Spirit Baptism in the Gospels, part 3:
Baptism “with” the Holy Ghost, not “in” the Holy Ghost
The
translation of the Authorized Version that Christ “shall baptize you with the Holy Ghost” (Matthew 3:11, etc.) is superior in its
particular context to a rendering of baptisei en Pneumati Hagio as “he shall baptize you in the Holy Ghost.”
A comparison of the gospel texts on Spirit baptism indicate that both
the simple dative and the dative with en specify the same category of
usage in the text. For example, in
Luke 3:16 the dative hudati parallels
en Pneumati kai puri. Acts 1:5 likewise
parallels John’s baptism hudati with baptism en Pneumati
Hagio. Note also the simple dative puri in Matthew 3:12, Luke 3:17. The simple datives are best
taken as examples of a “dative of means/instrument [by, by means of, with] . .
. [where] the dative substantive is used to indicate the means or instrument by
which the verbal action is accomplished.
This is a very common use of the dative, embracing as it does one of the
root ideas of the dative case (viz., instrumentality) . . . before the noun in
the dative, [one should] supply the words by means of, or simply with.”[i] While the instrumental dative is very
common, there is a great “scarcity of . . . usage [for the] . . . locative of
place without a preposition . . . [so that the grammarian] Blass indeed remarks
that the ‘local dative’ does not occur in the N. T.”[ii] If there are few simple datives representing
a dative or locative of place in New Testament Greek, or perhaps none at all,
but the instrumental idea for the dative form without a preposition is very
common, the presumption that the baptisms in Matthew 3 and the parallel
passages are “with” water, “with” the Holy Ghost, and “with” fire, rather than
“in” these three, is very strong.
Similarly, en Pneumati
constitutes a use of en with the dative indicating
instrument or means.[iii] Thus, in Spirit baptism “Christ is the
agent . . . and the Holy Spirit is the means . . . that the Lord uses to
baptize . . . Pneumati Hagio clearly
indicates means in Mark 1:8 (as in several other passages dealing with
Spirit-baptism).”[iv] Furthermore, en pneumati regularly possesses the sense of means or instrumentality
in the LXX—the locative idea of sphere is significantly less common.[v] Indeed, the locative sense is not
clearly present in any passage in the Greek Old Testament where en pneumati refers to the Holy Spirit.[vi] The related en puri (cf. Matthew 3:11, baptisei en Pneumati Hagio kai puri) also very frequently possesses the sense of
instrumentality or means in the LXX.[vii] However, such metaphorical language for
Spirit baptism does not exclude any locative sense in Spirit baptism, nor does
Christ’s pouring out the Holy Ghost from heaven, which resulted in Spirit
baptism, exclude the Spirit’s “fill[ing] all the house where [the 120 in the
church] were sitting” (Acts 2:2) and thus immersing the church in His
overwhelmingly powerful presence.[viii] Nevertheless, syntax and context
demonstrate that the rendering of the Authorized Version and of English Bibles
back to Tyndale[ix] is correct
in affirming that Christ performs Holy Ghost baptism with the Spirit.
translation of the Authorized Version that Christ “shall baptize you with the Holy Ghost” (Matthew 3:11, etc.) is superior in its
particular context to a rendering of baptisei en Pneumati Hagio as “he shall baptize you in the Holy Ghost.”
A comparison of the gospel texts on Spirit baptism indicate that both
the simple dative and the dative with en specify the same category of
usage in the text. For example, in
Luke 3:16 the dative hudati parallels
en Pneumati kai puri. Acts 1:5 likewise
parallels John’s baptism hudati with baptism en Pneumati
Hagio. Note also the simple dative puri in Matthew 3:12, Luke 3:17. The simple datives are best
taken as examples of a “dative of means/instrument [by, by means of, with] . .
. [where] the dative substantive is used to indicate the means or instrument by
which the verbal action is accomplished.
This is a very common use of the dative, embracing as it does one of the
root ideas of the dative case (viz., instrumentality) . . . before the noun in
the dative, [one should] supply the words by means of, or simply with.”[i] While the instrumental dative is very
common, there is a great “scarcity of . . . usage [for the] . . . locative of
place without a preposition . . . [so that the grammarian] Blass indeed remarks
that the ‘local dative’ does not occur in the N. T.”[ii] If there are few simple datives representing
a dative or locative of place in New Testament Greek, or perhaps none at all,
but the instrumental idea for the dative form without a preposition is very
common, the presumption that the baptisms in Matthew 3 and the parallel
passages are “with” water, “with” the Holy Ghost, and “with” fire, rather than
“in” these three, is very strong.
