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Why are we Baptized

Baptism, Christian

An ordinance immediately instituted by Christ (Matt. 28:19, 20), and designed to be observed in the church, like that of the Supper, "till he come." The words "baptize" and "baptism" are simply Greek words transferred into English. It means to dip a thing into an element or liquid. In the LXX, the Greek version of the Old Testament, it is used of the ablutions and baptisms required by the Mosaic Law. These were effected by immersion, and the same word, "washings" (Heb. 9:10, 13, 19, 21) or "baptisms," designates them all. Moreover, all of the instances of baptism recorded in the Acts of the Apostles (Acts 2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) suggests the idea that it was by dipping the person baptized, i.e. by immersion.

Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water in the name of the Father, Son, and Holy Ghost.

The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them (Acts 1:8). The fire also with which they were baptized sat upon them. Peter explained the extraordinary event of Pentecost as a fulfillment of the ancient promise that the Spirit would be poured out in the last days (Acts 2:17). He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (Acts 2:33). In the Pentecostal baptism "the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them (Acts 11:15), came upon them, sat on them."

The subjects of baptism. This raises questions of greater importance than those relating to its mode.

The controversy here is not about "believers' baptism," for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is "believers' baptism," Every instance of adult baptism, or of "believers' baptism," recorded in the New Testament (Acts 2:41; 8:37; 9:17, 18; 10:47; 16:15; 19:5, etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being "believers" would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized.

Baptism [Gr.,á=ádipping], in most Christian churches a sacrament. Usually required for membership in a church, it is a rite of purification by water, invoking the grace of God to regenerate a person and cleanse him or her of sin. Formal baptism is performed by immersion (as among the Baptists) or by pouring or sprinkling water on the person to be baptized. Some churches baptize infants; others withhold baptism until a relatively mature age.

There are two most common types of baptism mentioned in the Bible through there are many different means of administering this ordnance. Because the word means to dip, wash, submerge, it is often used for things that did not reflect what Jesus taught or the Bible for what its intended purpose. When we ask folks to be baptized we do it not for our selves but that they may take the necessary steps in growth as a Christian. The following is one of the first recorded baptisms in the Bible and gives a clear representing of the cleansing power of God. Here it is done to bring about physical healing, notice that he dipped himself or submerged himself. Notice that the leprous is to represent sin. For if you were a leper you were unclean.

Naaman Healed of Leprosy

(2 Ki 5:1 KJV) Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.

Here is a mighty man yet he had the most dreaded sickness of the time. How many good men are filled with the sickness of sin, or one might say are dying without hope. For a leper had no hope of recovery and his life was one of separation.

2 Ki 5:1: 5:1-27 MIRACLE, Faith-- Miracles help people in need no matter their race, position, or residence. Miracles do not satisfy human pride, prejudice, or greed. They respond to humble faith. The story of Naaman is a story of faith. The faith of the servant girl in his household (5:3) was matched by the faith of Naaman. Only the king of Israel is depicted as lacking in faith. Naaman's arrival at Elisha's house with his horses and chariots-- and leprosy-- was met with a strangely impersonal command. God was to provide the healing, and He was to be obeyed. After first resisting, Naaman was counseled to wash in the Jordan, and he was cleansed. Only God's chosen prophet, not the political ruler, could be God's instrument. Only God's chosen place could be the setting. Only obedience to God's command, not angry pride, made the person open to miraculous healing. Profession of faith in the only God, not payment for the prophet, was the intended result.

5:1-27 REVELATION, Events-- The frustrated Syrian leader had already humbled himself by coming to a conquered land for help and rebelled at having to immerse himself in waters inferior to those of his native land. God's miracle required that the visitor be willing to humble himself, that he wait patiently, and that he trust the unspectacular as the means of God's grace and healing. The specific act revealed God's willingness to help a non-Israelite, the power of Israel's God over other gods, and the authority of Elisha as a prophet. Gehazi learned that greed and desire for material rewards are not proper motives for serving God.

5:1-8 EVANGELISM, In the Home-- Declaring the power and grace of God should begin in the home, to those nearest and dearest to us. In this case, it was a little servant girl who spoke to her mistress of what a powerful God her Lord was. We may find it difficult to witness to those in our own family. Yet, it could not be more difficult for us than it was for a little slave girl to share with her mistress.

(2 Ki 5:2 KJV) And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.

(2 Ki 5:3 KJV) And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! For he would recover him of his leprosy.

Here is a little girl that knows the power of God. If it were you or I that had been taken from my home and made a slave to the enemy would we have offered such help, even if he were a good master? We as Gods people are often put into circumstances that place us where we would not be by choice, we have jobs with ungodly people, bosses which are sometimes filled with hate, yet God expects us to rise against our personal feeling and be Christians. It would have been easy for this girl to lay awake at night and say in her heart let him die oh God for what he has done to my home and family. Oh woe am I. If we could learn to reach out to our accusers, those that would trample us and love them then we may see more saved and a real revival break out.

(2 Ki 5:4 KJV) And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.

(2 Ki 5:5 KJV) And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

(2 Ki 5:6 KJV) And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy.

(2 Ki 5:7 KJV) And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me.

Not all men through they claim to be of the same family of God process the faith or gifts to carry out the mission that we have been called to do. The king was a Jew; he had a prophet in his midst and refused to notice what he had. We often in the church refuse to accept the power of God. We could no doubt see more healing, more working of the gifts if we could see the forest, but the trees get in our way.

(2 Ki 5:8 KJV) And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? Let him come now to me, and he shall know that there is a prophet in Israel.

I think God for those men that will still come forward and take a stand for God.

(2 Ki 5:9 KJV) So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

2 Ki 5:9: 5:9-15 PRAYER, Intercession --Intercession is available for people of all races and nations, but it must be done in God's way. Jesus pointed out that God performed miracles for Gentiles through both Elijah (1 Ki 17:9-14) and Elisha (Lk 4:24-27). Naaman's rank led to a pride, which had to be humbled. He expected Elisha to perform a ritual, which was pagan in nature. Rather, Naaman was required to acknowledge the sovereignty of the God of Israel.

