"Their claim to respect and observance rests . . . on the
simple fact that Christ has established (ordained) them and
commanded their observance." Hiscox, p. 120
Definition: An ordinance is 'an outward sign of an inward grace',
and is not a rite which transmits grace or produces spiritual
operations. To most people, baptism and the Lord's supper are
known as 'sacraments'
because they are 'sacred'. Actually, this term 'sacrament' was
coined by the Roman Catholic Church and finds its origin in the
Latin word 'sacramentum', which is a soldier's oath of allegiance
and consecration to the military service in which he enlists.
Since the Scriptures give no collective title for these
ceremonies, Baptists use the word 'ordinance' to get away from
the Catholic or other mystical connotations involved with the
term 'sacrament'.
Only two. The Roman Catholic Church lists confirmation,
matrimony, orders, penace, and extreme unction as additional
'sacraments', but the Biblical justification for these rites is
either nonexistent or the result of severe misinterpretation.
For instance, with matrimony (the ceremony of the wedding) we
find no special commands from Christ with regard to how the
ceremony should be observed. Of course, marriage is certainly
Scriptural, but it was instituted by men long before Christ was
on earth. Thus marriage may be a 'sacrament' in the Latin root's
sense, since it involves the taking of vows, but it is not one of
our Lord's ordinances.
Yes, in John 13:12-17 the Lord does command his disciples to wash
each other's feet. However, Jesus could be giving this as one
typical example of how believers should serve one another (see
Jesus' similar teaching on this point in Mark 10:42-45 and Luke
22:25-27). In other words, Jesus is not establishing a ceremony
here, but is graphically teaching by His own example that no
Christian should regard himself as too important or spiritual to
do 'ignoble' tasks, such as serving nursery duty or washing
dishes after a church lunch.
In Acts we find no record that a footwashing ceremony was
observed by the early church. Considering the frequent mention of
baptism and the Lord's supper (termed the "breaking of
bread"), it appears that the Apostles did not understand
Jesus to be instituting an ordinance here; nor should we.
1. Instituted by Christ.
1 Corinthians 11:23-26 "For I received from the Lord what I
also passed on to you: The Lord Jesus, on the night he was
betrayed, took bread, and when he had given thanks, he broke it
and said, 'This is my body, which is for you; do this in
remembrance of me.' In the same way, after supper he took the
cup, saying, 'This cup is the new covenant in my blood; do this,
whenever you drink it, in remembrance of me.' For whenever you
eat this bread and drink this cup, you proclaim the Lord's death
until he comes."
See also Luke 22:19.
What is the purpose of this ceremony? Jesus said, "do this
in remembrance of Me." We find no hint that taking the
Lord's supper is essential for salvation; Jesus establishes it so
that we will remember what a tremendous and bloody sacrifice He
had to make in order to pay for our sins.
Note that Jesus says, "This cup is the new covenant in my
blood." This is something to stop and think about: All of
the great and precious promises which we find in the New
Testament have been written in Jesus' blood. Without Christ's
perfect sacrifice for our sins, God could only give us what our
rebellion deserves: eternal torment in hell.
2. We are to repeat it.
Note 1 Corinthians 11:26, quoted above. From Acts we find that
the ,early church often celebrated the Lord's supper.
3. Self-examination precedes it.
1 Corinthians 11:27-32 "Therefore, whoever eats the bread or
drinks the cup of the Lord in an unworthy manner will be guilty
of sinning against the body and blood of the Lord. A man ought to
examine himself before he eats of the bread and drinks of the
cup. For anyone who eats and drinks without recognizing the body
of the Lord eats and drinks judgment on himself. That is why many
among you are weak and sick, and a number of you have fallen
asleep. But if we judged ourselves, we would not come under
judgment."
