Virtually all pastors embrace and teach Satan's lie that Christians should be water baptized.

Obsolescence implies something being replaced by another thing that is better. A major difference between the Old and the New Covenant is that the new one is "a better covenant" (Heb. 8:6). In the Old Dispensation it was considered a manifest blessing of God to accumulate wealth (for example, Abraham, Job, Solomon, and others). But in the New it is more blessed to give away your money (Mk. 12:41-44; Lk. 12:33; 14:33; Acts 2:44-45; 4:31-37; 20:35; 2 Cor. 9:7; et al.). In the Old Testament there was the teaching of an eye for an eye, but in the New there is a better way. Under the Old Covenant God's males were to be physically circumcised. This was a type of a better circumcision under the New---a spiritual circumcision of the heart. Various baptisms of the Old Covenant (including the transitional ministry of John the Baptizer) were types of a better baptism in the New---a spiritual baptism into Christ.

We need to search the Scriptures to see the reason for the rite of water baptism and its significance---or rather, insignificance---for the saints since the hardening of Israel and Paul's ministry to the Gentiles.

Thirty years after Pentecost the apostle Paul wrote, "There is one body and one Spirit...one Lord, one faith, one baptism" (Eph. 4:4-5). One of the most divisive issues among Christian brothers has been that of water baptism. Not only regarding who qualifies for the rite (infants, believers only, or anyone), but also the mode (immersion, pouring, or sprinkling). There have been many sincere brothers who have suffered persecution---even martyrdom (for example, the early Anabaptists)---because of strongly held convictions concerning water baptism. All this division has simply been another stratagem of the enemy.

Prior to the advent of John the Baptizer, the Jews were well acquainted with the concept of water baptism. To them and to the early Christian converts from Judaism, baptism signified spiritual cleansing. An example found in the Law of Moses is in the case of various dead animals (e.g., chameleons and lizards) touching particular items: "Upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed" (Lev. 11:32). Other requirements of the Law that enabled those Jews baptized by John to comprehend the spiritual significance of the rite are found in Exodus 29:4; Leviticus 8:6; 17:15-16; 22:4-6, and Numbers 19:7-8. This, of course, was known to Jesus and His disciples, but He proclaimed a "better covenant," and part of His earthly ministry was to prepare them for the transition from Judaism to the New Covenant.

An example in Scripture that reveals the mentality of the Jews regarding ceremonial washings is found in the Gospel of Mark: "Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. And when they saw some of his disciples eat bread with defiled, that is to say, with [ceremonially] unwashen, hands, they found fault. For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. And when they come from the market, except they [ceremonially] wash, they eat not. And many other things there be, which they have received to hold, as the washing [baptismos] of cups, and pots, brasen vessels, and of tables" (Mk. 7:1-4).

When John came baptizing the repentant Jews with water they knew exactly what it signified---a ceremonial cleansing of the sinner. John's baptism was a baptism of repentance. That is, the penitent one was completely immersed in repentance---a thorough repentance. John prepared the way for the Lord's ministry, part of which necessarily dealt with the mentality of the Jew regarding the Old Covenant. 

Even though one is truly converted by the Holy Spirit one does not overnight change one's thought regarding rituals that have been ingrained from infancy. The Jews were slow to comprehend the spiritual nature of the Kingdom of God. (For example, some of the Jewish Christians remained in the sect of the Pharisees as late as the council in Jerusalem twenty years after Pentecost) (Acts 15:5). Of course Jesus knew this, and so did the apostle Paul. After the Holy Spirit came on the day of Pentecost many of the Jews still practiced some customs of Judaism, but they agreed not to require, for example, circumcision of the Gentile converts (Acts 15:19-29).

After Paul's conversion he realized that circumcision was nothing (1 Cor. 7:19), nonetheless, he circumcised Timothy (but not Titus). He also fulfilled a Nazarite vow (Acts 18:18) and participated in purification rites with four other men (Acts 21:26). Indeed, Paul became all things to all men so that by all means he might save some (1 Cor. 9:20-22).

Circumcision was a very important ritual to the Jews (cf. Exodus 4:24-26), and yet Paul could say that according to the New Covenant circumcision was nothing. Purification rites, also, were nothing except that not participating with those Jews at that point in time would have been a stumbling block to them.

Circumcision was so deeply ingrained in the thought and custom of the Jews that during the transitional period of the early Church from Judaism to Christianity they continued to circumcise, but did not require it of the Gentile converts. This posed no problem with Paul to allow the continuance of circumcision among the Jews unless it was taught that it was necessary for justification or salvation.

There was no need to "trouble the Gentiles who turned to God" with the rite of circumcision, and in Paul's thought there was no need to trouble the Jews by not allowing them to circumcise, or fulfill vows, or even baptize with water. Even though the rituals of the Law were "nothing" in the new economy, they were very much a part of the Jews' life. As James said at the council in Jerusalem: "For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day" (Acts 15:21).

During the transitional period (not in reference to a dispensation within a theological system per se, but rather the transforming of individuals by the renewing of their minds) from Judaism under the Old Covenant to the New Covenant, Jesus told the newly cleansed leper: "Show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them" (Mt. 8:4). Similarly, in the account of healing the ten lepers He told them to go show themselves to the priest (Lk. 17:11-14). He was commanding them to do something that was required by the Law. (See Leviticus 14:3-32.)

John the Baptizer baptized Jews or Jewish proselytes, not Gentiles. He said why he came baptizing with water---"That he [Jesus] should be manifest to Israel, therefore am I come baptizing with water" (Jn. 1:31).

Jesus said He was sent only to "the lost sheep of the house of Israel" (Mt. 15:24). His preaching ministry was to the Jews. It was after His resurrection that He commissioned His apostles to go to all the nations, and then the turning point was with the conversion of Cornelius, and only after Israel had been partially hardened (Rm. 11:25; Acts 13:46; 18:6; 19:9; 28:24-28).