(2 Ki 5:10 KJV) And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.

We often think to be healed or receive a blessing from God we have to have God himself reach out of heaven and pull our nose. We think it has to be some big name like Benny Hinn or Oral Roberts. Elisha sent a messenger, Gods ministers all work for the same God, we are all messengers, and does it matter who delivers the message?

(2 Ki 5:11 KJV) But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.

Do you get mad when God doesn't do things the way you think he should? "I thought", I have gotten in trouble many time for the same reason, I wanted things my way. I often find men of God try to hard to be showman instead of humble servants, partly because that is what people want to see. We must learn obedience in order to receive blessings.

(2 Ki 5:12 KJV) Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be clean? So he turned and went away in a rage.

Lord if I must be baptized can't I do it in a beautiful baptistery, shouldn't it be at the hands of someone famous? Can't I do it when I want? We must do things Gods way, for in his way we learn and grow, in our way we just do performances and have empty experiences.

(2 Ki 5:13 KJV) And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? How much rather then, when he saith to thee, Wash, and be clean?

Sometimes wise council comes from unexpected resources. How brave these servants were, we need more faith and bravery in the church, we need preachers who will preach the word, members who will back the messengers and a unity in serving God with obedience.

(2 Ki 5:14 KJV) Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

When we do things Gods way he answers our needs. Would you be clean, Acts 2:38 Then 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 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; Acts 8:20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Acts 8:21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Acts 8:22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. Acts 8:23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Rev 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.

2 Ki 5:14: 5:14 ORDINANCES, Form of Baptism--The Septuagint, which is the Greek translation of the Old Testament that came before the time of Christ, uses baptizo (baptize) for Naaman's dipping of himself in the Jordan. Throughout the Old Testament such dipping were associated with religious significance and, therefore, influenced the later practices of John the Baptist, Jewish proselyte baptism, and the Christian ordinance of baptism.

(Isa 44:3 KJV) For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

From this verse many will use the pouring of water on the one seeking to be baptized. I believe this is an incorrect use of the scripture. Here he was saying that if you desire more from God, if you are thirsty he will give you more than a sip of his living water he would give an abundance of his water. Mat 5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

The Day of the LORD

(Joel 2:28 KJV) And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

Joel 2:28: 2:28-32 HOLY SPIRIT, Hope--Locusts brought dark days for God's people (1:4). The prophet called for repentance (2:12-13). In response God promised hope produced by the Spirit. All people without age, sexual, or social barriers would become prophets, knowing God's will. They would have all God's media of revelation at their disposal--prophetic ecstasies, dreams, and visions. At Pentecost (Ac 2) God gave His prophetic Spirit to the church to proclaim His gospel. The proclamation of the gospel by all Christians brings hope to the world.

2:28-29 REVELATION, Spirit--The Spirit is the power behind prophecy. It is God's desire for all to be instruments of His revelation to the world.

2:28-32 SALVATION, Preparation--Joel foretold a time when God would pour out His Spirit upon all people. The world would be shaken, and everyone who called on the name of the Lord would be saved. Both Peter and Paul taught this prophecy was fulfilled in the coming of Christ and the outpouring of the Spirit at Pentecost (Ac 2:16-21; Ro 10:13).

2:28-32 LAST THINGS, Day of the Lord--The hope for an historical day of the Lord gradually took the shape of future, eschatological hope. Often the two were intertwined as in this passage. This prophecy found direct fulfillment at Pentecost (Ac 2:16-21), yet ultimate fulfillment awaits the end time, as expressed in the apocalyptic language of the passage. Some aspects of the prophecy are fulfilled as people accept salvation provided through the work of Christ and the administration of the Spirit. In regard to end times, the prophecy refers to God's final intervention to complete His redemptive work. In this aspect the day of the Lord includes both judgment upon unrighteousness and reward for righteousness. See note on Am 5:18-20.

Verses 28-32. The promise began to be fulfilled on the day of Pentecost, when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews and Gentiles. The judgments of God upon a sinful world only go before the judgment of the world in the last day. Calling on God supposes knowledge of him, faith in him, desire toward him, dependence on him, and, as evidence of the sincerity of all this, conscientious obedience to him. Those only shall be delivered in the great day, who are now effectually called from sin to God, from self to Christ, from things below to things above.

"All flesh" means, among other things, the coming of the Spirit upon God's people democratically. There is no discrimination. The old, the young, the women, the servant class, and all those in that culture least expected to receive divine favor will be recipients of this blessing. The only condition throughout Joel's prophecies is true repentance to the Lord, which involves turning from sin on the one hand and trusting by faith (with all one's heart) on the other. The O.T. emphasizes repentance (turning) and the N.T. emphasizes faith (trusting). They are two sides of the same coin. Repentance and faith are not synonymous but they are inseparable. One cannot be turning without trusting, nor trusting without turning. That is why repentance resulted in turning to the Lord with all one's heart. True repentance is not just superficial emotionalism.

(Joel 2:29 KJV) And also upon the servants and upon the handmaids in those days will I pour out my spirit.

Joel 2:29: 2:29 THE CHURCH, Servants--All God's servants participate in the blessings of God. God's Spirit comes to all that trust in Him. Both men and women anticipate God's promises and receive the Spirit's power. Pentecost introduced the Spirit in all His power to the church (Ac 2).

Isa 66:18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.

Isa 66:19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

Mourning for the One They Pierced

(Zec 12:10 KJV) And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Zec 12:10: 12:10 JESUS CHRIST, Foretold--Jn 19:37 gives the New Testament setting for the piercing of Jesus. Rev 1:7 gives the final, cosmic expression of looking on the pierced one. We do not often contemplate the wounds of Christ, yet we would do well to reflect on His suffering.

