Baptized

Act 2:38 – And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
(I use this passage, because this is the first instance of instruction to be baptized after Christ’s finished work, after the New Covenant was established, and when people asked directly what they were to do [to be saved, hearing and accepting the words of Peter, speaking via the Holy Spirit Christ’s Gospel]). 

The term used for baptize is baptizō (in Acts 2:38, it’s βαπτισθήτω; in the commanded commission in Matthew 28:19, it’s βαπτίζοντες).  Generally, from the root word baptō, βάπτω.  These mean “dip, immerse (baptō); dip repeatedly, to immerse, to submerge, to cleanse by dipping or submerging, to wash, to make clean with water, to wash one’s self, bathe, to overwhelm (metaphorically and make whelmed [i.e., fully wet]) (baptizō)” (Blue Letter Bible). 

Speech: Verb

Parsing: Aorist Passive Imperative 3rd Person Singular

Aorist = “the concept of the verb is considered without regard for past, present, or future time” (Blue Letter Bible)

Passive = “In a sentence using passive voice, the subject is acted upon; he or she receives the action expressed by the verb. The agent performing the action may appear in a “by the…” phrase or may be omitted” (Purdue OWL). 

Imperative = “Commands or requests” (Perdue OWL).

Aorist Passive Imperative 3rd Person Singular “is a statement that something should exist, or an action should be taken… The only other place where third person imperatives were commonly used was in the statements of laws and other legal writing” (Calvert). 
Words associated: join, draw, take

Examples of 3rd PERSON AORIST PASSIVE SINGULAR:

Let the horse be released.

The horse is to be released. (Major and Laughy)

“In the New Testament (as in the commands of Acts 2:28 and Matthew 28:19) [the word baptism] is used particularly of the rite of sacred ablution, first instituted by John the Baptist, afterward by Christ’s command received by Christians and adjusted to the contents and nature of their religion…an immersion in water, performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah’s kingdom” (Blue Letter Bible).

Other places like 1 Peter 3:21, the word used is βάπτισμα, which is baptisma, which is also from the root above, baptizō.

Ablution is noted a couple times.  I had to look this word up, because I didn’t remember its definition—even though my Bible study notes have documented it before, as it was part of Scripture footnotes.  Ablution is “the washing of one’s body or part of it”—it is a noun, and an “ablutionary” is “a building on a military base that houses bathing and toilet facilities” (Merriam Webster).  

In my studies, I am trying to further clarify, not only for others but for myself as well, why I believe what I believe and understand truth.  I think we all want this, to know truth, especially when it concerns our walk with God through Christ and our representation of and service to Him.

With that said, in all these explanations, water baptism seems quite clear: ablution, immersion, submersion, dip, cleanse, wash. 

Now, many of these sites try to work around the original definitions to adapt to their presupposition that water baptism is not required for salvation (an idea that Huldreich Zwingli first concluded in 1523), because many erroneously see baptism as a work of man instead of an act of obedience to God’s command, where God does the work when one surrenders ownership to God the Father, God the Son, and God the Holy Spirit.  As Martin Luther says, “For to be baptized in the name of God is to be baptized not by men, but by God Himself. Therefore although it is performed by human hands, it is nevertheless truly God’s own work.”

Many protestants who follow Zwingli’s teaching about baptism claim Ephesians 4:5 (one Lord, one faith, one baptism), and mark it solely as spiritual, baptism of the Spirit alone (the Spirit of God indwelling the new believer), which they claim takes place at belief, putting one’s trust in Christ.  They then proclaim one should be physically baptized as a “symbol” of their conversion and, some say, to join a local church.  With this they’ve contradicted themselves, claiming there is one baptism, as Scripture states, yet submitting to two “baptisms”—spiritual at belief and physical as an act of symbolism.  But when we understand the truth of Scripture as a whole, knowing that water baptism (physical) and baptism of the Spirit (spiritual) are one and the same, Ephesians 4:5 is clarified.   

We must understand that when Scripture refers to baptism, it is full immersion in water and is done in combination with belief/faith after hearing Christ’s full Gospel—by grace (basis), through faith (means), in baptism (time), for good works (result).  It is an obedient, heart response to the Gospel call which conjoins with repentance (turning from the world and turning to God, repeated many times throughout Scripture)—as seen in the above Acts 2:38. It follows Christ’s command in the Great Commission to make disciples BY baptizing in the name of the Father and of the Son and of the Holy Spirit and teaching to observe all He has commanded. 

The Old Testament passage of Zechariah is interesting to consider as well.  In Zechariah, the visions from God show judgment on Israel's enemies when the king comes, righteous and having salvation, humble and mounted on a donkey (9:9) and restoration for Israel and Judah.  It is a promise that the Lord will give salvation, speaking of the Branch—a Davidic ruler who saves his people, cleansing their sin and establishing peace (3:8/ 6:9-15/ 9:9-10); a cornerstone (10:3-4) and the good shepherd (11), one whom they have pierced (12). Of course, all these visions pointing to the Messiah, to Jesus the Christ and His redemptive work.  But just after these, comes this passage: “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness" (13:1). 
Again, just something to consider   

Many respected scholars, theologians, and apologists recommend and trust GotQuestions.org, who confirms that disciples are made by baptizing and teaching; yet Got Questions also contradict themselves in stating baptism is not necessary for salvation. 