We should not take the Lord's supper flippantly, or while
rebelliously clinging to favorite sins, or in any other
light-hearted manner. The purpose of the Lord's supper, as we saw
above, is to remind us of Christ's death on the cross to pay for
our sins. To take the Lord's supper without being genuinely
thankful for Christ's atonement on our behalf, and without having
examined ourselves, confessed our sins, and sincerely asked the
Lord's help in overcoming them, is regarded by the Lord as a
mockery: we are then toasting our own judgment. Certainly the
unbeliever or rebellious believer who takes the Lord's supper is
committing a great sin.
4. CONCLUSIONS:
a. Taking the Lord's supper DOES NOT save (regenerate) a person.
Remember Ephesians 2:8-9, and Titus 3:5. Taking the Lord's supper
is not a means which the Lord uses to wash away our sins or to
apply Christ's atonement to our credit, for Abraham did not
receive the Lord's supper in order to be saved (cf. Romans 4 and
Galatians 3). For a detailed discussion of this, see Appendix C
to the Justification lesson.
Only John 6 can be twisted to go against Jesus' statement that
its' purpose is to remind us of Him. This passage is covered in
Appendix B of the Justification notes.
b. The Lord's supper IS NOT a means of grace.
Roman Catholics and even Lutherans argue that when one takes the
Mass, one receives special power from the Holy Spirit through the
means of the bread and the cup. This special power can only be
received by taking the Mass. Whether the Holy Spirit is
constrained to distribute His special blessings by means of human
ceremonies is the question here.
Note that Paul argues in Galatians 3:14, "He redeemed us in
order that the blessing given to Abraham might come to the
Gentiles through Christ Jesus, so that by faith we might receive
the promise of the Spirit." If we receive the Spirit by
faith alone (as is clear in the context), then no human ceremony
must be necessary. Certainly Abraham, the great example of faith,
probably did not receive the Mass, and certainly was not baptized
(The purpose of circumcision is given in Romans 4; it is not a
'means of grace' either). In light of these Scriptures we
understand that the sovereign God of the universe is not limited
by human rites in His dealings with men. The Holy Spirit can
regenerate, bless, and sanctify men by working directly in their
hearts.
Some will argue that, while taking the Lord's supper is not
essential for a person's salvation, it is nevertheless a special
means for receiving God's grace. In a very limited sense this is
true: When we examine ourselves as we are commanded, the Holy
Spirit can use this opportunity to convict us of sins which we
were previously unaware of, and bring us to repentance in that
area. Of course under this definition, reading and studying the
Scriptures are 'means of grace.' However, in view of the Catholic
and Lutheran definition of 'means of grace', and especially since
the Scriptures never use this term, for informed believers to
cling to this terminology only results in confusion. It is better
to recognize that the Holy Spirit is the true 'Means of Grace',
and to find more
fitting words with which to describe the ceremony of the Lord's
supper.
c. The Lord's supper IS a symbol.
The Lord's supper is a symbol given by Jesus to remind us of His
work of redemption. It should be taken seriously yet joyously.
What is baptism and what is it about? This section deals with these topics.
1. It is commanded by Christ.
Matthew 28:19 "Therefore go and make disciples of all
nations, baptizing
them in the name of the Father and of the Son and of the Holy
Spirit."
2. To be done only to believers.
Acts 16:30-34 "He then brought them out and asked, 'Men,
what must I do to be saved?' They replied, 'Believe in the Lord
Jesus, and you will be saved - you and your household.' Then they
spoke the word of the Lord to him and to all the others in his
house. At that hour of the night the jailer took them and washed
their wounds; then immediately he and all his family were
baptized. The jailer brought them into his house and set a meal
before them, and the whole family was filled with joy, because
they had come to believe in God."
Some argue that because the Philippian jailer's whole household
was baptized (and of course, since he must have had small
children in his family), it is Scriptural to baptize infants.
Note however that "they spoke the word of the Lord . . . to
all the others in his house," and that "the whole
family was filled with joy, because they had come to believe in
God." This inspired commentary strongly implies that
everyone in the jailer's household was old enough to
intelligently believe in God.