Similarly, en Pneumati
constitutes a use of en with the dative indicating
instrument or means.[iii] Thus, in Spirit baptism “Christ is the
agent . . . and the Holy Spirit is the means . . . that the Lord uses to
baptize . . . Pneumati Hagio clearly
indicates means in Mark 1:8 (as in several other passages dealing with
Spirit-baptism).”[iv] Furthermore, en pneumati regularly possesses the sense of means or instrumentality
in the LXX—the locative idea of sphere is significantly less common.[v] Indeed, the locative sense is not
clearly present in any passage in the Greek Old Testament where en pneumati refers to the Holy Spirit.[vi] The related en puri (cf. Matthew 3:11, baptisei en Pneumati Hagio kai puri) also very frequently possesses the sense of
instrumentality or means in the LXX.[vii] However, such metaphorical language for
Spirit baptism does not exclude any locative sense in Spirit baptism, nor does
Christ’s pouring out the Holy Ghost from heaven, which resulted in Spirit
baptism, exclude the Spirit’s “fill[ing] all the house where [the 120 in the
church] were sitting” (Acts 2:2) and thus immersing the church in His
overwhelmingly powerful presence.[viii] Nevertheless, syntax and context
demonstrate that the rendering of the Authorized Version and of English Bibles
back to Tyndale[ix] is correct
in affirming that Christ performs Holy Ghost baptism with the Spirit.
Note that this complete study, with all it parts and with additional material not reproduced on this blog in this series, is available by clicking here.
[ii] Pg.
521, A. T. Robertson, A Grammar of the Greek New Testament in the Light of
Historical Research, Nashville, TN:
Broadman Press, 1934.
521, A. T. Robertson, A Grammar of the Greek New Testament in the Light of
Historical Research, Nashville, TN:
Broadman Press, 1934.
[iii] Cf.
pgs. 372ff. of Wallace, Greek Grammar, and BDAG definition #5 for e˙n as a
“marker introducing means or instrument, with, a construction that begins w. Homer [and with] . . . wide currency in [the New Testament and
early Christian] lit[erature].”
Note that in Revelation 17:14, a verse listed in BDAG under definition
#5, the destruction of a city by an army is said to be by “burn[ing the city]
with fire” (katakau/sousin e˙n puri÷), a usage very similar to the instrumental e˙n with puri÷ for burning cities in Baruch 1:2; 1 Esdras 1:52; 1 Maccabees 5:5.
pgs. 372ff. of Wallace, Greek Grammar, and BDAG definition #5 for e˙n as a
“marker introducing means or instrument, with, a construction that begins w. Homer [and with] . . . wide currency in [the New Testament and
early Christian] lit[erature].”
Note that in Revelation 17:14, a verse listed in BDAG under definition
#5, the destruction of a city by an army is said to be by “burn[ing the city]
with fire” (katakau/sousin e˙n puri÷), a usage very similar to the instrumental e˙n with puri÷ for burning cities in Baruch 1:2; 1 Esdras 1:52; 1 Maccabees 5:5.
[iv] Pg.
374, Greek Grammar Beyond the Basics,
Wallace. Wallace thought that
“perhaps” the preposition indicated sphere as well, but it definitely signified
means. He thus translated the
passages as “with,” not “in” the Holy Spirit. It should be noted that the affirmation that baptism “with”
the Holy Ghost is the correct translation does not exclude the idea that the
Spirit is indeed the medium of Christ’s baptism with the third member of the
Trinity, as water is the medium in the ordinance of believer’s immersion. Rather, the rendering with simply emphasizes the substance in which the baptism
takes place; that is, the
substance employed in baptism is water, the Spirit, or fire. This fact does not in any way change
the fact that a baptism is by
definition an immersion, since baptidzo signifies immersion without the aid of any preposition.
374, Greek Grammar Beyond the Basics,
Wallace. Wallace thought that
“perhaps” the preposition indicated sphere as well, but it definitely signified
means. He thus translated the
passages as “with,” not “in” the Holy Spirit. It should be noted that the affirmation that baptism “with”
the Holy Ghost is the correct translation does not exclude the idea that the
Spirit is indeed the medium of Christ’s baptism with the third member of the
Trinity, as water is the medium in the ordinance of believer’s immersion. Rather, the rendering with simply emphasizes the substance in which the baptism
takes place; that is, the
substance employed in baptism is water, the Spirit, or fire. This fact does not in any way change
the fact that a baptism is by
definition an immersion, since baptidzo signifies immersion without the aid of any preposition.
