The Essence of the Sacrament of Baptism
Baptism (“birth from above”, “spiritual birth”) is a sacrament performed in the Church, in which a person:
is washed from sins (Act. 2:38; 1 Cor. 6:11; Act. 22:16),
is born spiritually (John. 3:3,5-6; 1 Cor. 15:44; 15:47-50; 15:53; Gal. 3:27),
receives saving grace (2 Cor. 6:1),
is joined to the Church (1 Cor. 12:13).
Forgiveness of Sins
“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Act. 22:16)
“And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6:11)
“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’” (Act. 2:38)
Birth of Water and the Spirit
“Jesus answered and said to him, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.’ <...> Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit’” (John. 3:3,5-6) (Greek: γεννηθῇ ἄνωθεν — “born from above”)
The other quotes are below, in “Infant Baptism”.
Joining the Body of Christ
“For by one Spirit we were all baptized into one body — whether Jews or Greeks, whether slaves or free — and have all been made to drink into one Spirit” (1 Cor. 12:13)
The Possibility of Entering the Kingdom of God
“Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God’” (John. 3:5)
The Possibility of Being Saved
“There is also an antitype which now saves us — baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Pet. 3:21) (Titus. 3:5)
The Institution of the Sacrament of Baptism
“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 of the Son and of the Holy Spirit” (Matt. 28:18–19)
The Matter of the Sacrament of Baptism Is Water
Baptism with water, in water:
“Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. What hinders me from being baptized?’ Then 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.’ So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. Now when they came up out of the water, the Spirit of the Lord caught Philip away” (Act. 8:36-39)
“Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” (Act. 10:47)
Old Testament Prophecies of Baptism
“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you” (Ezek. 36:25–28)
“He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea” (Mic. 7:19)
“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness” (Zech. 13:1)
Conditions for Baptism
Faith
Faith in God is needed: in the Father, the Son and the Holy Spirit (Matt. 28:19):
“Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. What hinders me from being baptized?’ Then 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.’ So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him” (Act. 8:36-38)
Repentance
Repentance of sins is needed:
“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’” (Act. 2:38)
Infant Baptism
Everyone Must Be Born Spiritually
All people in general need spiritual birth for eternal life with God:
“There are also celestial bodies and terrestrial bodies” (1 Cor. 15:40)
“There is a natural body, and there is a spiritual body” (1 Cor. 15:44)
“That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John. 3:6)
The heirs of Adam’s corruptible body cannot enter the Kingdom of God:
“The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption” (1 Cor. 15:47-50)
Therefore all who have corruptibility from Adam die, but those united with Christ in Baptism will be made alive.
“For as in Adam all die, even so in Christ all shall be made alive” (1 Cor. 15:22)
“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? <...> For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection” (Rom. 6:3,5)
All that is mortal must put on immortality:
“For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor. 15:53)
That is, put on Christ in Baptism:
“For as many of you as were baptized into Christ have put on Christ” (Gal. 3:27)
Everyone Must Be Washed of Original Sin
Also, all people in general inherit sinfulness from our first parents. That is, infants have it too:
“Who can bring a clean thing out of an unclean? No one!” (Job. 14:4)
“Behold, I was brought forth in iniquity, and in sin my mother conceived me” (Ps. 51:5)
“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (Rom. 5:12) (Greek: ἐφ᾿ ᾧ — also understood as “in whom”)
“For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous” (Rom. 5:19)
“For the good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death?” (Rom. 7:19-24)
“For we know that the law is spiritual, but I am carnal, sold under sin. <...> For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members” (Rom. 7:14,22-23)
“among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others” (Eph. 2:3)
The Apostles Baptized Whole Families (Households)
“Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other” (1 Cor. 1:16)
“And when she and her household were baptized” (Act. 16:15)
“‘what must I do to be saved?’ So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household.’ Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized” (Act. 16:30-33)
The apostle calls everyone to be baptized, saying that the promise belongs not only to them (the adults), but also to their children:
“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call’” (Act. 2:38-39).
