Preaching on Pentecost

2Cor 11:3 “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from ‘The Simplicity That Is in Christ’”

Ephesians 5:25-29 NKJV

25 . . . just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. . . . 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.30 For we are members of His body, of His flesh and of His bones.

In Chapter six we quoted an eminent Bible commentator who said concerning John: “There was perhaps never a time in the world's history when the world was farther gone in wickedness than at the time when Jesus came. It is believed that there was not a crime mentioned or associated with the whole dark list of wickedness and sin that was not practiced by the Jews in those days. The heart grows sick in contemplating the picture drawn by Paul in his letter to the church at Rome. Had Jesus come without some one going before him to prepare public sentiment and reform the people, it is more than probable that he would have been murdered before his work was complete. Even as it was He often had to get away from the rabble privately to keep them from killing Him before the time for His crucifixion came. We see the Divine wisdom of God in sending John before the Lord to prepare the way before Him.”

It is very easy today to be a cynic, a pessimist, when we look out over the world and see the wickedness the news media is giving us. If it were indeed more wicked in the 1^st century than it is now it was indeed wicked. But, we see that John did his work, and Jesus did His work, and the world will never be the same. The preaching of Christ as Christ and Lord “turned the world upside down.” What about now? Do we need some Johns to shake the people to prepare them for Jesus? Does he need some “Christians” to begin to be what they should have become when they accepted him as Lord of their lives? I think so!

Are the principles that Peter used in Acts Chapter two to convince thousands of Jews to accept Jesus as Christ still valid today? Certainly they are! Is the average Christian today able to teach these principles effectively?

My judgment is, No! We’ll discuss in the next chapter or two what IS being taught today to win someone to our Church’s way of thinking, but, can the fundamentals be ignored? The answer is a resounding no! If the following presentation is not adequate, please help the writer to know what is needed. Agreed?

In this chapter we will address three questions: 1. Of What Did The Preaching Consist In The First Century That “Turned The World Upside Down?” 2. Is This Same Preaching Applicable Today? 3. Will The Results Of This Preaching, Regardless Of The Numerical Result, Please The Almighty God?

At this point we urge all readers to review carefully Acts 2:22-42, which will serve as a beginning point for our contention. And, these verses will make more sense to us if we stop and remember the significance of the occasion.

This is Pentecost, but it was not just any Pentecost. It was the greatest of all Pentecosts.

* It was the first Pentecost following the resurrection of our Lord. That alone would make it an exciting Pentecost for many, both for those who experienced it, and for us who look backward to rejoice at the beginning of the New Covenant that had been promised.

* This was the day that the Holy Spirit came into the lives of the Apostles, as Joel and Jeremiah and other O.T. prophets had said that he would. (See Joel 2:28-32; Acts 2:16.)

* This is the day that the promise of Jesus to not leave them comfortless -- “orphans” -- was fulfilled. Do you remember that John recorded that Jesus said that he would not leave his Apostles alone? That he would send a comforter just like himself? That this comforter would remind them of those things previously taught, guide them into as yet untaught truths, and testify of Himself? (John 14:26; 15:26; 16:13)

* This was the day that the Apostle Peter preached the very first Gospel Sermon -- the good news -- of the death, burial, and resurrection of Christ, proving Jesus to be the Christ and the Son of God.

* This was the day that Jesus began to fulfill his promise that He would build His church (Mat 16:18). Into that body of redeemed souls began to flow all our brothers and sisters, fellow Christians, with whom you and I hope and expect to spend eternity. Jesus started, one might say, a "church directory" that day and it has been added to ever since, even unto now, and until He comes again to claim his people.

In our last chapter we stressed that Jesus was proven to be the Christ and Son of God by four unanswerable evidences. These were (1) The miracles that he performed, (2) The prophecies that he and only He fulfilled, (3) His resurrection from the grave, and (4) His sinless life (“ knowing that, not with corruptible things, as silver and gold, you were redeemed from your foolish behavior, delivered to you by your fathers; but with the precious blood of Christ, as of a lamb without blemish, and without spot” (1Pe 1:18, 19 [lo]).