[v] It
is, however, still present, e. g.
Ecclesiastes 7:9: Be not hasty in thy spirit to be angry: for anger will
rest in the bosom of fools. mh speu/shØß e˙n pneu/mati÷ sou touv qumouvsqai o¢ti
qumoß e˙n ko/lpwˆ aÓfro/nwn aÓnapau/setai.
is, however, still present, e. g.
Ecclesiastes 7:9: Be not hasty in thy spirit to be angry: for anger will
rest in the bosom of fools. mh speu/shØß e˙n pneu/mati÷ sou touv qumouvsqai o¢ti
qumoß e˙n ko/lpwˆ aÓfro/nwn aÓnapau/setai.
[vi] 1
Chronicles 28:12: And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all
the chambers round about, of the treasuries of the house of God, and of the
treasuries of the dedicated things: kai« to para¿deigma o§ ei•cen e˙n pneu/mati aujtouv tw◊n aujlw◊n oi¶kou
kuri÷ou kai« pa¿ntwn tw◊n pastofori÷wn tw◊n ku/klwˆ tw◊n ei˙ß ta»ß aÓpoqh/kaß
oi¶kou kuri÷ou kai« tw◊n aÓpoqhkw◊n tw◊n agi÷wn.
Chronicles 28:12: And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all
the chambers round about, of the treasuries of the house of God, and of the
treasuries of the dedicated things: kai« to para¿deigma o§ ei•cen e˙n pneu/mati aujtouv tw◊n aujlw◊n oi¶kou
kuri÷ou kai« pa¿ntwn tw◊n pastofori÷wn tw◊n ku/klwˆ tw◊n ei˙ß ta»ß aÓpoqh/kaß
oi¶kou kuri÷ou kai« tw◊n aÓpoqhkw◊n tw◊n agi÷wn.
Nehemiah 9:30: Yet thou didst bear long with them many
years, and didst testify to them by thy Spirit by the hand of thy prophets: but they hearkened not;
so thou gavest them into the hand of the nations of the land. kai« eiºlkusaß e˙p∆ aujtouß e¶th polla» kai« e˙pemartu/rw aujtoi√ß e˙n pneu/mati÷ sou e˙n ceiri« profhtw◊n sou kai« oujk hjnwti÷santo kai«
e¶dwkaß aujtouß e˙n ceiri« law◊n thvß ghvß.
years, and didst testify to them by thy Spirit by the hand of thy prophets: but they hearkened not;
so thou gavest them into the hand of the nations of the land. kai« eiºlkusaß e˙p∆ aujtouß e¶th polla» kai« e˙pemartu/rw aujtoi√ß e˙n pneu/mati÷ sou e˙n ceiri« profhtw◊n sou kai« oujk hjnwti÷santo kai«
e¶dwkaß aujtouß e˙n ceiri« law◊n thvß ghvß.
Isaiah 4:4: When the Lord shall have
washed away the filth of the daughters of Zion, and shall have purged the blood
of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. o¢ti e˙kplunei√ ku/rioß
ton rJu/pon tw◊n ui˚w◊n kai« tw◊n qugate÷rwn Siwn kai« to ai–ma e˙kkaqariei√
e˙k me÷sou aujtw◊n e˙n pneu/mati kri÷sewß kai« pneu/mati kau/sewß.
washed away the filth of the daughters of Zion, and shall have purged the blood
of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. o¢ti e˙kplunei√ ku/rioß
ton rJu/pon tw◊n ui˚w◊n kai« tw◊n qugate÷rwn Siwn kai« to ai–ma e˙kkaqariei√
e˙k me÷sou aujtw◊n e˙n pneu/mati kri÷sewß kai« pneu/mati kau/sewß.