Here it is literally a matter of infants. One must look into the context to understand what this mentioned promise is. This chapter tells about the descent of the Holy Spirit on the church assembly on the day of Pentecost. Explaining this event, the Apostle Peter points to the promise given through the prophet Joel:
“And they were all filled with the Holy Spirit <...> But Peter, standing up with the eleven, raised his voice and said to them, <…> ‘this is what was spoken by the prophet Joel: “And it shall come to pass in the last days, says God, that I will pour out of My Spirit on all flesh; your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams.”’ <...> Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call’” (Act. 2:4,14-17,37-39)
So the Apostle Peter quotes the prophet Joel. Let us look at this promise in the prophet Joel himself:
“Blow the trumpet in Zion, and sound an alarm in My holy mountain! Let all the inhabitants of the land tremble; for the day of the LORD is coming, for it is at hand <...> Blow the trumpet in Zion, consecrate a fast, call a sacred assembly; gather the people, sanctify the congregation, assemble the elders, gather the children and nursing babes; let the bridegroom go out from his chamber, and the bride from her dressing room. Let the priests, who minister to the LORD, weep between the porch and the altar; let them say, ‘Spare Your people, O LORD, and do not give Your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, “Where is their God?”’ Then the LORD will be zealous for His land, and pity His people. <...> And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel. 2:1,15-18,28)
This is that promise. The whole people is called to this solemn assembly: from the elders to the nursing babes. And on this whole assembled people God promised to pour out the Holy Spirit, as it is written: on all flesh. Thus, when the apostle says that the promise belongs not only to his hearers, but also to their children and to those afar off, by children he literally means infants, if we follow the context.
The Action of God’s Grace Through the Faith of Other People
At the moment infants receive Baptism, the faith of their sponsors (godparents) can act. In Scripture there are many cases when divine grace acted on some people through the faith of other people:
The Savior Heals Children Through the Faith of Their Parents
God acts in children through the faith of their parents:
Faith is required of the father, but it is the son who is healed of demon possession (Mark. 9:17-24);
Faith is required of the father, but it is the daughter of Jairus who is raised and healed (Luke. 8:41-42,49-55);
The mother believes, but it is the daughter of the Canaanite woman who is healed of demon possession (Matt. 15:22-28);
The father believes, but it is the nobleman’s son who is healed (John. 4:46-50).
Cases of Healing (the Action of Grace) Through the Faith of Those Close to Someone
The centurion believes, but it is his servant who is healed (Matt. 8:10,13)
The friends believe, but it is their paralyzed companion who is healed (Mark. 2:5). What is important here is that, through the faith of other people, the man’s sins were also forgiven.
More: God’s action through the faith of parents and friends
A Vow to Dedicate a Future Son to God
Parents dedicated to God not only infants already born (on the 8th day), but even those they were still asking God for. This is how the prophet Samuel was born:
“Then she made a vow and said, ‘O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon his head’” (1 Sam. 1:11)
Old Testament Prototypes of Baptism
Circumcision
Old Testament circumcision is a prototype of New Testament Baptism:
“In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead” (Col. 2:11-12)
The institution of Old Testament circumcision, which was an entry into the agreement (covenant) with God, into which infants entered from 8 days old:
“This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you. He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant” (Gen. 17:10-12)
The Exodus from Slavery Across the Bottom of the Sea
The exodus of the Hebrews from Egyptian slavery across the bottom of the Red Sea is a prototype of New Testament Baptism. The whole people came out of slavery and the whole people was baptized into Moses, including infants:
“Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ” (1 Cor. 10:1-4).
These images have a direct significance:
“Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Cor. 10:11)
Baptism of Blood
Baptism of blood is a martyr’s death for Christ. This does not mean jihad or the act of a kamikaze. A martyr wants to live and threatens no one’s life. But simply because of his faith in Christ his life is taken from him. Such people, without baptism in water, attain not only salvation, but also special glory in heaven with Christ.
Christ Speaks of His Coming Sufferings and Death as a Baptism
“But Jesus answered and said, ‘You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?’ They said to Him, ‘We are able.’ So He said to them, ‘You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father’” (Matt. 20:22-23)
Those Slain for Christ Are Given White Robes in Heaven
“When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony* which they held. And they cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?’ Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed” (Rev. 6:9-11)
*In Greek martyrs are called by the word μάρτυς (witness). By their deed martyrs bear witness to a firm faith in Christ and the resurrection, which often became an occasion for others to accept faith in Christ.