(vv. 10-14) The spiritual conversion of Israel is described in 12:10-13:6. God's ultimate deliverance of Jerusalem is not political favoritism. Rather it is rooted in a spiritual renewal, which itself is an act of God's grace. Out of deep conviction and as a result of the action of God's Holy Spirit, the Jewish people will turn in national and individual repentance to accept the One whom they had previously rejected (11:12). The rabbinical theory of two messiahs (one to suffer and one to reign) is without scriptural support. It is the same One who was literally pierced (John 19:34) who returns to rule. The repentant mourning is compared to the mourning that occurred when good King Josiah, the only king to provide any hint of spiritual hope to the believing remnant between Hezekiah and Nebuchadnezzar, was slain in battle at Megiddo (2 Chr. 35:20-25). The verbal confession of the people in that coming day is predicted in Isa. 52:13-53:12 (cf. also Matt. 24:30; Rom. 11:25-33). The phrase translated "at Hadad Rimmon" (v. 11) has been variously understood. It is literally "of Hadad Rimmon." Hadad Rimmon was a Syrian god of storm and fertility who may have been worshipped annually with rites of mourning, like the Mesopotamian god Tammuz (cf. Ezek. 8:14). The point may be that Israel's repentant sorrow will be as great as the abominable rites of mourning performed in disobedience to God at Megiddo. In support of this view, many pagan cult objects have been discovered in excavations at Megiddo. Nevertheless, a more likely view is that there was adjacent to Megiddo a site named for the pagan god, where mourning took place for Josiah.

So in the above scriptures we see a promise of spiritual baptizing of his divine Spirit. This is promised to all men every where. An out pouring up on us if we meet the condition of a heart right with God.

(Mat 3:6 KJV) And were baptized of him in Jordan, confessing their sins.

Confessing their sins, It is important that we are in a place fit to be baptized. If we are baptized and have not repented of our sins then our testimony is of no effect and we just come up a wet sinner. John taught the need to repent and to come in an attitude and demonstration of repentance. This very act was to show the turning from sin. Later we will see how this represents the turning from sin (or the sin in us being crucified as was Jesus) and our resurrection unto life. (Just as Jesus died in the flesh and was raised in the Spirit so are we showing the world, I was in the flesh but now in the Spirit for I was once dead but now am alive.

Rom 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Mat 3:6: John is called Ioannes o Baptistes (Gk.), "John the one who baptizes." This John came forward with the rite of baptism, which was unique both in method and meaning. The meaning (repentance) was different, and the presence of an administrator unique. The Jews in John 1:25 asked the Baptist why he introduced the new rite if he were not the Christ or Elijah or his prophet to come. John replied that he was sent from God to baptize in water (John 1:33). Thus, God initiated the ritual. Jesus said that John's baptism came from heaven (21:25). After the death, burial, and resurrection of Jesus, baptism, for the church, refers to and pictures death, burial, and resurrection (Rom. 6:3-5; Col. 2:12). John's baptism was required for both Jews and Gentiles as a sign of a repentance that results in the forgiveness of sins (Mark 1:4; Luke 3:3). Although John's baptism may have its background in the O.T. (Lev. 15:13; Num. 19; Isa. 1:16; 44:3; Jer. 4:14; Ezek. 36:25; Zech. 13:1), John is, nevertheless, unique in that he administered the baptism himself and called for repentance before the coming of the messianic kingdom.

(Mat 3:7 KJV) But when he saw many of the Pharisees and Seduces come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

The problem was the heart of the Pharisees and Seduces. We often get so religious that we meet the conditions of membership to the church but not the conditions of God to receive salvation.( life in entirety with Christ, Heaven, )

Mat 3:7: 3:7-10 GOD, Wrath--All who do works of evil, all who sin, should fear the wrath of God that is coming to them. Indeed, it is nearer than they realize. No self-justifying excuses about having the proper form of religion--being descendants of Abraham--will enable them to escape the wrath of the sovereign God who holds us all accountable to Himself. Only responsibility born out of faith can enable us to escape the wrath of God. God's wrath should not be understood as a fit of anger, as though God has some pent-up emotion that must be released. Neither is it merely vindictiveness poured out on those who deserve to be punished. God's nature is basically righteous love--He would rather love and save than destroy the sinner. Love rejected becomes, in a sense, the wrath of God. Each person, before our sovereign and righteous Lord, has only two alternatives: either accept the grace of God in forgiveness or suffer the wrath of God in destruction. We are responsible for our sins and cannot blame God when we suffer the wrath of God.

(Mat 3:8 KJV) Bring forth therefore fruits meet for repentance:

See later section on being born again

We are to bring a life that is changed and an attitude ready to serve the Lord. As you will see in the following verses, we can not serve the things of the flesh and still receive Gods spirit alive and working in us. Not every manifestation is because the Spirit is in someone, a lot of times it is just plain old emotion and a good feeling spirit. Sometimes it is the shock of his presence but not a presence we are a part of. Like when you step up to a fire to warm up you feel the heat you may even get hot or close enough to be burned. But it you were the fire you wouldn't notice the heat, we are to be full of the fire of God. "He shall baptize you with the Holy Ghost, and with fire:" Mark 9:49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. Mark 9:50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. Luke 12:49 I am come to send fire on the earth; and what will I, if it be already kindled? Acts 2:3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Why Fire? Because fire buns out the imperfections and it has an effect of warmth to the cold and it can be a destroyer of the things of the world as promised in his coming. Let us be purged today while there is time, bring forth the things of the world and have them burned out of lives by Gods Spirit. For you can not serve God and the world.

(Mat 6:23 KJV) But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
(Mat 6:24 KJV) No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

(Rom 8:3 KJV) For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
(Rom 8:4 KJV) That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
(Rom 8:5 KJV) For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
(Rom 8:6 KJV) For to be carnally minded is death; but to be spiritually minded is life and peace.
(Rom 8:7 KJV) Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
(Rom 8:8 KJV) So then they that are in the flesh cannot please God.
(Rom 8:9 KJV) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Rom 8:9: The presence or absence of salvation for a man is determined by the presence or absence of the Holy Spirit. Regardless of works, religion, or ritual, men are lost if they do not have the indwelling Holy Spirit. Conversely, vv. 10, 11 clearly and assuredly state that a man is a Christian when, through regeneration, the Holy Spirit of God takes up residence in his heart.