But Jesus was not accepted for what He Was, and was crucified as something that he Wasn't -- a common criminal and imposter, one only claiming to be the Son of God. In verse 23 we read: "Him, (that is, Christ) being delivered by the determinate counsel (that is, definite plan) and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." But now, note in verse 24: "Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it." Physical death could not keep our Lord in the grave. It was not possible, for He was indeed the very Son of God, and had been given eternal life by the very source of life, God. (See John 5:26.)

As we move on into this subject, verse 32 climaxes what has been said: "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear."

The great conclusion of this monumentally important sermon by him who had been promised the “keys to the Kingdom” is this:

"Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (v.36).

Acts 2:38 has been facetiously charged as having been “stolen” by certain ones of us to enhance our Scriptural soundness and to provoke baptisms. Is the charge true? Has verse 38, which features baptism, become the feature of much of the “Gospel” preaching that we hear? To make any charge against verse 38 is to invite indictments of all kinds, but let’s study what Peter taught that led up to the baptisms that day.

Verse 36 is the conclusion of Peter’s argument to the Jews in behalf of the New Covenant. He not only proclaims Jesus as the Christ, but also Lord. Now there is a big difference between the two, and it is important that we notice them together as Peter puts them together. It is quite possible for one to believe that Jesus is the Christ (Messiah; the promised, anointed, crowned one), and yet not claim him as Lord. As a matter of fact, in the Scriptures we have incident after incident where this is true. For example, there were chief priests who believed on him but they would not confess him lest they be cast out of the Synagogue, for they love the praise of men more than the praise of God. They "believed," no doubt, but they did not accept him as their Lord.

“Christ” and “Lord” are associated together in the Greek Scriptures (Matthew - Revelation) 121 times. Typical of several of these is Paul’s statement to the Romans, “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living” (14:9).

Do we really understand that if this recognition of the Lordship of Jesus was vital for those on Pentecost, and preparatory to their being pricked in their hearts, and inquiring as to what they needed to do to make things right, it is equally vital for us today. Not only are we to believe on him as the Christ, the Messiah, the anointed one, the one selected by God to bring forgiveness, salvation, redemption to mankind, but it is necessary for us to own him as master, as Lord, as the very controlling influence of our lives. Now this is what Peter emphasized; God made Jesus both Lord, and Christ.

Proclaiming Jesus as the Christ is essential, but proclaiming Him as Lord is “harder doctrine,” and probably impossible for some. We have all heard evangelists ask those who responded to sermons, “Do you believe that Jesus is the Christ and Son of God?” Have you ever heard, “And do you believe that he must become your Lord?” There is a big difference between the two, and it is important that we notice them together as Peter puts them together. It is quite possible for one to believe that Jesus is the Christ (Messiah; the promised, anointed, crowned one), and yet not claim him as Lord. As a matter of fact, there were chief priests who believed on him but they would not confess him lest they be cast out of the Synagogue, for they loved the praise of men more than the praise of God. They "believed," no doubt, but they did not accept him as their Lord.

It is important that we understand that Peter’s Message is for us as well as for them. Not only are we to believe on him as the Christ, the Messiah, the anointed one, the one selected by God to bring forgiveness (salvation, redemption) to mankind, but it is necessary for us to own him as master, as Lord, as the very controlling influence of our lives. Now this is what Peter is emphasizing. God has made him both Lord, and Christ.

It is this writer’s conviction that much of the weakness of many baptized believers is focused in the simple fact that many who were baptized for the remission of their sins, as they were urged to do, apparently did not understand the commitment they were supposed to make to the forgiver of sins. Yes, they realized they were sinners, and Christ was the Savior, and baptism was commanded by Christ, but subsequent to these understandings, there was probably a big void in understanding and action.

