Baptism Of The Holy Spirit – Barachias

Baptism Of The Holy Spirit

1. The Biblical Material:

The expression "baptism of the Holy Spirit" is based on a number of predictions found in our four Gospels and in connection with these the record of their fulfillment in the Book of Acts. The passages in the Gospels are as follows: Matthew 3:11: "I indeed baptize you in 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 in the Holy Spirit and in fire." The last clause is autos humas baptisei en pneumati hagio kai puri. In Mark 1:8 and Luke 3:16 we have the declaration in a slightly modified form; and in John 1:33 John the Baptist declares that the descent of the Spirit upon Jesus at the baptism of the latter marked out Jesus as "he that baptizeth in the Holy Spirit." Again in John 7:37,John 7:38 we read: "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water." Then the evangelist adds in John 7:39: "But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified." These are the specific references in the four Gospels to the baptisms of the Holy Spirit. In Ac we find direct reference by Luke to the promised baptism in the Holy Spirit. In Acts 1:5 Jesus, just before the ascension, contrasts John's baptism in water with the baptism in the Holy Spirit which the disciples are to receive "not many days hence," and in Acts 1:8 power in witnessing for Jesus is predicted as the result of the baptism in the Holy Spirit. On the evening of the resurrection day Jesus appeared to the disciples and "he breathed on them, and saith unto them, Receive ye the Holy Spirit" (John 20:22). This was probably not a wholly symbolic act but an actual communication to the disciples, in some measure, of the gift of the Spirit, preliminary to the later complete bestowal.

We observe next the fulfillment of these predictions as recorded in Acts. The gift of the Holy Spirit on the Day of Pentecost and the miraculous manifestations which followed are clearly the chief historical fulfillment of the prediction of the baptism of the Holy Spirit. Among the manifestations of the coming of the Spirit at Pentecost were first those which were physical, such as "a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting" (Acts 2:2), and the appearance of "tongues parting asunder, like as of fire; and it sat upon each one of them" (Acts 2:3). Secondly, there were spiritual results: "And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). In Acts 2:16 ff Peter declares that this bestowment of the Holy Spirit is in fulfillment of the prediction made by the prophet Joe and he cites the words in Acts 2:28 ff of Joel's prophecy.

There is one other important passage in Acts in which reference is made to the baptism of the Holy Spirit. While Peter was speaking to Cornelius (Acts 10:44) the Holy Spirit fell on all that heard the word and they of the circumcision who were with Peter "were amazed" "because that on the Gentiles also was poured out the gift of the Holy Spirit." When giving the brethren at Jerusalem an account of his visit to Cornelius, Peter declares that this event which he had witnessed was a baptism of the Holy Spirit (Acts 11:16): "And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit."

2. Significance of Baptism of the Holy Spirit:

We consider next the significance of the baptism of the Holy Spirit from various points of view.

(1) From the Point of View of Old Testament Teaching as to the Gift of the Spirit.

The prophecy of Joe quoted by Peter indicates something extraordinary in the gift of the Spirit at Pentecost. The Spirit now comes in new forms of manifestation and with new power. The various classes mentioned as receiving the Spirit indicate the wide diffusion of the new power. In the Old Testament usually the Spirit was bestowed upon individuals; here the gift is to the group of disciples, the church. Here the gift is permanently bestowed, while in the Old Testament it was usually transient and for a special purpose. Here again the Spirit comes in fullness as contrasted with the partial bestowment in Old Testament times.

(2) From the Point of View of the Ascended Christ.

In Luke 24:49 Jesus commands the disciples to tarry in the city "until ye be clothed with power from on high," and in John 15:26 He speaks of the Comforter "whom I will send unto you from the Father," "he shall bear witness of me"; and in John 16:13 Jesus declares that the Spirit when He comes shall guide the disciples into all truth, and He shall show them things to come. In this verse the Spirit is called the Spirit of truth. It was fitting that the Spirit who was to interpret truth and guide into all truth should come in fullness after, rather than before, the completion of the life-task of the Messiah. The historical manifestation of Divine truth as thus completed made necessary the gift of the Spirit in fullness. Christ Himself was the giver of the Spirit. The Spirit now takes the place of the ascended Christ, or rather takes the things of Christ and shows them to the disciples. The baptism of the Spirit at Pentecost thus becomes the great historic event signalizing the beginning of a new era in the kingdom of God in which the whole movement is lifted to the spiritual plane, and the task of evangelizing the world is formally begun.

(3) The Significance of the Baptism of the Spirit from the Point of View of the Disciples.