Note also that Jesus commanded in Matthew 28:19 to baptize
disciples, not their children. See also: Acts 2:38,41; 8:12-13;
9:18; 10:44-48; 18:8. In all of these passages we find that the
early church only baptized professed believers.
Why then do people insist on baptizing infants? Because of
arguments derived from Colossians 2:11-12:
"In him you were also circumcised, in the putting off of the
sinful nature, not with a circumcision done by hands of men but
with the circumcision done by Christ, having been buried with him
in baptism and raised with him through your faith in the power of
God."
Since Paul makes this comparison between baptism and
circumcision, people argue that baptism is the 'sign of the new
covenant', as circumcision was the sign of the old covenant.
Therefore, since FT believers circumcised their infants, New
Testament believers should baptize their infants.
There are several problems with this analysis: first of all, note
that in the verse quoted above, a believer is "raised with
him through (his) faith in the power of God." Would we apply
this verse to a person who is baptized but has no faith in the
power of God? Since faith is confidence in God based on
knowledge, how can we apply this verse to an infant who has no
knowledge of God?
Secondly, we are making an assumption that baptism is a sign of
the new covenant, and such a statement is never explicitly made
in the Scriptures. If any ordinance is a 'sign of the new
covenant' it is the Lord's supper, since Jesus said, "This
cup is the new covenant in my blood."
Thirdly, notice that the circumcision that counts is NOT the one
done by the hands of men: it is rather the circumcision done by
Christ in the heart. How can we say that the water baptism done
by men does anything, when we know from 1 Peter 3:21 that what
counts is the pledge of a good conscience towards God (cf. also
John 1:12)?
Given such weak Scriptural grounds, it is wise to consider infant
baptism in the following category:
"They worship me in vain; their teachings are but rules
taught by men. You have let go of the commands of God and are
holding on to the traditions of men" (Mark 7:7-8).
Jesus rebuked the Pharisees because they held to their traditions
(which had Scriptural rationalizations) more than they held to
God's word. Certainly we should be careful lest we fall into this
trap and find ourselves worshipping the Lord in vain.
3. Symbolizes (pictures):
a. The death and burial of our sin nature with Christ, and our
walk in newness of life.
Romans 6:4-5 "We were therefore buried with him through
baptism into death in order that, just as Christ was raised from
the dead through the glory of the Father, we too may live a new
life."
b. A circumcision of the heart.
Colossians 2:11-12 Quoted above.
c. The Holy Spirit's washing of regeneration.
Titus 3:5 "He saved us through the washing of rebirth and
renewal by the Holy Spirit."
4. NOT necessary for salvation.
Romans 6:2-3 "We died to sin; how can we live in it any
longer? Or don't you know that all of us who were baptized into
Christ Jesus were baptized into his death?"
Again the important question here is: Which baptism makes us dead
to sin? The baptism of the Holy Spirit or the baptism of water?
For a thorough answer to this, see Appendix C in the
Justification notes.
However, it is worth noting the following verses (NOTE: This is
new material, not a review!):
1 Corinthians 1:17 "For Christ did not send me to baptize,
but to preach the gospel - not with words of human wisdom, lest
the cross of Christ be emptied of its power."
Would Paul have made a statement like this if baptism were
essential for salvation?
1 Corinthians 12:13 "For we were all baptized by one Spirit
into one body - whether Jews or Greeks, slave or free - and we
were all given one Spirit to drink."
This verse strengthens Romans 8:9, 13, where Paul asserts that a
person is not even saved unless he has the Spirit of Christ.
Refer to Appendix C for coverage of the question: 'But when do we
receive the Holy Spirit?'
John 16:8 "When he comes, he will convict the world of guilt
in regard to sin and righteousness and judgment."
