Answers from church history on today's questions
What Christian writers said, from about AD 198 to 1938.
49 passages · 29 writers · 9 centuries
John said that he baptized with water and that Christ would baptize with the Holy Spirit and fire, and writers from Cyril of Jerusalem to Torrey read this as fulfilled at Pentecost. Barnes calls it the sending of the Spirit's influences to convert, purify, and guide the soul, and Hodge calls it an effusion that cleanses the soul. Calvin and Augustine say that ministers give only the outward sign and that Christ alone gives the inward grace. Acts 8 and 10 show the Spirit coming after baptism for the Samaritans and before it for Cornelius, and Peter and later writers conclude that water cannot be refused to those who have received the Spirit. Ryle identifies the baptism of the Spirit with the new birth, while Newell separates it from the water baptism of Romans 6.
18 passages · 11 writers · 100s to 1900s
Cyril of Jerusalem, Torrey, Barnes, Hodge, and Edersheim describe what John promised that Christ would give and how it was fulfilled at Pentecost.
c. 200 · Hippolytus of Rome, Discourse on the Holy Theophany (In sanctam Theophaniam) 3
I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: “He shall baptize you with the Holy Ghost, and with fire.”
c. 228–248 · Origen, Commentary on the Gospel of John 6.13
Christ, then, does not baptize with water, but His disciples. He reserves for Himself to baptize with the Holy Spirit and with fire.
c. 228–248 · Origen, Commentary on the Gospel of John 6.17
I, he says, baptize you with water unto repentance, purifying you, as it were, and turning you away from evil courses and calling you to repentance; for I am come to make ready for the Lord a people prepared for Him, and by my baptism of repentance to prepare the ground for Him who is to come after me, and who will thus benefit you much more effectively and powerfully than my strength could. For His baptism is not that of the body only; He fills the penitent with the Holy Ghost, and His diviner fire does away with everything material and consumes everything that is earthy, not only from him who admits it to his life, but even from him who hears of it from those who have it.
c. 228–248 · Origen, Commentary on the Gospel of John 6.17
We next remark in passing that the baptism of John was inferior to the baptism of Jesus which was given through His disciples. Those persons in the Acts who were baptized to John’s baptism and who had not heard if there was any Holy Ghost are baptized over again by the Apostle. Regeneration did not take place with John, but with Jesus through His disciples it does so, and what is called the laver of regeneration takes place with renewal of the Spirit; for the Spirit now comes in addition since it comes from God and is over and above the water and does not come to all after the water.
c. 348–351 · Cyril of Jerusalem, Catechetical Lectures (Catecheses ad illuminandos 1-18) 3.9
Thou hast as the glory of Baptism the Son Himself, the Only-begotten of God. For why should I speak any more of man? John was great, but what is he to the Lord? His was a loud-sounding voice, but what in comparison with the Word? Very noble was the herald, but what in comparison with the King? Noble was he that baptized with water, but what to Him that baptizeth with the Holy Ghost and with fire?
c. 348–351 · Cyril of Jerusalem, Catechetical Lectures (Catecheses ad illuminandos 1-18) 17.8
And John also, who had been filled with the Holy Ghost from his mother’s womb, was for this cause sanctified, that he might baptize the Lord; not giving the Spirit himself, but preaching glad tidings of Him who gives the Spirit. For he says, I indeed baptize you with water unto repentance, but He that cometh after me, and the rest; He shall baptize you with the Holy Ghost and with fire. But wherefore with fire? Because the descent of the Holy Ghost was in fiery tongues; concerning which the Lord says joyfully, I am come to send fire on the earth; and what will I, if it be already kindled?
c. 348–351 · Cyril of Jerusalem, Catechetical Lectures (Catecheses ad illuminandos 1-18) 17.15
And lest men should be ignorant of the greatness of the mighty gift coming down to them, there sounded as it were a heavenly trumpet, For suddenly there came from heaven a sound as of the rushing of a mighty wind, signifying the presence of Him who was to grant power unto men to seize with violence the kingdom of God; that both their eyes might see the fiery tongues, and their ears hear the sound. And it filled all the house where they were sitting; for the house became the vessel of the spiritual water; as the disciples sat within, the whole house was filled. Thus they were entirely baptized according to the promise, and invested soul and body with a divine garment of salvation. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them; and they were all filled with the Holy Ghost. They partook of fire, not of burning but of saving fire; of fire which consumes the thorns of sins, but gives lustre to the soul. This is now coming upon you also, and that to strip away and consume your sins which are like thorns, and to brighten yet more that precious possession of your souls, and to give you grace; for He gave it then to the Apostles.
c. 400 · Anonymous (Pseudo-Gregory Thaumaturgus), Four Homilies (on the Annunciation and the Theophany) 4
Baptize me, who am destined to baptize those who believe on me with water, and with the Spirit, and with fire: with water, capable of washing away the defilement of sins; with the Spirit, capable of making the earthly spiritual; with fire, naturally fitted to consume the thorns of transgressions.