Ezekiel 11:24: And the Spirit took me up,
and brought me to the land of the Chaldeans, to the captivity, in a vision by
the Spirit of God: and I
went up after the vision which I saw. kai« aÓne÷labe÷n me pneuvma kai« h¡gage÷n me
ei˙ß ghvn Caldai÷wn ei˙ß thn ai˙cmalwsi÷an e˙n oJra¿sei e˙n pneu/mati qeouv kai« aÓne÷bhn
aÓpo thvß oJra¿sewß h∞ß ei•don.
and brought me to the land of the Chaldeans, to the captivity, in a vision by
the Spirit of God: and I
went up after the vision which I saw. kai« aÓne÷labe÷n me pneuvma kai« h¡gage÷n me
ei˙ß ghvn Caldai÷wn ei˙ß thn ai˙cmalwsi÷an e˙n oJra¿sei e˙n pneu/mati qeouv kai« aÓne÷bhn
aÓpo thvß oJra¿sewß h∞ß ei•don.
Ezekiel 37:1: And the hand of the Lord
came upon me, and the Lord brought me forth by the Spirit, and set me in the midst of the plain,
and it was full of human bones. kai« e˙ge÷neto e˙p∆ e˙me« cei«r kuri÷ou kai«
e˙xh/gage÷n me e˙n pneu/mati ku/rioß kai« e¶qhke÷n me e˙n me÷swˆ touv
pedi÷ou kai« touvto h™n meston ojste÷wn aÓnqrwpi÷nwn.
came upon me, and the Lord brought me forth by the Spirit, and set me in the midst of the plain,
and it was full of human bones. kai« e˙ge÷neto e˙p∆ e˙me« cei«r kuri÷ou kai«
e˙xh/gage÷n me e˙n pneu/mati ku/rioß kai« e¶qhke÷n me e˙n me÷swˆ touv
pedi÷ou kai« touvto h™n meston ojste÷wn aÓnqrwpi÷nwn.
Micah 3:8: But truly I am full of power by
the spirit of the LORD, and of
judgment, and of might, to declare unto Jacob his transgression, and to Israel
his sin. e˙a»n mh
e˙gw» e˙mplh/sw i˙scun e˙n pneu/mati kuri÷ou kai« kri÷matoß kai« dunastei÷aß touv aÓpaggei√lai
tw◊ˆ Iakwb aÓsebei÷aß aujtouv kai« tw◊ˆ Israhl amarti÷aß aujtouv.
the spirit of the LORD, and of
judgment, and of might, to declare unto Jacob his transgression, and to Israel
his sin. e˙a»n mh
e˙gw» e˙mplh/sw i˙scun e˙n pneu/mati kuri÷ou kai« kri÷matoß kai« dunastei÷aß touv aÓpaggei√lai
tw◊ˆ Iakwb aÓsebei÷aß aujtouv kai« tw◊ˆ Israhl amarti÷aß aujtouv.
Zechariah 1:6: But do ye receive my words and mine
ordinances, all that I command by my Spirit to my servants the prophets, who lived in the days of
your fathers; and they answered and said, As the Lord Almighty determined to do
to us, according to our ways, and according to our practices, so has he done to
us. plhn
touß lo/gouß mou kai« ta» no/mima¿ mou de÷cesqe o¢sa e˙gw» e˙nte÷llomai e˙n
pneu/mati÷ mou toi√ß dou/loiß mou toi√ß profh/taiß oi≠ katela¿bosan touß
pate÷raß uJmw◊n kai« aÓpekri÷qhsan kai« ei•pan kaqw»ß parate÷taktai ku/rioß
pantokra¿twr touv poihvsai kata» ta»ß oJdouß uJmw◊n kai« kata» ta»
e˙pithdeu/mata uJmw◊n ou¢twß e˙poi÷hsen uJmi√n.
ordinances, all that I command by my Spirit to my servants the prophets, who lived in the days of
your fathers; and they answered and said, As the Lord Almighty determined to do
to us, according to our ways, and according to our practices, so has he done to
us. plhn
touß lo/gouß mou kai« ta» no/mima¿ mou de÷cesqe o¢sa e˙gw» e˙nte÷llomai e˙n
pneu/mati÷ mou toi√ß dou/loiß mou toi√ß profh/taiß oi≠ katela¿bosan touß
pate÷raß uJmw◊n kai« aÓpekri÷qhsan kai« ei•pan kaqw»ß parate÷taktai ku/rioß
pantokra¿twr touv poihvsai kata» ta»ß oJdouß uJmw◊n kai« kata» ta»
e˙pithdeu/mata uJmw◊n ou¢twß e˙poi÷hsen uJmi√n.