We today can not possibly understand the trauma in the hearts and minds of those Jews that great day, who since birth had been educated in the Law of Moses and subject to the Jewish hierarchy, and now their lives could never be the same. In God’s providence they had the inspired apostles to help, and Luke’s Record states,

“And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles” (vs. 42,43).

Did those first 3000 converts understand that now they were in a new bondage, not to the Law, but to Christ their Savior. The great apostle Paul is one of the greatest examples of never turning back once he made the decision to follow Jesus. To the Philippians he wrote, “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phi 3:7, 8). To the Galatians he wrote, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (2:20).

And, how many of those of us, when we contemplated coming into a very special and privileged relationship with the very Son of God, came up out of the water realizing that our lives could never again be the same. While Paul was addressing matters relating to Judaism, and our situation is somewhat different, the principle of what he told the Romans is valid:

“. . . as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? 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: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (5:23; 6:1-5).

In writing to the Philippians Paul states, “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, . . . every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (2:9-11).

At this time there is a US soldier who is being court marshaled because he refused to go to Iraq and fight for his country.

Some time back several soldiers fled to Canada to avoid going to Iraq, one saying that he joined the army in order to get a free college education and benefits, and not to fight in a war. (He will, of course, be arrested, brought back to this country, and tried for treason.) We frown on this, of course, but, why do some souls apparently go through the motions of being baptized into Christ, and accept the benefits of “church membership,” but have no intention of following King Jesus, as a soldier of Christ in the battle against Satan. Is this a fault of inadequate and insufficient preaching? Of inadequate shepherding after conversion? Of inadequate understanding on the part of the new disciple?

Do we really realize the meaning and implications of “Christ is Lord?” Lord means master: one who has authority, dominion, rule; one who is to be obeyed. It is pointless to call one lord but not obey him, not do what he says. (Luk 6:46) Accepting Jesus as Lord requires obedience to him and to God. Jesus taught many marvelous lessons, applicable to those of his earthly reign and certainly so today. One of the most important in in Matthew 7:21-29:

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”

It is interesting that Matthew states in the next verse, that “the people were astonished at his doctrine.” Probably many who have a desire to become a follower of Jesus today, and submit to his invitation to “come to him,” would be “astonished” if Peter were the preacher!

In any case, the wise hear his words and does them, and can honestly claim him as their Lord. Those who hear his words and do not do them are foolish, rejecting his Lordship.

What happened at this point? According to verse 37: "Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the Apostles, men and brethren, what shall we do?"

And now verse 38, truly one of the most significant verses in all New Covenant Scripture: "Repent, and be baptized," says Peter, "every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit." Note that essentially there are Three Parts -- Two Commands And One Promise

First, there is repentance. Change your mind. Concerning what? About this man Jesus being the Messiah, the Christ and Son of God. Repent of the wickedness you have had a part in in taking his life. Next, Be Baptized: Be immersed “in the name of Jesus Christ” for the remission of sins, and Then, Receive The Gift of the Holy Spirit.

Faith in Jesus as a result of accepting the confirmed truth about Him, producing a penitent heart causing one to seek relief, and then baptism for forgiveness of sin, and the gift of the Holy Spirit.

Is not this the process of salvation taught so beautifully in this significant 38th verse? If not, what does it teach?

He reminds them that this is not some new doctrine. There had been a promise of this for centuries. And, it is to them, and to their children, and to them all that are afar off -- I think both by time and space, all the way down the years to here, and now -- even as many as the Lord our God shall call. (v.39). Hopefully millions and millions!

There is probably no subject in the entire range of New Covenant teaching that is more definite and clear than that on the command and design of baptism. And yet, almost every conceivable view has been held regarding it, from that which attached to baptism a magical character-changing power, to that which rejects it altogether as worthless.