Certainly the Holy Spirit can work in the world to convict men of
sin without having everyone first be baptized]
1 Corinthians 10:1-5 is particularly noteworthy:
"For I do not want you to be ignorant of the fact, brethren,
that our forefathers were all under the cloud and that they all
passed through the sea. They were all baptized into Moses in the
cloud and in the sea. They all ate the same spiritual food and
drank the same spiritual drink; for they drank from the spiritual
rock that accompanied them, and that rock was Christ.
Nevertheless, God was not pleased with most of them, for their
bodies were scattered over the desert. Now these things occurred
as examples, to keep us from setting our hearts on evil things as
they did."
Note that Paul is arguing here that the baptism and spiritual
food and drink which the Israelites received from Christ had no
'magical' properties in it, for most of those who received it
remained unsaved (God was not pleased with them, see Hebrews
4:1-11). If these things happened to them as examples for us, how
can we twist the Scriptures so that they appear to teach that the
act of baptism does some special spiritual operation, when the FT
baptism of Israel did not?
6. The apostles considered baptism to be a complete immersion in
water, not a sprinkling or pouring.
a. This preserves the imagery of burial in Romans 6:4, and
Colossians 2:12.
b. Examples:
Acts 8:38-39 "Then both Philip and the eunuch went down into
the water and Philip baptized him. When they came up out of the
water . . . ."
Matthew 3:16 "As soon as Jesus was baptized, he went up out
of the water."
John 3:23 "And John also was baptizing in Aenon near Salim,
because there was much water there . . . ."
These and other descriptions of baptism in the Scriptures imply
immersion, as does the meaning of the Greek word 'baptizo'
(immerse) itself.
For more details, see:
Bible Baptism, by Keith L. Brooks.
Baptism, a paper by pastor Eck.
The New Directory for Baptist Churches, by Hiscox,
chapters XV and XVII.
CONCLUSION:
Baptism, like the Lord's supper, is a symbolic ceremony,
representing the Holy Spirit's washing of regeneration. We
observe it, not in order to receive grace, but simply because
Jesus commanded it. This simple obedience follows from our
gratitude that "the love of God has been poured out within
our hearts through the Holy Spirit who has been given to us"
(Romans 5:5).
The significance of baptism as witnessed to by the New Testament
Upon surveying the various instances of baptism in the New
Testament, it appears that those that speak to the question of
significance fall into five categories of meaning, four of which
are outward signs of unseen spiritual realities, and one of which
is an outward mark of profession.
(1) Baptism signifies union with Christ and with the benefits of
His redemption
The ordinance of water baptism is so closely associated with that
act of the Holy Spirit that savingly unites us, through faith, to
Christ and to the benefits of His redemptive work, that both the
outward baptism and the inward (i.e., Spirit) baptism are
referred to by the same term BAPTIZO.
(a) Romans 6:3-6 - "Or do you not know that all of us who
have been baptized into Christ Jesus have been baptized into His
death? Therefore we have been buried with Him through the baptism
into death, in order that as Christ was raised from the dead
through the glory of the Father, so we too might walk in newness
of life. For if we have become united with Him in the likeness of
His death, certainly we shall be also in the likeness of His
resurrection, knowing this, that our old self was crucified with
Him, that our body of sin might be done away with, that we should
no longer be slaves to sin"
This passage speaks of the justified man's death to sin
(depravity). Here the question must be asked: Does water baptism
instrumentally bring about either positional or experiential
death to sin? If not, then the passage cannot be speaking of the
ordinance of baptism, but must be speaking of the Spirit baptism.
In such a case, the passage can be used rightly in connection
with the subject of water baptism only if water baptism signifies
Spirit baptism.
(b) Galatians 3:26-29 - "For you are all sons of God through
faith in Christ Jesus. For all of you who were baptized into
Christ have clothed yourselves with Christ. There is neither male
nor female; for you are all one in Christ Jesus. And if you
belong to Christ, then you are Abraham's offspring, heirs
according to the promise."
Verse 27 has been viewed as representing either the ordinance of
baptism or Spirit baptism. However, if water baptism is opted
for, some pointed questions must be asked. Does water baptism
make us sons of God? Does it "clothe us with Christ"?