Zechariah 4:6: And he answered and spoke to me,
saying, This is the word of the Lord to Zorobabel, saying, not by mighty power,
nor by strength, but by my Spirit,
saith the Lord Almighty. kai«
aÓpekri÷qh kai« ei•pen pro/ß me le÷gwn ou∞toß oJ lo/goß kuri÷ou proß Zorobabel
le÷gwn oujk e˙n duna¿mei mega¿lhØ oujde« e˙n i˙scu/i aÓll∆ h· e˙n pneu/mati÷ mou le÷gei ku/rioß pantokra¿twr.
saying, This is the word of the Lord to Zorobabel, saying, not by mighty power,
nor by strength, but by my Spirit,
saith the Lord Almighty. kai«
aÓpekri÷qh kai« ei•pen pro/ß me le÷gwn ou∞toß oJ lo/goß kuri÷ou proß Zorobabel
le÷gwn oujk e˙n duna¿mei mega¿lhØ oujde« e˙n i˙scu/i aÓll∆ h· e˙n pneu/mati÷ mou le÷gei ku/rioß pantokra¿twr.
Zechariah 7:12: And they made their heart disobedient,
so as not to hearken to my law, and the words which the Lord Almighty sent
forth by his Spirit by the former
prophets: so there was great wrath from the Lord Almighty. kai« thn kardi÷an
aujtw◊n e¶taxan aÓpeiqhv touv mh ei˙sakou/ein touv no/mou mou kai« touß
lo/gouß ou§ß e˙xape÷steilen ku/rioß pantokra¿twr e˙n pneu/mati aujtouv e˙n cersi«n
tw◊n profhtw◊n tw◊n e¶mprosqen kai« e˙ge÷neto ojrgh mega¿lh para» kuri÷ou
pantokra¿toroß.
so as not to hearken to my law, and the words which the Lord Almighty sent
forth by his Spirit by the former
prophets: so there was great wrath from the Lord Almighty. kai« thn kardi÷an
aujtw◊n e¶taxan aÓpeiqhv touv mh ei˙sakou/ein touv no/mou mou kai« touß
lo/gouß ou§ß e˙xape÷steilen ku/rioß pantokra¿twr e˙n pneu/mati aujtouv e˙n cersi«n
tw◊n profhtw◊n tw◊n e¶mprosqen kai« e˙ge÷neto ojrgh mega¿lh para» kuri÷ou
pantokra¿toroß.
(Note: English renderings above come either from the
1851 translation of the LXX by Sir Lancelot Charles Lee Brenton or from the KJV. Note
also Solomon 17:37 in the Apocrypha, kai« oujk aÓsqenh/sei e˙n tai√ß hJme÷raiß aujtouv
e˙pi« qew◊ˆ aujtouv o¢ti oJ qeoß kateirga¿sato aujton dunaton e˙n
pneu/mati aJgi÷wˆ kai« sofon e˙n boulhvØ sune÷sewß meta» i˙scu/oß kai«
dikaiosu/nhß).
1851 translation of the LXX by Sir Lancelot Charles Lee Brenton or from the KJV. Note
also Solomon 17:37 in the Apocrypha, kai« oujk aÓsqenh/sei e˙n tai√ß hJme÷raiß aujtouv
e˙pi« qew◊ˆ aujtouv o¢ti oJ qeoß kateirga¿sato aujton dunaton e˙n
pneu/mati aJgi÷wˆ kai« sofon e˙n boulhvØ sune÷sewß meta» i˙scu/oß kai«
dikaiosu/nhß).
[vii] Three
examples out of the 110 verses with the phrase are:
examples out of the 110 verses with the phrase are:
Numbers 31:10: And they burnt with fire all their
cities in the places of their habitation and they burnt their villages with
fire. kai« pa¿saß ta»ß po/leiß aujtw◊n ta»ß e˙n tai√ß
oi˙ki÷aiß aujtw◊n kai« ta»ß e˙pau/leiß aujtw◊n e˙ne÷prhsan e˙n puri÷.
cities in the places of their habitation and they burnt their villages with
fire. kai« pa¿saß ta»ß po/leiß aujtw◊n ta»ß e˙n tai√ß
oi˙ki÷aiß aujtw◊n kai« ta»ß e˙pau/leiß aujtw◊n e˙ne÷prhsan e˙n puri÷.
