Believer's Baptism

BAPTISM

BELIEVER'S BAPTISM

Baptism has always occupied a place of great importance in any Christian community. It is commonly referred to as a Sacrament in Catholic or Anglican communions. The one irreducible minimum for valid baptism has always been the use of water and the invocation of the Trinitarian name- Father, Son and Holy Spirit. Nevertheless, persons baptised and mode of baptism have changed significantly from the methods accepted as normal in the early days of the New Testament. For instance the introduction of child baptism can be traced to the early 2nd century. In fact Tertullian is known to have expressed his objection to this widespread practice in the 2nd century AD.

Historically the importance of baptism is further affirmed by the construction of substantial baptisteries as separate halls or chapels near, but separate from, main church buildings. These baptisteries capable of holding large numbers of people were needed to accommodate the increasing numbers of converts seeking to associate or become members of particular local or city churches. The "Sacrament" of baptism then being held only three times each year during the holiday periods:-Easter, Pentecost and Epiphany.

Baptisteries of architectural grandeur date from the early 4th century. For example one such structure was constructed by Pope Sixtus 111; 432-440AD. Other baptisteries of note remain at Piza, Florence, Parma and Norera in Italy; at Kantara in Algeria and in Portiers in France. Many of these buildings are octagonal in construction. Many believe this is symbolic of the Numbers 8 as representative of a new beginning into the Christian life which follows baptism.

During the first millennia (1000 years AD) both immersion in, and pouring water upon, candidates for admission into the Christian church was practiced. Often, in the case of adult converts, they were dipped three times corresponding with the invocation of Father, Son and Holy Spirit.

From the 10th century onward separate baptistery buildings were no longer constructed as baptism by immersion gradually declined and was replaced by affusion; simply pouring water over the head. A small stone font near the door of each church now sufficed. Moreover, infant baptism was increasingly performed.

This changed pattern is also confirmed by artistic records of the baptism of Jesus by John. Until the 12th century Jesus is shown baptised by immersion or at least being substantially up to his waste in the water of the Jordan River. From the 12th century onward Jesus is shown only ankle deep in the River Jordan while John pours but a small cup of water over His head.

During the time of the reformation Lutheran and Anglican Churches retained the Catholic practice of infant baptism by either simply pouring or sprinkling water on the child's head.

The Anabaptists, characterised by various radical apologists were the first to reintroduce adult or "believers" baptism. They made every effort to return to the patterns of the early church and insisted that persons to be admitted to the church must be sufficiently mature and capable of making a profession of faith before receiving the "Sacrament " of baptism. However, they did not in all cases necessarily re-establish immersion in water.

These Anabaptists were persecuted by Catholic and Protestant alike as they insisted on separation of Church and State. Their movement was regarded by the "establishment" as a Peasant revolt.

The first group of Anabaptists were lead by Conrad Grebel in 1525 breaking away from the Zwingite reformers. Parallel groups were established in Moravia in Southern Germany and the Mennonites in the Netherlands.

Restoration of immersion in water to fulfil Christ's command, "Go and make disciples, baptising them.........." appears to have been the principal "cause" of the Baptist' Fathers in the first half of the 17th century, mainly in England. Baptists are regarded as the ecclesiastical heirs of one or other of the main Anabaptist groups. However, no organic link can clearly be identified.

In England from 1608 to 1641 these Baptists passed through various stages of persecution and Roger Williams "escaping" to Massachusets in 1632 is credited for introducing Baptist principles to the USA.

Baptists as a broad denominational group speak of "believers Baptism", while the majority of orthodox Protestant Churches and the Roman Catholics still retain infant Christening as baptism. Salvation Army and Society of Friends (Quakers) are unique in that they do not practice baptism of any kind, though the Quakers do acknowledge "baptism in the Spirit" as a spiritual experience.

In addressing the important significance of BAPTISM in Christian experience, it is necessary to fully understand the meaning, and common usage, of the word in the informal or colloquial language of the New Testament (or Koine) Greek. Upon this point there now seems no special point of debate. It is only concerning the importance (and mode) of baptism, as a doctrine and means of entry into the organised (or particular denominational) church, that controversy arises. It seems an unfortunate parody of history that the translators of the word baptizo (BAPTIZO) failed to use the most obvious English word, immerse or dip, and simply transliterated the word to BAPTISE to conform with acceptable tradition.