In order to be a true disciple of Jesus Christ, that person must be saved, and vice versa—those who are saved are true disciples of Jesus Christ. 

Likewise, many scholars cannot seem to grasp the meaning behind Jesus’ words in John 3:5 “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”  Like the scholars of the ESV Study Bible claim about this passage, “Water here does not refer to the water of physical birth, nor is it likely that it refers to baptism.  The background is probably Ezek. 36:25-27.”  Likely and probably are words of uncertain assumptions, because they cannot rightly discern the passage, being they hold the presuppositions that Zwingli has instituted and instilled in most of the protestant population. 

*But, then again, the ESV translation is Calvinistically influenced (which can be seen in verses like Revelation 13:8, where they add “before” the foundation of the world, when most other translations state “since” or “from”).  Although it is a great translation for simplistic reading and holds many true interpretations in its study, one must still be wise to use discernment, as with anything else. 
Meat and bones.

        However, looking at some of the early church fathers’ (Irenaeus and Justin Martyr) views on baptism, the understanding of John 3:5 is explained.  In fact, we can learn a lot about baptism from those who were discipled by the Apostles directly or by those who had close ties with them.  The following are quotes from these early church fathers.  While they are not canon to Scripture, and must be taken with discernment and study, a common theme runs throughout of the understanding of baptism (as water baptism), and how it was originally used in the salvation plan.

Early Church Fathers’ Views On Baptism

“Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that ye may receive a worthy recompense…”

“For if there is one God of the universe, the Father of Christ, ‘of whom are all things;’ and one Lord Jesus Christ, our [Lord], ‘by whom are all things;’ and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For “there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all.”

For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.” Ignatius—discipled by Peter and associated with John

“It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: ‘Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.’” Irenaeus—discipled by Polycarp (disciple of John). 

“As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, ‘Except ye be born again, ye shall not enter into the kingdom of heaven.’…And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.” Justin Martyr—associated with Irenaeus

“For we were illuminated, which is to know God. He is not then imperfect who knows what is perfect. And do not reprehend me when I profess to know God; for so it was deemed right to speak to the Word, and He is free. For at the moment of the Lord’s baptism there sounded a voice from heaven, as a testimony to the Beloved, ‘Thou art My beloved Son, to-day have I begotten Thee.’ Let us then ask the wise, Is Christ, begotten to-day, already perfect, or — what were most monstrous — imperfect? If the latter, there is some addition He requires yet to make. But for Him to make any addition to His knowledge is absurd, since He is God. For none can be superior to the Word, or the teacher of the only Teacher. Will they not then own, though reluctant, that the perfect Word born of the perfect Father was begotten in perfection, according to oeconomic fore-ordination? And if He was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfil the profession that pertained to humanity. Most excellent. Well, I assert, simultaneously with His baptism by John, He becomes perfect? Manifestly. He did not then learn anything more from him? Certainly not. But He is perfected by the washing — of baptism — alone, and is sanctified by the descent of the Spirit? Such is the case. The same also takes place in our case, whose exemplar Christ became. Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. “I,” says He, “have said that ye are gods, and all sons of the Highest.”  This work is variously called grace, and illumination, and perfection, and washing: washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly.” Clement of Alexandria—associated with Tatian (associated with Justin Martyr)

Now here we have the words: He that believeth and is baptized shall be saved. To what else do they refer than to Baptism, that is, to the water comprehended in God’s ordinance? Hence it follows that whoever rejects Baptism rejects the Word of God, faith, and Christ, who directs us thither and binds us to Baptism… But if they say, as they are accustomed: Still Baptism is itself a work, and you say works are of no avail for salvation; what then, becomes of faith? Answer: Yes, our works, indeed, avail nothing for salvation; Baptism, however, is not our work, but God’s (for, as was stated, you must put Christ-baptism far away from a bath-keeper’s baptism). God’s works, however, are saving and necessary for salvation, and do not exclude, but demand, faith; for without faith they could not be apprehended. For by suffering the water to be poured upon you, you have not yet received Baptism in such a manner that it benefits you anything; but it becomes beneficial to you if you have yourself baptized with the thought that this is according to God’s command and ordinance, and besides in God’s name, in order that you may receive in the water the promised salvation. Now, this the fist cannot do, nor the body; but the heart must believe it. —Martin Luther

So, how about passages like Roman 10:13?
“For ‘everyone who calls on the name of the Lord will be saved.’”

First, I looked up what it meant to “call upon” His name, so to better understand this action.

In the Old Testament, we see this example in passages like Hosea 7:7.

“All their kings have fallen, and none of them calls upon me.”