Judges 9:52: And Abimelech drew near to the tower, and
they besieged it; and Abimelech drew near to the door of the tower to burn it with
fire. kai« h™lqen Abimelec eºwß touv pu/rgou kai«
e˙xepole÷mhsan aujto/n kai« h¡ggisen Abimelec eºwß thvß qu/raß touv pu/rgou
e˙mprhvsai aujton e˙n puri÷.
they besieged it; and Abimelech drew near to the door of the tower to burn it with
fire. kai« h™lqen Abimelec eºwß touv pu/rgou kai«
e˙xepole÷mhsan aujto/n kai« h¡ggisen Abimelec eºwß thvß qu/raß touv pu/rgou
e˙mprhvsai aujton e˙n puri÷.
1 Kings 16:18: And it came to pass, when Zimri saw
that the city was taken, that he went into the palace of the king’s house, and
burnt the king’s house over him with fire, and died. kai«
e˙genh/qh wß ei•den Zambri o¢ti prokatei÷lhmptai aujtouv hJ po/liß kai«
ei˙sporeu/etai ei˙ß a‡ntron touv oi¶kou touv basile÷wß kai« e˙nepu/risen e˙p∆
aujton ton oi•kon touv basile÷wß e˙n puri« kai« aÓpe÷qanen.
that the city was taken, that he went into the palace of the king’s house, and
burnt the king’s house over him with fire, and died. kai«
e˙genh/qh wß ei•den Zambri o¢ti prokatei÷lhmptai aujtouv hJ po/liß kai«
ei˙sporeu/etai ei˙ß a‡ntron touv oi¶kou touv basile÷wß kai« e˙nepu/risen e˙p∆
aujton ton oi•kon touv basile÷wß e˙n puri« kai« aÓpe÷qanen.
The complete list of references is: Exodus 12:10;
19:18; 32:20; 34:13; Leviticus 4:12; 6:23; 7:17, 19; 8:32; 13:52, 55, 57;
16:27; 19:6; 20:14; Numbers 31:10, 23; Deuteronomy 1:33; 9:21; 12:31; 13:17;
18:10; Joshua 7:15; 8:19, 28; 11:6, 9, 11; 16:10; Judges 1:8; 9:49, 52; 12:1;
14:15; 15:6; 20:48; 1 Samuel 30:1, 3, 14; 2 Samuel 14:30-31; 23:7; 1 Kings
16:18; 18:24, 36-37; 2 Kings 8:12; 16:3; 17:17, 31; 21:6; 23:10; 1 Chronicles
14:12; 21:26; 2 Chronicles 33:6; 35:13; 36:19; Nehemiah 1:3; 2:3; Psalm 45:10;
73:7; 139:11; Amos 4:10; 7:4; Micah 1:7; Nahum 2:4; Habakkuk 2:13; Zephaniah
1:18; 3:8; Zechariah 9:4; Isaiah 10:17; 44:16, 19; Jeremiah 7:31; 19:5; 21:10;
28:32; 30:18; 36:22; 39:29; 41:2, 22; 44:8, 10; 45:17-18; 50:13; 52:13; Ezekiel
5:2, 4; 21:36-37; 22:21, 31; 36:5; 38:19; 1 Esdras 1:52; 1 Maccabees 1:56; 5:5,
35, 44; 11:61; 16:10; 4 Maccabees 9:22; 18:12 Sirach 2:5; 8:10; 45:19; Solomon
12:4; Baruch 1:2.
19:18; 32:20; 34:13; Leviticus 4:12; 6:23; 7:17, 19; 8:32; 13:52, 55, 57;
16:27; 19:6; 20:14; Numbers 31:10, 23; Deuteronomy 1:33; 9:21; 12:31; 13:17;
18:10; Joshua 7:15; 8:19, 28; 11:6, 9, 11; 16:10; Judges 1:8; 9:49, 52; 12:1;
14:15; 15:6; 20:48; 1 Samuel 30:1, 3, 14; 2 Samuel 14:30-31; 23:7; 1 Kings
16:18; 18:24, 36-37; 2 Kings 8:12; 16:3; 17:17, 31; 21:6; 23:10; 1 Chronicles
14:12; 21:26; 2 Chronicles 33:6; 35:13; 36:19; Nehemiah 1:3; 2:3; Psalm 45:10;
73:7; 139:11; Amos 4:10; 7:4; Micah 1:7; Nahum 2:4; Habakkuk 2:13; Zephaniah
1:18; 3:8; Zechariah 9:4; Isaiah 10:17; 44:16, 19; Jeremiah 7:31; 19:5; 21:10;
28:32; 30:18; 36:22; 39:29; 41:2, 22; 44:8, 10; 45:17-18; 50:13; 52:13; Ezekiel
5:2, 4; 21:36-37; 22:21, 31; 36:5; 38:19; 1 Esdras 1:52; 1 Maccabees 1:56; 5:5,
35, 44; 11:61; 16:10; 4 Maccabees 9:22; 18:12 Sirach 2:5; 8:10; 45:19; Solomon
12:4; Baruch 1:2.
