βάπτισαι or to Baptize

(The word means "immersed")   by Lane Rogers

[To be Baptized, Acts 22:16]

The idea of baptism for the forgiveness of sins is not a new doctrine found only in the New Testament (Here). As stated in other articles on this same web site, baptism for forgiveness of sins was practiced in pagan cultures long before Christianity(Look here).¹ The underpinnings of 1st century baptism in the New Testament then is found in Judaism(here) and the Old Testament. It is/was known as the "Micvah." (The Micvah)² Since the Jews of the first century were use to the idea of baptism (known as the Micvahs) (see Baptism by the Essenes) the overwhelming response to Peter's message preached on the Day of Pentecost ought not surprise us (see Acts 2:38-41). (Here)

Forgiveness of sins as a biblical offer from God has its start in the Old Testament. Such passages found in Leviticus chapter 4, 5, 16 and Psalms 78:38 make it very plain that forgiveness was offered. The Old Testament idea of forgiveness of sins was directly related to the sacrificial system and the Law and made the offer of forgiveness of sins limited in nature. But our Savior and Lord, Jesus Christ, came to earth and offered that forgiveness to the entire world.

In John's account, the resurrected Jesus gave the Holy Spirit to His disciples along with the authority "to forgive sins" (John 20:22-23). We find this authority exercised on the Day of Pentecost (Acts 2:38). (Comment on Acts 2 here)     (and also here)

The beginnings of the New Covenant as found in Acts 2:38 has its roots in Old Testament passages. Accordingly, forgiveness of sins was promised in Jer. 31:34 and God's Spirit in our hearts was promised in Ezek. 36:37. These two elements were brought together on the Day of Pentecost. We find Peter telling the brethren that if they will repent and be baptized, they will receive (1) the forgiveness of sins (2) and the gift of the Holy Spirit.

We find then that those who were baptized on Pentecost, "devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and prayers" (Acts 2:42). The following verses elaborate on what the first Christians believed. "They had all things in common" (Acts 2:44), selling their possessions in order to provide for those in need (Acts 2:45). They spent much time together in the Temple ("day by day"). They broke bread at home and ate their food with generous hearts, praising God and "having the good will of all the people" (Acts 2:46). 

Baptism is when sins are forgiven (Acts 2:38).

Baptism is when sins are washed away (Acts 22:16).

Baptism is when we are born again (Romans 6:3-4).

Baptism was the form of doctrine the Roman congregation obeyed (Rom. 6:17).

Baptism is when we are justified by faith (Col.2:11-2) ("raised through faith").

Baptism is being "born again" of the "water and Spirit" (John 3:5).

Baptism is how we enter the body of Christ (1st Cor. 12:13).

Baptism is where we change clothes with Christ (Gal.3:26-27).

Baptism is when we are saved (1 Peter 3:21).

The modern day opposition to baptism by many religious groups is not on a biblical basis (although they often make that claim) but rather on a philosophical basis. Just as the Gnostics in the 1st and 2nd  century presented  the main opposition to early Christianity, the modern variations of those groups are still a problem. (For a brief article on Gnostic doctrine click here). It even appears at times that  modern Gnostic groups have in fact won the day. Like their first century counterparts, these groups have an aversion to all physical elements. The Gnostic sees the  physical elements of the earth as 'evil.' Salvation only comes from the 'spiritual.' These modern day groups are "saved" just by having some thought (usually called the sinner's prayer) or some other spiritual experience.  Since water is part of the physical earth and physical elements are evil, it is impossible for baptism to have any thing to do with salvation.  At least that seems to be the common view among some of these modern Gnostic groups (in our culture they are called "Evangelicals").

