LIBERTY UNIVERSITY SCHOOL OF DIVINITY

Baptism in Acts

Submitted to Dr. David Mappes

in partial fulfillment of the requirements for the completion of

NBST 520 – B03

New Testament Orientation II

by

Caleb R. Brown
October 17, 2017
 Contents

Introduction

The History of Baptism…………………………………………………………iii

Scriptures Observed in Acts

The Baptism of the Holy Spirit (Acts 1:4-5)…………………………………….iv

Acts 2- Empowering or Baptism of the Holy Spirit……………………………..v

Simon the Magician - Acts 8:9-16……..……………………………….………vii

The Ethiopian Eunuch Acts 8:34-40…………………………………….……..viii

The Conversion of Saul Acts 9………………………………………………...viii

Gentiles Hear the Gospel………………………………….………………….....ix

John’s Baptism of Repentance…………………………………………….…….ix

The Household Baptisms……………………………………………….………..x

Conclusion…..…………………………………………………………….……………xii

Bibliography…………………………………………………………….……………..xiii

ii
 Introduction

History of Baptism

Water baptism originally stemmed from Jewish purification rites for proselytes. Ben

Witherington notes that one of the controversial debates related to the discussion of Christian

water baptism and the matter of Jewish proselyte baptism is when exactly it was first practiced

by the Jews of antiquity.1 He further states that even those who advocate for an early date admit

that the practice is not clearly accounted for until the first century.2 Those that argue against

water baptism being a pre-Christian practice do so from the silence of Philo, Josephus and also

the New Testament.3 Most scholars believe that this is a pre-Christian practice despite the

theological differences of what each signified. Despite the theological differences, it does not

rule out that Christian baptism possibly owes its mode, as well as its recipients, to Jewish

proselyte baptismal practices.4 There is more to be said of this matter, but it is important to

briefly mention as it shows that this would not be a practice that would be completely foreign to

the first century Jew. It also sets the stage for the topic of this paper, the historical significance

that baptism plays in Luke’s account of Acts. This paper will observe the scriptural references in

Acts and take into account the context of each occurrence. It will consider how Luke presents

baptism in its historical context, what role it plays in God’s plan of salvation, as well as consider

all the relevant passages in Acts that describe or mention baptism. This paper will also observe

how different Biblical scholars, theologians, and pastors from various church traditions

interpreted Luke’s different presentations of baptism in Acts. The thesis of this paper will argue

1
Ben Witherington, Troubled Waters: Rethinking the Theology of Baptism, (Waco: Baylor University Press, 2007),
19.
2
Ibid.
3
Witherington, 19.
4
Ibid.

iii
that Luke presents baptism as he observed it, by describing what happened and differentiating

John’s baptism of repentance from the baptism received by converts to Christianity. It will also

argue that Luke was not prescribing each action as normative for future practice by the church,

but emphasizing the divine role the Holy Spirit plays in the conversion of believers by closely

linking it to the water baptism received by new converts.

Scriptures observed in Acts

The baptism of the Holy Spirit (Acts 1:4-5)

The Savior mentions the baptism of the Holy Spirit to his disciples during the forty days

he was with them in Jerusalem after His resurrection. Christ orders them not to depart Jerusalem

and wait for this promise (1:4-5). Pelikan describes that Luke is here referencing explicitly Luke

12:12, “the Holy Spirit will teach you,” anticipating the account of Pentecost that is about to

happen in Acts 2.5 This baptism was also mentioned by Christ as something different from

John’s baptism with water. John’s baptism was a baptism of repentance, with water baptism

signifying that change in the person’s countenance. Possibly, very similar to the role baptism

would play to the Jewish proselyte. The next question that Luke records the disciples asking

reads like they are more concerned about other matters than Christ’s mention of the promised

Holy Spirit. They ask, “…will you at this time restore the kingdom to Israel?” (1:6). Luke then

records what would be the last words that Christ would speak to them in person before His

ascension. Christ tells them, “…it is not for you to know,” (1:7) then He broaches the subject of

the Holy Spirit with them again. It was Christ’s final teaching to them. It was the role that the

Holy Spirit will play in their lives moving forward. Jesus describes the Holy Spirit will give

5
Jaroslav Pelikan, Acts, (Grand Rapids: Brazos Press, 2006), 41.

iv
them power to be His witness in Jerusalem, Judea, Samaria, and even to the end of the earth

(1:9). Before moving to chapter 2, it is important to make mention of the event that took place in

the casting of lots to choose Matthias to take the place of Judas. Matthias was not chosen by

voting. The casting of lots was an ancient tradition even outside of the nation of Israel. It was

typically believed that the casting of lots revealed the divine will.6 It is also important to note

that the apostles prayed before the lots were cast (1:24). This event happened before the apostles

received the promised Holy Spirit, and it would be the last time that it is recorded that the

apostles would practice the casting of lots.