[viii] Commenting
on the connection of the fact that baptidzo signifies immersion and the baptism of the Spirit, B. H. Carroll wrote:
on the connection of the fact that baptidzo signifies immersion and the baptism of the Spirit, B. H. Carroll wrote:
The baptism in the Spirit was a figurative
baptism. I mean the word baptism
is used in a figurative and not in a literal sense. . . . If I immerse one in a
creek or baptistery, that is a literal baptism; but if I see a friend of mine in distress, in deep anxiety,
groaning, sighing, weeping, full of pain, no ease, no peace, no hope, I say he
is baptized in suffering. That is
figurative. Just as the Lord Jesus
Christ said, ‘I have a baptism to be baptized in, and now am I straitened till
it be accomplished[!]’ I have suffering to pass through so deep and
overwhelming that you may compare the suffering to an immersion in
suffering. That is a figurative
use of the word. If one dip
another in a tank of oil, that is a literal baptism, a literal use of the
word. But if it be one whose notes
of hand are all over the community, whose property is all mortgaged, who has no
realty that is not already encumbered, I say that man is baptized in debt, that
is a figurative use of the word.
He is overwhelmed in debt.
baptism. I mean the word baptism
is used in a figurative and not in a literal sense. . . . If I immerse one in a
creek or baptistery, that is a literal baptism; but if I see a friend of mine in distress, in deep anxiety,
groaning, sighing, weeping, full of pain, no ease, no peace, no hope, I say he
is baptized in suffering. That is
figurative. Just as the Lord Jesus
Christ said, ‘I have a baptism to be baptized in, and now am I straitened till
it be accomplished[!]’ I have suffering to pass through so deep and
overwhelming that you may compare the suffering to an immersion in
suffering. That is a figurative
use of the word. If one dip
another in a tank of oil, that is a literal baptism, a literal use of the
word. But if it be one whose notes
of hand are all over the community, whose property is all mortgaged, who has no
realty that is not already encumbered, I say that man is baptized in debt, that
is a figurative use of the word.
He is overwhelmed in debt.
Now
when John the Baptist says, ‘I baptize you in water,’ that is a literal baptism,
‘but Jesus will baptize you in the Holy Ghost,’ that is a figurative use of the
word. The Holy Ghost is not a
liquid element, but you may use the word figuratively; when they are in the house, and the
sound that indicates His presence fills that house, and they themselves are
filled with the Spirit, permeated throughout by the indwelling Spirit of God,
figuratively you say that is a baptism in the Holy Ghost. That figurative use of the word is one
of the commonest known to the Greek classics. I could cite you a hundred instances of it. So that the baptism in water, that is
the literal; the other, that is
the figurative. And because the
literal is a burial, a sinking out of sight, so an overwhelming influence may
figuratively be said to be a baptism in that influence.” (pgs. 42-43, The
Three Baptisms, B. H. Carroll, elec. acc. in the AGES Christian Library Series, Vol. 11,
B. H. Carroll Collection. Rio, WI: 2006).
when John the Baptist says, ‘I baptize you in water,’ that is a literal baptism,
‘but Jesus will baptize you in the Holy Ghost,’ that is a figurative use of the
word. The Holy Ghost is not a
liquid element, but you may use the word figuratively; when they are in the house, and the
sound that indicates His presence fills that house, and they themselves are
filled with the Spirit, permeated throughout by the indwelling Spirit of God,
figuratively you say that is a baptism in the Holy Ghost. That figurative use of the word is one
of the commonest known to the Greek classics. I could cite you a hundred instances of it. So that the baptism in water, that is
the literal; the other, that is
the figurative. And because the
literal is a burial, a sinking out of sight, so an overwhelming influence may
figuratively be said to be a baptism in that influence.” (pgs. 42-43, The
Three Baptisms, B. H. Carroll, elec. acc. in the AGES Christian Library Series, Vol. 11,
