Baptism to the Wilderness

Baptism (baptisma, GK)- The act of washing in water as part of a purification ritual. The rite of formal initiation into the Christian church through water. Though several allusions to baptism exist in the Old Testament, baptism is primarily a New Testament concept.

Relative to

Washing or baptizing (baptismos)- the act of dipping or immersing an object in water as part of a purification ritual

OT use of Water

The Lexham Bible Dictionary Pentateuch

Touching a corpse (Num 19:10–13; 31:23–24; Lev 11, 22:4–6)

• Eating or picking up a dead animal (Lev 17:15)

• Nocturnal and seminal discharges (Lev 15:6–8, 11–12, 13, 16)

• Coming into contact with a menstruating woman’s items (Lev 15:21–22, 25–27)

• Contagious skin infections (Lev 14:8–9)

Some early Christian writers found the association of baptism with purification to be discomforting in the case of Jesus. For example, Justin Martyr believed that Jesus was baptized “solely for the sake of humanity” (Dialogue with Trypho 88). Ignatius of Antioch believed that Jesus was immersed not for personal purification, but for the purification of the water (Letter to the Ephesians 18:2). However, Matt 3:15 states that the purpose of Jesus’ baptism is to “fulfill all righteousness.” Matthew used righteousness language to describe the act of obedience to the commandments of God (Przybylski, Righteousness in Matthew). In this way, the purpose of Jesus’ baptism was to demonstrate His obedience to God’s will. The Synoptic Gospels

As baptism was primarily a practice of the early church (Pentecost and afterward), the Gospels mention it infrequently outside of references to John the Baptist and Jesus’ baptism. • In Mark 10:38–39 and Luke 12:50, Jesus uses the baptism motif to refer to His coming persecution. • In Matt 28:16–20, Jesus commands His disciples to go and baptize all nations. This reference relates to John 3:22–24, as it connects baptism and discipleship. • In Mark 16:16, Jesus tells His disciples that those who believe and receive baptism will be saved. However, the oldest manuscripts of Mark do not include Mark 16:9–20.

Mark 10:38–39 KJV 1900

But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

Baptism in Acts In Acts, there is no systematic description behind the theology and practice of baptism, but several themes exist, including: • The priority of faith and repentance prior to baptism • The forgiveness of sins • The initiation into Christian fellowship • The impartation of the Holy Spirit

In seeking a replacement for Judas, the remaining 11 apostles sought a candidate who was with Jesus from the time of His baptism (Acts 1:22). After the Pentecost event in Acts 2, baptism became connected with the presence of the Holy Spirit. The presence of the Spirit set Christian baptism further apart from Jewish ritual purification practices. In Acts 8, it is apparent that the Holy Spirit had not yet descended on all believers, and Peter and John came to Samaria to impart the Holy Spirit on them through the laying on of hands, as they were baptized only “in the name of the Lord Jesus” (Acts 8:16). Similarly, in Acts 19:1–7, Paul baptizes disciples of John the Baptist who were unaware of and had not yet received the Holy Spirit. Baptism events in Acts demonstrate the belief that baptism is to take place immediately after conversion. For example, in Acts 8:26–39, Philip baptizes an Ethiopian eunuch (probably a proselyte returning from worship at the temple in Jerusalem) who has just come to faith in Christ through reading the narrative of the Suffering Servant in Isa 53. Likewise, in Acts 9:17–18, Ananias baptized Paul (formerly Saul) after his conversion experience on the road to Damascus. Other examples of baptism occurring just after conversion include:

• After Pentecost and Peter’s sermon proclaiming the risen Christ, the apostles immediately baptized those who believed (Acts 2:41). • In Acts 10, Cornelius, a centurion of the Italian cohort (Acts 10:1), and his entire household are baptized by Peter. • After the Holy Spirit descended on all the people present for Peter’s sermon (Acts 10:34–43), Peter commanded them to be baptized in the name of Jesus Christ (Acts 10:48). • In Acts 16, Paul and Silas baptize the Philippian jailer (Acts 16:30–33). When Paul is facing trial before King Agrippa (Acts 26:2–23), his speech contains allusions to baptism and repentance; he mentions that his apostolic mission was to open people’s eyes so they may turn from darkness to light, from Satan to God, and receive forgiveness of sins and a place among other believers (Acts 26:18).

Baptism in Paul’s Letters For Paul, one main purpose of baptism was to counter disunity. Paul emphasizes in his teachings that baptism is to take place “in the name of Jesus.” In 1 Cor 1:12–13, he criticizes the Corinthian church for sectarian devotion to various apostles and leaders: “Each one of you says, ‘I follow Paul,’ or ‘I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (ESV). For Paul, this form of sectarianism diminished the significance of participating in Christ’s death and resurrection. Through baptism, believers are united with Christ’s death and resurrection and therefore demonstrate that they were created for good works (Eph 2:10). Paul also speaks of baptism in conjunction with “putting on Christ.” In Gal 3:26–27, he notes, “For in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ” (ESV). This comes in the context of Paul describing how the children of Abraham are those who put their faith in Christ, not those born of Jewish descent. Paul’s connection between faith and baptism reinforces the view that the two are intricately related. Another main purpose of baptism for Paul is its function as an outward manifestation of inward transformation through the death and resurrection of Jesus, inaugurating a new life in obedience to Christ. In Rom 6:4, Paul notes, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (ESV). This verse encapsulates Paul’s argument that those who have been saved through Christ are dead to sin, and the boundless grace of God should not lead to antinomianism. Similarly, in Col 2:11–12, Paul describes baptism as the physical manifestation of putting to death the work of the flesh and being raised to new life through the death and resurrection of Christ. Baptism in the General Letters The General Letters continue to develop the theology and practice of baptism, but themes of forgiveness of sins and the connection between inward faith and outward practice continued to have their place. The book of Hebrews contains two specific references to baptism:

1. Heb 6:1–2 suggests that a catechetical process preceded baptism—perhaps instruction on “the difference between Christian baptism and other religious absolutions current at the time” (Wainright, “Baptism,” 110). The use of the plural Greek word “washings” (βαπτισμός, baptismos) to refer to baptism in Heb 6:2 elucidates this view. 2. Heb 10:22 notes, “Let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (ESV). In 1 Peter, Peter speaks to an audience composed primarily of Gentiles who would have had no understanding of ritual purity. He states, “Baptism … now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ” (1 Pet 3:21 ESV). For Peter, baptism derives its potency and purpose through the resurrection of Jesus, which enables people to come to faith and receive cleansing from sins. 1 John 5:6–8 may allude to Jesus’ baptism, noting, “This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood … For there are three that testify: the Spirit and the water and the blood; and these three agree” (ESV). The water and blood referenced here could possibly be referring to Jesus’ baptism and death, respectively, while the Spirit reference probably alludes to the Spirit’s presence on Jesus’ ministry (John 1:32–34). Another possibility is the blood and water that flowed from Jesus’ pierced side during the crucifixion (John 19:34).

1 John 5:6–8 KJV 1900

This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.

Acts 10:48 KJV 1900

And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Acts 2:41 KJV 1900

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Acts 9:17–18 KJV 1900

And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

The Wilderness Experience

Matthew 4:1–11 KJV 1900

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him.

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