Christ on Martyrs and Persecutions
“Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven” (Matt. 10:32-33)
“Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God” (Luke. 12:8)
“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matt. 5:10-12)
After Baptism Believers Are Still Capable of Sinning and Must Struggle Against Sin in Themselves
“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins” (Heb. 10:26)
“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 just to forgive us our sins and to cleanse us from all unrighteousness” (1 John. 1:8-9)
“My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John. 2:1)
“Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?” (James. 4:1)
“Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much” (James. 5:14-16)
“Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame” (1 Cor. 15:34)
“And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Eph. 4:32)
Finally, the Lord Jesus Christ gives His disciples a prayer in which He teaches them to ask for the forgiveness of sins. This is not a one-time prayer to be said once in a lifetime. The disciples asked Christ to teach them to pray, and Christ in answer gave them this pattern:
“So He said to them, ‘When you pray, say: Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us day by day our daily bread. And forgive us our sins, for we also forgive everyone who is indebted to us. And do not lead us into temptation, but deliver us from the evil one’” (Luke. 11:1-4; Matt. 6:7-13)
Criticism
In the Words About Birth of Water and the Spirit (John 3:5), Does Water Mean the Spirit?
Neo-Protestants explain allegorically the Savior’s words about the necessity of being born of water and the Spirit for salvation, saying that water means the Spirit. They connect the following two verses:
“Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God’” (John. 3:5)
“He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.’ But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified” (John. 7:38-39)
But if water is understood as the Spirit, the result is a tautology (a superfluous repetition of one and the same thing). Then Christ would have said that one must be born of the Spirit and the Spirit. If in this speech it was fitting to speak of the Spirit directly, why resort to an allegory as well? And even in the case of an allegory, it would have been necessary to say: “of the water of the Spirit” or “of water or the Spirit” (which would be equivalent), but as it is, it turns out that one must be born of the Spirit and of something else, namely of water.
Moreover, as we well know, including from Scripture, the apostles performed regeneration literally in water. That is, the water in Baptism was always real, whereas rivers from the belly (literally) never flowed from anyone.
Therefore, since the apostles baptized in water, and baptism was accomplished by the Holy Spirit, we understand the Savior’s words about birth of water and the Spirit as applying to the way the apostles performed it: of water and the Spirit; that is, this understanding is objectively tied to the apostolic practice of baptism in water. The Church in antiquity never understood Baptism apart from water, purely mentally, but as a threefold immersion in sanctified waters, with the invocation of the name of the Father, the Son and the Holy Spirit.
To Be Baptized One Must Repent, but Infants Cannot Repent, So They Cannot Be Baptized?
Some societies that have separated from the Church accuse her of admitting infants to Baptism. They point to a biblical verse in which the apostle calls his hearers first to repent and then to be baptized:
“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call’” (Act. 2:38-39).
The requirement of repentance refers to adults, but infants have no personal sins, so it is difficult to apply the requirement of repentance to them. That is, infants need to be baptized, but since they have no personal sins, they also need not repent of what does not exist.
In general, the accusation sounds very strange. It follows from it that infants, in order to put on Christ (to be baptized — Gal. 3:27), must first sin, and until they sin, they cannot repent, and therefore can never be baptized. Some absurdity results: in order to gain the possibility of union with Christ, one must first sin against Christ. Of course, this is a great mistake. Everyone needs to be baptized, but only those who have sinned need to repent.
The baptism of repentance from the prophet John, although not the same as baptism into Christ (Act. 19:4), allows us to verify the correctness of this reasoning. The prophet John baptized for repentance, but when Christ comes to him, He immediately enters the waters without repentance. Christ has no sins, so He receives the baptism of repentance without repentance. So too with infants. Christ does not need to acquire sins in order to gain the possibility of receiving the baptism of repentance. So too with infants. All are called to baptism, but only those who have something to repent of repent.
To Be Baptized One Needs Faith, but Infants Cannot Confess Faith, So They Cannot Be Baptized?
Societies that have separated from the Church also point to another biblical verse, in which the Lord says that people should believe and be baptized:
“He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark. 16:16)
So among the necessary conditions of salvation are acquiring faith and receiving baptism. Without fulfilling these conditions a person cannot be saved. However, it is difficult to apply the requirement of faith to infants, so they are baptized through the faith of their sponsors, for which there are also biblical grounds (more).
One should also pay special attention to the following words: whoever does not believe will be condemned. But does it then turn out that infants will be condemned, since they cannot believe?
“He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark. 16:16)
The point here is that the requirement of faith in this verse refers only to adults. Baptism itself, as the Savior said in another place (John. 3:3,5-6), is necessary for everyone, including infants. The infant will grow up having already put on Christ in Baptism (Gal. 3:27) through the faith of the sponsors (more). To the extent of the infant’s growing abilities, he will be strengthened in the faith by his sponsors. And if misfortune happens and the infant dies in tragic circumstances, then, as one baptized, he attains the Kingdom of Heaven and eternal life with Christ.