BAPTIZO in the New Testament pertains to both baptism in water and in the Holy Spirit (though other expressions such as baptism of suffering are also used.) However, no such thing as infant baptism can be found in the Scriptures

In the Old Testament Septuagint (Greek O.T. ); 1 Kings 5:14; tells the story of Naaman who is described as having been directed to dip ( ie. Baptizo) himself in the Jordan River seven times.

BAPTIZO, in New Testament language, comes from BAPTO: to dip into water, to whelm, or to dye. Thus, BAPTIZO means to immerse, to sink or overwhelm , so as to submerge, as in shipwreck or to plunge under, as in bathing oneself, or of dying a garment a new colour. Other references in the N T speak of vessels which were cleansed by dipping or submerging them. The use of BAPTIZO here being to make clean. (see Mar 7:4; Luke 11:38)

The NT. Greek does not allow for any interpretation of sprinkling as a substitute for baptism. An entirely different word describes sprinkling RATISMOS. The word is used in reference to the sprinkling of blood denoting the cleansing achieved through the blood of Jesus. (see Heb 12:24; 1Pe 1:2)

In Heb 6:2 reference is made to doctrines of BAPTIMOI or BAPTISMA usually regarded as applying to divers washings appropriate to Old Testament ceremonial. Namely the carnal ablutions conducted under Mosaic ritual. (see also Heb 9:10). The reference may also be seen in context to other first principles of the New Covenant to water and spirit baptism and possibly even baptism of suffering. (see Mat 28:10; Acts 1:5 and Mat 20:23 resp.)

While these interpretations seem clear, we should nevertheless, not make light of those who genuinely believe and hold to public Christening of infants as part of the pattern of a Christian household or family, where parents of a new child solemnly announce their vow to bring up this child as an act of worship and to rear him/her toward conversion into Christ Jesus. However, this common practice cannot be seen as a substitute for what Jesus commanded in Mat 28; ....to make disciples baptising them............

Infant baptism does not confirm to Mat 28. Infant children cannot fit into this pattern. Moreover, it cannot be fulfilled in simply sprinkling or pouring water.

The question still remains, if this pattern (of infant sprinkling) does not conform to the authority of Jesus, to whom all authority is given, under whose lesser human authority is it condoned?

In the O.T. context, baptism is used in connection with various purifications in the statutes and ordinances of Tabernacle and Temple worship. Purification by water was required of:

Waters-of-separation were required of all people for them to remain in the 'camp of the Lord'. Num 19.

This use of water in the O.T. rituals was always associated with the approach of people to the God of Israel to retain His favour and blessing. In Israel, these BAPTISMOI, in type or in shadow, were to act, in part, as 'school-master' to bring them to Christ.

Following the agreement of Israel as a nation to obey and serve God, Moses demanded that the people sanctify themselves and wash. This was an ordinance of national sanctification over a three-day period. On the third day God said He would come down in the sight of the Israel nation, upon Mt. Sinai. "............ and it come to pass on the third day, in the morning, there were thunders and lightnings and a thick cloud upon the mountain ......... the Lord descended upon it in fire----."

In the O.T. no man could serve God unless he was clean- (eg.: Num 8:7). Likewise, in the N.T., no man is free to serve Jesus as Lord unless he is free from the grime and grip of sin.

Before entering unto service Aaron, the appointed High Priest and his Priestly sons, were washed in water (Lev 8:6), and anointed in oil (symbolic of the Holy Spirit anointing), from tip to toe; over their heads and beards, to the very borders of their garments, right down to their feet. (Psa 133, cf. Exo 29:7).

