We Are Made One

It's been a little while since I have written a new article. Lately, my efforts have been focused on Revelation 20 and the "millennium." I am also currently writing an article on the gifts of the Holy Spirit, and their cessation when "the perfect" came.

However, the issue of baptism in Full Preterism is still a heated issue right now, so I am finding it difficult to move on at this time (despite being very excited to share studies on Revelation 20 with my brethren!). I discussed this briefly in my first two articles (Baptism and the Preterist and A New Exodus and Salvation). If I had to guess, few will change their minds immediately, as is often the case. Nevertheless, this topic is something we are wise to address and discuss with one another. We should never be afraid to learn, and with learning we sometimes find ourselves corrected.

I make the effort to share my thoughts not because I wish to prove people wrong and give myself glory. I believe we should be sharpening one another, and we can't do that if we are afraid to share our thoughts. It is my hope that we can support and encourage each other through these discussions, pointing out the good points each person makes, as well as shedding light on that which we believe others have wrong.

If you have not read my first article on this topic, it should be noted that I am pro-baptism, something that is seemingly rare in the Full Preterist camp. The more I study this topic, and the more I come across the wide variety of anti-baptism arguments, the more sure I become of my position. Now, it is not to say that I find myself above correction, but I do feel very strongly about my position, and I feel I can benefit others by sharing my thoughts. So, with more details and elaboration than previously offered in my other articles, I'd like to tackle this topic once again.

The Great Commission

Prior to his ascension, Christ commissioned his apostles to go out into the nations and teach them to observe all he commanded. They were to baptize people in the name of the Father, Son, and Holy Spirit:

18And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. Amen. (Matthew 28:18-20)

Mark's account words things a bit differently:

15And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15-16)

In both passages we find the mention of baptism. In Matthew, it is related to discipleship, while in Mark, it is mentioned in connection to salvation. I believe both connections are relevant to one being in covenant with Jesus Christ (which I define as “salvation”). It is this baptism—one of water, as I posit—that the apostles were to teach the nations to observe.

An objection many use against this comes from John the Baptist's words:

“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 Ghost, and with fire: (Matthew 3:11)

Many find this to be evidence that the baptism Jesus commissioned was to exclude water. I don't believe this is accurate, however. If this is telling us that Jesus would not be teaching a baptism with water, then we must believe it to be saying that he was teaching a baptism with fire and the Holy Spirit. Now, I'm not sure about you, but I find it unlikely that Jesus would command a baptism performed with an open flame. I believe he was well aware of the fact that fire burns!

Instead, John the Baptist was likely making his statement based on three points: 1) Jesus would certainly judge the wicked with fire (Matthew 3:12); 2) Jesus would also come as a refining, purifying fire (offering redemption); 3) The Holy Spirit is comparable to fire and water (Isaiah 4:2-5).

I find it unlikely that Matthew 3:12 is the sole definition of what John meant by “fire” (at least not in the sense of the baptism commanded by Christ). The “unquenchable fire” he refers to was not something that was universal. Just as the judgment that would come was not universal, neither would the baptism of the Holy Spirit be universal. This is one way we know the baptism of the Holy Spirit was a limited occurrence, confined to what we read in Acts 2:1-4 and 10:44-45. Peter later attributes what happened at Cornelius' house to being exactly what happened on the day of Pentecost (Acts 11:16). In this verse, Peter recalls Jesus' promise that they would be baptized with the Holy Spirit (cf. Acts 1:5). The baptism of the Holy Spirit, as it is called, was limited to these two occurrences.

Therefore, since the baptism of the Holy Spirit was limited by the clear assertion of audience relevance (“...but YE shall be baptized with the Holy Ghost), and the judgment of “fire” was also limited, yet the command to be baptized is universal (Matthew 28:19; Mark 16:16), then it stands to reason that water wasn't being done away with as a method of baptism. Just as with John's baptism, there was a call to repentance before one partook of the commissioned baptism (Acts 2:38). John's baptism required water, and this method did not change when Christ commanded baptism.

The apostles did not forbid water just because someone received the Holy Spirit. If receiving the Holy Spirit was enough, then water baptism would not have been necessary, let alone commissioned by Christ. Note the following:

38Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)

Repentance preceded baptism, a baptism “in the name of Jesus Christ for the remission of sins.” On the day of Pentecost, the apostles were not baptized in the name of Jesus Christ, as is done during water baptism, something we can observe to note the distinction between Christ's baptism, or believer's baptism, and the baptism of the Holy Spirit. Repentance was called for as part of John's baptism, as well (Matthew 3:2,11). Following one's repentance, they were immersed in the water. This is no different that what occurs in the book of Acts:

36And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. (Acts 8:36-39)

John was baptizing people to turn them to the Messiah, for the kingdom of heaven was at hand, and the Messiah had come (Matthew 3:2). Those whom he immersed were required to have a penitent heart. Even still, it is Jesus who takes away sins, not water. Without Christ's death, John's baptism was only a symbol of what would come; it was necessary, but it was limited in what it was meant to accomplish. This would all change after Christ's death and resurrection.