It can scarcely be said with truth that Pentecost was the birthday of the church. Jesus had spoken of His church during His earthly ministry. The spiritual relation to Christ which constitutes the basis of the church existed prior to the baptism of the Holy Spirit. But that baptism established the church in several ways. First in unity. The external bond of unity now gives place to an inner spiritual bond of profound significance. Secondly, the church now becomes conscious of a spiritual mission, and theocratic ideals of the kingdom disappear. Thirdly, the church is now endued with power for its work. Among the gifts bestowed were the gift of prophecy in the large sense of speaking for God, and the gift of tongues which enabled disciples to speak in foreign tongues. The account in the second chapter of Ac admits of no other construction. There was also bestowed power in witnessing for Christ. This was indeed one of the most prominent blessings named in connection with the promise of the baptism of the Spirit. The power of working miracles was also bestowed (Acts 3:4 Acts 5:12 ff). Later in the epistles of Paul much emphasis is given to the Spirit as the sanctifying agency in the hearts of believers. In Ac the word of the Spirit is chiefly Messianic, that is, the Spirit's activity is all seen in relation to the extension of the Messianic kingdom. The occasion for the outpouring of the Spirit is Pentecost when men from all nations are assembled in Jerusalem. The symbolic representation of tongues of fire is suggestive of preaching, and the glossolalia, or speaking with tongues which followed, so that men of various nations heard the gospel in their own languages, indicates that the baptism of the Spirit had a very special relation to the task of world-wide evangelization for the bringing in of the kingdom of God.

3. Finality of the Baptism of the Holy Spirit:

The question is often raised whether or not the baptism of the Holy Spirit occurred once for all or is repeated in subsequent baptisms. The evidence seems to point to the former view to the extent at least of being limited to outpourings which took place in connection with events recorded in the early chapters of the Book of Acts. The following considerations favor this view:

(1) In the first chapter of Ac Jesus predicts, according to Luke's account, that the baptism of the Holy Spirit would take place, "not many days hence" (Acts 1:5). This would seem to point to a definite and specific event rather than to a continuous process.

(2) Again, Peter's citation in Acts 2:17–21 of Joel's prophecy shows that in Peter's mind the event which his hearers were then witnessing was the definite fulfillment of the words of Joel.

(3) Notice in the third place that only one other event in the New Testament is described as the baptism of the Holy Spirit, and for special reasons this may be regarded as the completion of the Pentecostal baptism. The passage is that contained in Acts 10:1–11:18 in which the record is given of the following events:

(a) miraculous vision given to Peter on the housetop (Acts 10:11–16) indicating that the things about to occur are of unique importance;

(b) the speaking with tongues (Acts 10:45,Acts 10:46);

(c) Peter declares to the brethren at Jerusalem that the Holy Ghost fell on the Gentiles in this instance of Cornelius and his household "as on us at the beginning" (Acts 11:15);

(d) Peter also declares that this was a fulfillment of the promise of the baptism of the Holy Spirit (Acts 11:16,Acts 11:17);

(e) the Jewish Christians who heard Peter's account of the matter acknowledged this as proof that God had also extended the privileges of the gospel to the Gentiles (Acts 11:18). The baptism of the Holy Spirit bestowed upon Cornelius and his household is thus directly linked with the first outpouring at Pentecost, and as the event which signalized the opening of the door of the gospel formally to Gentiles it is in complete harmony with the missionary significance of the first great Pentecostal outpouring. It was a turning point or crisis in the Messianic kingdom and seems designed to complete the Pentecostal gift by showing that Gentiles as well as Jews are to be embraced in all the privileges of the new dispensation.