Aaron, as the High Priest of the People of Israel, was also commanded to wash his flesh in the Holy Place. The whole pattern of uncleanness and sin and the need for washing (in water) is exemplified in the O.T. --"If any man bathe not his flesh, he shall still bear his iniquity".( Lev 17:16)

In like manner, Jesus commands "He that believes and is baptised shall be saved. He that believeth not (does not obey), shall be damned [or remain in condemnation]". ie.: the burden of his iniquity remains upon him -- death rules. (see Mar 16:16)

Paul, in 1Co 10:1-3, takes up the historical record of Israel as the nation, having passed through the Red Sea and the Cloud, representing in type the baptism of the Nation of Israel in water and in Spirit. (see later Chap. Baptism in Cloud and Sea).

When Jesus walked amongst His fellow Judahites ( the Jews), ceremonial washing no longer possessed any real significance other than as an outward show of liturgical purification, which had become so over-laid with rules and forms, that such rituals had lost their meaning. (see eg.: Mark 7:4,5.)

However, one pattern of ceremony which did retain more significance concerned the baptism of proselytes to Judaism. In this the heathen's conversion was illustrated by his total immersion. Initially he was to sit up to his neck in water and then plunge himself under the water to identify himself as being cleansed of all the defilement's of heathenism. Thus, he was then able to enter clean into a new relationship with God's covenanted people.

Perhaps we can see from these practices that baptism was not something invented by John, but something which he restored and re-constituted. In contrast to the perverted rigmarole within Pharisaic Judaism. Ceremonial washing's (Baptismoi) of the O.T. effected nothing but external purification and "could not make him that did the service perfect as pertaining to conscience". (Heb 9:9)

John burst on the scene after 400 years of prophetic silence (cf Amos 8:11).."A voice crying in the wilderness"- in the countryside about Judea and Jerusalem. (Mat 3:3) He quickly drew attention because of his Hermit like appearance and life style. One dressed in camels hair and eating little more than honey and locusts. Nevertheless a man sent by God. (Joh 1:6)

"Hark there is one calling. Clear a path in the wilderness the way of the Lord, make a plain in the desert, a highway for our God." see Isa 40:3

John identified himself with this prophecy, and as any orthodox Jewish school boy would appreciate both in Jesus day as in ours, before Messiah ( the anointed Servant of Israel) a messenger would come to herald the coming Messiah. He would go before him as a forerunner.

" Behold I send my messenger, and he shall clear the way before me." (Mal 3:1) Malachi wrote of the coming Elijah; the one who would announce the Messianic age. The age of the Kingdom of God .

Of this Jesus Himself affirmed ,"For all the prophets and the Law prophesied until John and if you care to accept it, he is Elijah who was to come. He who has ears to hear let him hear." No man who born of woman is greater than he! Yet he who is least in the Kingdom of heaven is greater even than he. (see Mat 11:13-15; 11:11)

WHAT DID HE DO? What new thing did this John do? This John, Son of Zachariah and Elizabeth.

He preached repentance and a baptism for the forgiveness of sin declaring that the Kingdom ( the RULE of GOD was at hand.

Jews, through their priestly leaders for hundreds of years (even before John came on the scene) practiced baptism; a washing of purification preparatory to the giving of the Law (Exo 19:10) and of Priests before ministering in the Tabernacle of Moses- Aaron and his sons. (Lev 8:6) The laver moreover, both in the Tabernacle and the Temple was used for 'divers washing's'. Ritual purification demanded of those defiled by various form of uncleanness. They also practiced a baptism ( immersion) of "Gentile Converts". Proselytes entering into Judaism.

Judaic baptism however, had degenerated into a mere ritual cleansing. Nevertheless, John used this- ritual of Rabbinical Judaism in a strikingly different way. To signify repentance from dead works in preparation for the Kingdom of God and its King - THE King YESHUA Ha MASHIAH - Jesus Messiah- Jesus Christ. The Anointed ONE.

When any Gentile desired to enter into the covenant of Abraham and, into what had then become the religion of Judah, he first submitted to circumcision, then to baptism and he brought a sacrifice.