As for the order of the Savior’s words (believe and be baptized), there is also the reverse order:
“John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins” (Mark. 1:4)
Let them then admit here too that first the baptism of repentance was given, and then the preaching was heard.
But Christ Was Baptized Only at 30?
The baptism of the prophet John the Baptist is not baptism into Christ. Those who already had John’s baptism the Apostle Paul baptized again into Christ:
“he said to them, ‘Did you receive the Holy Spirit when you believed?’ So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’ And he said to them, ‘Into what then were you baptized?’ So they said, ‘Into John’s baptism.’ Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’ When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied” (Act. 19:2-6)
Besides, it is strange to hear such an accusation from those who do not imitate Christ in this, are not baptized at 30, and baptize their children, though not in infancy, yet without waiting for their 30th birthday, baptizing them at 8–12 years. If the accuser of the Church believes that in the age of baptism one must imitate Christ (His baptism by John), then to receive baptism he, apparently, must also wait until he is 30. However, this is wrong, because the baptism of repentance from the prophet John is not baptism into Christ (Act. 19:2-6). Christ waited until 30 not in order to be baptized, but in order to come out to His ministry (Num. 4:3), to preaching, to reveal His glory. His preaching began with the witness of the prophet John, who points to Jesus, who came to him to be baptized, as the Christ. John is a prophet. When will he point to the fulfillment of the prophecy of the Savior’s coming? When will he point to the Savior? When the Savior is ready to come out to His ministry — at 30 (Num. 4:3).
But the Wise Thief Did Not Manage to Receive Baptism and Was Still Saved?
This was at a time when the Lord had not yet instituted the sacrament of baptism. The thief, who believed and repented, was saved without water baptism just as the Old Testament righteous were saved before the creation of the New Testament Church, which would appear only 52 days (2+40+10) after the crucifixion of Christ.
Baptism is birth of water and the Spirit
“Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God’” (John. 3:5)
Christ will baptize with the Holy Spirit
“John answered, saying to all, ‘I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire’” (Luke. 3:16) (Matt. 3:11) (Mark. 1:8)
Until Christ goes away, the Holy Spirit will not come
“Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you” (John. 16:7) (John. 14:16) (John. 14:26) (John. 7:38-39)
“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me” (John. 15:26)
“Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke. 24:49)
Christ after the resurrection had not yet ascended to the Father
“Jesus said to her, ‘Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, “I am ascending to My Father and your Father, and to My God and your God”’” (John. 20:17)
The promised baptism with the Holy Spirit first took place 50 days after the Resurrection of Christ
“…of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now’” (Act. 1:1-5)
“…of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.’ <...> ‘But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.’ Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight” (Act. 1:1-5,8-9)
“When the Day of Pentecost had fully come, they were all with one accord in one place. <...> Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance” (Act. 2:1,3-4)
However, the sending of the Holy Spirit is spoken of on the very day of Christ’s Resurrection, but nothing is said about Baptism. This was the establishment of the priestly hierarchy, together with the giving of the authority to forgive and retain sins:
“Now on the first day of the week Mary Magdalene went to the tomb early, <...> Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.’ <...> And when He had said this, He breathed on them, and said to them, ‘Receive the Holy Spirit’” (John. 20:1,19,22)
“Do Not Forbid the Little Children to Come to Christ”
Societies that have separated from the Church accuse the Church that her teaching on the impossibility of salvation without Baptism (John. 3:3,5-6) supposedly hinders the salvation of infants. By this the Church supposedly does not let infants come to Christ. They refer to the following verse:
“Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them. But Jesus called them to Him and said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God’” (Luke. 18:15-16)
In fact, this verse exposes precisely the opponents of infant baptism.
What literally happens in this biblical situation?
Mothers carry infants to Christ, so that the Lord may bless them;
The disciples stand in the mothers’ way, forbidding them to bring infants to Christ;
The Lord opens the way to the mothers, telling the disciples not to hinder bringing infants to Him, and blesses the infants (Mark. 10:16).
What do the opponents of the Church do?
Mothers want to unite their infants with Christ from birth (we know this personally from mothers who have left sects);
The opponents of the Church stand in the mothers’ way, literally forbidding them baptism, which the Bible calls putting on Christ (Gal. 3:27).