(4) We observe again that nowhere in the epistles do we find a repetition of the baptism of the Spirit. This would be remarkable if it had been understood by the writers of the epistles that the baptism of the Spirit was frequently to be repeated. There is no evidence outside the Book of Ac that the baptism of the Spirit ever occurred in the later New Testament times. In 1 Corinthians 12:13 Paul says, "For in one Spirit were we all baptized into one body, .... and were all made to drink of one Spirit." But here the reference is not to the baptism of the Spirit, but rather to a baptism into the church which is the body of Christ. We conclude, therefore, that the Pentecostal baptism taken in conjunction with the baptism of the Spirit in the case of Cornelius completes the baptism of the Holy Spirit according to the New Testament teaching. The baptism of the Spirit as thus bestowed was, however, the definite gift of the Spirit in His fullness for every form of spiritual blessing necessary in the progress of the kingdom and as the permanent and abiding gift of God to His people. In all subsequent New Testament writings there is the assumption of this presence of the Spirit and of His availability for all believers. The various commands and exhortations of the epistles are based on the assumption that the baptism of the Spirit has already taken place, and that, according to the prediction of Jesus to the disciples, the Spirit was to abide with them forever (John 14:16). We should not therefore confound other forms of expression found in the New Testament with the baptism of the Holy Spirit. When Christians are enjoined to "walk by the Spirit" (Galatians 5:16) and "be filled with the Spirit" (Ephesians 5:18), or when the Spirit is described as an anointing (chrisma) as in 1 John 2:20–27, and as the "earnest of our inheritance" (arrabon). as in Ephesians 1:14, and when various other similar expressions are employed in the epistles of the New Testament, we are not to understand the baptism of the Holy Spirit. These expressions indicate aspects of the Spirit's work in believers or of the believer's appropriation of the gifts and blessings of the Spirit rather than the historical baptism of the Spirit.

4. Relation of Baptism of the Spirit to Other Baptisms:

Three final points require brief attention, namely, the relation of the baptism of the Spirit to the baptism in water, and to the baptism in fire, and to the laying on of hands.

(1) We note that the baptism in fire is coupled with the baptism in the Spirit in Matthew 3:11 and in Luke 3:16. These passages give the word of John the Baptist. John speaks of the coming One who "shall baptize you in the Holy Spirit and in fire" (Luke 3:16). This baptism in fire is often taken as being parallel and synonymous with the baptism in the Spirit. The context however in both Matthew and Luke seems to favor another meaning. Jesus' Messianic work will be both cleansing and destructive. The "you" addressed by John included the people generally and might naturally embrace both classes, those whose attitude to Jesus would be believing and those who would refuse to believe. His action as Messiah would affect all men. Some He would regenerate and purify through the Holy Ghost. Others He would destroy through the fire of punishment. This view is favored by the context in both gospels. In both the destructive energy of Christ is coupled with His saving power in other terms which admit of no doubt. The wheat He gathers into the garner and the chaff He burns with unquenchable fire.

(2) The baptism of the Holy Spirit was not meant to supersede water baptism. This is clear from the whole of the history in the Book of Acts, where water baptism is uniformly administered to converts after the Pentecostal baptism of the Spirit, as well as from the numerous references to water baptisms in the epistles. The evidence here is so abundant that it is unnecessary to develop it in detail. See Romans 6:3; 1 Corinthians 1:14–17; 1 Corinthians 10:2; 1 Corinthians 12:13; 1 Corinthians 15:29; Galatians 3:27; Ephesians 4:5; Colossians 2:12; 1 Peter 3:21.

(3) In Acts 8:17 and 19:6 the Holy Spirit is bestowed in connection with the laying on of the hands of apostles, but these are not to be regarded as instances of the baptism of the Spirit in the strict sense, but rather as instances of the reception by believers of the Spirit which had already been bestowed in fullness at Pentecost.

LITERATURE.

Arts. on Holy Spirit in Hastings, Dictionary of the Bible (five volumes) and Hastings, Dictionary of Christ and the Gospels; article on "Spiritual Gifts" in Encyclopedia Biblica; Moule, Veni Creator; Smeaton, The Doctrine of the Holy Spirit; Kuyper, The Work of the Holy Spirit.

See also HOLY SPIRIT.

E. Y. Mullins

Baptism, Infant

See BAPTISM (I), II; (II), III, 3, v; (III), III, 3.

Baptismal Regeneration

bap-tiz'-mal re-jen-er-a'-shun: As indicated in the general articles on BAPTISM and SACRAMENTS, the doctrine ordinarily held by Presbyterians, Congregationalists, Baptists, Methodists, and also by Low-Church Episcopalians, differs from that of the Roman and Greek churches, and of High-Church Anglicans, in its rejection of the idea that baptism is the instrumental cause of regeneration, and that the grace of regeneration is effectually conveyed through the administration of that rite wherever duly performed. The teaching of Scripture on this subject is held to be that salvation is immediately dependent on faith, which, as a fruit of the operation of the Spirit of God in the soul, already, in its reception of Christ, implies the regenerating action of that Spirit, and is itself one evidence of it. To faith in Christ is attached the promise of forgiveness, and of all other blessings. Baptism is administered to those who already possess (at least profess) this faith, and symbolizes the dying to sin and rising to righteousness implicit in the act of faith (Romans 6:1–23). It is the symbol of a cleansing from sin and renewal by God's Spirit, but not the agency effecting that renewal, even instrumentally. Baptism is not, indeed, to be regarded as a bare symbol. It may be expected that its believing reception will be accompanied by fresh measures of grace, strengthening and fitting for the new life. This, however, as the life is already there, has nothing to do with the idea of baptism as an opus operatum, working a spiritual change in virtue of its mere administration. In Scripture the agency with which regeneration is specially connected is the Divine "word" (compare 1 Peter 1:23). Without living faith, in those capable of its exercise, the outward rite can avail nothing. The supposed "regeneration" may be received--in multitudes of instances is received--without the least apparent change in heart or life.