Prior to Peter telling Cornelius' relatives and friends that God had shown him that he should not call any man impure or unclean (ceremonially), he stated the position of the Jews in reference to those of another race: "Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation" (Acts 10:28).

Because baptism was a Jewish custom Peter was uncertain about baptizing the newly converted Gentiles. He said, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (Acts 10:47). It is recorded of Peter that he "commanded them to be baptized in the name of the Lord" (Acts 10:48).

Peter had much of the Old Dispensation mentality several years after Pentecost. When he went to Antioch, Paul rebuked him for his hypocrisy. This was regarding Peter's inconsistency in associating with the Gentiles. Paul said to Peter, "If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest [anagkazo] thou the Gentiles to live as do the Jews [lit. "to judaize," i.e., to keep the ceremonial customs of the Jews]?" (Gal. 2:14). The Greek verb anagkazo is the same word used by Paul in this same epistle in 6:12. He wrote, "They [the Judaizers] constrain [anagkazo] you [the Gentiles] to be circumcised."

Peter was an impetuous man. He acted with little thought many times. His intentions were almost always good, but he made many blunders. He rebuked the Lord Jesus Christ; then Jesus had to reprove him: "And Peter took Him, and began to rebuke Him. But when He had turned about and looked on His disciples, He rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men" (Mk. 8:32-33).

On the mount where Jesus was transfigured, Elijah and Moses appeared and were talking with Jesus. "And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he did not know what to say..." (Mk. 9:5-6).

When Jesus came walking on the sea toward the disciples Peter said, "Lord, if it be thou, bid me come unto thee on the water. And He said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me" (Mt. 14:28-30).

After the supper, as recorded in John 13:5-9, Jesus "poureth water into a basin, and began to wash the disciples' feet...Then cometh He to Simon Peter: and Peter saith unto Him, Lord, dost thou wash my feet?...Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head."

Later, when the men came to arrest Jesus, "Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear...Then said Jesus unto Peter, Put up thy sword in the sheath: the cup which my Father hath given me, shall I not drink it?" (Jn. 18:10-11).

Still later, the Scriptures record, "Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Then began he to curse and to swear, saying, I know not the man" (Mt. 26:69-74).

Like all Christians, Peter's habits did not change overnight. As mentioned above, many years after Peter preached at Pentecost the apostle Paul had to rebuke him. "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain [men] came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation" (Gal. 2:11-13).

In Acts 2:38 Peter said, "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."

Later, Peter came very close to seeing the truth concerning water baptism that was revealed to the apostle Paul. When the Holy Spirit was poured out on the Gentiles (Acts 10:44-45; 11:15), Peter remembered what Jesus had said---"John indeed baptized with water; but ye shall be baptized with the Holy Ghost" (Acts 11:16).

Peter was a Jew and not only upheld water baptism, but doubtless supported circumcision of Jewish boys when they were eight days old according to the practice of the Jews. But Paul, who ministered during and after the transition from Judaism to Christianity received greater revelation about the mysteries of the kingdom of God. Peter, late in his ministry, wrote, "Our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard [but not impossible] to be under- stood" (2 Pet. 3:15-16). Some of the things that were hard for the Jewish converts to understand, after many centuries of practice, were that "circumcision is nothing" (1 Cor. 7:19), that there is now only one baptism (Eph. 4:5), which is a spiritual (not water) baptism into Christ, "for by one Spirit (not water) are we all baptized into one body" (1 Cor. 12:13). And, if Paul wrote the epistle to the Hebrews (Jewish Christians), then he also said that they were to leave the principle or elementary teaching concerning baptisms (baptismos) (6:1-2), that is, the teaching that divers washings (baptismos) were imposed only until the time of the Messianic reformation (9:10).

John the Baptizer many times made a clear distinction between his ministry, which included the Jewish custom of baptizing with water, and that part of Jesus' ministry (after His ascension) that was baptizing with the Holy Spirit into Himself. John's baptism was with water to symbolize cleansing after true repentance. Jesus' baptism was with the Holy Spirit after true repentance, effectuating what the forerunner had done symbolically.

Jesus did not personally baptize with water (Jn. 4:2). However, during the transition His disciples baptized with water. John the Baptizer in the Gospel of John said, "I baptize with water...I come baptizing with water...but He [God the Father] that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he [Jesus] which baptizeth with the Holy Ghost" (Jn. 1:26, 31, 33). 

This makes it very clear that the Father sent John to baptize with water, but not Jesus. But as though the Holy Spirit of the ascended Christ wanted to drive home the truth, in the Gospel of Matthew is recorded: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I...he shall baptize you with the Holy Ghost" (Mt. 3:11). 

Again, in Mark: "I indeed have baptized you with water: but He shall baptize you with the Holy Ghost" (Mk. 1:8). Again, in the Gospel of Luke, "John answered, saying unto them all, I indeed baptize you with water; but...he [Jesus] shall baptize you with the Holy Ghost" (Lk. 3:16). Again, at the risk of monotony, but to demonstrate how important it was to God to get this truth across to the reader of Scripture, the Spirit of Christ emphasizes this truth through Luke by recording what Jesus Himself had to say about it: "John truly baptized with water; but ye shall be baptized with the Holy Ghost" (Acts 1:5). And later Luke recorded what Peter said that Jesus Himself said: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost" (Acts 11:16).

What other truth in all of Scripture has been repeated in virtually the same words so many times as this one? The Spirit of Christ inspired Matthew, Mark, John, and Luke (in the Gospel of Luke and the Book of Acts) to make sure that the reader realizes the fact that Jesus' ministry did not include water baptism.