1834 · Albert Barnes, Notes on the Bible: Matthew 3.11
Shall baptize you - Shall send upon you the Holy Spirit. The Spirit of God is frequently represented as being poured out upon his people, Pro 1:23; Isa 44:3; Joe 2:28-29; Act 2:17-18. The baptism of the Holy Spirit is the same, therefore, as the sending of his influences to convert, purify, and guide the soul.
1834 · Albert Barnes, Notes on the Bible: 1 Corinthians 12.13
Baptized into one body - Many suppose that there is reference here to the ordinance of baptism by water. But the connection seems rather to require us to understand it of the baptism of the Holy Spirit Mat 3:11; and if so, it means, that by the agency of the Holy Spirit, they had all been suited, each to his appropriate place, to constitute the body of Christ - the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism Eph 4:5, they had all professedly become members of one and the same body.
1871 · David Brown, Commentary Critical and Explanatory on Acts 19.4
saying unto the people, that they should believe on him which should come after him—that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.7
The Spirit is frequently said to be poured out on men; but men are never said to be dipped or immersed into the Holy Spirit. Such an idea is altogether incongruous. When, therefore, it is said that men are baptized by the Holy Spirit, as is so often done, the reference must be to effusion, or affusion of the Spirit by which the soul is cleansed from sin.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.7
The work performed in us by the Holy Spirit is a baptism. As water in the hands of John was the purifying medium for the body, so the Holy Spirit, as sent or given by Jesus Christ, purifies the soul.
1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 2.11
In deepest reverence he declared himself not worthy to do Him the service of a slave or of a disciple. His Baptism would not be of preparatory repentance and with water, but the Divine Baptism in the Holy Spirit and fire - in the Spirit Who sanctified, and the Divine Light which purified, and so effectively qualified for the ‘Kingdom.’
1900 · Abraham Kuyper, The Work of the Holy Spirit Volume One: The Work of the Holy Spirit in the Church as a Whole, Seventh Chapter. The Outpouring of the Holy Spirit, XXVI. Israel and the Nations
If it were possible to construct the city’s water-works in the air above the city, the chief engineer could properly say: “When I turn on the water for the first time I will baptize the city with water.” In similar sense Christ may be said to have baptized His Church with the Holy Spirit. For the word of John the Baptist, “I indeed baptize you with water, but He that cometh after me is mightier than I; He shall baptize you with the Holy Ghost,” is explained by Christ Himself as referring to the day of Pentecost (Acts i. 5): “And being assembled together with Him, He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence”;—a promise that undoubtedly referred to the Pentecost miracle. This agrees with the fact that Jesus during His ministry allowed His disciples to continue the Baptism of John. And this shows that even before the crucifixion, John and Peter, Philip and Zaccheus, and many others received saving grace of the Holy Spirit, each for himself, but none of them was baptized with the Holy Spirit before the day of Pentecost. With reference to the apostles, we must therefore distinguish a threefold giving of the Holy Spirit: First, that of saving grace in regeneration and subsequent illumination—Matt. xvi. 17. Secondly, official gifts qualifying them for the apostolic office—John xx. 22. Thirdly, the Baptism with the Holy Ghost—Acts i. 5 in connection with Acts ii. 1 ff.
1909 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 1 to 8) 3.11
I presume that scarcely any one will deny that our version weakens the force of John’s words by translating ‘with water, with the Holy Ghost,’ instead of ‘in water, in the Holy Ghost.’ One of the most accurate of recent commentators, for instance, in his remarks on this verse, says that the preposition here ‘is to be understood in accordance with the idea of baptism that is immersion, not as expressing the instrument with which, but as meaning “in,” and expressing the element in which the immersion takes place.’