The above, naturally, applies to adults; the case of children, born and growing up within the Christian community, is on a different footing. Those who recognize the right of such to baptism hold that in the normal Christian development children of believing parents should be the subjects of Divine grace from the commencement (Ephesians 6:4); they therefore properly receive the initiatory rite of the Christian church. The faith of the parent, in presenting his child for baptism, lays hold on God's promise to be a God to him and to his children; and he is entitled to hope for that which baptism pledges to him. But this, again, has no relation to the idea of regeneration through baptism.

James Orr

ANGLICAN (HIGH-CHURCH) DOCTRINE

Regeneration, the initial gift of life in Christ, is, in the church's normal system, associated with the sacrament of baptism. The basis for this teaching and practice of the church is found primarily in our Lord's discourse to Nicodemus (John 3:1–8) wherein the new birth is associated not only with the quickening Spirit but with the element of water. The Saviour's words, literally translated, are as follows: "Except one be born (out) of water and Spirit (ex hudatos kai pneumatos gennaomai), he cannot enter into the kingdom of God." (That it is the impersonal aspect of the Divine Spirit, i.e. as equivalent to "spiritual life" which is here presented, is indicated by the absence of the article in the Greek of John 3:5.) Entrance into the kingdom of God implies entrance into the church as the outward and visible embodiment of that kingdom. our Lord, in the passage above cited, does not limit the possibility or the need of "new birth" to those who have arrived at adult age, or "years of discretion," but uses the general pronoun tis, "anyone." The Anglican church does not, however, teach that baptism is unconditionally necessary, but only that it is "generally" necessary to salvation (compare the language of the Church Catechism with the qualification mentioned in the Prayer-Book "Office for the Baptism of Those of Riper Years," "Whereby ye may perceive the great necessity of this Sacrament, where it may be had"). It is not taught that the grace of God is absolutely or unconditionally bound to the external means, but only that these sacramental agencies are the ordinary and normal channels of Divine grace.

The typical form of baptism is that appropriate to the initiation of adults into the Christian body. Justin Martyr in his First Apology (chapter lxi) no doubt testifies to what was the general view of Christians in the 2nd century (circa 150 AD): "As many as are persuaded and believe that the things taught and said by us are true, and, moreover, take upon them to live accordingly, are taught to pray and ask of God with fasting for forgiveness of their former sins; .... and then they are brought to a place of water, and there regenerated after the same manner with ourselves; for they are washed in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit." For the due administration of this sacrament, personal faith and repentance on the part of the candidate are prerequisite conditions. However, "the baptism of young children" (i.e. of infants) "is in any wise to be retained in the Church, as most agreeable to the institution of Christ" (XXXIX Articles, Art. XXVII, sub fin.). In the service "For the Baptism of Infants," repentance and faith are promised for the children by their "sureties" (ordinarily known as "sponsors" or "godparents"), "which promise, when they come to age (the children) themselves are bound to perform."

The person, whether adult or infant, receives in his baptism a real forgiveness; a washing away of all sins, whether original or actual. He also receives, at least in germ, the beginnings of new life in Christ; which life, however, must be developed and brought to perfection through his personal cooperation with the grace of God. But regeneration, as such, is not conversion; it is not even faith or love, strictly speaking. These latter, while they are conditions, or effects, or evidences of regeneration, are not regeneration itself, which is purely the work of God, operating by His creative power, through the Holy Ghost. The moral test of the existence of spiritual life is the presence in heart and conduct of the love of God and of obedience to His commandments (see 1 Joh passim).

It may be added that the bestowment of the gifts of spiritual strength--of the manifold graces and of the fullness of the Holy Spirit--is primarily associated with the laying on of hands (confirmation) rather than with baptism proper; the rite of confirmation was, however, originally connected with the baptismal service, as an adjunct to it. The newly-made Christian is not to rest content with the initial gift of life; he is bound to strive forward unto perfection. Confirmation is, in a sense, the completion of baptism. "The doctrine of laying on of hands" is accordingly connected with "the doctrine of baptisms," and both are reckoned by the author of the Epistle to the He as among "the first principles of Christ" (Hebrews 6:1,Hebrews 6:2 the King James Version).