It is clear that the ministry of John the Baptizer (sent by God the Father) involved water, but the ministry of Jesus (sent by God the Father) did not. During the transition, however, Jesus' disciples baptized Jewish converts who had been steeped in rituals and signs (in this case signifying spiritual cleansing). Jesus also told Peter to pay the temple tax so that they would not "offend" the Jewish collectors (Mt. 17:27). It would have been an unnecessary stumbling block to not pay the insignificant temple tax---how much more of a stumbling block to the Jewish converts who followed Jesus to not allow them to be baptized by the disciples, or for their sons to be circumcised. There was no need to offend those Jews by forbidding them something that really was inconsequential within the context of the transitional period.

Again, the ritual of baptismal "cleansing" was a very important concept to the Jews. "For the Pharisees, and all the Jews, except they [ceremonially] wash their hands oft, eat not, holding the tradition of the elders...And many other things there be, which they have received to hold, as the washing [baptismos] of cups, and pots, brasen vessels, and of tables" (Mk. 7:3-4).

Jesus knew that under the New Covenant circumcision and water baptism were nothing. But it would have been very troubling to the Jewish converts to not circumcise their children or water-baptize new believers, water baptism signifying their "cleansing." Likewise, it would have been very troubling for the Gentile converts, later, to be required to observe "the tradition of the [Jewish] elders," namely circumcision and water baptism. Indeed, Jesus was very patient in teaching His followers what were, in fact, shadows of things to come. (cf. Colossians 2:11-17.) 

Jesus said, "I have yet many things to say unto you, but ye cannot bear them now" (Jn. 16:12). Jesus was quick to speak out against sin, but things that were only a "shadow" during the transitional period, yet so meaningful to the Jews, were allowed.

Not only was water baptism allowed for Christ's Jewish followers, but circumcision also. However, circumcision was unnecessary; in fact, Paul later said that it was "nothing." The council at Jerusalem several years after Pentecost agreed to "not trouble" the new Gentile converts with circumcision. Neither was the custom of water baptism required of them, but only to abstain from pollutions of idols, and from fornication, and from things strangled, and from blood" (Acts 15:20).

After Israel had been partially hardened and Paul had been sent primarily to the Gentiles, late in his ministry he wrote, "There is one body and one Spirit...one Lord, one faith, one baptism" (Eph. 4:4-5). The baptism about which he wrote is the salvation experience of being baptized into Christ---not water baptism.

Just as there is one triune God, that is, one God manifested in more than one Person, so there is more than one aspect of the one baptism about which Paul speaks. But all of these aspects, unlike physical water-baptism, are spiritual.

When we are baptized into Christ, the fullness of the Godhead (Col. 2:9), we are baptized with fire. John the Baptizer said of Jesus Christ who is our God, that Jesus would not only baptize us with the Holy Ghost but with fire (Mat. 3:11; Lk. 3:16). God is a consuming Fire (Deut. 4:24, Heb. 12:29). We are entreated by Paul to present our "bodies a living sacrifice, holy, acceptable unto God" (Rm. 12:1). A sacrifice on an altar that is acceptable to God is consumed by fire.

God manifested Himself to Moses in the burning bush and to all of Israel in a pillar of fire. It is not without purpose that God cleansed the earth of sin in Noah's day by a baptism of water and that He will cleanse it the second and last time with a baptism of fire.

Not only is the one spiritual baptism (not water baptism) into Christ a baptism with the Holy Spirit and with fire, but a baptism into His death. Paul clearly said, "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 [spiritual] baptism into death...Now if we be dead with Christ, we believe that we shall also live with him" (Rm. 6:3-4, 8). "For ye are dead, and your life is hid with Christ in God" (Col. 3:3). "And ye are complete in him, which is the head of all principality and power: in whom also ye are circumcised with the [spiritual] circumcision made without hands, in putting off the body of the sins of the flesh by the [spiritual] circumcision of Christ: buried with him in [spiritual] baptism" (Col. 2:10-12).

The one baptism also includes the brethren being spiritually baptized into one body. Paul clearly wrote, "For by one Spirit [not water] are we all [spiritually] baptized into [eis] one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit [not water]" (1 Cor. 12:13).

Paul wrote to the churches in Galatia, "For as many of you as have been baptized into [eis] Christ have put on Christ" (Gal. 3:27). To the saints in Rome he wrote, "Know ye not, that so many of us as were baptized into [eis] Jesus Christ were baptized into his death?" (Rm. 6:3). And to the brethren in Corinth he wrote, "For by one Spirit are we all baptized into [eis] one body." (1 Cor. 12:13).

In the Gospel of Mark it is recorded that our Lord said, "He that believeth and is baptized [into Him] shall be saved" (Mk. 16:16). Baptism into Christ is the only baptism that saves. Water baptism does not save; neither does it wash away sins.

Untold numbers of Christians have been confused concerning the baptism of the Holy Spirit. Every person who has been saved has been baptized with the Holy Spirit into Christ. It is a spiritual baptism. But not every Christian has been filled with the Holy Spirit.

One of the requirements for deacons that is often overlooked is set forth in the precedent of choosing the first ones. The Twelve Apostles summoned the disciples and said to them to pick out seven men among them who were "full of the Holy Ghost and wisdom" (Acts 6:2-3).

Some of those disciples were not full of wisdom and some of them were not full of the Holy Spirit. In order for a vessel to be full of something it must have been emptied of everything and filled with something else. Likewise, in order for a Christian to be filled with the Spirit of Christ he must have been emptied of self. There are many Christians who have never been filled with the Holy Spirit.

Nobody can be filled with the Holy Spirit until they have been saved, although the two experiences could occur at virtually the same time. Our sovereign God saved John the Baptizer and he was "filled with the Holy Ghost, even from his mother's womb" (Lk. 1:15).

The man whose ministry was preaching repentance to Jews in order to be water-baptized evidently never needed to repent before he was saved nor was he water-baptized! When Jesus came to John to be baptized, the humble prophet said to our Lord, "I have need to be [water-] baptized of thee." But Jesus would not baptize John, neither did He tell anyone else to baptize him.