1910 · R. A. Torrey, The Person and Work of the Holy Spirit 20
Our Lord in speaking of this baptism which they were so soon to receive in Luke xxiv. 49 said, “And behold I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” And again He said in Acts i. 5, 8, “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.... But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” In the record of the fulfillment of this promise of our Lord in Acts ii. 4, we read, “And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance.”
1910 · R. A. Torrey, The Person and Work of the Holy Spirit 20
We were not there, and that crowd were all Jews and we are not Jews; but Peter did not stop there, he goes further and says, “And to your children,” that is to the next generation of Jews, or all future generations of Jews. Still there is nothing in it for us, for we are not Jews; but Peter did not stop even there, he went further and said, “And to all them that are afar off.” That does take us in. We are the Gentiles who were once “afar off,” but now “made nigh by the blood of Christ” (Eph. ii. 13, 17). But lest there be any mistake about it whatever, Peter adds “even as many as the Lord our God shall call unto Him.” So on the very day of Pentecost, Peter declares that the baptism with the Holy Spirit is for every child of God in every coming age of the church's history.
9 passages · 7 writers · 200s to 1900s
Augustine, Wesley, Matthew Henry, Maclaren, and Brown draw on Acts 8 and 10, where the Spirit came after baptism for the Samaritans and before it for Cornelius.
c. 256 · Anonymous (De rebaptismate), A Treatise on Re-Baptism (De rebaptismate) 5
Even as Peter also subsequently most abundantly taught us about the same Gentiles, saying: “And He put no difference between us and them, their hearts being purified by faith.” And there will be no doubt that men may be baptized with the Holy Ghost without water,—as thou observest that these were baptized before they were baptized with water; that the announcements of both John and of our Lord Himself were satisfied,—forasmuch as they received the grace of the promise both without the imposition of the apostle’s hands and without the laver, which they attained afterwards. And their hearts being purified, God bestowed upon them at the same time, in virtue of their faith, remission of sins; so that the subsequent baptism conferred upon them this benefit alone, that they received also the invocation of the name of Jesus Christ, that nothing might appear to be wanting to the integrity of their service and faith.
c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 97.11
The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. And because Cornelius and his household were Gentiles, and uncircumcised: lest they might hesitate to give the Gospel to the uncircumcised: before Cornelius and his household were baptized, the Holy Spirit came, and filled them, and they began to speak with tongues. Now the Holy Spirit had not fallen upon any one who had not been baptized: but upon these It fell before baptism. For Peter might hesitate whether he might baptize the uncircumcised: the Holy Spirit came, they began to speak with tongues; the invisible gift was given, and took away all doubt about the visible Sacrament; they were all baptized.…What did Sion hear, and rejoice at?
c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 18
Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost.” (v. 10–15.) And (yet) great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. “For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost.” (v. 16, 17.)
c. 1714 · Matthew Henry, Commentary on Acts 11.1-18
Could I refuse to baptize them with water, whom God had baptized with the Holy Ghost? Could I deny the sign to those on whom he had conferred the thing signified?
1754 · John Wesley, Explanatory Notes on Acts 10.47
Can any man forbid water, that these should not be baptized, who have received the Holy Ghost? - He does not say they have the baptism of the Spirit; therefore they do not need baptism with water. But just the contrary: if they have received the Spirit, then baptize them with water. How easily is this question decided, if we will take the word of God for our rule! Either men have received the Holy Ghost or not. If they have not, Repent, saith God, and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they are already baptized with the Holy Ghost, then who can forbid water?
1871 · David Brown, Commentary Critical and Explanatory on Acts 11.16-17
Forasmuch then, &c.—that is, "Since God Himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced the higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still 'unclean?'"
1871 · David Brown, Commentary Critical and Explanatory on Acts 8.15-16
15, 16. prayed … they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)—As the baptism of adults presupposed "the renewing of the Holy Ghost" (Tit 3:5-7; 1Co 12:13), of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see Ac 10:44, where it followed Peter's preaching; and Ac 19:1-7, where, as here, it followed the laying on of hands).
1907–1908 · Alexander Maclaren, Expositions of Holy Scripture: Acts 10.30-44
Therefore the great gift, attesting the divine acceptance of him and the rest of the hearers, came at once. There had been no confession of their faith, much less had there been baptism, or laying on of Apostolic hands. The sole qualification and condition for the reception of the Spirit which John lays down in his Gospel when he speaks of the ‘Spirit, which they that believe on Him should receive,’ was present here, and it was enough. Peter and his brethren might have hesitated about baptizing an uncircumcised believer. The Lord of the Church showed Peter that He did not hesitate.
