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Q: In the apostles' ministry, why they did not follow the pattern of our Lord in baptism according to His commandments? Jesus said in Matthew 28:19 "Baptizing them in the name of the Father and the Son and the Holy Spirit," but in Acts 2:38, Peter said, "Be baptized in the name of Jesus Christ." There's no evidence that the Apostles followed Christ's pattern in baptism. Why did they change? If we follow the Apostles' doctrine, why do we baptize in the name of the Father, the Son, the Holy Spirit rather than in the name of Jesus Christ? A: We might begin by addressing the nature of God. The Unity Of God There are three persons in God. In Genesis, God said, "Let US make man in OUR own image." The very Hebrew word for God, Elohim, is in fact, plural. This is not to say there are three Gods, but rather, there are three who are God. Neither is it to say that He has "split personalities." These three persons are clearly distinguished as separate beings, particularly in the account of Christ's baptism. Luke states that "The Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, 'You are My beloved Son, in You I am well-pleased.'" Jesus, the Son, is not the Father, and He is also not the Holy Spirit. However, the Bible makes clear that the Father is God (John 6:27). It also indicates that the Holy Spirit is God (Acts 5:3, 4), and Jesus was certainly God upon the earth (Colossians 2:9). This makes three unique persons of God: the Father, the Son, and the Holy Spirit. There are other passages indicating the individual beings of God too numerous to list. A few examples are Acts 2:33, "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth...," and Acts 10:38, "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power..." Even though there are three persons of God, it should not be odd to think They are one. Not that They are one-and-the-same being but one in other ways. In John 17:11, 21, 22, Jesus prays that the apostles may be one as He and the Father are one. He was not praying that the apostles would be one-and-the-same being, He was speaking of unity. The same language is used of marriage: "The two shall become one flesh." On many occasions, Jesus stated that He was not acting independently of the Father, but in strict, exclusive accordance with His will (John 5:30; 8:42; 12:49; 14:10). The Holy Spirit's work likewise was in conformance with the Father's will (John 16:13). By this concept then, anything authorized by the Father, is also authorized by the Son and the Holy Spirit. They work cooperatively, not contradictively. To Illustrate, observe what the Bible says about the resurrection of Christ. First, in proof of His divinity, it states that Jesus rose from the dead by His own power (John 10:18). However, in other passages, Jesus is said to have risen by the power of the Father (Galatians 1:1). Which one was it, the power of Christ or the power of the Father? The answer is not one or the other. In divine unity, the power of Christ and the power of the Father are one-and-the-same power (John 10:30, 17:10). There is no inconsistency here, "Because what the Father does, the Son does likewise; creation, and all other external works, are ascribed indifferently to the Father, the Son, and the Spirit" [W. J. Sparrow-Simpson, The Resurrection And The Christian Faith, 1968]. Many passages that speak of the fellowship of God will bring this to bear as well: "What we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ" (1 John 1:3). Notwithstanding, the roles of the persons of God are different. The Son became the sacrifice, not the Father or the Holy Spirit. The Holy Spirit, not the Father or the Son, was the Helper sent to the apostles. Though each person of God performs different functions, They are still in perfect unity: "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you" (John 14:26). The Significance Of The Name The word in the original for "name" used in Matthew 28:19 and Acts 2:38, according to W. E. Vine, includes "All that a name implies, of authority, character, rank, majesty, power, excellence, etc." Similar language is clear in Esther 8:8-11 where a decree written "In the name of the king" grants the Jews the right to act (which is authority, by definition). The record further states that it "Was written according to all that Mordecai commanded to the Jews... he wrote in the name of King Ahasuerus." The commandments of Mordecai were thus the commandments of the king. Mordecai was not operating independently of the king; he had no authority but the king's authority. So then, to be baptized in the name of Jesus is to be baptized by his authority. However, as we have already established, Jesus, similarly to Mordecai, did not operate within His own, independent authority; He executed exclusively the Father's will. The name of Jesus therefore also carries, by association, the name of the Father, for Jesus acted solely