Acts 2- Empowering or Baptism of the Holy Spirit

The beginning of Acts 2:1-11, records the prophetic fulfillment of Jesus’ earlier promise

(Acts 1:4-5). While the language of baptism is not used in Chapter 2:1-11. Given the context of

Chapter 1 though, this miraculous event at Pentecost where the apostles, “were filled with the

Holy Spirit” (Acts 2:4) is the “baptism of the Holy Spirit” Christ earlier promised in Acts 1:5. It

would happen, “not many days from now.” But should this event that Luke describes be

prescribed as a normative action? Craig Keener believes it is wrong to just view this event as

historically descriptive, or worse yet novel entertainment.7 Luke is not only describing this

event, he also presumably believes and is communicating to those in his day that the promise of

the empowering of the Holy Spirit is for all believers past and present.8 Luke’s emphasis is

placed on the empowerment that the Holy Spirit gives. The first time the twelve apostles, and

6
Craig Keener, Acts: An Exegetical Commentary Vol. 1: Introduction and 1:1-2:47, (Grand Rapids: Baker
Academic, 2012), 778.
7
Keener,
8
Ibid.

v
perhaps also Barsabbas, experience this type of baptism is at Pentecost where Jews from every

nation and language are gathered in one place. Therefore, this baptism of the Holy Spirit

empowered these apostles to speak in other languages to proclaim, “the mighty works of God”

(2:12). While this is recorded by Luke as a miraculous event, because they were Galileans, the

way that it happened practically makes since. It is also interesting to note that Luke mentions

thirteen different regions from which there would be a different tongue or language. Parthians

(language of ancient Northeastern Iran), Medes (Old Persian Northwestern Iran), Elamites

(Southwestern Iran), Mesopotamia (Iraq-Aramaic), Judea (Hebrew), Cappadocia (or Asian minor

Greek-Turkey), Pontus (Pontic Greek-Southern Black Sea), Asia (Koine Greek), Phrygia

(Language in small region of Asia minor) , Pamphylia (Ancient Greek of Southern Asia Minor),

Egypt (Coptic), parts of Libya that belong to Cyrene (Ancient Greek-Libya), and visitors from

Rome (Latin) (2:9-10). While this would be interesting for further study, it is important to

mention in that it also shows the practicality of 12 apostles (and possibly one disciple-

Barsabbas) communicating to people of 13 different regions of 12 different languages and or

dialects spoken after the baptism of the Holy Spirit experienced by the apostles.

The next mention of baptism in Acts takes place in the proceeding verses after Peter

addresses the multitude witnessing the Galileans speaking in their own native tongue. Peter tells

those who ask of them what they must do. Repent, be baptized in the name of Jesus Christ, and

they would receive the gift of the Holy Spirit (2:38). Yon Kwon states that repentance was

always an integral part of the gospel since John the Baptist, but surprisingly they still practiced

the rite of water baptism after Pentecost.9 Witherington says that the most important reason that

Christian water baptism continued is that Jesus underwent it and also commanded its practice in

9
Yon Gyong Kwon, A Commentary on Acts, (Lanham: Fortress Press, 2015), 29.

vi
Matthew 28:19.10 However, now this event was closely linked with the promise of the Holy

Spirit.11 The following verse is one that Witherington states is a clear allusion to Genesis 12:7-

10, the Abrahamic covenant of promise (Acts 3:25).12 Thus, the gift of the Spirit was not only

necessary to become a Christian, but it was also how one entered into the blessing of Abraham.13

Simon the Magician - Acts 8:9-16

The next account of baptism occurs when Phillip entered Samaria. Simon the Magician

is introduced (8:9), and the story of him believing and being baptized with the rest of those in

Samaria is mentioned (8:12-13). Upon hearing that they received the word of the Lord, Peter

and John went to pray for them because they hadn’t received the Holy Spirit, but they had “only

been baptized in the name of Jesus Christ” (8:15-16). In the following verses, Kwon states that

verses 17-18 bring up some very thorny theological questions.14 Why did the Holy Spirit not

follow these believers’ confession and water baptism, was their conversion inauthentic, and does

the gift of the spirit only come at the confirmation of apostolic hands?15 Kwon correctly notes,

Luke’s accounts of the coming of the Spirit vary widely so definite answers cannot be given to

such questions.16 It would be wrong to pick and choose different occurrences to suit one’s own

theological purposes while ignoring the others, God is free to work in His way on His time.17