Gnostic Doctrine

βαπτίζω (baptizō, 907); [impf. ἐβάπτιζον]; fut. βαπτίσω; 1 aor. ἐβάπτισα; Pass., [pres. βαπτίζομαι]; impf. ἐβαπτιζόμην; pf. ptcp. βεβαπτισμένος; 1 aor. ἐβαπτίσθην; 1 fut. βαπτισθήσομαι; 1 aor. mid. ἐβαπτισάμην; (frequent. [?] fr. βάπτω, like βαλλίζω fr. βάλλω); here and there in Plat., Polyb., Diod., Strab., Joseph., Plut., al.
I.
1. prop. to dip repeatedly, to immerge, submerge, (of vessels sunk, Polyb. 1, 51, 6; 8, 8, 4; of animals, Diod. 1, 36).
2. to cleanse by dipping or submerging, to wash, to make clean with water; in the mid. and the 1 aor. pass. to wash one’s self, bathe; so Mk. vii. 4 [where WH txt. ῥαντίσωνται]; Lk. xi. 38, (2 K. v. 14 ἐβαπτίσατο ἐν τῷ Ἰορδάνῃ, for טָבַל; Sir. xxxi. (xxxiv.) 30; Judith xii. 7).
3. metaph. to overwhelm, as ἰδιώτας ταῖς εἰσφοραῖς, Diod. 1, 73; ὁφλήμασι, Plut. Galba 21; τῇ συμφορᾷ βeβaπτισμένος, Heliod. Aeth. 2, 3; and alone, to inflict great and abounding calamities on one: ἐβάπτισαν τὴν πόλιν, Joseph. b. j. 4, 3, 3; ὴ ἀνομία με βαπτίζει, Is. xxi. 4 Sept. hence βαπτίζεσθαι βάπτισμα (cf. W. 225 (211); [B. 148 (129)]; cf. λούεσθαι τὸ λουτρόν, Ael. de nat. an. 3, 42), to be overwhelmed with calamities, of those who must bear them, Mt. xx. 22 sq. Rec.; Mk. x. 38 sq.: Lk. xii. 50, (cf. the Germ. etwas auszubaden haben, and the use of the word e. g. respecting those who cross a river with difficulty, ἕως τῶν μαστῶν οἱ πεζοἱ βαπτιζόμενοι διέβαινον, Polyb. 3, 72, 4; [for exx. see Soph. Lex. s. v.; also T. J. Conant, Baptizein, its meaning and use, Κ. Υ. 1864 (printed also as an App. to their revised version of the Gosp. of Mt. by the “Am. Bible Union”); and esp. four works by J. W. Dale entitled Classic, Judaic, Johannic, Christiс, Baptism, Phil. 1867 sqq.; D. B. Ford, Studies on the Bapt. Quest, (including a review of Dr. Dale’s works), Bost. 1879]).
II. In the N. T. it is used particularly of the rite of sacred ablution, first instituted by John the Baptist, afterwards by Christ’s command received by Christians and adjusted to the contents and nature of their religion (see βάπτισμα, 3), viz. an immersion in water, performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah’s kingdom; [for patristic reff. respecting the mode, ministrant, subjects, etc. of the rite, cf. Soph. Lex. s. v.; Diсt. of Chris. Antiq. s. v. Baptism].
a. The word is used absolutely, to administer the rite of ablution, to baptize, (Vulg. baptizo; Tertull. tingo, tinguo, [cf. mergito, de corona mil. § 3]): Mk. i. 4; Jn. i. 25 sq. 28; iii. 22 sq. 26; iv. 2; x. 40; 1 Co. i. 17; with the cognate noun τὸ βάπτισμα, Acts xix. 4; ὁ βαπτίζων substantively i. q. ὁ βαπτιστής, Mk. vi. 14, [24 T Tr WH]. τινά, Jn. iv. 1; Acts viii. 38; 1 Co. i. 14, 16. Pass. to be baptized: Mt. iii. 13 sq. 16; Mk. xvi. 16; Lk. iii. 21; Acts ii. 41; viii. 12, 13, [36]; x. 47; xvi. 15; 1 Co. i. 15 L T Tr WH; x. 2 L T Tr mrg. WH mrg. Pass. in a reflex, sense [i. e. Mid. cf. W. § 38, 3], to allow one’s self to be initiated by baptism, to receive baptism: Lk. [iii. 7, 12]; vii. 30; Acts ii. 38; ix. 18; xvi. 33; xviii. 8; with the cognate noun τὸ βάπτισμα added, Lk. vii. 29; 1 aor. mid., 1 Co. x. 2 (L T Tr mrg.WH mrg. ἐβαπτίσθησαν [cf.W. § 38, 4 b.]); Acts xxii. 16. foll. by a dat. of the thing with which baptism is performed, ὕδατι, see bb. below.

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by Dr. Warren L Rogers

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