1907–1908 · Alexander Maclaren, Expositions of Holy Scripture: Acts 8.1-17
The Samaritans had not yet received the Holy Ghost—that is, the special gifts, such as those of Pentecost. That fact proves that baptism is not necessarily and inseparably connected with the gift of the Spirit; and chapter x. 44, 47, proves that the Spirit may be given before baptism.
22 passages · 19 writers · 100s to 1900s
Calvin, Augustine, Ryle, Newell, Tertullian, Maclaren, and others say what the inward baptism is and how it differs from or joins the water.
c. 198–203 · Tertullian, On Baptism (De baptismo) 6
Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord’s forerunner, “preparing His ways.” Thus, too, does the angel, the witness of baptism, “make the paths straight” for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains.
c. 200–215 · Clement of Alexandria, Prophetic Eclogues (Eclogae propheticae) 8
Since baptism is performed by water and the Spirit as a protection against the twofold fire,—that which lays hold of what is visible, and that which lays hold of what is invisible; and of necessity, there being an immaterial element of water and a material, is it a protection against the twofold fire. And the earthly water cleanses the body; but the heavenly water, by reason of its being immaterial and invisible, is an emblem of the Holy Spirit, who is the purifier of what is invisible, as the water of the Spirit, as the other of the body.
c. 256 · Anonymous (De rebaptismate), A Treatise on Re-Baptism (De rebaptismate) 15
And since we seem to have divided all spiritual baptism in a threefold manner, let us come also to the proof of the statement proposed, that we may not appear to have done this of our own judgment, and with rashness. For John says of our Lord in his epistle, teaching us: “This is He who came by water and blood, Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth. For three bear witness, the Spirit, and the water, and the blood: and these three are one;”—that we may gather from these words both that water is wont to confer the Spirit, and that men’s own blood is wont to confer the Spirit, and that the Spirit Himself also is wont to confer the Spirit. For since water is poured forth even as blood, the Spirit also was poured out by the Lord upon all who believed. Assuredly both in water, and none the less in their own blood, and then especially in the Holy Spirit, men may be baptized.
c. 375 · Basil of Caesarea, On the Holy Spirit (De Spiritu Sancto) 15.36
Furthermore, from this too may be apprehended the difference between the grace that comes from the Spirit and the baptism by water: in that John indeed baptized with water, but our Lord Jesus Christ by the Holy Ghost. “I indeed,” he says, “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.”
c. 378–382 · Jerome, Dialogue Against the Luciferians (Altercatio Luciferiani et Orthodoxi) 6
How is a soul purged from its former stains which has not the Holy Ghost? For it is not mere water which washes the soul, but it is itself first purified by the Spirit that it may be able to spiritually wash the souls of men. “The Spirit of the Lord,” says Moses, “moved upon the face of the waters,” from which it appears that there is no baptism without the Holy Ghost.
381 · Ambrose of Milan, On the Holy Spirit (De Spiritu Sancto) 3.10.64
Who is he who is born of the Spirit, and is made Spirit, but he who is renewed in the Spirit of his mind? This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the Apostle Peter says: “Ye shall be baptized with the Holy Spirit.” For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit?
c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 1
But why does Christ say, “Ye shall be baptized,” when in fact there was no water in the upper room? Because the more essential part of Baptism is the Spirit, through Whom indeed the water has its operation; in the same manner our Lord also is said to be anointed, not that He had ever been anointed with oil, but because He had received the Spirit.
c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 6.7
What then did he learn from the dove, that he may not afterwards be found a liar (which God forbid we should think), if it be not this, that there was to be a certain peculiarity in Christ, such that, although many ministers, be they righteous or unrighteous, should baptize, the virtue of baptism would be attributed to Him alone on whom the dove descended, and of whom it was said, “This is He that baptizeth with the Holy Ghost”? Peter may baptize, but this is He that baptizeth; Paul may baptize, yet this is He that baptizeth; Judas may baptize, still this is He that baptizeth.