Does water baptism make us all "one in Christ"? Does
water baptism make us Christ's, Abraham's seed, and heirs of the
promise? In an outward sense water baptism can "clothe us
with Christ" and "make us Christ's," in terms of
outward profession. But can professions of faith make us sons of
God, and make us all one in Christ, Abraham's seed, and heirs of
the promise? The answer quite definitely appears to be that only
Spirit baptism can accomplish these spiritual realities. This
passage can thus be used rightly in connection with the subject
of water baptism only if the ordinance signifies Spirit baptism
into union with Christ and with the benefits of His redemption.
(c) Colossians 2:11-13 - (the intricacy of this passage calls for
a rather literal translation):
"in whom (Christ) also ye were circumcised (1st Aor. Ind.
Pass. of PERITEMNO) with a circumcision made without hands (or,
not hand-made) in (or, by) the putting off of the body of the
flesh, in (or, by) the circumcision of Christ (or, by Christian
circumcision--a Genitive of
characteristic), having been buried together with (2nd Aor. Pass.
Part. Nom. Pl. Masc. of SUNTHAPTO) Him in (or, by) the baptism,
in which also ye were raised up together (1st Aor. Ind. Pass. of
SUNEGEIRO) through (or, by means of) the faith of the operation
of God, the one raising (1st Aor. Act. Part. Gen. Sing. of
EGEIRO) Him from the dead. And you (Acc.) being dead in the sins
and in the uncircumcision of your flesh, you He made alive
together (1st Aor. Ind. Act. of SUZOPOIEO) with Him, forgiving
(1st Aor. Part. Nom. Sing. Masc. of CHARIZOMAI) us all the
sins."
And with the mechanics removed we have the following:
"in whom also you were circumcised with a circumcision made
without hands, by the putting off of the body of the flesh, by
the circumcision of Christ, having been buried together with Him
by baptism, by which also you were raised up together through
faith in the operation of God, the one who raised Him from the
dead. And you, being dead in sins and the uncircumcision of your
flesh, He made alive together with Him, forgiving us all the
sins."
This is clearly not a physical circumcision of which the apostle
is speaking (it is "made without hands"), but a
spiritual cutting off of "the flesh," accomplished by
the circumcision of Christ. This spiritual circumcision takes
place through baptism. However, it is not the ordinance of
baptism that is referred to, since the baptism spoken of actually
buries believers with respect to sin and raises them to spiritual
life. Thus baptism circumcises and buries and makes alive. It is
not the external ordinance, but the spiritual baptism that
accomplishes this effect. This baptism is called Spirit baptism,
since it is the Holy Spirit who unites us to Christ through faith
and circumcises us and makes us spiritually alive.
The teaching of this passage in an abbreviated form is thus:
"you who were dead and uncircumcised were circumcised and
made alive through union with Christ" (as accomplished by
the Holy Spirit). Once again, this passage can be used rightly in
connection with the subject of water baptism only if the
ordinance signifies Spirit baptism.
(2) Baptism signifies cleansing from the pollution of sin
(a) Colossians 2:11-13 (previously quotes in (1) (c))
This passage, in addition to its emphasis on union with Christ,
also speaks of spiritual circumcision--a cutting off of "the
flesh" by the circumcision of Christ. If "flesh"
represents our sinful nature, then in some sense we are cleansed
from depravity by Spirit baptism. Since in our union with Christ
we die decisively to the ruling power of depravity, and are made
alive decisively to the ruling power of righteousness, we can
properly speak of this first phase of subjective sanctification
(regeneration) in terms of cleansing from the pollution of sin.
Water baptism signifies this cleansing from depravity.
(b) Titus 3:5 - "He saved us, not on the basis of deeds
which we have done in righteousness, but according to His mercy,
by the washing of regeneration and renewing by the Holy
Spirit."