Talmudic (Jewish) tradition declared that when a Gentile was made a Proselyte (of Judaism) and a slave, he was as one who was made free, but at the same time he was to become like a child new born. His uncleanness was not in the mud or filth of the flesh which the water of Jewish baptism (MIKVAH TEVILAH) removed but was a matter of scriptural decree to be made spiritually clean from the trappings of Heathenism. Participation was dependent upon the intention of the heart. (cf. 1Pe 3:21)

This baptism John revitalised. He brought it back to life as a baptism of repentance, preparatory to the one - JESUS - who would baptise in Spirit.

To become Christian today, is also to be new born. Requiring that a man or woman become circumcised of heart offering themselves, or submitting to baptism in water and in the Holy Spirit, and then to present themselves as living sacrifices.

When John came up out of the deserts proclaiming the Baptism of Repentance, he was a revolutionary who was prepared to overthrow 400 years of Priestly formalism; a radical, "the voice of one crying in the wilderness"; (Mat 3:3). The word of God had come to John in the wilderness for him to preach repentance and to herald the soon coming Messiah.

The interesting thing is that many even of the Pharisees and Sadducees recognised John's baptism. They came out to see his baptism and were embarrassingly rebuked by him.

"O generation of vipers, who has warned you to flee from the wrath to come. Why don't you bear fruit that befits repentance" .......see Mat 3:7-9. "What did you come out to see?"

It is very likely that these "keepers-of-the-Law" knew that their 'divers washings' pointed to the washing which Messiah was to bring. Hence, they questioned John, "Why do you baptize if you are not the Christ, nor Elias, nor that prophet?" John simply answered that he was but the 'voice' commissioned to declare that the greater one would come and '...baptise with the Holy Spirit and fire.' ( Mat 3:11; Joh 1:29-34).

Later on Jesus, in His turn, questioned the Pharisees, "Is the Baptism of John from heaven or is it of men?" see. Mat 21:25; Mar 11:30; Luke 20:4.

They dare not answer, for, if they said of 'men', all the people would repel them and if they said, "of heaven", then they would be challenged as to why they did not themselves submit to it? (Luke 7:30).

When Jesus came to be baptised by John, He identified himself with the value of the message of repentance proclaimed by John (though He had no need to repent). He also identified himself, by example, as a man with/of the people.

"Let it be so------- for it is fitting for US to fulfil all righteousness".............see Mat 3:15.

Indeed Jesus' baptism by John in water fulfilled the requirements of the Levitical Law in His consecration as Priest; just an any other Son of the Law when they "began to be about 30 years of age".( see Num 4:3. cf and NB. Luke 3:23.)

His further anointing in the Holy Spirit perfected , in type, what had been the oil of anointing experienced by the Priests of Moses. (see Exo 29:4-7; Lev 8:6-36;Psa 133.)

Then cometh JESUS from Galilee to Jordan unto John to be BAPTISED by him. But John forbade Him, saying, " I have need to be baptised by Thee -- why do You come to me? ".

Jesus, answering said "Suffer it to be so now, for thus it becometh US to fulfil all righteousness. (Mat 3:13-15)

And so Jesus was baptised of John (going down into the water of the Jordan river and coming up out of the water) . Why? What sin had Jesus to repent of or to confess?

For this indeed was demanded of all who came to John: repentance and confession of sin. But why Jesus ? " He did no sin, neither was guile found in His mouth".(1Pe 2:2)

Jesus, by being baptised by John was deliberately setting an example, and a pattern, in which all believers were expected to follow .

"........................because Christ suffered for us, (leaving for us an example), that we should follow His steps. " ( see 1Pe 2:21).

Thus, it becometh US-----in this or like manner it is fitting that we should follow Jesus' example in order to fulfil or to make complete, all righteousness. A righteousness which, for believers in Christ Jesus, can only be imparted ,to us, by or through) our total confidence or faith in Him."........being justified (ie. made righteousness), by faith, we have peace with God through our Lord Jesus Christ". (Rom 5:1).

The paramount reasons why, as believers, we offer our-selves in baptism is firstly, to identify with Jesus and secondly, to complete or fulfil all righteousness to show by an outward act of obedience the inward righteousness afforded by the grace of God .