by the Father's authority. The unity of God demands this conclusion, thus the Holy Spirit participates in this as well. "For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body" (1 Corinthians 12:12, 13). It is unreasonable to conclude from Acts 2:38 that, since the name of the Father and the Holy Spirit are not recorded as being explicitly mentioned, this baptism is different from the one in Matthew 28:19, where they are. To do so is to divide God against Himself. "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one," (1 John 5:7, NKJ). Jesus does not have one authority and the Father another; it is the same authority. Invoking the name of Jesus Christ in baptism includes the name of the Father and the Holy Spirit; They are indivisible. In fact, the unity of the Godhead is so effectual that Jesus said if you have known and seen Him, you have known and seen the Father also (John 14:7-11). Acts 4:12 says, "There is no other name under heaven that has been given among men by which we must be saved." As always, the topic of name deals with authority. In the context (Acts 4:1-22), the rulers, elders, and scribes are asking them in what name and by what power they had healed a lame man (verse 7), and Peter answers that they are operating in the name (authority) of Jesus Christ (verse 10). The original word here for power is "dunamis" (from whence, the English "dynamite") and means strength, might, and ability. However, in Acts 1:8 Jesus said they were to receive power (same word) when the Holy Spirit came upon them, and they demonstrated His power by performing wonders (Acts 2:33). The power by which the apostles operated is indiscriminately attributed to Jesus Christ (Acts 3:6) and to the Holy Spirit and the Father: "After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will" (Hebrews 2:3, 4). As has already been demonstrated by the unity of the Godhead, the name of the Father and the name of the Holy Spirit are not other names. They all share the same authority. Concerning other names, Corinthians 1:12, 13 says, "Now I mean this, that each one of you is saying, 'I am of Paul,' and 'I of Apollos,' and 'I of Cephas,' and 'I of Christ.' Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?" In a different way, Christ is divided if we attempt to make His work and authority independent of the work and authority of the Father and the Holy Spirit. The Authority Of Christ A tenet of the church is that Jesus is its head and sole source of authority. Jesus said, "All authority has been given to Me in heaven and on earth" (Matthew 28:18) The New Testament is full of such affirmations: "And in Him you have been made complete, and He is the head over all rule and authority" (Colossians 2:10); "And He put all things in subjection under His feet, and gave Him as head over all things to the church" (Ephesians 1:22); "Christ also is the head of the church" (Ephesians 5:23); "He is also head of the body, the church" (Colossians 1:18); "Jesus, the author and perfecter of faith" (Hebrews 12:2). Christ is said to have all this authority now. When He empowered the apostles to work miracles and preach, He did not transfer or relinquish His authority, He retained His sovereignty. In Matthew 28, Jesus gave the apostles the command to baptize in the name of the Father, Son, and Holy Spirit, and that makes it His law. If the apostles taught and practiced something contrary to this on Pentecost, then either they were heretics or the law must have changed from what Jesus said. However, if the law of Christ changed, then it is not the Son but the apostles who have spoken to us in the "last days." This would contradict Hebrews 1:1. However, Mark goes on to say that the apostles "Went out and preached everywhere, while the Lord worked with them..." (Mark 16:20). We know they waited in Jerusalem for the promise before going to preach. When they did go, what was it that they preached? Mark's text seems to indicate it was exactly what Jesus had just told them to preach. Mark did not say the apostles went out and preached some other baptism. The apostles obeyed Jesus' instructions in every detail. The One Baptism Few Bible passages speak more strongly of unity than Ephesians 4. Verse 5 says there is "one Lord, one faith, one baptism." We read of many baptisms in the New Testament, why would the apostle say here there is only one? Let's list all the baptisms mentioned in the New Testament: The questions asks if there was yet another baptism, which perhaps could be called: Let's take note of each baptism listed. Looking at Acts 18:24 - 19:5, those in Ephesus who were baptized in John's baptism were not perfected in Christ. They had to be later baptized of Jesus'. No time after Pentecost was the baptism of John prescribed by the apostles. The baptism of John is therefore no longer in effect today. The baptism Christ went through is a metaphor of His suffering. The word baptism means a burial, a