance. It is also a “sacrament,” for he that obeys the ordinances will receive the accompanying graces. God’s grace to mankind doesn’t come in one big bucket-load, but in measures of Power and Pardon throughout life (Eph 4:7; 2Pet 3:18). Keeping the ordinances is the definite way to receiving more of God’s grace, just as not keeping them will definitely limit His power and pardon in your life. Let us appreciate the symbolic meanings of the ordinances along with the real spiritual power and pardon that result from keeping them.
The real dispute is whether baptism is the literal moment the Spirit comes to dwell within. Strict sacramentalists typically believe this, yet we have seen that the Scriptures describe the Spirit coming before, at, and after, baptism. We should rather be concerned with carefully following the appropriate steps: Believe-Repent-Be baptized. It’s an important sequence. If we do them, then we have reason to trust that God will work in us according to what He has said. It is necessary, of course, to assure that each of the three steps truly follow the dictates of Scripture. To win a contest, one has to compete according to the rules (2Tim 2:5).
Most Christians agree with this three step formula. Some however, carry the physical action of baptism too far, and end up making baptism a heaven-depriving event if it was not performed in the exact manner that they believe God wanted. I firmly believe that our perfect and just God expects us to carefully follow all of His commandments “just as He has shown us in pattern upon the Mount” (Heb 8:5). Yet, He has not shown us an exact pattern for the rite of baptism. Rather, and as with the other six ordinances, the Scriptures leave the fine details to the churches.
7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
The Pharisees and Sadducees were the religious leaders of the day. Notoriously self-righteous and judgmental, they had only an outward show of piety. Within they were wicked and evil (Mat 23:27) and few actually came to be baptized. In general they rejected John’s message (Mat 21:23-27) and were in attendance only to assess the situation and to justify themselves (Luke 7:29-30; John 1:19-24). John did not address them kindly, but cut them to the heart with words of truth that they must accept or reject. Perhaps some of them did repent. Nicodemus and Joseph of Arimathea were Jewish leaders.
The Sadducees could be called the liberals of Judaism and compare to today’s Materialists, for while they believed in an all-powerful God, they did not believe in the immortality of the human soul nor the resurrection of man and eternal rewards. The Pharisees, on the other hand, were strict and unbending Religionists who held that personal righteousness was achievable by human effort. This, they taught, was absolute adherence to the letter of the Law according to the traditions and rituals of the Mosaic Law.
The Pharisees had developed an “oral tradition” which interpreted the Old Testament law into every-day life situations. Since they were not written down, various minor disputes among the scribes were common, but two general schools of interpretation emerged, called the “house of Hillel” and the “house of Shammai.” These oral traditions covered every contingency and circumstance, possible or impossible, that a Jew might encounter. And they were strictly enforced. It was indeed a heavy and undue burden they imposed upon the people. Amazingly, the Pharisees placed their oral traditions (later written down as the Mishnah sometime after the fall of Jerusalem) above that of the Old Testament Scriptures. They taught that their interpretations of the Law were divinely inspired and fully authoritative to better explain the meanings and intentions of Moses.
Who hath warned you to flee from the wrath to come? By this statement (and Mat 3:10-12), I infer that a key aspect of John’s message warned of imminent judgment. And much of the people listened and repented. This judgment would not be physical however, and neither was the coming kingdom a literal reign. A religious, spiritual revolution was on the horizon, a new and vastly different kingdom of spiritual proportions that would take hold of the lives and natures of millions of men and women down through history.
Generation of vipers. John may have taken this imagery from Isaiah 59:5, a prophetic chapter explaining why God will not listen to the prayers of His chosen people. It is due to their sins which have separated them from God. Their lies, deceits and injustices have stopped Him from working on their behalf. His favor is no longer over them. Later, Jesus will use John’s term to describe the Pharisees (Mat 12:34; 23:33).
8 Bring forth therefore fruits meet for repentance: 9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
In general, the Jewish leaders were a corrupt and wicked bunch who were ruled by selfish motives and personal gain. They had become wealthy and influential at the top and they were not open to change. But John the Baptist was not intimidated, nor did he soften his message. He preached true repentance and its accompanying evidence, good fruits (Luke 3:8; Rom 6:22). Repentance that is not demonstrated by a changed life is counterfeit.
The Jews believed that salvation depended upon being a Jew and they were not entirely wrong in doing so. The Old Covenant was extended only to the physical seed of Abraham, although a Gentile might enter the Jewish commonwealth as a stranger and thus be saved. However, it was an easy step for Jews to think that just being a blood Jew was sufficient and that God would save every Jew no matter how he misbehaved and disobeyed. See John 8:39-44; Rom 3:1-3.