B. H. Carroll Collection. Rio, WI: 2006).
Some
paedobaptists argue that baptidzo
can signify pouring because the
Spirit’s being poured out is allegedly a synonym with Spirit baptism, thus
equating pouring and baptism. This
argument has severe problems. If
the Holy Ghost’s being “poured out” or “shed forth” on men (e˙kce÷w, Acts
2:17-18, 33; 10:45) demonstrates that baptidzo means pour,
then the references, in association with the baptism of the Holy Ghost, to the
Spirit “coming upon” (e˙pe÷rcomai, Acts
1:8) people, “falling” on them (e˙pipi÷ptw, Acts 8:16; 10:44; 11:15-17), “coming” upon them (e¶rcomai. . . e˙pi÷, 19:6), and being “received” (lamba¿nw, Acts 10:47; 19:2) by them would prove that baptidzo also means come upon, fall, receive, and come—the
word would be a veritable nose of wax which could be twisted any which way at
will, and would mean so much that it meant nothing at all. The Scriptural distinction in
prepositions, where the Spirit falls “upon” (e˙pi÷) and is
poured “out” (e˙k) while baptism/immersion is en (e˙n) water and the Spirit, but
one is never “baptized out” or “baptized upon,” for example, would also be
neglected. Finally, the Spirit’s
being poured out from heaven is synonymous with His being sent by the ascended
Christ after He sat down at the right hand of the Father (Acts 2:33; John
15:26; 16:7). The Spirit’s being
poured out or sent from heaven had, as its result on earth, the church’s receiving
the baptism of the Holy Ghost.
That is, the result of the heavenly sending or pouring out was the
earthly baptism or immersion. The
baptism is not a synonym of the sending or pouring, but a consequence of
it. To attempt to invalidate the
simple fact of the Greek language that baptidzo means immerse, and never pour or sprinkle, by confusing the terms that are employed in
association with Spirit baptism, is entirely invalid. For conclusive evidence that to baptize means to immerse, see pgs. 386-444, “Christian Baptism,” in Principles and Practices
for Baptist Churches, Edward T.
Hiscox (Grand Rapids, MI: Kregel, orig. pub. 1894); pgs. 18-167, Baptism in
its Mode and Subjects, Alexander
Carson, (5th rev. ed., Philadelphia, PA: American Baptist
Publication Society, 1860; elec. acc. http://books.google.com).
paedobaptists argue that baptidzo
can signify pouring because the
Spirit’s being poured out is allegedly a synonym with Spirit baptism, thus
equating pouring and baptism. This
argument has severe problems. If
the Holy Ghost’s being “poured out” or “shed forth” on men (e˙kce÷w, Acts
2:17-18, 33; 10:45) demonstrates that baptidzo means pour,
then the references, in association with the baptism of the Holy Ghost, to the
Spirit “coming upon” (e˙pe÷rcomai, Acts
1:8) people, “falling” on them (e˙pipi÷ptw, Acts 8:16; 10:44; 11:15-17), “coming” upon them (e¶rcomai. . . e˙pi÷, 19:6), and being “received” (lamba¿nw, Acts 10:47; 19:2) by them would prove that baptidzo also means come upon, fall, receive, and come—the
word would be a veritable nose of wax which could be twisted any which way at
will, and would mean so much that it meant nothing at all. The Scriptural distinction in
prepositions, where the Spirit falls “upon” (e˙pi÷) and is
poured “out” (e˙k) while baptism/immersion is en (e˙n) water and the Spirit, but
one is never “baptized out” or “baptized upon,” for example, would also be
neglected. Finally, the Spirit’s
being poured out from heaven is synonymous with His being sent by the ascended
Christ after He sat down at the right hand of the Father (Acts 2:33; John
15:26; 16:7). The Spirit’s being
poured out or sent from heaven had, as its result on earth, the church’s receiving
the baptism of the Holy Ghost.
That is, the result of the heavenly sending or pouring out was the
earthly baptism or immersion. The
baptism is not a synonym of the sending or pouring, but a consequence of
it. To attempt to invalidate the
simple fact of the Greek language that baptidzo means immerse, and never pour or sprinkle, by confusing the terms that are employed in
association with Spirit baptism, is entirely invalid. For conclusive evidence that to baptize means to immerse, see pgs. 386-444, “Christian Baptism,” in Principles and Practices
for Baptist Churches, Edward T.
Hiscox (Grand Rapids, MI: Kregel, orig. pub. 1894); pgs. 18-167, Baptism in
its Mode and Subjects, Alexander
Carson, (5th rev. ed., Philadelphia, PA: American Baptist
Publication Society, 1860; elec. acc. http://books.google.com).
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