(Rom 8:10 KJV) And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
(Rom 8:11 KJV) But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
(Rom 8:12 KJV) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
(Rom 8:13 KJV) For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
(Rom 8:14 KJV) For as many as are led by the Spirit of God, they are the sons of God.
(Rom 8:15 KJV) For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

Rom 8:15: "Adoption" constitutes another of those remarkable concepts which biblical writers used in order to explain the relationship, which the disciple enjoys with his God. When the Christian is "born again," his filial relationship to the family of God is bestowed upon him in adoption. There is only one Son of God who is in essence God. But many are made sons through adoption (John 1:12). Note that Paul speaks of the "Spirit of adoption," which is the believer's present possession; whereas the actual act of reception into God's heavenly family awaits the redemption of the body at the revelation of Christ (Rom. 8:23). Though we were formerly alienated from God, our adoption makes possible a remarkably intimate relationship with God in which we address Him as "abba," the Aramaic word of endearment for "Father." While all men are the creation of God, only the regenerate are His sons by adoption. This sonship is so personal and intimate that the believer may feel perfect confidence in addressing God as "abba."

(Rom 8:16 KJV) The Spirit itself beareth witness with our spirit, that we are the children of God:

Rom 8:16: The Holy Spirit is never pictured in the Bible as an impersonal moving force. Always He is a Person maintaining interpersonal relationships with men. Because the Greek language uses grammatical or assigned gender rather than natural gender, which English generally uses, "the Spirit Himself" is the proper translation (cf. John 14:16, note).

(2 Th 1:7 KJV) And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

(2 Th 1:8 KJV) In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

(2 Th 1:9 KJV) Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

To turn away from God is to seal us to a future of suffering in the flames of hell which there is no more chance of redemption. It's not a life sentence but an eternal sentence.

(2 Th 1:10 KJV) When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

(Mat 3:9 KJV) And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

(Mat 3:10 KJV) And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

(Mat 3:11 KJV) 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:

(John 1:26 KJV) John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

(John 1:33 KJV) And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

John 1:33: 1:33 REVELATION, Spirit--God revealed to John that he would see the Spirit come to the Messiah. At Jesus' baptism, the Spirit of God revealed Jesus as the Son of God to John. He then revealed this to others through his testimony. The revelation chain here included private experience with God, the Spirit's testimony, and John's human witness.

(Mark 1:4 KJV) John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

Mark 1:4: 1:4 SALVATION, Forgiveness--John the Baptist preached the forgiveness of sins. Compare Lk 1:77; 3:3.

1:4-11 ORDINANCES, Baptism by John--See note on Mt 3:4-17. Matthew mentioned that John preached repentance and required evidence of it in order to baptize his converts. Mark used the specific phrase "baptism of repentance.'' "Repent'' means to "turn around'' in both Hebrew (shub) and Greek (metanoeo). Thus baptism became for John and for later Christians a sign of turning one's whole life around and directing it toward faith in God.

(Mark 1:5 KJV) And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

(Mark 1:8 KJV) I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

Mark 1:8: John proclaimed that his baptism in water was only preparatory for the baptism of the Messiah, who would baptize with the Holy Spirit. "Baptize" (baptizo, Gk.) means "to dip" or "to submerge." Literal baptism in water is the placing of an individual into and under water. To be baptized "with the Holy Spirit" means to be immersed "in" or "with" the Holy Spirit. The result is that believers experience His transforming power. This was initially fulfilled at Pentecost (cf. Acts 1:5; 2:1-4) and subsequently in Samaria (Acts 8:14-17) and the house of the Gentile Cornelius (Acts 10:44-48; 11:16). There is a further significance to the Spirit's baptism which applies to all believers. Paul explains in 1 Cor. 12:13 that the Holy Spirit is the agent employed by God to immerse the believer into the body of Christ. Consequently, the meaning of Mark's text is that John baptized by means of water, but Jesus will baptize by means of the Holy Spirit.

(Luke 7:29 KJV) And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

Luke 7:29: "Justified God" means that the people judge that God has acted rightly in sending John with the call to repentance, confession, and baptism.

The water served the purpose for a witness but not the purpose of sustaining us through the day to day walk. John knew this and told them of one that could give them something more then a feel good feeling. A lot of churches spend a lot of time giving a feel good service but doesn't teach an experience with a relationship with Christ that will keep you. When you except Christ into your heart as savior, and we allow his Spirit (Holy Ghost) to take up residence in our lives, he keeps us. There is a difference between being forgiven and born again. You need to be born again, allow the Holy Ghost to move in and walk in his leading and convicting Spirit, Be baptized, as a testimony to all around you of your commitment to Christ, and live Godly.

Mat 3:11: "He who is coming" is literally "the coming One." The greater Person "who is coming" would baptize the penitents (who are compared to wheat in v. 12) with the "Holy Spirit" (cf. Isa. 32:15; 44:3-5; Ezek. 36:27; 37:14; Joel 2:28-32), and the unrepentant (who are compared to chaff in v. 12) with "fire." This expression is not a contemporary title applied to the expected Messiah, and John does not describe Him by the more common titles, like "Messiah" or "Son of Man." Yet "He who is coming" is to bring both salvation and judgment, two motifs that dominate the O.T. In the O.T. the messianic King reigns after God has established the kingdom. John shows that "He who is coming" is more than an earthly Davidic king; He is a supernatural Person who establishes the kingdom and reigns as Savior and Judge. John's message of salvation and judgment announces that the messianic age is upon them.

(Mat 3:13 KJV) Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

Mat 3:13: The baptism of Jesus and the beginning of His public ministry may be dated c. A.D. 29. Some would date it earlier, around A.D. 27 (cf. Mark 1:9, note).

(Mat 3:14 KJV) But John forbade him, saying, I have need to be baptized of thee, and comest thou to me?

(Mat 3:15 KJV) And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

The key word is Us, We are supposed to complete or fulfil all righteousness. Now it seems plain to me that he is not just saying he needed to do this, but means you and I also.