dipping, a submersion, an immersion, and hence, an over-whelming. Jesus speaks of it in concert with the cup He was to drink and uses similar language in the garden (Matthew 26:39-42). The word baptism describes the overwhelming distressfulness of His work (Luke 12:50). This baptism is therefore not applicable to us today. The baptism of fire is seen in connection with God's retribution. The text contends that Jesus will gather His wheat into the barn but the chaff He will burn with unquenchable fire. In Revelation 20, the judgement imagery is that of immersion in a lake of fire. This baptism is reserved for the future at the end of time. The baptism of the Holy Spirit is a baptism which has occurred in only two incidences for specific divine purposes, according to scripture (Acts 2:1-4; 11:15-17). In neither case was this baptism commanded; it came unbidden upon the subjects. Moreover, it did not forgive sins or place people into the church. Jesus and the apostles never instructed anyone to be baptized in this baptism. Jesus told the apostles that this would happen, but we have not been told by God that it will ever happen again. This baptism is therefore not in practice today. The baptism of Moses is symbolism which suggests the children of Israel were immersed in water by the walls of the Red Sea on either side and the clouds above (1 Corinthians 10:1). In similitude, we pass from bondage into freedom through baptism. No one is instructed to undergo the baptism of Moses today. The baptism for the dead is mentioned only one place in sacred writings. However, secular history indicates that some heretical sects practiced proxy baptism in an attempt to affect the salvation of dead people who had not been baptized. Apparently, there were some in Paul's time who were practicing such a rite, though it is nowhere shown to have been practiced by Christians, condoned by apostles, or authorized by God. Paul was merely using them to make a point regarding the reality of the resurrection. This baptism is void. This leaves two baptisms remaining from the list above, but there must be only one baptism in force today, according to Ephesians 4. However, if we say only one of these is the one true baptism, what do we do with the other? God did not just make a mistake. That other baptism hanging there must be resolved. It follows sound reasoning to accept that the baptism of Jesus in the name of the Father, Son, and Holy Spirit is one-and-the-same as the baptism the apostles executed in the name of Jesus Christ. To be baptized in the name of Jesus Christ is not merely to speak those words at the moment of immersion as an incantation, it is to be baptized by His authority. Jesus, the author of this baptism, said it was in the name of the Father, Son, and Holy Spirit. If the creator of the universe said this baptism is in the name of the Father, Son, and Holy Spirit, we should accept it. Considering All The Bible Says On A Subject Agreeably, we must take the sum total of God's word on a matter, "teaching them to observe ALL that I commanded you" (Matthew 18:20). When we consider every scripture that deals with a certain subject, they must be combined in a harmonious way, not a conflictive way. For example, typical denominational doctrine misses this point concerning the plan of salvation. Mark 16:16 says that one must believe and be baptized for the forgiveness of sins. However, Acts 2:38 says one must repent and be baptized, and Romans 10:9 says one must believe and confess. Furthermore, John 3:16 only says one must believe. So which ones are required? These passages are not in conflict with one another; they all state the truth, but no one passage states everything that is true on the whole matter. When you add them all up, you find that one must believe and repent and confess and be baptized to obtain salvation; they are all required. It is interesting to note that Mark's record says nothing about baptism being in any name: "He who has believed and has been baptized shall be saved" (Mark 16:16). To take the question to its natural end, this would have to be viewed as yet a third baptism, the "no name" baptism. However, considering all that the Bible says on the subject and applying sound reasoning, this is found to be nothing more than the same baptism as mentioned in the other passages cited. In Conclusion... Bible baptism has these characteristics: it is a burial (Colossians 2:12) in water (Acts 10:47) by God's authority (Matthew 28:19) to wash away sins (Acts 22:16), placing you into the one true church (1 Corinthians 12:13) and is essential to salvation (1 Peter 3:21). In one breath, Jesus said He has all authority (Matthew 28:18). In the next breath, He said the authority (name) for baptism belongs to the Father, Son, and Holy Spirit (verse 19). Jesus did not contradict Himself; God is one. The Lord's command in Matthew 28:19 does not conflict with the apostle's actions in Acts 2:38. |