Two more cases of someone being filled with the Holy Spirit before Pentecost is John's mother Elisabeth and his father Zacharias. "And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost" (Lk. 1:41); "And his father Zacharias was filled with the Holy Ghost, and prophesied" (Lk. 1:67).

After Pentecost, in Acts 4:31 and 13:52 is recorded, "And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost." "And the disciples were filled with joy, and with the Holy Ghost." Later Paul wrote the epistle to the Ephesians, not to unbelievers but to "the saints which are at Ephesus, and to the faithful in Christ Jesus" (Eph. 1:1) and told them to "be filled with the Spirit" (Eph. 5:18).

When the apostle Paul was saved in Judas' house in the city of Damascus Ananias said to him, "And now why tarriest thou? arise, and be baptized [into Christ], and wash away thy sins, calling on the name of the Lord" (Acts 22:16). The Greek verb baptize is in the middle voice here, expressing an action done to one's self. Paul "baptized himself," as it were, by calling on the Name of the Lord. There is no mention of Ananias baptizing Paul in this passage or in Acts 9:17-19. Paul "arose and was baptized" into Christ. Paul had his sins washed away by being baptized into Christ, and that by calling on the name of the Lord. Later, Paul wrote to the saints in Corinth: "Ye are washed...by the Spirit of our God" (1 Cor. 6:11). And to the Christians in Rome he quoted the prophet Joel: "Whosoever shall call upon the name of the Lord shall be saved" (Rm. 10:13).

Salvation by the washing of regeneration was mentioned by Paul in his letter to Titus: "He saved us, by the washing of regeneration" (Titus 3:5). Peter also wrote concerning this: "The like figure [the ark physically saving Noah and his family], where unto even baptism [into Christ] doth also now save us (not the putting away of the filth of the flesh...) [that is, not water baptism]" (1 Pet. 3:21).

There are other passages that speak of being baptized into Christ (and not water baptism) when the word "baptize" or "baptism" is used. Two of these, as mentioned earlier, are Romans 6:3-4 and Colossians 2:12.

Another passage that falls into this category that is essential to understand the essence of the error today regarding water baptism is in the mistranslation of the Greek word eis in Matthew 28:19. It is important to see that because of wrong notions about water baptism (who it was for and what it symbolized) many translators have rendered eis "in" instead of "into" in this very significant verse of Scripture.

There are, however, many translations that correctly render eis "into" in this verse, e.g., Revised Version (1881), American Bible Union Version (1890), American Standard Version (1901), Alford, Beck, Twentieth Century New Testament, King James II Version, New American Standard Bible (Reference Edition, 1971, margin), Wuest Expanded Translation, The Amplified New Testament, and New International Version (margin).

The word eis is rendered "into" more than 500 times in the New Testament of the King James Version. The rendition of Matthew 28:19 in the American Standard Version is: "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit." The apostles were not commissioned to baptize with water. There are longstanding traditional practices and beliefs concerning water baptism. But regardless of the longevity of tradition, what does the Word of God say?

The apostles ("ones sent"), after being commissioned and told to wait to be endued with power (Lk. 24:49), were instruments by which the elect would be baptized into Christ in whom "dwelleth all the fulness of the Godhead bodily" (Col. 2:9) namely, the Father, the Son, and the Holy Spirit. The commission to baptize them into the name of the Trinity was not a formula for the apostles to use. They already had in their minds the symbolism of spiritual baptism. Now Jesus is telling them that they will be used to baptize into Him. Paul wrote, "Ye are washed...by the Spirit of our God" (1 Cor. 6:11).

The writer to the Hebrews penned: "Let us go on unto perfection; not laying again the foundation of...the doctrine of baptisms [baptismos]" (Heb. 6:1-2). And, "While as the first tabernacle was yet standing: which figure for the time then present, in which were offered both gifts and sacrifices, that could not make him [the priest in the Old Dispensation] that did the service perfect, as pertaining to conscience; which stood only in meats and drinks, and divers washings [baptismos], and carnal ordinances, imposed on them until the time of [the Messianic] reformation" (Heb. 9:9-10).

Water baptism was for the Jews under the old order, which included the transitional period during the ministry of John the Baptizer. In none of the scriptures that pertain to the commission given to the apostles did Jesus tell them to baptize with water (Mt. 28:19-20; Mk. 16:15-19; Lk. 24:44-49; Acts 1:4-8). In Mark 16:16 where it reads "He that believeth and is baptized shall be saved," it is speaking of spiritual baptism into Christ, not water baptism. Baptism into Christ is the only baptism that saves. There is "one body and one Spirit...one Lord, one faith, one baptism."

When John the Baptizer told Jesus that he (John) needed to be baptized by Him, our Lord refused to do it. Early in Jesus' ministry He allowed His disciples to baptize Jews. Later, when He sent out the Twelve, He did not tell them to baptize (Mt. 10:1-11; Mk. 6:7-13; Lk. 9:1-6). And still later, when He sent out the Seventy, He did not commission them to baptize (Lk. 10:1-17). And when Jesus saved the Gentile woman at the well He did not have her to get baptized (Jn. 4:7-42); neither did He tell the Gentile demoniac of Gadara to get baptized after he was saved (Mk. 5:1-20; Lk. 8:26-39). Some others whom Jesus saved and did not have water-baptized were: the Apostles Peter, James, and John (Lk. 5:8-11), the other Apostles, the man with palsy (Lk. 5:20-25), the sinful woman who washed Jesus' feet with her tears (Lk. 7:37-50), the blind man in Jericho (Lk. 18:35-43), and Zacchaeus (Lk. 19:1-10). In fact, nowhere in Scripture is it recorded that Jesus told anyone, Jew or Gentile, to be water-baptized.