God is able of these stones to raise up children unto Abraham. Ironically, John’s words in a sense became true just a few years later when, after Christ’s resurrection, the door of salvation was opened to the Gentiles and every nation and blood by way of adoption. The Christian becomes a spiritual child of Abraham by faith (Gal 3:7). And since he is of Abraham’s seed then he is heir of the promise (Gal 3:29). The blood Jew has been pushed aside and now there is equal access to God by all nations and tongues (Rom 2:28; Col 3:11).
It is unclear if John is saying that God can easily turn stones into blood Jews, or that God could more easily make stones to be children of Abraham than to make these self-righteous Jews true children.
10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
The tree as figurative of people and nations is common in the Scriptures. The Psalmist compared the godly man to a tree planted alongside the river, bearing fruit and prospering for the benefit of all (Ps 1:1-3). Jesus likened spiritual teachers to good trees and corrupt trees (Mat 7:17-20; 12:33), and employed the figure of an unfruitful fig tree in a parable (Luke 13:6-9). The apostle Paul used the olive tree to illustrate the general state of the Jews and Gentiles (Rom 11:17-20, see also Is 61:3; Ps 92:12; Judges 9; Eze 31; Dan 4; Rev 9:4). A review of these passages will show that trees are often associated with moral choice. A live, fruitful tree represents a useful and Godly man, while dry, barren trees are fit only to be burned (Jude 12).
The tree that is about to be cut down and cast into the fire may be a reference to the Jewish nation, but it is also true of any individual, Jew or Gentile. The Kingdom would soon be taken from the Jews and given to a nation expected to bring forth righteous fruits (Mat 21:43), however, any church or unrepentant Christian will join them in the fire if there is no good fruit in their lives. The analogy is sobering and appropriate.
11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
Here John compares his mission and baptizing efforts to the works of the coming Messiah, heightening even greater expectations for the new Kingdom at hand. He foretells three ways in which the Messiah would surpass him: in might, in worthiness and in empowering believers. John physically baptized in the Jordan River, calling the people to a sincere repentance unto life-changing fruits of good service. However, his baptism looked forward to Christ and was not accompanied by the gift of the Holy Spirit (see Acts 19:1-6). Jesus Himself did not baptize, although His disciples did (John 4:2); yet neither did they baptize with the Spirit until Jesus’ ascension into heaven. After His resurrection, Jesus repeated John’s prophecy to His disciples (Acts 1:4-5), which was fully realized at Pentecost, when the Spirit was poured out on the believers (Acts 2:1-8, 17-18). A second confirmation occurred when the Gentiles were officially extended grace to enter the Kingdom (Acts 11:11-18). The disciples remembered John’s words when those amazing events took place (see Acts 11:15-16).
Fire is often used as a symbol of the Holy Spirit. A pillar of fire led Israel through the wilderness (Ex 13:21) and the seven Spirits of God are seen as burning lamps of fire in Rev 4:5. So it is appropriate that when the Spirit fell upon the believers at Pentecost, He was seen as a cloven tongue of fire upon each head (Act 2:3). Does John indicate that Messiah would baptize twice (with the Spirit AND with fire)? Or that His one baptism would be accompanied by the Spirit and fire (fire being a symbol of the Spirit)? The apostle Paul confessed one baptism (Eph 4:5). On the other hand, Jesus spoke of a baptism in relation to suffering (Mat 20:22-23), of which fire is a fitting expression (see my glossary at Rev 22:21). Thus, one true baptism into Christ will result in the indwelling presence of the Spirit, but also suffering and persecution (2Tim 3:12).
Various inferences have led to several errors based on the idea of two Christian baptisms: one of water and one of fire (typically called the baptism of the Spirit). This second baptism is usually linked with speaking in tongues and sometimes with “sanctification,” which is thought to be higher level of salvation or “second work of grace.” John clearly does not speak of such ideas here. Those who advocate a secondary baptism of the Holy Spirit invariably demand evidence of it by an episode of speaking in tongues, ironically though, they never demand cloven tongues of fire to appear! Speaking in tongues is easily counterfeited, tongues of fire are not.
That there is a baptism of the Holy Spirit should not be denied, as the term is repeated in all the Gospels and the Acts (Mark 1:8; Luke 3:16; John 1:33; Acts 1:5). In those passages it is a prophetic phrase looking forward to the coming of the Spirit into the individual hearts of believers. It is called a baptism because it initiates the convert into the spiritual Kingdom of God just as baptism by water initiates him into the visible church on earth. The Spirit is often depicted as poured out (as in baptism) upon the people of God (Is 44:3; Joel 2:28; Acts 2:18) and the Scriptures link closely the Holy Spirit’s entrance into the heart of the believer with physical baptism. In Acts 2:38, the indwelling of the Holy Spirit seems to follow baptism, while in Acts 10:47 His coming preceded baptism.