Recently, I was told that Acts 19:1-6 is not an occurrence of re-baptism. This is not correct. Observe the passage:

1And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5When they heard this, they were baptized in the name of the Lord Jesus. 6And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied. (Acts 19:1-6)

There are key elements here worthy of our observation: 1) There is a difference between John's baptism and Christ's baptism; 2) John's baptism was to turn people to faith in the Messiah (19:4), while Christ's baptism was for the remission of sins (Acts 2:38; 22:16); 3) These twelve disciples were baptized in the name of Jesus Christ, a “formula” found elsewhere in association with water baptism after Christ's ascension (Acts 2:38; 8:36-39; 10:47-48).

This is quite clearly a case of re-baptism, one that involved water, followed by the laying on of the apostle's hands to bestow the Holy Spirit.

Jesus had commanded the apostles to teach the nations to observe all he taught, and to baptize them in his name (Matthew 28:19-20). This baptism was done by immersing the believer in water (Acts 10:47-48). The baptism commanded by Christ was not the same as the baptism of the Holy Spirit (Acts 2:1-4; 10:44-45; 11:16-17). Therefore, we can deduce that the baptisms carried out by the apostles were done with water. These baptisms were now a symbol of Christ's death, burial, and resurrection, unlike John's baptism, which was for the purpose of turning people to the Messiah.

Becoming One In Christ

I believe the apostle Paul makes known to us, quite clearly, that baptism allows us to partake in Christ's death, not receive our own, personal, symbolic death. Baptism is linked solely to Christ and his work on the cross. We die Christ's death, as if we were there with him on the cross that very day. We share the tomb with Christ, the very same one he was in. We are raised as if it were the very moment he was raised. Romans 6 is where we can find such an explanation:

1What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore 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 the newness of life. 5For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:1-6)

I simply have to laugh at those who believe baptism is a “work of man.” Everything about it is Christ's work. By dying with Christ, we are raised with Christ, walking in the newness of life. We are thus baptized into Christ's death, by which we receive the remission of sins through the shedding of his blood. Consider how this all works in harmony.

Baptism puts us into Christ's death (Romans 6:1-6).

Because of the shedding of his blood, there is remission of sins:

28For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28)

16For where a testament is, there must also be of necessity the death of the testator. 17For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth... 26For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:16-17,26)

Therefore, by being placed into Christ's death, we receive the effects of the blood that he shed:

38Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)

16And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22:16)

We are, at this time, made to be of one body, the body of Christ:

13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)

26For ye are all children of God by faith in Christ Jesus. 27For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:26-27)

The body of Christ is the Church:

22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22-23)

18And he is the head of the body, the church: who is the beginning, the firstborn from the death; that in all things he might have the preeminence. (Colossians 1:18)

And the church is the bride of Christ:

23For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30For we are members of his body, of his flesh, and of his bones. (Ephesians 5:23-30)

The bride of Christ happens to be the heavenly city, new Jerusalem:

2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband... 9And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. (Revelation 21:2,9)

The gates of this city are always open...:

25And the gates of it shall not be shut at all by day: for there shall be no night there. (Revelation 21:25)

...except to those who haven't been washed by the blood of the Lamb:

27And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. (Revelation 21:27)

Thus, when we are baptized, we have our sins remitted and we come into covenant with God, receiving the circumcision of the heart (cf. Jeremiah 4:1-4). This is the sign of the covenant, so to speak, just as physical circumcision had been used in the past (cf. Genesis 17:10-11; Exodus 12:48):

11In who also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to the cross; (Colossians 2:11-14)

As Preterists, we recognize that coming into new Jerusalem is coming into covenant with Christ. The old heaven and old earth have been done away with, and the new creation has been established. Those of us who are baptized into Christ become part of this new creation (Romans 6:4; 2 Corinthians 5:17), for that which is old is put away. *(I encourage you to observe my brief notes on the passing of heaven and earth and how it is used in regards to the covenants: The Passing of Heaven and Earth.)

Conclusion

At this time, I am not convinced by my fellow Full Preterists that the purpose of baptism ceased at the parousia in A.D. 70. I find that they are focusing too much on this “transition period” idea, and not focusing enough on the new covenant itself, and the fact that there are people still “outside the gates” of this new covenant (Revelation 21:27). Therefore, I do not believe the requirements for entrance into this city (faith, repentance, and baptism) have ceased; not one, not any.

Truth be known, it will not be the Calvin-influenced faith-only advocates who convince me I am wrong. I know better than to be fooled again by the doctrines that I so incorrectly advocated for the first few years of my walk as a Christian. What I wish to see from my Full Preterist brethren, if they believe I am wrong and seek to prove it, is where scripture tells us the means of entrance into covenant with Christ was to change after the parousia. At this moment in time, this is at the top of my list of reasons to reject the cessationist position on baptism.

With loving regards to all,

Jason Watt





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