Bock also mentions a similar opinion. He says, at different various times, God acts in different

10
Witherington, 32.
11
Ibid.
12
Witherington, 55.
13
Ibid.
14
Kwon, 81.
15
Ibid.
16
Ibid.
17
Ibid.

vii
ways for different purposes and there is no specific pattern set for the dispensing of the Spirit

portrayed by Luke.18

The Ethiopian Eunuch Acts 8:26-40

Darrell bock states that Phillips encounter with the Ethiopian eunuch was a divinely

directed one, indicated by Luke that the gospel would reach far beyond the boundaries of

Israel.19 He also notes that there was no delay of baptizing a believer in the early church. 20 This

is also the first time a conversion of an individual is accounted for, the previous mentions of

conversions and baptisms were of mass. In fact the next three accounts portrayed by Luke in

Acts are those of individuals.21 There is no mention of the eunuch specifically being filled with

the Spirit; however, after the Spirit “snatched Phillip away,” the eunuch “went on his way

rejoicing” (8:39).

Conversion of Saul Acts 9

The next individual account of baptism comes from the story of the Apostle Paul’s

conversion. The mention of Paul’s baptism is mentioned rather matter of factly. To this point of

Luke’s narrative it mentions it briefly as it would be a common occurrence of right practice after

someone has received the gospel and believed. When Ananias lays hands on Paul, he tells him

that he was sent to him so that he may receive his eyesight back and be filled with the Holy Spirit

(9:17). Parsons says that this gesture is appropriate as it conveyed healing and the gift of the

Spirit.22 It was also a sign of acceptance into the Christian community. Parsons places Paul’s

18
Darrell L. Bock, Acts, (Grand Rapids: Baker Academic, 2007), 332.
19
Darrell L. Bock, Acts, (Grand Rapids: Baker Academic, 2007), 266.
20
Ibid., 332.
21
Bock, 338.
22
Mikeal C. Parsons, Acts, (Grand Rapids: Baker Academic, 2008), 131.

viii
baptism in a structure of a death-resurrection motif.23 That is, Paul’s passivity and fasting were

indicators of symbolic death (9:3-9), baptism was symbolic of his resurrection as well as his

taking of food (9:19).

Gentiles hear the Gospel (Acts 10)

In Acts 10 there is mention of John’s baptism and the things that took place after that

(10:37). Before this mention of baptism, Luke’s narrative describes the divine nature of how the

Holy Spirit brought Peter and Cornelius and his household together (10:1-33). It is in this part of

the narrative that Luke shifts the focus on to the Gentiles. It is also the first of four household

baptism stories by Luke in Acts. The circumcised were amazed when they saw the Spirit was

poured out upon them (10:45). In this story, the Holy Spirit is received by them before they are

baptized and before any have laid hands on them. Angers and Gangel state, “Though we have

not seen precisely the same order each time, we have come to expect the firm connection

between Spirit baptism and water baptism.24 Many different scholars mention it as peculiar that

Luke states to be baptized in Jesus Christ name rather than the father, Son and Holy Spirit

(10:48). However taking into context the mention of John’s baptism in verse 37, it is more likely

that Luke is bringing to light the difference of John’s baptism of repentance and the baptism of

the Christian believer given its close connection to the role of Holy Spirit.

John’s Baptism of Repentance

Acts 11:16 taken into context with 10:48 seems to make more since in to what Luke was

attempting to communicate. That is the differentiation between John’s baptism of repentance

and the baptism of the Holy Spirit that is always closely related to the water baptism received by

23
Ibid.,
24
Kenneth Gangel, Holman New Testament Commentary – Acts, (Nashville: B&H Publishing Group, 1998), 163.

ix
the Christian convert. Being baptized into Jesus name, was not a different mode or type of

baptism than being baptized into the Father, Son, and Holy Spirit as many assert. The theme is

repeated again by Paul in his speech at Pisidian Antioch (13:24), and at Ephesus (19:4).

The Household Baptisms

Parsons states that Lydia of Thyatira holds a prominent place in Luke’s narrative in that

she is the first convert to Christianity in the region of Macedonia (16:14).25 Parson’s further

notes that again there is emphasis by Luke on the divine nature of another convert that validates

the movement.26 This is the second of the household baptism stories. The household of

Cornelius is mentioned as already being a household that feared God and prayed continually to

Him (Acts 10:2). Likewise, Lydia is mentioned as being one who worshipped God (16:14). The

place where she was found by Paul and Luke was by a riverside where they supposed there was a

place of prayer (16:13). Luke states that her baptism took place after her heart was prepared by

the Lord to pay attention to what Paul had to say (16:14b). Again, Luke is implicating the divine

nature of her conversion and emphasizing that rather than the baptism of her and her household.