I conclude that “baptism with the Holy Spirit” refers to the power of the Spirit coming to dwell in each believer’s heart. It has nothing to do with speaking in tongues or a second work of grace. Water baptism is a physical event for the benefit of the new believer and the visible church. It shows the coming of the Spirit to live in the heart of the believer, which is a spiritual event that may or may not coincide in time with water baptism. The baptism of the Spirit was initially confirmed by a descending dove and by tongues of fire on the head, but those evidences are no longer in keeping with God’s will and plan which emphasizes Faith and not sight. Significantly, baptism is never mentioned in the famous chapter on tongues, 1Cor 14. See my notes there.
12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
These verses are based on Mal 3:1-3; 4:1-2 which foretell in figurative detail the Kingdom of Heaven and its Messenger. Those who adopt the Futurist view typically place the fulfillment of Malachi’s prophecies in a future Millennial kingdom. In so doing, they miss the clear connection of John the Baptist’s message, that Jesus would fulfill this prophecy at His first coming when He came baptizing with the Holy Ghost and with fire, purging the children of Israel of bad while gathering the good wheat into a new and better Covenant. Many OT prophecies are spiritually fulfilled in the New Covenant which John was announcing, so to assign this to some later dispensation involving Israel and the Old Covenant lacks foundation.
The contrasting interpretation techniques of the Futurist and Historicist views of eschatology are conspicuously illustrated in how the two understand and interpret this prophecy. It is commonly thought the difference is simply that Futurists interpret the prophets literally and the Historicists figuratively, but that is demonstrably false. Neither camps interpret literally. A literal interpretation would have Jesus out threshing wheat with a pitchfork. No, both camps interpret this prophecy figuratively: the harvest is one of souls, not wheat; the chaff is the wicked, the unquenchable fire is the judgment. The primary difference of interpretation between Futurists and Historicists is a matter of time. The former will place all fulfillments in the future, while the latter will find fulfillments primarily in the past and present. Another general difference is that Futurists tend to apply prophecy as affecting the physical realm, while Historicists tend to seek a spiritual application. The figurative/literal argument does not hold up to scrutiny on either side.
Beyond time, realm and application, another reason I do not agree with the Futurist view of eschatology is the seemingly purposeless and confused trail of events they propose. God’s plans and motives are not like that. While He may cloud His plans to some degree for a time, they make logical sense and fit His overall Purpose and Will. However, many events in the Futurist scheme simply do not make sense theologically or logically! The Rapture, the seven-year covenant of Antichrist, the 1000 year reign, Armageddon, the Mark of the Beast, etc. Is God out to torment and kill everyone, and make sure that most people are cruelly persecuted and impossibly deceived? How does that all fit into His plan of Redemption? Sadly, many Anabaptists who claim to believe in non-resistance, the free-will of man and the importance of living by faith in Christ, somehow believe that God will throw those all away in the future dispensation!
Perhaps the urgency of John’s words has been lost. His message is, “Repent right now! Messiah’s kingdom is appearing on the horizon (Mat 3:2), and even now the axe is chopping at the root of the tree, even now He stands at the threshing floor, His winnowing fork in hand and poised to purge His people.” Certainly the majority of his audience understood and believed that Messiah’s Kingdom was so near that they must get themselves ready.
13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
Somehow John knew that Jesus was more noble than he, even though Jesus had not yet worked one miracle, nor spoken one message. By the parallel passage in John 1:29-33, we are given to understand that the Holy Spirit revealed to John by a certain sign the identity of the Messiah he had been proclaiming throughout Israel. The sign was a dove descending upon Him, apparently which John alone could see. On the hand, John also knew within himself that he was not the Messiah (Mat 3:11).
15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
Jesus’ baptism was immediately followed by the coming of Satan to tempt Him in the wilderness, and His words seem to recognize that: “We must do this in order to fulfill all righteousness.” Jesus passed the great wilderness tests, thereby demonstrating to the spiritual powers (both good and bad) that He was that Righteous Servant the prophets had foretold (Is 53:11). See note on Mat 4:1. Obviously, Jesus did not need baptism, for He had never sinned. It does, however give additional credence to John’s ministry and it displays His humility which led to God’s voice of approval.
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
The Spirit of God resting upon the Messiah was foretold in Isaiah 11:2 and visibly confirmed by the likeness of a dove descending upon Him (John 1:32). Note that it was not an actual dove, but a theophany of the Spirit. The dove as a symbol of the Holy Spirit is deeply rooted in the Jewish Scriptures. The Shekinah glory of God dwelt between the outstretched wings of the two dove-like cherubim positioned above the Ark of the Covenant (Ex 25:20-22). And in 2Sam 22:11, the Spirit of God is described as moving, protecting and watching His people from wings on high: He rode upon a cherub, and did fly: and He was seen upon the wings of the wind. A dove is symbolic of purity, gentleness and beauty (Mat 10:16; Song 6:9).
The Gospel of John implies that only Jesus and John heard the voice and saw the Spirit descend. The voice from heaven expresses the fulfillment of another OT prophecy (Isa 42:1) which will appear later in more detail (Mat 12:18). My beloved Son – see note in John 1:18.