What does the Church do?
She calls mothers to Christ together with their infants;
When mothers bring their infants, the Church unites the infants with Christ through Baptism, the Eucharist and sacred things, and gives them a blessing.
The opponents of the Church turn everything upside down. The Church’s call to mothers and infants to come to Christ they call a hindrance to union with Christ, and their own prohibitions on mothers baptizing their infants they call “not hindering” children from coming to Christ.
The teaching of the Church in no way hinders Christ from saving infants, if they were saved without Baptism. But the sectarians’ prohibition on baptizing infants greatly hinders the salvation of infants, considering that Christ said that without Baptism no one can enter the Kingdom of God (John. 3:3,5-6).
Does the Remission of Sins Take Place When Faith Is Acquired, and Not in Immersion in Water?
Many neo-Protestants call water baptism only a testimony (a kind of sign), while the regeneration of a person and the forgiveness of sins, as they think, takes place earlier, as soon as the person has believed and apologized to God for his sins. However, in Scripture we see that it is precisely in water Baptism that a person is regenerated and sins are washed away; it is precisely this that is saving for a person.
Saul (the future Apostle Paul) is blinded by Christ and immediately believes in Him, yet this did not lead to the forgiveness of his sins. Saul is sent to Damascus to be washed from his sins through receiving water Baptism:
“So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ <...> So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’ And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, ‘Brother Saul, receive your sight.’ And at that same hour I looked up at him” (Act. 22:8,10-13)
The believing Saul needs to be washed from sins through Baptism:
“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Act. 22:16)
In another place it is said directly that Baptism saves (and does not merely bear witness):
“And baptism, which this prefigured, now saves you — not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ” (1 Pet. 3:21) (Titus. 3:5)
Is a Person Born Spiritually from the Preaching About Christ?
Neo-Protestants who reject God’s action in the sacraments also deny the spiritual birth of a person in the waters of baptism. Denying it, they teach that this very birth “of water and the Spirit” (John. 3:3,5) supposedly happens only at the moment of preaching, and everything else is solemn symbolic ceremony. To substantiate this idea they cite such quotes:
“Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures” (James. 1:18)
“having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever, because ‘All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away, but the word of the LORD endures forever.’ Now this is the word which by the gospel was preached to you” (1 Pet. 1:23-25)
God assists the Church’s preaching of the Gospel, acting on the soul of the hearer. This preaching can produce a revolution in a person, calling him to repentance and setting him on the path of life. The word of God is a means of awakening a person from the sleep of sin, of arousing repentance in him, of the birth of faith[1]. However, this preaching does not yet cleanse a person from sin, does not give spiritual birth of water and the Spirit (John. 3:3,5) in the washing of regeneration with water (Eph. 5:25-26; Titus. 3:5).
In other places it is said clearly that for the forgiveness of sins one must receive the sacrament of Baptism, performed in water:
“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Act. 22:16)
A person without faith and repentance is not admitted to baptism. Therefore he first needs the hearing of the word of God, then faith from hearing (Rom. 10:17), and only then birth of water and the Spirit, cleansing from sins and sealing with the Holy Spirit in baptism and chrismation.
First the apostle preaches the Word of God, and when the hearers of the preaching are cut to the heart, he calls them to receive baptism for the forgiveness of sins:
“Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’” (Act. 2:37-38)
“Baptism — Not the Removal of the Filth of the Flesh, but a Pledge”
“And baptism, which this prefigured, now saves you — not as a removal of dirt from the body, but as an appeal (ἐπερώτημα) to God for a good conscience, through the resurrection of Jesus Christ” (1 Pet. 3:21)
In some translations (for example, the Russian Synodal) this place is rendered as a “promise” or “pledge”, and the NKJV has “the answer of a good conscience toward God”. The difference is fundamental: in a “promise” there is no sacrament, nothing is received from God; on the contrary, a promise is given to Him. But when we ask of God, an action (a sacrament) is expected from God’s side: through the remission of sins (on God’s part) a good and clean conscience is obtained (Heb. 9:14), not burdened by past sins. And if nothing of the kind is accomplished in immersion in water, as Protestants think, then why ask God for anything at all, if He gives nothing here.
The Epistle of the Apostle Peter was written in Greek. The holy brothers Cyril and Methodius, Greeks who also knew the Slavonic language, translated ἐπερώτημα not as a promise but as an inquiry (a request): a request to God for a good conscience.