1552 · John Calvin, Commentary on Acts, part 1 (chapters 1-13) 8.16
In baptism we are washed from our sins; but Paul teacheth that our washing is the work of the Holy Ghost, (Titus 3:5.) The water used in baptism is a sign of the blood of Christ; but Peter saith, that it is the Spirit by whom we are washed with the blood of Christ (1 Peter 1:2.) Our old man is crucified in baptism, that we may be raised up unto newness of life, (Romans 6:6;) and whence cometh all this save only from the sanctification of the Spirit? And, finally, what shall remain in baptism if it be separate from the Spirit?
1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.3.11
Matthew 3:11. He shall baptize you with the Holy Spirit and with fire It is asked, why did not John equally say, that it is Christ alone who washes souls with his blood? The reason is, that this very washing is performed by the power of the Spirit, and John reckoned it enough to express the whole effect of baptism by the single word Spirit The meaning is clear, that Christ alone bestows all the grace which is figuratively represented by outward baptism, because it is he who “sprinkles the conscience” with his blood. It is he also who mortifies the old man, and bestows the Spirit of regeneration.
1559 · John Calvin, Institutes of the Christian Religion 4.15.8
Why, then, did John say that he baptised with water, but there was one coming who would baptise with the Holy Ghost and with fire? This may be explained in a few words. He did not mean to distinguish the one baptism from the other, but he contrasted his own person with the person of Christ, saying, that while he was a minister of water, Christ was the giver of the Holy Spirit, and would declare this virtue by a visible miracle on the day on which he would send the Holy Spirit on the apostles, under the form of tongues of fire. What greater boast could the apostles make, and what greater those who baptise in the present day? For they are only ministers of the external sign, whereas Christ is the Author of internal grace, as those same ancient writers uniformly teach, and, in particular, Augustine, who, in his refutation of the Donatists, founds chiefly on this axiom, Whoever it is that baptises, Christ alone presides.
1675 · Robert Barclay, Theses Theologicae (the fifteen propositions of the Friends) 12
As there is one Lord and one faith, so there is 'one baptism; which is not the putting away the filth of the flesh, but the answer of a good conscience before God, by the resurrection of Jesus Christ.' And this baptism is a pure and spiritual thing, to wit, the baptism of the Spirit and Fire, by which we are buried with him, that, being washed and purged from our sins, we may 'walk in newness of life;' of which the baptism of John was a figure, which was commanded for a time, and not to continue forever. As to the baptism of infants, it is a mere human tradition, for which neither precept nor practice is to be found in all the Scripture.
1771–1772 · George Whitefield, Selected Sermons 38
But to return: When our Lord was about to ascend to his Father and our Father, to his God and our God he gave his apostles this commission, “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” And accordingly, by authority of this commission, we do teach and baptize in this, and every age of the church. And though we translate the words, “baptizing them in the name;” yet, as the name of God, in the Lord's prayer, and several other places, signifies his nature, they might as well be translated thus, “baptizing them into the nature of the Father, into the nature of the Son, and into the nature of the Holy Ghost.” Consequently, if we are all to be baptized into the nature of the Holy Ghost, before our baptism be effectual to salvation, it is evident, that we all must actually receive the Holy Ghost, and ere we can say, we truly believe in Jesus Christ. For no one can say, that Jesus is my Lord, but he that has thus received the Holy Ghost.
1820 · John Tillotson, Works, Volume 8 196
The whole house, to represent the world, which was to be filled with the sound of the gospel; according to that of the Psalmist, cited by St. Paul, (Rom. x. 18.) where, speaking of the general publication of the gospel, “their sound (says he) went out into all the earth, and their words unto the end of the world.” “It filled all the house.” This is that which (ver. 5. of the former chapter,) our Saviour calls baptizing the apostles with the Holy Ghost, so that they who sat in the house were, as it were, immersed in the Holy Ghost, as they who were baptized with water were overwhelmed and covered all over with water, which is the proper notion of baptism.