Jesus always possessed within Himself the righteousness (and peace) with His Father. However, by offering Himself for baptism by John, Jesus fulfilled it; He completed this inward righteousness with the outward act of obedience to the will of His heavenly Father.

Thus, when Jesus was baptised-------the heavens opened unto Him, and He saw the Spirit of God descending like a dove and lighting upon Him--and then a voice from heaven declared:

Christian baptism in water exceeds and now supersedes John's baptism. John's baptism was but a temporary expedient to cover repentance and confession of sin until Jesus provided complete righteousness. Thus, for the 'Christian' believer baptism not only covers repentance and confession of sin, but also promotes identification, by faith, in the atoning death and resurrection of Jesus. It is an outward expression of obedience toward God. A responsive act made to affirm the inward desires of a repentant heart.

Any candidate for baptism must firstly, have been taught or instructed concerning the Gospel and the way of salvation. Second, he must have made a decisive decision to repent from his sin, and to place whole-hearted confidence in the atoning death, resurrection, and ascension of Jesus as Lord. And further, he must be able, [by submitting to baptism], answer God with a good conscience. These four conditions automatically rule out infants.

Jesus here commanded his disciples to baptise in the name of the Father, Son and Holy Spirit and as we trace the scriptural record we find 9 accounts of baptism. However, in these accounts, baptism is never recorded as following the pattern directed by Jesus. Baptism is always in the name of Jesus Christ or Lord Jesus Christ, not Father, Son and Holy Spirit.

What did Jesus mean when he directed that baptism should be in the name of the FATHER, SON and HOLY SPIRIT?

The book of the Acts of the Apostles is the only infallible account we have of the Apostles interpretation of Jesus' commands. For consistency between the Gospel command and the Acts execution of this command, we must conclude that the name, Father, Son and Holy Spirit, is also to be found in the name Lord Jesus Christ.

Indeed in the name of the Lord Jesus Christ is (triune) Godhead bodily, for it pleased the Father that in the Son should dwell ALL the fullness of the Godhead.(see Col 1:19; 2:9) This is the family name: "For this cause," writes Paul, "I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is NAMED."(Eph 3:14,15)

The name Father, Son and Holy Spirit, is completely expressed in Jesus................................

No command of any kind is fulfilled merely by quoting it (Mat 28:19). No war was ever won simply by Generals mouthing orders. Those orders have to be interpreted and acted upon. The Apostles did not just quote Jesus command they OBEYED it!

The Gospels outline the history of Jesus earthly walk and exemplary deeds. They give an account of Jesus' life and death but very little is revealed of its purpose.Then follows Acts, giving the record of the outworking responses of Holy Spirit inspired men and women. The Epistles interpret and reveal the spiritual significance of what was (and is still) taking place in the outworking of HIS STORY.

Thus we find the progressive unfolding and revelation of truth; moving from the Gospels, to Acts and through the Epistles of Paul, Peter, John and others. These are the fundamentals of the "Doctrines of Faith; once delivered to the Saints."(see Jude 1:3.)

As a counterpart to baptism, a similar parallel is found in regard to the Lord's table or Communion:-

Baptising into the name speaks of relationship and the name identifies with whom the relationship is established. The action of immersion into, and emersion out of, the water speaks of union with Christ in burial and resurrection. New birth then is personal regeneration achieved by receiving the gift of the Holy Spirit.

To be baptised into the name is to become submitted to the leadership of the one whose name has been invoked. This excludes any supreme religious loyalty to any Paul or Apollos as Paul directed to the Corinthian Church.(1Co 1:12,13)

To understand name we must begin to appreciate that in Hebrew or Jewish mentality it is far more than mere identification of a person. Name carries representation of character and embodies the personality and integrity of the one named. Thus whosoever shall call upon the name of the Lord Jesus Christ, calls upon his character and integrity.

Even so there are still those who have joined or attend a particular organised Church who know that they do not want to belong to the pattern and behaviour of the world but they are not yet joined o Christ as Head of the Body of Christ. They have been told by some church that they are sanctified and regularly partake of communion recognising the death of Jesus but they have not yet identified with His burial and resurrection nor ascension.