(Mat 3:16 KJV) And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

Sounds like submersion to me. When he came up out of the water, now I know some say this means when he came up on the shore. I believe the minute he raised from the water, (after all this symbolizes death, the grave) The Holy Ghost came upon him. If we would be obedient we might find that the Spirit would descend up on us.

Mat 3:16: (vv. 16,17) The Trinity is seen in the presence of the Father in the audible blessing and assurance, in the submission of the Son to baptism, and in the Spirit's anointing of the Son for His role as Messiah. The voice from heaven (v. 17) alludes to Ps. 2:7, the coronation formula for the messianic King of Israel, and to Isa. 42:1, the ordination formula for Isaiah's Servant of the Lord. The passages combined indicate that Jesus' mission as the kingly Messiah would be realized in terms of the Suffering Servant (cf. Isa. 52:13-53:12). Jesus did not become the Son of God at His baptism, for this He was from the beginning (cf. John 1:1-18; Col. 1:13-20; Heb. 1:1-3). { This true for us as well we must already be born into the family by the act of Faith and confession ( repentance ) to Christ^.RP }The divine voice only ratified and publicly proclaimed an already existing sonship, which conditioned both His message and task, for His kingdom is one of teaching, healing, humility, and sacrifice (8:17; 12:18-21; 20:28). Sonship is the basis for the Father's choice of Jesus to fulfill the role of Messiah. The roles of Son of God and Messiah are not synonymous, since Jesus' sonship precedes messiahship. Because He is Son, He does not become the Son; but as Son, He is tempted to decide what kind of Messiah He will become. More than filial consciousness is involved in Jesus' sonship; a supernatural and exclusive relationship exists between Father and Son, which even demons recognize at the beginning of His ministry (Mark 1:23-26; Luke 4:33-35).

(Mat 20:22 KJV) But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

(Mat 20:23 KJV) And he saith unto them, Ye shall drink indeed of 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 shall be given to them for whom it is prepared of my Father.

(Mark 10:38 KJV) But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

Here he was talking about his death and the cup of suffering not the water baptism.

Mat 20:23: 20:23 GOD, Trinity--God as Father reigns in His world with unqualified sovereignty. His nature as the sovereign Lord appears in both Testaments. He is in complete control, exercising unlimited authority and power. He honors whom He chooses. No one can earn power or prestige in His kingdom. No one else can bestow positions of authority. The sovereign God is at the same time the intimate Father. We can trust Him to make His decisions fairly and lovingly. We will not be cheated. Jesus was saying in this passage that some things are not His to decide, that some things are solely within the authority of God the Father. The three Persons of the Trinity are equal in their deity, but the authority is centered in God the Father.

20:23 ELECTION, Sovereignty-- God's elect do not seek status or power. We are servants whose greatness is measured in terms of obedience to God's call. Election requires drinking from the cup of Jesus, that is suffering and dying in service of God. Reward is God's sovereign right, not our deserved choice. Mark 10:38: 10:38-39 JESUS CHRIST, Mission--Jesus' reference to baptism, in this passage, refers to His death. The cup (the Lord's Supper) and baptism (the ritual of confession and the symbol of death and resurrection) are the ordinances He gave and which He sealed by His death. Baptism, in this instance, means a baptism of suffering. He knew His mission led to suffering. His disciples could expect the same. Jesus' followers often must suffer for His sake. Tradition says that all of Jesus' first apostles except John died a martyr's death. An old saying goes, "The blood of the martyrs is the seed of the church.'' Contemporary Christians should not seek martyrdom, but neither should they shun it. Courageous martyrs in all ages have shared Jesus' baptism of blood and live on in our memories as witnesses (Greek martures, Ac 1:8) to our Lord. See note on Mt 20:20-23.

10:38-40 ORDINANCES, Baptism as Death--To baptize (Greek baptizo) can mean to drown or overwhelm as in a flood. It is clear that Jesus used this word as a metaphor for the suffering and death which would soon "overwhelm'' Him on the cross. The "cup'' is also the symbol of bitter dregs of suffering. In mentioning baptism and the cup, Jesus connected both of the later Christian ordinances with His death.

(Mark 10:39 KJV) And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

Then and now we must face a life of rejection, yet the victory at the end is ours.

Mark 10:39: 10:39-40 ELECTION, God's Servants-- Seats or service has been a continuing issue of debate and discussion in the Christian community. The issue has developed into conflict and controversy since the beginning of the church. Jesus cleared up the issue for the elect, yet the controversy persists. Suffering and service with Jesus are the proper positions for those who are the elect of God.

(Luke 12:50 KJV) But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

Luke 12:50: "Baptism" is a metaphorical representation of Jesus' impending passion, and He is totally occupied with it, as the word "distressed" evidences. Jesus will be immersed in the suffering of the cross.

Jesus is saying he know that he has to fulfill the will of God and will be submerged in death. Here is not talking about water or Spiritual covering. Heb 5:8 Though he were a Son, yet learned he obedience by the things which he suffered; Heb 5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

(Mat 21:25 KJV) The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

(Mark 11:30 KJV) The baptism of John, was it from heaven, or of men? Answer me.

(Luke 20:4 KJV) The baptism of John, was it from heaven, or of men?

People always want to question the will of God. Is that healing of God, is that lying on of hands of God, is that message of God? John indeed was doing things that they were not used to, even as Naaman was asked to do something different. What we do shows obedience and our desire to be like Jesus. 1 Sam 15:22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. Phil 2:5 Let this mind be in you, which was also in Christ Jesus: Phil 2:6 Who, being in the form of God, thought it not robbery to be equal with God: Phil 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: Phil 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Phil 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name: Phil 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; Phil 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Luke 20:4: 20:4-7 ORDINANCES, Baptism by John--Jesus confronted the religious leaders with a painful dilemma: was John's baptism from heaven or from men? Now that John was safely dead, they were willing to acknowledge him as a prophet to curry the favor of the people, if for no other reason. They had, however, refused the baptism of John, which was the heavenly sign of the dawning Messianic Age that Jesus was fulfilling. By the very witness of John they should have accepted Jesus. See note on 7:29-30. They were rejecting Jesus as they had rejected John. This blatant contradiction exposed their hypocrisy. Mat 21:25: Jesus proved His own skill at theological riddle. In response to the question of His authority, Jesus simply turned the question to the authority behind John's witness. If the priests had mistakenly answered that John's authority was from men, the sympathy of the multitude would have been lost to them. On the other hand, to admit to its divine origin was to sanction John and his witness concerning Jesus.