Some 40 years ago two of our brotherhood’s most respected scholars

entered into a written debate concerning the understanding one must have before his baptism would accomplish the forgiveness of sins and the gift of the Holy Spirit, as Peter preached that memorable Pentecost. One brother argued the point that one only needed to believe he was obeying Christ (according to Acts 2:38); the other insisted that one had to understand the purposes (note plural) and implications of baptism before submitting. Was either viewpoint conclusively correct? Or, were both right under their conditions and circumstances.

Surely we need be very careful about evaluating another’s heart and sincerity. God knows the heart; we do not. One of our brotherhood’s most eloquent preachers and competent educators in a Bible University was baptized on his 8^th birthday. His father had been for many years a recognized Bible scholar; his mother a Bible teacher of considerable merit. Many have been the youth who were refused baptism because of the judgment of parents (and others) that they lacked adequate understanding. (One young man of my acquaintance, after being refused baptism by his parents, never again sought baptism, I am told by his parents.) Is there an example of a young person being baptized in the New Covenant Scriptures? How many in the audience that Pentecost were youths, as in teen-age years? What about Timothy? How old was he? What does “the age of accountability” mean?

Is it unreasonable to think that there have been some who were depending upon physical baptism to change their sinful heart? An interesting story was lifted from a book of sermons by a Methodist “pastor,” who used the incident to “poke fun” at what he believed was the teaching of the “Campbellites” that baptism, with forgiveness of sins and the gift of the Holy Spirit would change the heart of any who submitted to it. The story goes:

A Gospel preacher came to East Tennessee, and preached about baptism for the forgiveness of sins and the gift of the Holy Spirit. In the audience was a man by the name of Pike Plummer, a rough and tough man of the world. He had, as I recall the story, killed a man, and nobody messed with old Pike. He came to the meeting one night, and told the preacher, “If I don't come out of the water a changed man you had better take to the hills." Needless to say, the preacher did not baptize old Tike that night!

The place was in Montgomery, Ala. His older brother, a teenager, was baptized in the morning assembly. We went home with his family for dinner. This younger boy was walking around to his place at the table when his older brother poked him – as he was accustomed to do I was told – with his elbow. The younger boy (about 7 or 8, as I recall) stopped and in a strong commanding voice with all of the adults listening, said to his brother, “Bubba, now that you’ve been bap-i-tized you gotta start treating me better.” All the adults were able with difficulty to hold back their laugh. Did younger brother tell older brother the truth that day? Surely he did.

A highly respected preacher

told the story of conducting a Gospel Meeting in Louisville, Ky. (as I recall), and the husband of a Christian lady was baptized. Two years or so later the preacher went back for another Meeting and asked the wife how her husband was doing. His wife replied, “He ain’t changed none.” Was the baptism that day capable of changing that man’s heart without his desire to change? Who would claim that it would?

“But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire” (Mat 3:7-12).

Question? Did John baptize these or did he refuse to baptize them? The Luke account essentially gives the same report as Matthew, but answers some specific questions that were asked:

“. . . And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages” (Luk 3:7-14).

Question? Did John baptize these or did he refuse to baptize them? McGarvey states that he refused, and many equally competent scholars agree. McGarvey interprets the facts of the incident to say that there must be some indication of repentance, or intention of reformation, before baptism.

At the invitation for response a young man of approximately 25 years came forward, confessing his faith and desiring baptism. As he sat on the front bench an elder of the congregation also came forward, sat down beside the young man, and after talking for a minute or two, both left and entered a small room at the front. The song leader continued to sing for a good while until finally the two came back into the auditorium. The elder of the congregation announced that the young man would not be baptized at that time “for personal reasons.” The “personal reasons” turned out to be that the man was in an adulterous relationship with a woman not his wife, and confessed that he did not want to give the relationship up. The elder apparently knew of this affair, and chose to intervene. Did the elder do the right thing in this case?