Although the word BAPTIZO is not used in this verse, nevertheless
the "washing" spoken of can be and frequently is
mentioned in discussions of baptism. Here it is regeneration that
washes or cleanses us from the pollution of sin. Water baptism
signifies cleansing from depravity.
(3) Baptism signifies cleansing from the guilt of sin
(a) Colossians 2:13 - "And you, being dead in sins and the
uncircumcision of your flesh, He made alive together with Him,
forgiving us all the sins."
In the act of Spirit baptism the believer is not only spiritually
circumcised and buried to sin and raised to spiritual life; he is
also forgiven all of his sins. Forgiveness speaks of being
cleared of guilt through the redemptive work of Christ, which
clearing occurs at Justification. Water baptism thus signifies
cleansing from guilt.
(b) Acts 2:38 - "And Peter said to them, 'Repent, and let
each of you be baptized in the name of Jesus Christ for the
forgiveness of your sins; and you shall receive the gift of the
Holy Spirit."
Peter tells his hearers to receive the ordinance of baptism
(which they did, in verse 4) for (or, unto) forgiveness of their
sins. When we are united, through faith, to Christ in Spirit
baptism, our sins are forgiven. The ordinance of water baptism
signifies this cleansing from guilt; it does not accomplish it.
Only the application of the blood of Christ brings forgiveness of
sins, but the ordinance of baptism signifies and seals to us this
forgiveness. Those who repent and believe on Christ and then
receive water baptism are assured, by the visible sign, of
forgiveness of sins.
That which is invisible (the cleansing away of our sins by the
blood of Christ), God represents to us by that which is visible
(the rite of water baptism). The ordinance of baptism is thus
God's visible sign and seal of forgiveness of sins to those who
trust in Christ and are unity to Him and to the benefits of His
redemption.
(c) Acts 22:16 - Paul, in recounting his conversion experience,
quotes the words of Ananias: "And now, why do you linger?
Stand up and receive baptism, and cleanse away your sins, calling
on His name."
Here the ordinance of baptism signifies a washing, a cleansing
away of sins. This cleansing takes place the moment we trust in
Christ and are justified, when our sins are forgiven on the
ground of the blood of Christ. Thus the ordinance of baptism does
not bring about the cleansing, but does signify it. And yet here
the significance is so close between the sign and the reality
signified that Ananias can say "receive baptism and cleanse
away your sins."
(d) I Peter 3:21 - Peter makes reference to the eight persons who
were saved from the great Flood by means of the ark, and then
says: "whose antitype, baptism, now saves you also -- not
the putting off of the filth of the flesh, but the answer to God
of a good conscience -- through the resurrection of Jesus
Christ."
The word translated "answer" is EPEROTEMA. This word is
a hapax, but its cognate verb EPEROTAO is used 59 times in the
New Testament, and means "to ask." or "to
demand." How do we derive "answer" from the act of
asking? The idea in the verse seems to be that God asks or
interrogates the conscience, and the conscience answers back. If
a man's sins have never been forgiven, then when God asks the
conscience, it answers "Guilty." But if his sins have
been cleansed by the blood of Christ, and if he has been declared
righteous on the basis of Christ's imputed righteousness, then
his conscience answer "Not guilty" and
"Righteous." Thus Peter says that baptism saves -- not
the ordinance of baptism that physically washes the body, but the
spiritual reality that water baptism signifies, namely the
spiritual cleansing of the conscience that enables it to give a
good response to God. And Christ's resurrection demonstrates and
gives assurance that our sins have been fully expiated, and that
God has accepted Christ's atonement as full payment for our sins!
Water baptism therefore signifies a cleansing of the conscience
from the guilty of sin.
(e) Hebrews 10:22 - "let us draw near with a sincere heart
in full assurance of faith, having our hearts sprinkled clean
from an evil conscience and our bodies washed with pure
water."