Concerning the apostle Paul, Jesus told Ananias, "Go thy way: for he is a chosen vessel unto me to bear my name before the Gentiles, and kings, and the children of Israel" (Acts 9:15). Paul's ministry included the Jews (even though later he primarily ministered to the Gentiles), but his commission from our Lord did not include the baptizing of Jews or Gentiles. He said, "For Christ sent me not to baptize [with water], but to preach the gospel" (1 Cor. 1:17).

Even though he was not commissioned to baptize with water (as well as not obligated to participate in purification rites, Acts 21:20-26), the Jewish believers were all "zealous of the Law" (Acts 21:20). Paul, being "all things to all men that he might by all means save some" did, in fact, baptize a few (1 Cor. 1:14-16). One of those Jews was Crispus, the leader of the synagogue (1 Cor. 1:14; Acts 18:8). Paul said, "And unto the Jews I became as a Jew, that I might gain the Jews" (1 Cor. 9:20). Paul knew that water baptism (and purification rites) was nothing.

In the commission to the eleven apostles ("Go ye therefore, and make disciples of all the nations, baptizing them into [eis] the name of the Father and of the Son and of the Holy Spirit," (Mat. 28:19 ASV), if the Greek word eis was rendered "in" instead of "into," then without comparing this scripture with others in their context, this verse, isolated, could be construed to be a formula for water baptism. But, this is not the case. Nowhere in the New Testament is this used as a formula. The apostles and others (for example, Philip) baptized Jews or Jewish proselytes with water, but Matthew 28:19 was not used by them as a formula.

Water baptism is mentioned five times after the Gospels and the Book of Acts which is a book depicting the transition from Judaism to Christianity. In 1 Corinthians 1:13-17 Paul expressed his thanks to God that he water-baptized none of the Corinthians except the few that he mentioned (Crispus, Gaius, and the household of Stephanas), for Christ did not send him to baptize, but to preach the Gospel. In 1 Corinthians 15:24 Paul mentioned the heretical baptisms on behalf of the dead. In the epistle to the Hebrews (Jewish Christians) in 6:1-2 the writer urged them to leave the principle or elementary teaching concerning baptisms (baptismos, plural). Three chapters later in Hebrews 9:10 we can see what that teaching was---that divers washings (baptismos, plural) were imposed until the time of (the Messianic) reformation.

Also, Paul wrote that there is now only one baptism which is the spiritual baptism into Christ. And the fifth allusion to water baptism after the Gospels and the Book of Acts is by the apostle Peter. He wrote, "Where unto even baptism [into Christ] doth now save us (not the putting away of the filth of the flesh [that is, not water baptism]" (1 Peter 3:21).

Concerning the baptism of Crispus, we know that he was a Jew because he was the chief ruler of the synagogue in Corinth. There was a large enough Jewish community to justify building a synagogue and there is no reason to believe that Gaius and the household of Stephanas were not also Jews or Jewish proselytes who became Christians. In any case, Paul could not have been inspired by the Holy Spirit to say "I thank God" that he baptized only a few because Christ did not send him to baptize if he had been commanded and commissioned to do it. He said the reason he baptized so few was "lest any should say that I had baptized in mine own name" (1 Cor. 1:15).

If Paul had been commanded and commissioned by Christ to baptize with water, then he could not have thanked God for being disobedient regardless of what any should say or think. Paul definitely feared God more than man.

If the so-called Great Commission to the Eleven is the scriptural support for Paul's commission also, then if water-baptizing was part of the command and commission it was just as much a part as to "teach" (Mt. 28:19) and to "preach the gospel" (Mk. 16:15). But, again, Paul was quick to thank God for baptizing only a few "for Christ sent me not to baptize, but to preach the gospel." (There were more than five hundred believers before Christ's ascension, but He did not call them together with the Eleven to commission them, 1 Cor. 15:6).

Christ did not send the other apostles to baptize with water either. Merely because they baptized and circumcised Jews does not mean that they were commissioned to do it. They simply held on to that which was so much a part of Judaism.

Even if the Eleven were commanded to baptize with water it is clear that Paul, who was sent to the Gentiles after the hardening of Israel, was not.

These things are clear: John the Baptizer was sent to baptize with water; Jesus was not sent to baptize with water; and Paul was not sent to baptize with water. If we base our doctrines on the clear exposition of the Scriptures rather than any extra-biblical source, then we must conclude that water-baptism was an Old Dispensation type and is not for today.

If we want to take the seemingly overwhelming evidence of non-canonical writings of many early Christians then we can come up with a number of other doctrines that conservative Christians do not practice today because of clearer understanding of the Scriptures.

To say that early-Church non-canonical writings has a great deal of credence sounds logical and reasonable. But the fact is that apostasy (a falling away from truth) had already started near the end of Paul's ministry.

Also, apostasy was obvious among many of the churches of Asia even before the Scriptures were all written, as recorded in the Book of Revelation (approximately 95 A.D.). We could hardly trust, for example, the writings of Christians in the church of Ephesus whom Jesus rebuked for leaving their first love, to remember from whence they had fallen or He would quickly remove their candlestick. Nor could we depend on the writings of Christians in the church of Laodicea whom Jesus was about to spew (the Greek word is emeo and means "to vomit") out of His mouth. Nor could we trust the writings of those in the other churches that Jesus rebuked. We must adhere to the Holy Word and let God be true but every man a liar.

Some would refer to ancient extra-biblical documents such as the Didache and others to argue their case for continuing to water-baptize converts (or infants). Perversion of doctrine early on within the Church can be readily seen, for example, in chapter 7 of the Didache: "But, before the baptism, let the one who baptizes and the one to be baptized fast, and any others who are able to do so. And you shall require the person being baptized to fast one or two days" (italics added). There is nothing wrong with a person fasting, but to add it as a requirement simply has no scriptural warrant.