We are living under the New Covenant and not the Law of Moses. Be reminded that John’s ministry was no part of the Law of Moses. He was a special man called by God for a special work of preparation. (See Chapter 6). But is there a principle involved here that we are depreciating? We hear of “Campaigns” by Evangelists such as Billy Graham (called “America’s Pastor”) and others where hundreds of thousands have been saved. Yet, in one review of his work by pollsters, it was estimated that a large percentage of those “saved” made no significant change in their morality. A young “evangelist” from Paducah who is trying to build up his own “ministry,” gives glowing reports of those who have “accepted Christ.” The same was reported in an area-wide pre-school youth meeting by a large Church of our city, i.e., dozens had accepted Christ. Baptism was not a factor, although an invitation was extended for the young people to “join their Church.” And even in our Gospel Meetings it has been “guessed” that probably ten years later no more than 50% remained faithful to the Lord. (Do we really mean faithful to one of our congregations?) Having lived in a retirement area of Texas, we found out that probably this figure of 50% was reasonable, for many brethren came to retire – not only from their employment but also from “Church.”

It is comforting to know that none of us can know the heart of another, and we should not (must not) judge another. The Lord “knoweth those that are his.” And yet, it appears that baptism has in many instances been denigrated to little more than a physical act, in obedience to a command. In our journals we announced the number of baptisms. Some preachers became noted for their talent in provoking responses (baptisms). Resumes of evangelists often featured the number of baptisms, and even recently some journals listed the congregations that led in baptisms. And yet, according to most reports, there are as many baptized believers who have left the congregations of disciples as have remained. Were these converted to “Churches” or to Christ?

It pleases this writer greatly that I, as well as all others, can not judge the heart of another. One scholar stated that John could look into the heart of the Pharisees, Sadducees, publicans and soldiers, and charge them with their continuing sin, as the basis for refusal to baptize. But do not the Scriptures state that John did “no miracle?” (Joh 10:41) And so he must have observed their “fruits” to make such an observation. And do not evangelists today need to observe obvious sins and preach against them? But again, none of us knows the heart of another, and one who confesses faith in Christ must also know the inspired commands for repentance, before he submits to baptism. Again, how much did the Jew on Pentecost really know about submission to Christ, and accepting His Lordship.

It is commonly held that misunderstandings about baptism is responsible for much of the disregard in which it is held. Robbed of its Spiritual meaning and purposes it loses its hold upon the human heart and often depreciates and possibly negates, or at the least hinders, the new life in Christ. Yes, it was commanded, but is it not the answer to a deep spiritual yearning to be with the Lord and this is the first enrollment?

Surely, surely, baptism has more than a physical aspect. Do we understand what Jesus meant when he told Nicodemus, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” Nicodemus did not understand, as probably many who submit to immersion today, “How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Nicodemus was thinking only of the physical act of birth; Jesus the spiritual. So Jesus instructs him, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (Study the entire chapter, John 3.)

Ephesians 5:25-27 contains a beautiful comparison of husband loving wife and Christ loving the church, Paul states, “That he might sanctify and cleanse it (“her,” most translations) with the washing of water by the word, That he might present it (her) to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” Christ the Husband is represented as accepting his bride. He devotes her with himself to God the Father. He cleanses her that she may dwell with him forever, a spotless bride, dead unto sin and living unto God through him.

The beginning of marriage is a highlight in the life of most normal men and women. Especially does the bride prepare herself for her husband. In older times the preparation was extravagant, often consuming a long period of time in preparation. Even in this life we often have a period of serious preparation, the “engagement.” When Diana was to marry the future King of England she was examined for her virginity, her background, her character, etc. In all cases the bride would be washed clean before acceptance by her groom. The apostle John refers to a scene, “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband (Rev 21:2).