The New Birth

(John 3:1 KJV) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

John 3:1: Nicodemus' coming by night may be attributed to any one of four different motives: (1) his fear of criticism; (2) his desire for a private conference before committing himself to Jesus; (3) his desire for uninterrupted conversation; or (4) his lack of opportunity during the day (cf. 7:50). It should not be overlooked that "night" has a foreboding significance in this Gospel (cf. 9:4; 11:10; 13:30; 19:34).

(John 3:2 KJV) The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

Faith is the first step. Heb 11:1 Now faith is the substance of things hoped for, the evidence of things not seen.

(John 3:3 KJV) Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

I want to please God, This meant I had to repent, and be converted or changed, Born again, John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Psa 51:12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Psa 51:13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee. Mat 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. Mat 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Luke 22:31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: Luke 22:32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 2 Cor 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 2 Cor 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 2 Cor 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Eph 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Eph 2:15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; Eph 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; Eph 4:23 And be renewed in the spirit of your mind; Eph 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness. Col 3:9 Lie not one to another, seeing that ye have put off the old man with his deeds; Col 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him: Col 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. So then we experience a heart change which results in a change in the way we live, the way we think. 1 John 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. (Rom 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: ) 1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John 1:10 If we say that we have not sinned, (I was a sinner until I was purged clean and so is everyone else until they give there life to Christ,^rp) we make him a liar, and his word is not in us. 1 John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (So Jesus comes to the rescue when we make a mistake, he brings it to our attention and to Gods, ours so we learn not to do it again to Gods so we are forgiven.) 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.{Propitiation = a conciliatory offering to God. }

John 3:3: Since Jesus knew what was in the man, He answered Nicodemus' question before it was asked. "Most assuredly" (amen, amen, Gk., the doubling of the affirmation being unique to John's Gospel) is Christ's way of introducing a statement of utmost importance (cf. Matt. 5:26, note). "Born again" can also be rendered "born from above" (cf. v. 31), which emphasizes the origin of salvation (Gal. 4:19).

(John 3:4 KJV) Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

(John 3:5 KJV) Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

There is good reason to believe that this is baptism that is being spoken of, just a short time before this the story of Jesus own baptism was being told in the city. No place in the bible is natural birth brought out using this kind of terminology, the word would read more like this, * except a man be from the womb or matrix and of the Spirit *. John has become a quite a character and is well known and the baptism was no doubt the discussion through out all of the land. And the question was to end confusion, not add to it.

John 3:5: While there is common agreement on the identity of "the Spirit" as the Holy Spirit, there is difference of opinion on the meaning of "born of water." (1) Some speak of this as water baptism which is regenerative and salvific, but this is antithetical to the teaching of salvation by grace. (2) Another view interprets it as the water of natural birth. It is unlikely that Jesus would present this as a requirement for Nicodemus' salvation. (3) Water may stand for the word of God and its cleansing qualities (John 15:3; Eph. 5:26; 1 Pet. 1:23). (4) An interpretation that is more attractive is found in Ezek. 36:25ff. and Titus 3:5, which speaks of the washing of regeneration and the renewing of the Holy Spirit. To be "born from above," then, means to be regenerated and cleansed by the Holy Spirit, which entitles a man to enter the kingdom of God.

(John 3:6 KJV) That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

(John 3:7 KJV) Marvel not that I said unto thee, Ye must be born again.

(John 3:8 KJV) The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

(John 3:9 KJV) Nicodemus answered and said unto him, How can these things be?

(John 3:10 KJV) Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

(John 3:11 KJV) Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

(John 3:12 KJV) If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

(John 3:13 KJV) And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

(John 3:14 KJV) And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

(John 3:15 KJV) That whosoever believeth in him should not perish, but have eternal life.

It is evident that being born again comes through faith in Jesus not of some work. Works follow the believer in the form of fruits; Jesus did the work or paid the price on the tree. James 2:18 Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. James 3:13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. Rev 14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Eph 2:9 Not of works, lest any man should boast. Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

(John 3:16 KJV) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

John 3:16: This precious and well-known verse speaks of the divine love which moved God to provide salvation for the world through His Son. There are two words used for "life" in the Greek N.T. Zoe, meaning "life" in its absolute sense, as God has given it, is used in this verse. It signifies spiritual life in John. This word is frequently used for "eternal life" with its special emphasis upon the quality of life and its endless duration through the ages to come. This life is available only through belief in God's Son. The biblical concept of "eternal life" is more than immortality, and it involves not only the soul but also the body. From creation man was made for never-ending life, not for death. The death and resurrection of Jesus provide the basis for and give the picture of the divinely appointed redemption-life (cf. Heb. 9:14, note). "Life" in its purest and noblest sense is inextricably joined to regeneration (cf. Titus 3:5, note). John uses the Greek adjective aionion ("eternal") only in the expression "eternal life" (vv. 15, 16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2, 3). As in rabbinic tradition, it has the meaning of "the life of the age to come" (cf. Dan. 12:2). To have eternal life means more than to live forever. The stress is more on the quality than on the quantity, though both are affirmed. Furthermore, John reveals it to be not only an eschatological and future possession but also a present reality (cf. 3:36; 5:24; 6:47; 1 John 5:13). This is the life Jesus offers to the world. The other word translated "life" (bios, Gk.) denotes "manner of life" (1 Tim. 2:2), "period or duration of life" (Luke 8:14), or "means of livelihood" (Mark 12:44).

Mark 1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

Mark 9:23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

Mark 16:17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;

Mark 16:18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Luke 24:25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

Luke 24:26 Ought not Christ to have suffered these things, and to enter into his glory?