1834 · Albert Barnes, Notes on the Bible: Hebrews 6.2
The Jews made much of various kinds of "washings," which were called "baptisms;" see the note on Mar 7:4. It is supposed also, that they were in the practice of baptizing proselytes to their religion; see the note on Mat 3:6. Since they made so much of various kinds of ablution, it was important that the true doctrine on the subject should be stated as one of the elements of the Christian religion, that they might be recalled from superstition, and that they might enjoy the benefits of what was designed to be an important aid to piety - the true doctrine of baptisms. It will be observed that the plural form is used here - "baptisms." There are two baptisms whose necessity is taught by the Christian religion - baptism by water, and by the Holy Spirit; the first of which is an emblem of the second. These are stated to be among the "elements" of Christianity, or the things which Christian converts would first learn. The necessity of both is taught. He that believeth and is "baptized" shall be saved; Mar 16:16. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," Joh 3:5. On the baptism of the Holy Spirit, see the Mat 3:11 note; Act 1:5 note; compare Act 19:1-6. To understand the true doctrine respecting baptism was one of the first principles to be learned then as it is now, as baptism is the rite by which we are "initiated" into the Church.
1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 1.29-34
It consists of the implanting of grace into the inward man. It is the same thing with the new birth. It is a baptism, not of the body, but of the heart. It is a baptism which the penitent thief received, though neither dipped nor sprinkled by the hand of man. It is a baptism which Ananias and Sapphira did not receive, though admitted into church-communion by apostolic men. Let it be a settled principle in our religion that the baptism of which John the Baptist speaks here, is the baptism which is absolutely necessary to salvation. It is well to be baptized into the visible Church; but it is far better to be baptized into that Church which is made up of true believers. The baptism of water is a most blessed and profitable ordinance, and cannot be neglected without great sin.
1856–1869 · Bucer, quoted by J. C. Ryle, Expository Thoughts on the Gospels: John 1.29-34
The view I have maintained is ably set forth in Bucer’s commentary on this place. He says, “By the baptism of water we are received into the outward Church of God; by the baptism of the Spirit into the inward Church.”
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.12
The Jews believed that circumcision secured its benefits, not only as a seal of the covenant, but from its own sanctifying power. This was only one aspect of the doctrine of salvation by works, against which the sacred writers so earnestly protested. “He is not a Jew,” says St. Paul, “which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God.” (Rom. ii. 28, 29.) The doctrine of the Bible, therefore, is that he is not a Christian who is one outwardly, but that he is a Christian who is one inwardly; and the baptism which saves the soul is not baptism with water, but the baptism of the heart by the Holy Ghost.
1876 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 22 (1876) 1275
I wish he had been baptized with water, but I see he is baptized with the Holy Ghost, and therefore he is my brother. I wish that he would observe the water baptism because Christ bids him, but still if he does not I am glad that his Master has given him the Holy Spirit, and I rejoice to own that he has the vital matter.
1895 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 41 (1895) 2404
John also told his hearers that the Christ whom he preached was able to baptize them with the Holy Spirit. "See," he says, "I only plunge you in the flowing stream. I can do nothing more for you than dip you in this River Jordan, on profession of your repentance of sin. But this Savior, this Christ of God, can immerse you into the Spirit of God! He can give you of His power to fill you—you can be baptized into the Holy Spirit by Him."
1909 · Alexander Maclaren, Expositions of Holy Scripture: Romans 5.5
‘Given in baptism,’ say our friends, and I venture to think that they thereby degrade Christianity into a system of magic, bringing together two entirely disparate things, an external physical act and a spiritual change. I do not say anything about the disastrous effects that have followed from such a conception of the medium by which this greatest of all Christian gifts is effected upon men. Since the Spirit who is given is life, the result of the gift of that Spirit is a new life, and we all know what disastrous and debasing consequences have followed from that dogma of regeneration by baptism. No doubt it is perfectly true that normally, in the early Church, the Divine Spirit was given at baptism; but for one thing, that general rule had exceptions, as in the case of Cornelius, and, for another thing, though it was given at baptism, it was not given in baptism, but it was given through faith, of which in those days baptism was the sequel and the sign.
1938 · William R. Newell, Romans Verse-by-Verse 6
So believers are baptized unto Christ Jesus, which we believe, must be the meaning here. They were indeed so “baptized unto the name of the Lord Jesus” (Acts 19:5), that they thereafter bore His Name (James 2:7, marg.). But we must not confuse this water-baptism of Romans Six, which stands for the identification of believers with Christ in death, burial, and resurrection; with that Holy Spirit baptism of I Corinthians 12:13. For our identification with Christ-made-sin, and our death in and with Him) must never be confounded with what follows our Lord’s ascension and the coming of the Holy Spirit,—baptism into the one Body. These are two absolutely different things. One has to do with taking us out of our old man, justifying us from sin, as well as from sins.
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