We can put little trust in the extra-biblical writings of the early Church Fathers, many doctrines being at variance as with doctrines of conservative men of God today. We can rely only on the Scriptures as the Holy Spirit guides us into truth (Jn. 16:13).

Concerning the imminent apostasy near the end of the Apostle Paul's ministry, he said to the elders of the church of Ephesus, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:29-30).

About 30 years later the apostle John tells us in the Book of Revelation that the church of Ephesus needed to repent. They had left their first love. They were in such sad shape that Jesus was about to remove their candlestick. We could not trust any of the writings that would come from early Church writers in or influenced by a church like this.

The same is true for any writers in, or influenced by, the church of Laodicea or the others that were apostatizing a mere 60 years after Pentecost. The church in Pergamos allowed in their congregation those that held "the doctrine of Balaam" and "also them that hold the doctrine of the Nicolaitans" (Rev. 2:14-15).

The church in Thyatira allowed a false prophetess "to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols" (Rev. 2:20). And Jesus rebuked the church in Sardis saying, "I know thy works, that thou hast a name that thou livest, and art dead...I have not found thy works perfect before God...repent" (Rev. 3:1-3).

Concerning the account of Philip and the Ethiopian eunuch in Acts 8, the following should be considered: The eunuch had been to Jerusalem to worship (8:27). He was a Jewish proselyte, and to have traveled over 1,000 miles by chariot (much of it through desert) he doubtless was a zealous convert to Judaism. He, like Philip who was a Jew, would have been familiar with the customs of the Jews concerning the "divers washings [baptismos]" that signified spiritual cleansing.

All Jews were "zealous of the Law" and knew about the purification rites. And he would have known about John's baptism which was to manifest Jesus to Israel. But he would not have known about Paul, who had not yet been converted and whose commission from Christ did not include water baptism.

It is not within the scope of this treatise to deal with the mode of water baptism used by John the Baptizer and the early converts. But it is interesting to consider that, having just left Jerusalem in his chariot to travel through desert back to Ethiopia, the eunuch would have had an ample supply of water for drinking and preparing food. Yet, being as zealous as he was, he did not ask Philip to pour a small amount of water on his head from one of the pots or skins of water. Rather, it was after the eunuch saw a stream or body of water that "they went down both into the water, both Philip and the eunuch; and he baptized him" (8:38).

If the context is considered in the Gospel of John when Jesus spoke to Nicodemus about being born again, one can see that He is speaking of an unborn infant in the water of the mother's womb and not water baptism when Nicodemus asked, "How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water [of the mother's womb] and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh [of the mother's womb] is flesh; and that which is born of the Spirit is spirit" (Jn. 3:4-6).

And Paul spoke of being baptized into Christ, not water baptism, when he wrote, "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" (Rm. 6:3-4). Again, in Colossians, he is not speaking of water baptism, but rather only the literal spiritual baptism into Christ: "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God" (Col. 2:12).

A close examination of some of the other verses that might seem to be speaking of water baptism will reveal that, in fact, they are speaking of being baptized with the Holy Spirit into Christ (which is the born-again experience), into death, into Moses, or a baptism of repentance. (We should not confuse being baptized with the Holy Spirit into Christ and being filled with the Holy Spirit).

God tells us through Paul's epistle to the Colossians that we are complete in Christ (2:10), and that we are circumcised in Him (2:11), and that we are buried and raised with Him in baptism (2:12). Paul is no more referring to a physical (water) baptism here than he is to a physical circumcision. We have been made complete by being spiritually circumcised and spiritually baptized.

In the same passage and context Paul continues, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to the cross" (2:14). This included the Judaistic ordinances of circumcision and various baptisms---"divers washings [baptismos], and carnal ordinances, imposed...until the time of reformation" (Heb. 9:10).

Those carnal ordinances were a burden and only "a shadow of the things that were to come; the reality, however, is found in Christ" (Col. 2:17 NIV). Indeed we are complete in Him. The ultimate type of the carnal ordinances of various washings (baptisms) was John the Forerunner's baptizing with water upon one being "baptized" in repentance; the antetype being the literal, yet spiritual, baptism into Christ---the salvation experience of being born again.

Regarding the water-baptism of Jesus, He chose to participate in the Jewish rite to fully identify with the lost sheep of Israel to whom He came to minister, and "to fulfil all righteousness" (Mat. 3:15). A close examination of the text reveals that the rite was not only to fulfill all righteousness for Jesus, but also for John the Baptizer: "For thus it becometh us to fulfil all righteousness." This act was no more a precedent for the Church than was His circumcision.

John was commissioned by God the Father to baptize with water (Jn. 1:33), and Jesus was commissioned by God the Father to baptize with the Holy Spirit (Jn. 1:33b; 6:38). After all power (authority, NASB) in heaven and on earth had been given to Jesus (Mt. 28:18), He commissioned the Eleven to baptize into Him by preaching the Gospel (Mk. 16:15).

Those who repent unto salvation (2 Cor. 7:10) would be spiritually baptized into Christ. Those who "believe in thine heart" shall be saved (Rom. 10:9). "He that believeth [in his heart] and is [spiritually] baptized [into Christ] shall be saved" (Mk. 16:16). Jesus is the fullness of the Godhead bodily, i.e., the Father, the Son, and the Holy Spirit. After the work of John the Baptizer was completed no one with divine commission baptized with water.

As stated earlier, even Paul admitted that he was not sent to baptize with water, his commission being the same in essence as that of the Eleven---to "baptize" the elect into Christ by the preaching of the Gospel. He clearly stated, "For Christ sent me not to baptize [with water], but to preach the gospel" (1 Cor. 1:17). There is only one baptism (Eph. 4:5) and that is the spiritual reality of which John's work was a shadow or type.