Luke 24:27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

John 5:46 For had ye believed Moses, ye would have believed me: for he wrote of me.

John 5:47 But if ye believe not his writings, how shall ye believe my words?

John 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

John 8:24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

John 8:25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.

John 10:26 But ye believe not, because ye are not of my sheep, as I said unto you.

John 10:27 My sheep hear my voice, and I know them, and they follow me:

John 10:28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

John 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

John 12:47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

John 12:48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

John 14:1 Let not your heart be troubled: ye believe in God, believe also in me.

John 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

John 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

John 14:4 And whither I go ye know, and the way ye know.

John 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

John 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Acts 8:36 And 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?

Acts 8:37 And 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.

Rom 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

Rom 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

Rom 10:11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

1 Cor 1:21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

Gal 3:22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

Phil 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

1 Th 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

2 Tim 2:13 If we believe not, yet he abideth faithful: he cannot deny himself.

Heb 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Heb 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

James 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

James 2:20 But wilt thou know, O vain man, that faith without works is dead?

1 Pet 2:7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

1 Pet 2:8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

1 John 3:23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

1 John 5:11 And this is the record, that God hath given to us eternal life, and this life is in his Son.

1 John 5:12 He that hath the Son hath life; and he that hath not the Son of God hath not life.

1 John 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

(John 3:17 KJV) For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

(John 3:18 KJV) He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

With out believing in Christ, I mean really believing him you are already dead. Life only comes when we believe, that is the only hope of salvation.

(John 3:19 KJV) And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

(John 3:20 KJV) For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

(John 3:21 KJV) But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

When you believe and love the Lord your works that you show the world what is really in the heart. Are your works the kind that shows Christ or the Devil?

(John 3:22 KJV) After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.

(John 3:23 KJV) And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

John 3:23: Although the location of Aenon is disputed, evidence has been presented to locate these sites (Aenon and Salim) in or near Samaria -- at that time a part of the Roman province of Judea. The name Aenon means "springs."

(John 3:24 KJV) For John was not yet cast into prison.

(John 3:25 KJV) Then there arose a question between some of John's disciples and the Jews about purifying.

(John 3:26 KJV) And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

(John 3:27 KJV) John answered and said, A man can receive nothing, except it be given him from heaven.

(John 3:28 KJV) Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.

(John 3:29 KJV) He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.

(John 3:30 KJV) He must increase, but I must decrease.

(John 3:31 KJV) He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.

(John 3:32 KJV) And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

(John 3:33 KJV) He that hath received his testimony hath set to his seal that God is true.

(John 3:34 KJV) For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

(John 3:35 KJV) The Father loveth the Son, and hath given all things into his hand.

(John 3:36 KJV) He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

John 3:36: Both verbs in the passage (pisteuon and apeithon ) are present participles in the Greek, indicating continuous belief or continuous disobedience. apeithon ("to be disobedient") is the opposite of peithomai ("to allow oneself to be persuaded"). One, therefore, either allows himself to be persuaded and gains life, or willfully defies the word of God, refuses to be persuaded, and therefore does not ever have spiritual life. His only expectation is wrath.

(Acts 10:37 KJV) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

Acts 10:37: 10:37,47-48 ORDINANCES, Baptism in Jesus' Name-- The church at Jerusalem challenged Peter's authority to baptize the converts at Caesarea. He had to defend his action to the church. The Holy Spirit came in power upon the people and authorized the baptism in water. No one could challenge the Spirit's authority. Peter ordered them to be baptized "in the name of Jesus Christ,'' identifying them as belonging to Jesus.

(Acts 13:24 KJV) When John had first preached before his coming the baptism of repentance to all the people of Israel.

Acts 13:24: 13:24 ORDINANCES, Background of Baptism-- Jewish proselyte baptism was performed upon Gentiles who converted to Judaism. It was not for Israelites. John's baptism required repentance for everyone, and "all the people of Israel,'' like everyone else, had to receive baptism. This shows that John's baptism, and not Jewish proselyte baptism, is the most direct antecedent to Christian baptism. Proselyte baptism showed that the converts belonged to the covenant people of Israel; Christian baptism showed that the converts belonged to Jesus Christ.

(Acts 18:25 KJV) This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

Acts 18:25: Apollos was "instructed in the way of the Lord" with much thoroughness. The Greek word translated "instructed" is the source of our word "catechized," a compound of "again" (kata, Gk.) and "to echo" or "to sound" (echeo, Gk.). The idea is to re-echo or to teach a student by repetitious sounding, an old and proven method of oral instruction which was popular among Hebrews. Apollos was also "fervent in the spirit" and could teach "accurately" or diligently concerning the faith. One great gap loomed in his total makeup: he knew "only the baptism of John." At this point the sensitivity for ministry of Aquila and Priscilla appeared. On hearing Apollos preach accurately, in fervent spirit and with boldness, they were moved to take "him aside" and to expound to him "the way of God more accurately" (v. 26). Therefore, a sensitivity to someone's need, a concern for his spiritual instruction and accurate information, resulted in Apollos joining the efforts of the apostles. His expertise and eloquence may explain why some have suggested that he wrote the Book of Hebrews. Before embracing the faith, which centered in a Christ who had already come rather than in the message implied by the knowledge of the "baptism of John," Apollos had already shown great acumen and fervor. He was also bold "in the synagogue" at a time when all care and tact were necessary in approaching the Hebrews with the gospel of a Messiah who had already come and accomplished His work of redemption. Apollos gained the confidence of the brethren of the area. When he wanted to go over into Achaia, the brethren wrote to the disciples to receive him despite his unusual preparation and his background (v. 27). He was a very persuasive and convincing speaker, inasmuch as he presented the O.T. Scriptures in a vigorous manner that inspired many Jews in Achaia to believe Jesus was the Christ (v. 28).

(Acts 19:3 KJV) And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.

(Acts 19:4 KJV) Then 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.