LITERATURE.

For the Anglican doctrine on the subject of regeneration in baptism the following authorities may be consulted: Hooker, Ecclesiastical Polity, V, lix, lx; Waterland, The Doct. Use of Christian Sacraments; Regeneration; Wall, Infant Baptism; R. I. Wilberforce, The Doctrine of Holy Baptism; Darwell Stone, Holy Baptism, in "The Oxford Library of Practical Theology"; A. J. Mason, The Faith of the Gospel. For patristic teaching on this subject, compare Tertullian, De Baptismo.

William Samuel Bishop

LUTHERAN DOCTRINE

1. Definition of Terms:

Regeneration is here taken in its strict meaning to denote that internal spiritual change, not of the substance, but of the qualities, of the intellect and will of natural man, by which blindness, darkness in regard to spiritual matters, especially the gospel, is removed from the former, and spiritual bondage, impotency, death from the latter (2 Corinthians 3:5; Acts 26:18; Philippians 2:13), and the heart of the sinner is made to savingly know and appropriate the Lord Jesus Christ and the merits of His of atoning sacrifice, as its only hope for a God-pleasing life here in time and a life in glory hereafter. Regeneration in the strict sense signifies the first spiritual movements and impulses in man, the beginning of his thinking Divine thoughts, cherishing holy desires and willing God-like volitions. But it does not signify the radical extinction of sin in man; for evil concupiscence remains also in the regenerate as a hostile element to the new life (Romans 7:23–25; Galatians 5:16,Galatians 5:17). Peccatum tollitur in baptismo, non ut non sit, sed ut non obsit--Augustine. "Sin is removed in baptism, not that it may not be, but that it may not hurt." Reduced to its lowest terms, regeneration in the strict sense may be defined as the kindling saving faith in the heart of the sinner; for according to 1 John 5:1, "whosoever believeth that Jesus is the Christ is begotten of God." Such terms as new creation (2 Corinthians 5:17; Galatians 6:15 margin), spiritual quickening, or vivification (Ephesians 2:5; Romans 6:11), spiritual resurrection (Ephesians 2:6; Colossians 3:1), are true synonyms of regeneration in the strict sense. In the point of time justification coincides with regeneration in the strict sense; for it is by faith, too, that the sinner is justified. But these two spiritual events must not be confounded; for justification affects, not the internal conditions of the sinner's heart, but his legal standing with God the righteous Judge. Regeneration is called baptismal regeneration in so far as it occurs in the event and as an effect of the application of the Christian baptism.

See BAPTISM (I), I, 6.

2. Scriptural Basis of This Doctrine:

The two leading texts of Scripture which declare in plain terms that baptism is a means for effecting regeneration in the strict sense are John 3:5 and Titus 3:5. But this doctrine is implied in Acts 2:38; Ephesians 5:26; Galatians 3:27; 1 Peter 3:21. In John 3:7 it is immaterial whether anothen gennethenai is rendered "to be born from above" or "to be born a second time." For the second birth is never of the flesh (John 1:13; John 3:4,John 3:5); hence, is always of divine origin, "from above." It is ascribed to the agency of the entire Trinity: the Father (James 1:18; 1 Peter 1:3); the Son (John 1:12); and the Spirit (Titus 3:5). But by appropriation it is generally attributed to the Spirit alone, whose particular function is that of Quickener (see Cremer, Bibl.-theol. Worterb., 9th edition, under the word "pneuma," 894 f). Baptism is an instrument by which the Holy Spirit effects regeneration. "Water and the Spirit" (John 3:5) is a paraphrastic description of baptism: "water," inasmuch as the man is baptized therewith (1 John 5:7,John 5:8; Ephesians 5:26) for the forgiveness of sin (Acts 2:33; Acts 22:16; 1 Corinthians 6:11), and "Spirit," inasmuch as the Holy Ghost is given to the person baptized in order to his spiritual renewal and sanctification; "both together--the former as causa medians, the latter as causa efficiens--constitute the objective and causative element out of which (compare John 1:13) the birth from above is produced (ek)" (Meyer). In Titus 3:5 "the expression to loutrou palingenesias, literally, `bath of regeneration,' has been very arbitrarily interpreted by some expositors, some taking loutron as a figurative name for the regeneration itself, or for the praedicario evangelii, `preaching of the gospel' or for the Holy Spirit, or for the abundant imparting of the Spirit. From Ephesians 5:26 it is clear that it can mean nothing else than baptism; compare too, Hebrews 10:22; 1 Corinthians 6:11; Acts 22:16." Of this laver of regeneration Paul says that through it (dia), i.e. by its instrumentality, men are saved. Meyer is right when, correcting a former view of his, he states: "According to the context, Paul calls baptism the bath of the new birth, not meaning that it pledges us to the new birth (`to complete the process of moral purification, of expiation and sanctification,' Matthies), nor that it is a visible image of the new birth (Wette), for neither in the one sense nor in the other could it be regarded as a means of saving. Paul uses that name for it as the bath by means of which God actually brings about the new birth." The application of baptism and the operation of the Spirit must be viewed as one undivided action. Thus the offense of Spurgeon, Weiss and others at "regeneration by water-baptism" can be removed.