Peter was slow to see that John's ministry and not Jesus' involved water. It was after the conversion and water-baptism of Cornelius that Peter remembered: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost" (Acts 11:16).

The Eleven (including Peter) were not sent to baptize with water, just as Paul was not. The apostles were simply instruments through which the elect would be baptized into the Name (Mt. 28:19 ASV) by preaching repentance and remission of sins (Lk. 24:47), just as they were sometimes instrumentally used when God filled some with the Holy Spirit and worked miracles through them: "And by the hands of the apostles were many signs and wonders wrought among the people" (Acts 5:12); "and [the Lord] granted signs and wonders to be done by their hands" (Acts 14:3). "And when Paul had laid his hands upon them, the Holy Ghost came on them" (Acts 19:6).

Also Ananias was used as an instrument by the Lord in ministering to Paul: "And Ananias went his way, and entered into the house; and putting his hands on him said, "Be filled with the Holy Ghost. And immediately...he...arose, and was baptized [into Christ]" and, doubtless, filled with the Holy Ghost (Acts 9:17-18).

Approximately twenty years after Pentecost, circa A.D. 50, many of the men were mature in Christ and had been appointed elders. They met in Jerusalem to make decisions concerning the Gentile believers. The men at that council, including Peter and Paul, were the best leaders within the Church. They were led by the Holy Spirit (Acts 15:28) and concluded not to pass on any rituals to the Gentile believers: "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things." It was the Holy Spirit of Christ who did not want the Judaistic rituals to be passed on to the Gentile believers (including circumcision and water baptism). He was very specific about the requirements (cf. Acts 15:29).

Peter had used keys to open the doors to the Jews and to the Gentiles. After twenty years of the transition from Judaism to the New Covenant it was time to leave off the much-loved rituals that were only shadows. And Paul was used in a short time to write much of the New Covenant canon, one of the epistles being to the Galatians containing the rebuke of Peter's Judaistic actions, and of those Christian Judaizers trying to compel Gentiles to be circumcised. He also made it clear that the Galatian Christians were all children of God, and that they were neither Jew nor Greek, having been spiritually baptized into Christ (Gal. 3:26-28).

And it was to the Corinthians that Paul revealed that his commission did not include water baptism, and to the Ephesians that there was only one baptism (that is the spiritual baptism into Christ). And it was to the Colossians that he explained that believers were "complete in Him" (Col. 2:10), even the written "ordinances" were nailed to the cross and were only a shadow of things to come which was "the [spiritual] reality...found in Christ" (Col. 2:14, 17 NIV).

Indeed, we are complete in Him without adding any ritual to make us so. But just as it took many years (forty) to get "the wisdom of the Egyptians" out of Moses in preparation to lead Israel out of physical bondage, so it took many years for the "Israel of God" (Gal. 6:16) to give up the spiritual bondage of "the handwriting of ordinances that was against us, which was contrary to us."

But even twenty years was not enough time to completely wean the Jewish Christians from their rituals. As mentioned earlier, there were some Christians still in the party of the Pharisees at the time of the Jerusalem Council.

Paul warned the Ephesian elders, "After my departing shall grievous wolves enter in among you...Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:29-30).

A few decades later, when the Church was comprised primarily of the second generation, we can see in the Book of Revelation that five of the seven churches mentioned needed the rebuke of the Lord. And then it was not long before the Roman church played the harlot and added ritual upon ritual, undoing the work (in regard to the subject) that Paul so faithfully did---and the Church still has not recovered.

Satan has been very successful in dividing Christians into many factions regarding this one doctrine alone---infant baptism vs. believers only, sprinkling and pouring vs. immersion, in Jesus' name vs. in the name of the Trinity, clergy baptizers vs. laymen baptizers, a sacrament vs. an ordinance, and many other variations---and all for nothing---water baptism is obsolete.

Our Lord's earthly ministry to the lost sheep of Israel began with the Jewish ritual of baptism. And it virtually ended with evidence that it was unessential with the salvation of the criminal on the cross next to Him, who did not receive the rite of water baptism.

The concept of water baptism signifying spiritual cleansing was in the mind of the Jew throughout much of the Old Dispensation. The ritual of water baptism did not begin with the transitional ministry of John the Baptizer. Jesus' baptism by John was no more a precedent for the saints under the New Covenant than was His circumcision.

There is now only one baptism, the born-again experience of being spiritually baptized into Christ who is the fullness of the Godhead. The various washings (baptisms) and carnal ordinances were imposed on God's people only until the time of the Messianic reformation. 

The handwriting of ordinances were taken out of the way and nailed to the cross. Those various baptisms and carnal ordinances were only a shadow of the things to come, the reality being found in Christ. We are complete in Christ without adding any ritual. We do not need to add water baptism or circumcision, they were only shadows.

Jesus, early on, did not send the Twelve to baptize with water; nor, later, did He commission the Eleven to baptize with water. When the Twelve were ordained by Jesus (Mk. 3:13-19), He did not ordain them to baptize with water, rather they were ordained that He "might send them forth to preach, and to have power to heal sicknesses, and to cast out devils." And when the Twelve were sent out by Jesus (Mt. 10:1-15) He did not send them out to baptize with water. He sent them to "preach...heal the sick, cleanse the lepers, raise the dead, [and] cast out devils." And when the Seventy were sent out by Jesus (Lk. 10:1-20) He did not send them out to baptize with water.

When the Gentile woman at the well was saved Jesus did not have her to get baptized; neither did He tell the Gentile demoniac of Gadara to get baptized after he was saved, nor Zacchaeus the Jew, nor any of numerous others whom He saved.

Jesus refused to water-baptize John the Baptizer. In fact, Jesus never water-baptized anyone, nor did He ever tell anyone, Jew or Gentile, to be water-baptized.