(Rom 6:3 KJV) Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Rom 6:3: 6:3-4 ORDINANCES, Form of Baptism--The graphic language of Paul assumes immersion baptism, the picture of burial and resurrection with Christ. The literal meaning of the Greek word baptizo is to immerse. Paul was arguing that the form of baptism carries its meaning. One must be buried through baptism into death, not literally but spiritually. Just as Christ was raised from the dead, so the new Christian must be raised to live a new life. This is the primary reason for preserving the original New Testament form of baptism: immersion under water. Burial and resurrection of the Christian believer in immersion baptism bears witness to Christ's death and resurrection, declares the believer's death to an old sinful nature and resurrection to a new life, and points to the coming day when believers will be raised from the dead to live forever with the Lord. Paul's primary argument in this passage is that because we have died to an old sinful nature we cannot go on living in sin as some were trying to do. To go on in the same old sinful life would make a mockery of the meaning of baptism.

I agree with the above, They didn't bury people with a sprinkling of dirt but submerged them in a hole in the ground or a cave, or tomb.

(Rom 6:4 KJV) Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

(Rom 6:5 KJV) For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

I like the if we here, it seems to say we should be planted with him, baptism.

Rom 6:5: 6:5-7 HUMANITY, Spiritual Nature-- The spiritual nature of people is transformed through the death and resurrection of Jesus, who offers eternal life. Accepting Him, we die to the power of sin in our lives, letting His power control our choices. As Jesus, we must face physical death. His resurrection promises us victory over death's power. See note on 5:19-21.

6:5-22 SIN, Slavery-- Humans are depraved. That means our entire personalities and beings are trapped in slavery to sin. The Christian identifies with Christ's crucifixion, accepting His death as victory over sin. As symbolized in baptism, the old depraved self is dead for the Christian, who becomes a slave to Christ rather than a slave to sin. God accepts the Christian and forgives sin because of Christ's death and His grace. The Christian continues to struggle with sin, repenting and seeking forgiveness for sins committed; but the direction of life is obedience to Christ and death of sin. The resurrection is the sure proof that God has power over death and sin. To live in slavery to sin means to deny the power of Christ's resurrection. We have earned sin's wages and deserve to die. In His love and grace, God has given us eternal life through Jesus Christ. When the power of His resurrection works in our life, we conquer sin and its temptations, living for God's righteousness. We will sin, but we must not easily excuse sin. God has provided the power to live for Him and not to be enslaved to sin. We must let that power rule our lives.

6:5-18 DISCIPLESHIP, Lordship of Christ-- Who or what you obey is your master. By nature we obey sin. The Christian is dead to sin and alive to God. Sin is no longer our master, for we are under grace. We have voluntarily become obedient from the heart to a new Master.

6:5 LAST THINGS, Believers' Resurrection-- Believers' resurrection will be like that of Christ. He was the first to experience resurrection unto eternal life. Those whom He raised during his public ministry were only raised to continued earthly life. Believers will be raised as Christ was and thus share with Him the experience of being raised bodily from the dead.

(1 Cor 1:17 KJV) For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

1 Cor 1:17: Here is a clear differentiation between water baptism (the initial witness of the believer to his faith in Christ) and the gospel itself. The foundation of faith is in the work of Christ on the cross. The atoning work of Christ is that which saves us and should be the main thrust of our preaching.

(Eph 4:5 KJV) One Lord, one faith, one baptism,

Eph 4:5: 4:5 ORDINANCES, Baptism as Unity-- Baptism emphasizes the unity of Christian believers because they are baptized into one body, through one Spirit, by one faith, in the one Lord Jesus Christ. Baptism does not guarantee this unity, but baptism signifies this unity in the one Lord. That is why Paul exhorted the Ephesians to "keep the unity of the Spirit through the bond of peace'' (v 3). If we do not keep the unity of the Spirit with our fellow believers in the body of Christ, we are contradicting what we confessed in our baptism. See note on Gal 3:27.

(Col 2:12 KJV) Buried 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.

Col 2:12: 2:12 GOD, Power-- Salvation for people comes as much from the power of God as it does from the love of God. God's grace, as we experience it, is the combination of His love and His power focused upon our needs. The greatest display of God's power was in His raising Christ from the dead. That same power raises us to new life in Christ. We must trust God to use His power to save us.

2:12,20 ORDINANCES, Baptism as New Life-- Baptism pictures the believer's death and resurrection with Christ "through your faith in the power of God.'' It is the power of God working through the faith of the believer which actually brings about this spiritual death and resurrection, but baptism is the outward sign of it. Because we as Christians have died to the old way of life, we must not any longer be controlled by "the basic principles of this world.'' These principles are the worldly values and powerful forces which control and influence human lives in contradiction to the purposes of God. Such worldly principles include lust, wealth, political power, Satanic temptations. Since Christians have died with Christ to their old sinful natures and risen to a new life in Christ, as pictured in baptism, we should not any longer be controlled by the old powers which dominated our lives before we became Christians.

(1 Pet 3:21 KJV) The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

"The answer of a good conscience toward God" We should be doing the right thing because we want to not because we have to. Here shows this better then anywhere else, I want God to be happy with me and I want to be happy with him.

1 Pet 3:21: No indication is provided in this verse or elsewhere that baptism has any saving power. "Antitype" is a translation of antitupon (Gk.). Therefore, baptism is viewed as a perfect "type" or "picture" of salvation. In no sense does water baptism accomplish "the removal of the filth of the flesh." Rather, baptism is the indispensable answer of a good conscience toward God. Christ commanded baptism as a witness to one's death to sin and his new walk with Christ in resurrection (cf. Rom. 6:3, 4). Until a believer follows Jesus through the waters of this public testimony, a clear conscience is impossible.

So do you have to be baptized to be saved? You must work out for your self-this answer, I think you should want to be baptized. Phil 2:12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. Phil 2:13 For it is God which worketh in you both to will and to do of his good pleasure. But it would seem to me that you would want to do his good pleasure, and that is evident in the instructions to be baptized. I would not want to take the chance for to be ashamed of him is to have him ashamed of us. We need to be witness to the lost, how better than through baptism?