Here, God is condemning Israel and Judah for their unrepentant, adulterous deeds, likening them to whores who’ve turned away from Him and turned to false gods/idolatry. Like we see in 1 Kings 8, we also see a picture of repentance in Hosea 5:156:1, among many other passages throughout the Scriptures. Being unrepentant means turning away from God and to false gods/paganism/the world/sin—rebellion. They no longer acknowledged their sin, their guilt, and they no longer sought God earnestly, with all their hearts. Repentance, however, is turning from false gods/paganism/the world/sin and to God in full submission, full faith/trust, loving Him with everything, obeying Him, serving Him, honoring Him. As Hosea 5:15 makes clear, it is acknowledging guilt (turning from sin) and seeking His face (turning to God fully). With this in mind, when Hosea 7:7 and other passages speak of calling upon Him (qārā’), this means to seek, cry out for help, summon, and invite. It comes from the identical root word (qārā’) which means to meet/encounter.

Now that we know what “call upon” means, when we look at Scripture as a whole, not cherry-picking, we will see examples of how and when this is applied.
Acts 22:16 is one of those examples. Paul is recalling his conversion in Damascus after his encounter with Jesus. Ananias states, “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’ Paul wasn’t converted on the “road to Damascus” as so many incorrectly believe—nothing in the text alludes to his salvation/conversion at this point (and, fun fact, his name didn’t “change” either!!). He was converted/saved in Damascus, after Ananias came to him (at the Lord’s direction) and spoke to him the same words of command for baptism we see in Acts 2:38. So, we see this account correlates with Acts 2:38 and passages like 1 Peter 3:21.

Therefore, when we submit to baptism (and as we’ve seen, this is water baptism) in Christ, calling on His name as exemplified in Paul’s account among other passages, we are meeting, seeking, crying out, and inviting Jesus to be our identity, our life, dying to self and being reborn of Christ, clothing ourselves with Him, applying His atoning blood to our lives.

Galatians 2:20 / Romans 6:1-10 / Hebrews 9:22 / 1 Corinthians 6:11 / Acts 2:21 / Joel 2:32

For more on the study of baptism read here, and I highly implore reading Baptism: A Biblical Study by Jack Cottrell for better understanding the meaning of Biblical baptism. 

Here’s a fun, yet edifying photo

References

Lexical Definition for Aorist Tense. Retrieved March 2, 2023, from https://www.blueletterbible.org/help/lexicalDefinitions.cfm

More About Passive Voice. More about Passive Voice – Purdue OWL® – Purdue University. (2022). Retrieved March 2, 2023, from https://owl.purdue.edu/owl/general_writing/academic_writing/active_and_passive_voice/more_about_passive_voice.html

Verbs: Voice and Mood. Verbs: Voice and Mood – Purdue OWL® – Purdue University. (2022). Retrieved March 2, 2023, from https://owl.purdue.edu/owl/general_writing/academic_writing/active_and_passive_voice/verbs_voice_and_mood.html

Calvert, J.B.  June 16, 2002.  Lesson ιγ’: Third Person Imperatives.  Retrieved March 2, 2023, from https://mysite.du.edu/~etuttle/classics/nugreek/lesson13.htm

Major, Wilfred E. and Michael Laughy.  Ancient Greek For Everyone: Chapter 41.  Retrieved March 2, 2023, from https://pressbooks.pub/ancientgreek/chapter/41/ 

G907 – baptizō – Strong’s Greek Lexicon (esv). Retrieved from https://www.blueletterbible.org/lexicon/g907/esv/mgnt/0-1/

G911 – baptō – Strong’s Greek Lexicon (esv). Retrieved from https://www.blueletterbible.org/lexicon/g911/esv/mgnt/0-1/

G908 – baptisma – Strong’s Greek Lexicon (esv). Retrieved from https://www.blueletterbible.org/lexicon/g908/esv/mgnt/0-1/

Merriam-Webster. (n.d.). Ablution. In Merriam-Webster.com dictionary. Retrieved March 2, 2023, from https://www.merriam-webster.com/dictionary/ablution

Luther, Martin. 1529.  The Large Catechism.  Translated by F. Bente and W. H. T. Dau.  (St. Louis: Concordia Publishing House, 1921), pp. 565-773.  Retrieved March 2, 2023, from https://sacred-texts.com/chr/luther/largecat.htm#Heading25

Got Questions. What is the Great Commission? Retrieved March 4, 2023, from What is the Great Commission? | GotQuestions.org

ESV Study Bible.  Crossway. 2008.

Bible Hub. Bible Library. Early Church Fathers. Retrieved March 4, 2023, from Bible Library (biblehub.com)

H7122 – qārā’ – Strong’s Hebrew Lexicon (esv). Retrieved from https://www.blueletterbible.org/lexicon/h7122/esv/wlc/0-1/

H7121 – qārā’ – Strong’s Hebrew Lexicon (esv). Retrieved from https://www.blueletterbible.org/lexicon/h7121/esv/wlc/0-1/