Also, one of the ancient Christians, a Greek, a bishop of the Church, Gregory the Theologian (4th century), writes that this is about a divine action — the granting of a good conscience to a person upon request (Oration 40. On Holy Baptism, in Russian).
And in general, in the New Testament texts this word (and its verb) is never translated as a promise, but as an inquiry, a question.
ἐπερωτῆσαι — to ask (Matt. 22:46)
ἐπερωτῶσιν — they ask (Mark 7:5)
ἐπερωτῆσαι — to ask (Mark 9:32)
Ἐπερωτήσω — I will ask (Mark 11:29)
ἐπερωτῆσαι — to question (Mark 12:34)
ἐπερωτῶντα — asking (Luke 2:46)
Ἐπερωτῶ — I will ask (Luke 6:9)
Ἐπερωτηθεὶς — having been asked (Luke 17:20)
ἐπερωτᾶν — to question (Luke 20:40)
ἐπερωτήσατε — ask (John 9:23)
ἐπερωτήσας — having asked (Acts 23:34)
ἐπερωτῶσιν — to those who asked (Rom. 10:20)
ἐπερωτάτωσαν — let them ask (1 Cor. 14:35)
ἐπερώτημα — an inquiry (Church Slavonic translation) (1 Pet. 3:21)
That is, it is not man who gives God something, as would be the case with a promise. Man only asks, but it is God who gives (it is written directly: “cleanse your conscience” Heb. 9:14).
The apostle points out that Baptism does not wash dirt from the body (not the removal of the filth of the flesh), but inwardly washes from sin. That is, it is a sacrament, something important, hidden from the eyes, not fully comprehensible and explicable.
All this takes place by the action of the Spirit on the water, which is why the Lord Jesus Christ said that people are born of water and the Spirit, and not only of the Spirit:
“Jesus answered and said to him, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.’ <...> Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit’” (John. 3:3,5-6)
Moreover, the apostle in the end says that Baptism saves:
“There is also an antitype which now saves us — baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Pet. 3:21)
With which neo-Protestants (Baptists) fundamentally disagree. For them Baptism is only a solemn promise, which is a formality and is not saving. But the apostle says that Baptism is precisely what saves.
They believe that at the moment of acquiring faith and repentance they receive the forgiveness of sins, but the Apostle Paul, although he believed, was later told to receive Baptism for the washing away of sins:
“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Act. 22:16)
The same is said here too:
“Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’” (Act. 2:38)
Is It Not Baptism, but the Word of God That Cleanses from Sins?
“Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word” (Eph. 5:25-26)
Christ gave Himself for the Church in order to sanctify her. How to cleanse her? — “with the washing of water”, that is, by holy baptism, in which, with a threefold immersion in water, the words are spoken: in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). It is this word that is spoken of here. And one may exclude neither the one (the water) nor the other (the words about the Father, the Son and the Holy Spirit). To interpret otherwise would be to tear the words out of context. It is about the word that is spoken at the washing of water.
About the Centurion Cornelius. Is the Holy Spirit Given Without Baptism?
Supporters of charismatic sects defend their doctrine of supposedly receiving the Holy Spirit simply through prayer. In their defense they cite the case when the Holy Spirit came, the only time, before Baptism:
“While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word” (Act. 10:44)
This is the story of the centurion Cornelius, who was a Gentile. It was not clear whether they could be baptized, whether Gentiles could be received into the Church.
Therefore the Lord gives special revelations in order to show that Gentiles may enter the Church.
God sends to the Gentile Cornelius not the Holy Spirit, but an angel with a message that he should turn to the Church, call for and listen to the apostle in order to be saved.
The same vision is shown to the Apostle Peter three times: religiously unclean food comes down to him, and a voice commands him to kill and eat, for, the voice explains: “What God has cleansed you must not call common” (Act. 10:15)
When the apostle comes and begins to preach, the Holy Spirit comes upon the listening Gentiles.
After all this, the Christians from among the Jews are astonished at what happened. How can it be that the Holy Spirit comes upon Gentiles?
“And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also” (Act. 10:45)
And then everything ends with the baptism of the Gentiles, who now could be baptized without doubt, for God Himself had pointed to this:
“Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have? And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days” (Act. 10:47-48)
Thus this is the only case when the Holy Spirit comes before Baptism. Not instead of Baptism, but before it, for Baptism is performed anyway. And for this special descent of the Holy Spirit there is an exceptional reason — God the Holy Spirit shows that Gentiles may be received into the Church.