Baptizing into the Name of the Trinity was not a formula and was never mentioned throughout Scripture as being used as one. After the Book of Acts (which records the transition from Judaism to Christianity) water baptism is mentioned five times. In 1 Corinthians 1:13-17 Paul expressed his thanks to God that he water-baptized only a few, for Christ did not send him to baptize but to preach the Gospel. In 1 Corinthians 15:24 Paul mentioned the heretical baptisms on behalf of the dead. In the epistle to the Hebrews (Jews) the writer urged those Jewish Christians to leave the principle or elementary teaching concerning baptisms (baptismos) (6:1-2), that teaching being that divers washings (baptismos) (9:10) were imposed only until the time of (the Messianic) reformation. And Peter wrote that baptism [into Christ] now saves us (not the putting away of the filth of the flesh) that is, not water baptism.

In the last book of the Scriptures water baptism is not mentioned; not during the three-and-a-half-year ministry of the Two Prophets during the Great Tibulation, nor in the ministry to the 144,000 Jews who are saved.

Physical circumcision and physical baptism of the Old Covenant were types of a better, spiritual circumcision of the heart and spiritual baptism into Christ. We must conform our doctrines to the Scriptures, and not (even longstanding) tradition.

The primarily second-generation churches, as revealed in Revelation, were already departing from important truths, and one was almost totally apostate.

When true spirituality declines there is always among professing Christians an increase in ritualism to try to compensate. From early on, the Roman Catholic church has been the epitome of this.

According to Paul, the apostle to the Gentiles who was inspired by the Spirit of Christ, there is now one baptism which is spiritual, not two or more. Water baptism has been replaced by a better, spiritual baptism into Christ.

Questions And Answers To Consider

1. Was John the Baptizer sent to baptize with water? Yes.

2. Why was John the Baptizer sent to baptize with water? To manifest Jesus to Israel (John 1:31).

3. Did John the Baptizer want Jesus to baptize him with water? Yes.

4. Did Jesus refuse to baptize John the Baptizer with water? Yes.

5. Did Christ send Paul to baptize with water? No. (1 Cor. 1:17).

6. When the Twelve were ordained by Jesus as recorded in Mark 3:13-19, did He ordain them to baptize with water? No. They were ordained that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils.

7. When the Twelve were sent out by Jesus as recorded in Matthew 10:1-15, did He send them out to baptize with water? No. He sent them to preach...heal the sick, cleanse the lepers, raise the dead and cast out devils.

8. When the Seventy were sent out by Jesus as recorded in Luke 10:1-20 did He send them out to baptize with water? No.

9. When Jesus sends out the Two Witnesses (prophets) during the Great Tribulation will they be sent out to baptize with water? No. They are to prophesy and work miracles. (Rev. 11:3-6).

10. When the 144,000 Jews are saved during the Great Tribulation is there any mention of them being water-baptized? No.

11. In all of Paul's epistles does he give instructions concerning who is to be water-baptized or how they are to be water-baptized or who is qualified to be the baptizer? No.

12. In all of Paul's epistles does he have anything to say about water-baptism? Yes. One, that Christ did not send him to water-baptize, and two, he writes of the heretical baptisms for the dead.

13. In the epistle to the Jewish Christians (Hebrews) was anything mentioned about water baptism? Yes. In chapter 9, verse 10 the writer said that divers washings (baptismos) were imposed until the time of the (Messianic) reformation.

14. In the epistles of Peter, James, John, and Jude is anything mentioned concerning an ordinance of water baptism? No.

15. According to Scripture was the thief on the cross water-baptized after he was saved? No.

16. According to Scripture was Zaccheaus water-baptized after he was saved? No.

17. According to Scripture was the woman at the well water-baptized after she was saved? No.

18. Did Jesus water-baptize or tell anyone else to water-baptize any of the people whom He saved, as recorded in the Gospels? No.

19. How many times is it recorded in the New Testament that John the Baptizer came baptizing with water, but Jesus would baptize with the Holy Ghost? Six. (Mat. 3:11; Mk. 1:8; Lk. 3:16; Jn. 1:26, 31, 33; Acts 1:5; 11:16).

20. In all of Scripture, how many times is it recorded that someone was baptized with water in the name of the Father and the Son and the Holy Ghost? None.

21. Did Jesus Himself really say, "John truly baptized with water; but ye shall be baptized with the Holy Ghost"? Yes (Acts 1:5).

22. Is there now two baptisms, water and Spirit? No. "There is...one baptism" (Eph. 4:5).

Epilogue

What does all this mean? It means that many Christians should forsake the false teaching that water baptism is the means of joining a local church or becoming a member of the universal Church. It means that many Christians should forsake the false doctrine that water baptism is necessary for salvation. 

Many Christians should forsake the idea that water baptism replaced circumcision and that baptizing infants is part of a covenant with God for their salvation. Many Christians should change their identity from Baptist or Anabaptist to simply "Christian." Many Christians should forsake their demonic party spirit that the enemy has used to cause division among true brethren in Christ. (Of course, varied doctrines concerning water baptism is only one issue that causes division in the Church.) It means that many who profess to be Christians who teach that one is saved by being water baptized need to repent of their sins and turn to the Way, Jesus Christ (Jn. 14:6).

What will happen to many of those who accept the truth that water baptism was a shadow or type of a better, spiritual baptism into Christ? Some will be rejected by the established leaders and "religious experts" of the day just as Christians were rejected by the chief priests and rulers of the synagogue in the first century. Some will lose family and friends who are trusting in their water baptism for salvation (instead of trusting in Jesus Christ).

 Variances in beliefs concerning water baptism may be greater than any other doctrine in the Bible. Like the Judaizers who said you need Christ and circumcision, many Christians (and those who profess to be Christians but never have been born again) today are saying, in essence, that the work Jesus did on the Cross is not enough. The enemy tries to diminish the glorious gift of eternal life and the Atonement of Christ by shedding His precious blood and dying for us.

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