It has long been my judgment that genuine and sincere repentance is the most inadequately stressed part of our evangelistic effort today. I hear sermon after sermon t by sectarian preachers that “God will accept you as you are.” We know that Jesus came to save “sinners,” but does this mean “in our sin,” or “from our sin?” On our local station here there has been a Methodist preacher stating over and over that “all you have to do is love God.” It is true that Jesus died for sinners, but can one be forgiven of those sins that he does not repent of? It is true that the apostle John, writing decades after Pentecost, but still revealing a history of the life of Jesus and His mission, stated, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up (crucified); that whosoever believeth may in him have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life” (Joh 3:14-16) Writing much later the same John writes,

”And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (1Jo 1:5-10, both references from asv).

We see that the emphasis and basic truth concerns being with Jesus. One believes and comes “into Him” by being immersed into Him. We “walk in the light as he is in the light; we have fellowship with him, and his blood cleanseth (continues to cleanse) us from all sin. We do continue to sin; we are overtaken at times with temptations, but if we confess our sins he is faithful and righteous to forgive us. To ignore our sins, or to deny them, is fatal.

But the Scriptures declare that baptism is not a mere outward act -- a mere washing of the body, or cleansing of "the filth of the flesh"-- but a spiritual process (1Pe 3:21). It is a self-giving and a Christ-taking . No one can be "baptized into Christ" without both seeking to enter and being admitted into Christ. Being "in Christ" is a social relation and can as little be accomplished by one party alone as can marriage. The phrase "baptized into Christ" shows that baptism was regarded by the inspired apostles as an act of divine acceptance on the part of Christ. If anyone doubts this, let him try to define the meaning of being "in Christ" so as to exclude acceptance on the part of Christ, and he will discover the moral impossibility involved."Baptized into Christ" is probably the most comprehensive expression in the New Testament regarding baptism. It embraces, on its physical side, a burial and resurrection, and a washing or cleansing from guilt on the divine side. In its spiritual aspect there is an admission and an entering into Christ. Entering into Christ is the human part and admission into Christ is the divine part.

Some speak of baptism as "a door into the church," but they speak without authority, and contribute to the confusion. Baptism is an entering into Christ -- the welding of that bond between the soul and Christ, which is described as its being in Him, and He in it. The Bible teaches that when we enter Christ by baptism, we enter His spiritual body. (1Co12:13)

There is one thing certain -- namely, that God is present when one is Scripturally baptized, for the Bible says that baptism is the "asking for a good conscience toward him" (1Pe 3:21). Baptism is the prayer of the soul for a clear record. If God is not present to hear this appeal of the heart, He but ignores it. The asking for a good conscience is probably referred to in Acts 22:16 when Ananias directs Saul to arise and be baptized and wash away his sins "calling on his (Christ's) name." This calling on the name of Christ, this prayer of the soul to him, is an act which presupposes that God is present and that He will answer this cry of a penitent heart. God is present at the baptismal scene of the convert, as He was at that of His own Son, and He is there for the purpose of admitting the penitent believer into a spiritual union with Himself.

Since baptism is an act of God, one can better understand why the remission of sins is connected with it. If pardon, or the remission of sins, must of necessity be a divine act; if, under the figure of a washing, baptism is said to take away sin (Acts 22:16), and if it saves us (1Pe 3:21), it is clear that baptism must contain within itself a divine act -- namely, the remission of sins. When anyone is washed, he is not cleansed after the act, but in and by it; -- and when one is saved by anything, the saving takes place in the act which saves him, not after it. In Titus 3:5 we are said to be saved "through the washing of regeneration and the renewing of the Holy Spirit." Thus, forgiveness takes place in baptism. The Scriptures do not regard baptism simply as a condition to be complied with, after which salvation is granted, but as God's act, in and through which He saves us. When a man is washed he is not cleansed before the washing, but in and by it, and when a man is saved by anything he is not saved before that thing takes place.