Baptism both in water and Holy Spirit is a contract, or covenant, of espousal with Christ as Bridegroom.

Baptism as believers baptism is not especially adult, nor child baptism, but is for those able to comprehend and obey. It is for those able to confess Jesus Christ. To put on Christ and put off the old sinful life. (Col 3:9,10; Gal 3:27). By faith we then become united to Christ. We share in the nature of His death, burial and resurrection. If anyone has not been so united, and your own personal spiritual experience does not express that the Living God, Father ,Son and Holy Spirit, has become your God, your Father, your Saviour, then how can you then claim to be in Christ or claim the name Christian?

In the last chapter of Matthew's gospel these words of authority come from the risen Lord Jesus:" All authority is given to me in heaven and upon earth. Go therefore and make (teach) disciples of (or out of) all nations, baptising them in (into) the name of the FATHER, and of the SON and of the HOLY SPIRIT, teaching them to observe ALL that I have commanded you and lo, I am with you always, even to the end (i.e. the consummation) of the age." (Mat 23:18-20)

Here we note, that upon the authority of Jesus (Him to whom all authority belongs), the command to be baptised. Who then would dare to contradict the need and necessity to be baptised? (note Acts 4:12) '....there is salvation in (absolutely) no other. For there is no other name, under heaven, given amongst men by which, we must be saved!' No man comes to the Father but by (or through) me" says the Lord Jesus. There is no other authority to whom you can appeal and, by this authority you are commanded to be baptised. Whose authority should you respect? Jesus to whom all authority is given, or some lesser human authority trying to convince you otherwise and, consequently, lead you into disobedience from the sovereign authority of the Lord Jesus Christ.

The command is to make (teach) disciples of or out of all nations. Not nations in total, but representatives out of, or from, all nations. Jews, Greeks, Romans, Australians...... Such as are to be capable of being taught, of hearing and responding to the Gospel; the word of Salvation. Thus, infants are excluded. Furthermore, the command is to baptise them, ie. the ones who have responded in teachableness; those who have been disciplined by the words heard; chastened to yield to authority.

Thus, it is clear that the context of baptism is to be found in responsiveness to the word of the gospel proclaimed, to the word preached. THE Gospel, and in response to what is seen and heard in the gospel. Baptism is the firstly an affirmative, tangibly active, response to the hearing of the good news of the gospel.

This response need not be as a result of some long drawn out program of instruction but an immediate reply. On the same day, within an hour of hearing the Pentecostal challenge by Peter, over 3000 were baptised. The Ethiopian eunuch, the very hour he reacted favourably, to the gospel, proclaimed by Philip, said " .... .here is water what hinders me from being baptised? " Acts 8:35. After midnight, in the early hours of the morning, the Roman officer, the gaoler and his whole family were baptised (Acts 16:33,34) and of course, Cornelius, the Roman Centurion and his household were baptised immediately following their infilling of the Holy Spirit. Even while Peter was speaking the words of salvation in the gospel, the Holy Spirit enveloped them and they spoke in tongues, "Can anyone keep these people from being baptised in water? for, they have received the Holy Spirit exactly the same as we have." (Acts 10:44-48).

Response to the word and immediate. Acceptance followed and in obedience to the authority given by Jesus, they were baptised in the name of the Father, Son and Holy Spirit.

We have noted already that behind the name is authority; all authority in heaven and upon earth. In Hebrews 1:3,4 we note that Jesus, the Son, is in the express image of God and, by inheritance has obtained a name more excellent than any angel or messenger of God. And, in Philippians 2:9,10 God has highly exalted Him and given Him a name which is above every name. A name to which every knee should (and will) bow, in heaven and in earth; even under the earth.

In Hebrew mentality, name is far more than just mere identification. It is representative of character. A persons name embodies both character and personality , i.e. it is synonymous with the particular person and all that he represents, all his principal characteristics and personality. Thus, whomsoever shall call upon the name of the Lord Jesus Christ (i.e. to call upon HIS character and alibility) shall be saved. Jesus is revealed in His name and there is no other name by which we must be saved (Acts 4:12).