Here an internal cleansing of the conscience is coupled with an
external cleansing of the body. If "the body having been
washed with pure water" refers to the ordinance of baptism
(what else could it refer to?), and if there is any connection
between water baptism and internal cleansing of the conscience (I
Peter 3:21 certainly teaches that there is such a connection),
then the ordinance of baptism signifies cleansing from the guilty
of sin.
(4) Baptism signifies entrance into the Body of Christ, the
Church
I Corinthians 12:12-13 - "For even as the body is one and
yet has many members, and all the members of the body, though
they are many, are one body, so also is Christ. For by one Spirit
we were all baptized into one body, whether Jews or Greeks,
whether slaves or free, and we were all made to drink of one
Spirit."
The Spirit of God, by uniting us to Christ through faith, has
also united us to all the members of Christ's Body, the Church.
Thus the ordinance of baptism signifies the spiritual reality of
entrance into the Church through union with Christ.
(5) Baptism signifies identification, through profession, as a
disciple of Christ, and with the visible church.
(a) Matthew 28:18-20 - "And Jesus came up and spoke to them,
saying, 'All authority has been given to Me in heaven and on
earth. Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and the Son and the Holy
Spirit, teaching them to observe all that I commanded you; and
lo, I am with you always, even to the end of the age."
Implied in the making of disciples (followers of Christ) is the
credible profession of persons confessing Christ as Savior and
Lord, on the basis of which profession the ordinance of baptism
is administered.
(b) Acts 2:37-38, 41 - "Now when they heard this, they were
pierced to the heart, and said to Peter and the rest of the
apostles, 'Brethren, what shall we do?' And Peter said to them,
'Repent, and let each of you be baptized in the name of Jesus
Christ for the forgiveness of your sins; and you shall receive
the gift of the Holy Spirit. . . . So then, those who had
received his word were baptized; and there were added that day
about three thousand souls."
No doubt these three thousand persons made profession of their
repentance and trust in Jesus Christ for the forgiveness of their
sins, and on this basis they were baptized, and became identified
as disciples of Christ.
(c) Acts 8:12-13, 18-24 - "But when they believed Philip
preaching the good news about the kingdom of God and the name of
Jesus Christ, they were being baptized, men and women alike. And
even Simon himself believed; and after being baptized, he
continued on with Philip; and as he observed signs and great
miracles taking place, he was constantly amazed. . . . Now when
Simon saw that the Spirit was bestowed through the laying on of
the apostles' hands, he offered them money, saying, 'Give this
authority to me as well, as that everyone on whom I lay my hands
may receive the Holy Spirit.' But Peter said to him, 'May your
silver perish with you, because you thought you could obtain the
gift of God with money! You have no part or portion in this
matter, for your heart is not right before God. Therefore repent
of this wickedness of yours, and pray the Lord that if possible,
the intention of your heart may be forgiven you. For I see that
you are in the gall of bitterness and in the bondage of
iniquity.' But Simon answered and said, 'Pray to the Lord for me
yourselves, so that nothing of what you have said may come upon
me.'"
These people of Samaria believed, i.e., made profession of their
faith in the gospel of Jesus Christ; and they were baptized on
the basis of that profession. They became identified as disciples
of Christ. Simon the magician also believed, i.e., made
profession of his faith in Christ; and was baptized. But his
profession was an empty one, for he was not a true disciple of
Christ.
(d) Acts 8:36-38 - "And as they went along the road they
came to some water; and the eunuch said, 'Look! Water! What
prevents me from being baptized?' ((And Philip said, 'If you
believe with all your heart, you may.' And he answered and said,
'I believe that Jesus Christ is the Son of God')) And he ordered
the chariot to stop; and they both went down into the water,
Philip as well as the eunuch; and he baptized him."
The Ethiopian eunuch professed faith in Christ and desired
baptism; on the basis of his profession Philip baptized him, and
he became a disciple of Christ.
(e) Acts 18:8 - ". . . and many of the Corinthians when they
heard were believing and being baptized." On the basis of
their profession the Corinthians were baptized and thus became
identified with Christ as His disciples.