Perhaps we can understand this principle when we think of prayer, the “talking part of our relationship with God.” It is not what we say with our voice, but what we are saying with our spirit. The accusation has been made many times that the assembly prayer leader seems more interested in pleasing the audience than in pleasing the Almighty. The same is true for our efforts in worshiping the Father. He is not a distant deity to whom we must shout to be heard. (Remember the false prophets of Baal who had to “shout” out to their gods, and still could not get their attention? (1Ki 18) The audience in our expressed worship efforts is God, and not the audience!

One of the first things learned by studying Scriptural baptism is the fact that the penitent believer does not immerse himself. In the commission given the apostles Christ instructs His disciples to do the baptizing (Mat 28:18, 19). So completely is this so, that the agent is allowed no discretionary power, but is commanded to perform a certain specific act on a particular kind of candidate; and, after he has heard the confession that Jesus is Lord. (Philip and the Eunuch, Acts 8:37; Rom 10:9; etc.) We need to be reminded that the one assisting in the baptism has no authority to save, to authenticate the baptism, or to negate it. It is God’s doings, but he is baptizing in God's name.

Paul refers to the redeemed Corinthians, “Ye were washed, ye were sanctified" (1Co 6:11). Negatively, can one imagine an intelligent, honest bride coming to the marriage altar (under normal circumstances) with an unclean body? A dishonest and corrupted heart

? How much moreso must one come to baptism with a pure and sincere heart. What does the Sacred Scripture teach about baptism, receiving the Holy Spirit, and the necessity of change in one’s life. And, what does the Scripture say about the Holy Spirit strengthening us for all our trials and temptations throughout life. We will consider in future studies.

But the Scriptures show to the honest inquirer that baptism is not a mere outward act -- a mere washing of the body, or cleansing of "the filth of the flesh"-- but a spiritual rebirth (1 Peter 3:21). It is a self-giving and a Christ-taking and a Christ-giving back . No one can be "baptized into Christ" without both seeking to enter and being admitted into Christ. Being "in Christ" is an intimate relationship and can as little be accomplished by one party alone as can marriage. The phrase "baptized into Christ" shows that baptism was regarded by the inspired apostles as an act of divine acceptance on the part of Christ. If anyone doubts this, let him try to define the meaning of being "in Christ" so as to exclude acceptance on the part of Christ, and he will discover the moral impossibility involved. "Baptized into Christ" is probably the most comprehensive expression in the New Covenant regarding baptism. It embraces, on its physical side, a burial and resurrection, and a washing or cleansing from guilt on the divine side. In its spiritual aspect there is an admission and an entering into Christ. Entering into Christ is the human part and admission into Christ is the divine part.

Some speak of baptism as "a door into the church," and some preachers have been heard to say, “I now baptize you into the church of Christ.” It is highly questionable whether this is a Scriptural teaching or concept. Baptism is an entering “into Christ,” -- and a being added to the rest of those in Christ – the welding of that bond between the soul and Christ, which is described as its being in Him, and He in it. (Study 1 Cor.12:13cf.; Acts 2:38 )

There is one thing certain -- namely, that God is present when one is Scripturally baptized, for the Bible says that baptism is the "asking for a good conscience toward him" (1 Pet. 3:21). Baptism is the prayer of the soul for a clear record. If God is not a party to this appeal of the heart, He is not available to accept it. The asking for a good conscience is probably referred to in Acts 22:16 when Ananias directs Saul to arise and be baptized and wash away his sins "calling on his (Christ's) name." This calling on the name of Christ, this prayer of the soul to him, is an act which presupposes that God is present and that He will answer this cry of a penitent heart. God is present at the baptismal scene of the convert, as He was at that of His own Son, and He is there for the purpose of admitting the penitent believer into a spiritual union with Himself.

It is high time to stop cheapening baptism. Honor it as a command of God, use it aright, and you have in your hand a mighty power for the conversion of men. It is designed to keep out the half - hearted. It is of vast importance to Christianity to keep out the ease -- loving. Baptism ought not to be convenient. Christ's cross was not convenient, and our cross -bearing should not be.