In the name of Jesus, God is revealed who is saviour, and sovereign, all the fullness of the Godhead. In submitting to baptism a relationship is formed between the one being baptised and God; who is Himself revealed in Jesus Christ, (of the Gospel preached), He is revealed as Father, Son and Holy Spirit. Jesus Himself having declared "I and the Father are one." (John 17:21,22)

The gospel by which you and I, (or any who seek to be baptised), are made disciples, is by first believing, then accepting what is preached and then to enter into one God, who is Father, Son and Holy Spirit and who has the name Lord, Jesus and Christ.

In submitting to baptism a confession is made. "I accept and receive the Father, God of Jesus, who died and gave Himself for me. I accept God as my Father, as my creator, provider and sustainer. I acknowledge Him as the One to whom I should now live. I praise Him now for His love in sending His own own to be my Saviour from all my sin. I acknowledge Jesus the Son as my only Saviour, I embrace Him as my prophet, priest and king.

"I embrace Jesus as the one and only mediator. I am content and assured to know that His perfect life, His sacrificial death and His rising again from death, are my only means of being freed from the guilt and penalty of sin and my one ground of acceptance before God as righteous. (see Rom 4:25)

"I look now, in anticipation as I claim Jesus as 'Lord of my Life', to receive, welcome and be filled with Holy Spirit. This Holy spirit given by Jesus as the promised gift of God, that He might sanctify me, comfort and guide me. He it is who will quicken me to newness of life, in order that I might be reborn after the image of my heavenly father."

While all these things remain largely unsaid, by the one being baptised, these expressions are proclaimed symbolically in the act of baptism.

Baptism symbolically proclaims in conscience and public affirmation, (by the one being baptised), his whole hearted submission to and reception of, the one God who is revealed as Father, Son and Holy Spirit.

In the act of baptism the candidate acknowledges his death to sin, because of Jesus who died for sin. He is then buried into death, like as Jesus was also buried. Buried into Christ's death and burial, to rise again out of this death by the effectual working of God. Faith in the power of God who raised Jesus also from the dead; by the self same Spirit of God (see Col 2:12, Rom 6:4, 1Co 6:14).

In these acts sin is put of and Christ Jesus in put on# (Gal 3:27). Believing on His name. YOU are then baptised into* the name. Believing on His name as a repentant sinner but believing in (or into) His name as a believing saint.

It has been said that "baptism is the contract of our espousal to Christ",
.for the Church, the ecclesia of saints, is His bride, He is the head - we are the Church, His body. (see Col 1:18; Eph 1:22,23; 4:15,16)

The formula of Mat 28 "baptising them into the name of the Father, Son and Holy Spirit" is not recorded as having been used by the Apostles in the accounts of baptism given in Acts. Nevertheless, as the Son is central in Father, Son and Holy Spirit, so He is central in the commission of baptism. "ln everything that He might be pre-eminent." Sinners come into relationship with the tri-une Father, Son and Holy Spirit through:-

"If a man love Me" said Jesus, "He will KEEP My word, the Father will love him and we will come and dwell in you".

The only approach to the Father is through the Son. "I am the way, the truth, The life" said Jesus, "No man comes to the Father but by me." (John 14:6,7).

He is the one mediator (1Ti 2:5). Able to save those who come to the Father God through Him (Heb 7:25).

"If any man thirst" said Jesus, "let him come to Me and drink" (John 7:37).- "He that believeth on Me out of his innermost being shall flow rivers of living water" Thus he spoke of the Holy Spirit which was to be given. (John 7:38-40)

It is not possible to have direct dealings with the Spirit except through recognition of the Son, Jesus. Nor can you go to the Son except the Father draw you (John 6:44) and moreover, you cannot receive the Holy Spirit without knowing Him (Jesus) who is the giver. (Acts 2:33).

Formula perhaps is of least importance in baptism. What is important is that any candidate must have sufficient knowledge of his need for baptism resulting from the gospel preached so that he can set his mind and thoughts to believe on the Son as saviour of sinners and believe in, and have faith to know, Father, Son and Holy Spirit.