The descent of the Holy Spirit upon a person is itself a sacrament separate from Baptism (more).
Did the Eunuch Receive the Holy Spirit Without the Apostles?
This question belongs to the topic of Chrismation. In the case of Philip and the eunuch (Act. 8:39) there is a very important nuance.
In the Russian Synodal and Church Slavonic translations this verse reads: “the Holy Spirit fell upon the eunuch, and an angel of the Lord caught Philip away”. But most interpreters, including the most ancient, among them Saint John Chrysostom, quote this text without the phrase about the descent of the Holy Spirit (αγιον επεπεϲεν επι τον ευνουχον αγγελοϲ δε). It says simply (and this is how the NKJV and most English translations read it):
the Spirit
fell upon the eunuch, and an angelof the Lord caught Philip away.
The Codex Sinaiticus without these words (4th century):
καὶ ἐκέλευσεν στῆναι τὸ ἅρμα,
καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ,
ὁ τε Φίλιππος καὶ ὁ εὐνοῦχος,
καὶ ἐβάπτισεν αὐτόν.
ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος,
πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον,
καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος·
ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον,
καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας,
ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάριαν. (Acts 8:39-40)
The Codex Vaticanus without these words (4th century):
και εκελευϲε ϲτηναι το αρμα και κατεβηϲαν αμφοτεροι ειϲ το υδωρ ο τε φιλιπποϲ και ο ευνουχοϲ και εβαπτιϲεν αυτον
οτε δε ανεβηϲαν εκ του υδατοϲ πνευμα κ̅υ̅ ηρπαϲεν το̅ φιλιππον και ουκ ειδε̅ αυτον ουκετι ο ευνουχοϲ επορευετο γαρ αυτου την οδον χαιρων
This is how Saint John Chrysostom quotes it (without the words about the descent of the Holy Spirit):
Ὅτε δὲ ἀνέβησαν ἀπὸ τοῦ ὕδατος, Πνεῦμα Κυρίου ἥρπασε τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκ ἔτι ὁ εὐνοῦχος.
(In acta apostolorum, ΟΜΙΛΙΑ ΙΘ)
Commentary of Bishop Michael (Luzin):
The Holy Spirit fell upon the eunuch, and the Angel of the Lord caught Philip away: this is how the place reads only in a few ancient Greek manuscripts and translations (which our Slavonic and Russian translations follow) and in a few ancient interpreters; but in the greater part of the manuscripts and translations and in the interpreters (among them St. Chrysostom and Theophylact) it reads thus: the Holy Spirit caught Philip away. Whether this is an addition in some codices or an omission in others is hard to decide, but the former is more probable, and in that case is explained by the writer’s silence about the eunuch’s receiving of the Holy Spirit.
(source, in Russian; translated from the Russian)
Some Remarks
Infants Can Believe
There is every reason to believe that infants too are capable of believing and being filled with the Holy Spirit, although they cannot answer a question by bearing witness to their faith.
The prophet David trusted in God from infancy:
“But You are He who took Me out of the womb; You made Me trust while on My mother’s breasts. I was cast upon You from birth. From My mother’s womb You have been My God” (Ps. 22:9-10)
The prophet John, even before birth, senses the meeting with the Savior and rejoices at it:
“Now Mary (pregnant with Christ — note) arose in those days and went into the hill country with haste, to a city of Judah, and entered the house of Zacharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary, that the babe (the prophet John — note) leaped in her womb; and Elizabeth was filled with the Holy Spirit” (Luke. 1:39-41)
Christ, having set a child before Him, speaks of “these little ones” who believe in Him.
“Then Jesus called a little child to Him, set him in the midst of them, and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea’” (Matt. 18:2-6)
Children glorified Christ at His entry into Jerusalem:
“But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, ‘Hosanna to the Son of David!’ they were indignant and said to Him, ‘Do You hear what these are saying?’ And Jesus said to them, ‘Yes. Have you never read, “Out of the mouth of babes and nursing infants You have perfected praise”?’” (Matt. 21:15-16)
It Is Not Said That Anyone Can Be Saved Without Baptism
In the Bible there are no indications that anyone can be saved without Baptism. But it is said that no one can enter the Kingdom of God without Baptism (John. 3:3,5-6).