There is only the assumption that the household of Lydia were God fearers as well, (repeating

the theme of the household of Cornelius in Acts 10), and at an age of accountability to

understand what fearing God means. They are fair assumptions in that up into this point in the

narrative, while all accounts of conversion are somewhat different, what is consistent is that all

the converts are at an age old enough to understand language as well as old enough to be

consorts, tradesmen (or tradeswoman), and travelers. It is highly likely that all of Lydia’s

household were all God fearers just as Cornelius’ household. The next story of a household

25
Parson, 230.
26
Ibid.

x
baptism is the Philippian jailer. After Paul and Silas are thrown in prison for healing a slave girl

from a spirit of divination (16:16-24), an earthquake intervenes by shaking the foundations of the

prison so bad that it opens all the doors of the prison (16:26). The jailer seeks to kill himself

assuming all have escaped (16:27) but Paul intervenes by crying out that they were all still there.

The jailer’s baptism comes after he is told by Paul how he can be saved, him and his household

(16:31). This conversion has many common characteristics of the previous conversion stories.

Again, Luke emphasizes the divine nature of the conversion of the jailer in how Paul and Silas

came into contact to be in his jail. The previous household conversion stories mention people

who fear God or worship God in prayer (Lydia and Cornelius). While it is never mentioned that

the jailer had an existing worshipful fear of God before he came into contact with Paul and Silas,

he was trembling in fear after the earthquake (16:29) and after Paul cried out to save him from

taking his own life (16:27b). What is different about the narrative of the household of the

Philippian jailer that was assumed in the household of Lydia is Luke does not just mention that

his whole household would be saved in vs. 31. The following verse states that they spoke the

word of Lord to the jailer and his whole household (16:32). They were baptized after these

events took place (16:33). While there is no specific language of the jailer or his family being

filled with the Holy Spirit, Luke notes that they all rejoiced he had believed in God (16:34). The

mention of them rejoicing shares a theme of the gift of the Holy Spirit common to the Ethiopian

eunuch. The next household baptism is mentioned as taking place in the household of Crispus

(18:8). Crispus was the ruler of the synagogue, a synagogue that was next door to the house of a

God worshipper named Titus Justus that Paul visited (18:7). There is no other information to be

gathered about Crispus in the text explicitly. What is common is that each household baptism

comes after the leader of that household receives the word of the Lord. Crispus is also not the

xi
leader of a household, he is also the leader (or ruler) of the synagogue. “And many Corinthians

heard Paul, believed and were baptized” (18:8b).

Conclusion

After reading each mention and occurrence of baptism in Acts, it is important to take

each occurrence as Luke presents it and compare them with the other accounts. When doing so,

the modern reader can begin to discern what Luke was attempting to communicate to his original

audience. What this reader and other readers should notice are common themes that can fill the

gaps and answer the questions one may have after taking into account the narrative of just one, or

even a couple of baptism accounts that Luke presents. That main theme being the divine nature

of each conversion account being led by the Holy Spirit and the hearing of the word of the Lord.

What is uncommon or not normative is the way in which the Lord works through preparing the

persons’ heart to receive the Holy Spirit in each conversion whether it be individually or

corporately. What is common or normative in each account is the hearing of the word of the

Lord. Water baptism was common practice by being presented to those who believed and

always closely linked to the unpredictable way in which the Lord works through the Holy Spirit.

Luke thus presents water baptism in and of itself, like John’s baptism of repentance and

differentiated by Luke, as not the saving act; but the sufficient act of someone who has been

saved by a belief that was initiated by the Holy Spirit of Jesus Christ, the son of God the Father.

xii
 Bibliography

Bock, Darrel L. Acts. Grand Rapids: Baker Academic, 2007.

Keener, Craig S. Acts: An Exegetical Commentary Vol. 1: Introduction and 1:1-2:47. Grand
Rapids: Baker Academic, 2012.

Kwon, Yon Gyong. A Commentary on Acts. Lanham: Fortress Press, 2015.

Gangel, Kenneth. Holman New Testament Commentary - Acts. Nashville: B&H Publishing
Group, 1998.

Parsons, Mikeal C. Acts. Grand Rapids: Baker Academic, 2008.

Pelikan, Jaroslav. Acts. Grand Rapids: Brazos Press, 2006.

Witherington, Ben. Troubled Waters: Rethinking the Theology of Baptism. Waco: Baylor
University Press, 2007.

xiii