3. Faith in Baptism:

Baptism does not produce salutary effects ex opere operato, i.e. by the mere external performance of the baptismal action. No instrument with which Divine grace works does. Even the preaching of the gospel is void of saving results if not "mixed with faith" (Hebrews 4:2 the King James Version). Luther correctly describes the working of baptism thus: "How can water do such great things? It is not the water indeed that does them, but the Word of God which is in and with the water (God's giving hand), and faith which trusts such word of God in the water (man's receiving hand)." But this faith, which is required for a salutary use of the gospel and baptism, is wrought by these as instruments which the Holy Spirit employs to produce faith; not by imparting to them a magical power but by uniting His Divine power with them (Romans 10:17; 2 Corinthians 4:6; Ephesians 5:26).

4. Infants and Adults:

The comprehensive statements in John 3:6; Ephesians 2:3 ("by nature") show that infants are in need of being regenerated, and Matthew 18:3,Matthew 18:6, that they are capable of faith. It is not more difficult for the Holy Spirit to work faith in infants by baptism, than in adults by the preaching of the gospel. And infant faith, though it may baffle our attempts at exact definition, is nevertheless honored in Scripture with the word which denotes genuine faith, pisteuein, i.e. trustfully relying on Christ (Matthew 18:6; compare 2 Timothy 3:15; 2 Timothy 1:5). In the case of adults who have received faith through hearing and reading the gospel (James 1:18; 1 Peter 1:23; 1 Corinthians 4:15), baptism is still "the washing of regeneration," because it is a seal to them of the righteousness which these people have previously obtained by believing the gospel (Romans 4:11–13; Galatians 3:7); and it reminds them of, and enables them to discharge, their daily duty of putting away the old and putting on the new man (Ephesians 4:22,Ephesians 4:24), just as the Word is still the regenerating word of truth (James 1:18) though it be preached to persons who are regenerated a long time ago. Accordingly, Luther rightly extends the regenerating and renewing influences of baptism throughout the life of a Christian, when he says "Baptizing with water signifies that the old Adam in us should, by daily contrition and repentance, be drowned and die, with all sins and evil lusts; and, again, a new man should come forth and arise, who shall live before God in righteousness and purity forever" (Smaller Catechism).

W. H. T. Dau

Baptist

bap'-tist.

See JOHN THE BAPTIST.

Bar (1)

bar (prefix): Aramaic for the Hebrew ben, "son." Compare Aramaic sections of Ezra and Daniel. In the Old Testament the word is found three times in Proverbs 31:2 and once in Syriac Psalms 2:12 (Hier. translates "pure"). In the New Testament "Bar" is frequently employed as prefix to names of persons. Compare Barabbas; Bar-Jesus; Bar-Jonah; Barnabas; Barsabbas; Bartholomew; Bartimeus.

See BEN.

Bar (2)

bar (substantive):

(1) beriach = "a bolt" (Exodus 26:26–29; Exodus 35:11; Exodus 36:31–34; Exodus 39:33; Exodus 40:18; Numbers 3:36; Numbers 4:31; Deuteronomy 3:5; Judges 16:3; 1 Samuel 23:7; 1 Kings 4:13; 2 Chronicles 8:5; 2 Chronicles 14:7; Nehemiah 3:3,Nehemiah 3:6,Nehemiah 3:13–15; Job 38:10 "bars and doors" for the sea (the bank or shore of the sea); Psalms 107:16; Psalms 147:13 "the bars of thy gates": the walls of the city were now rebuilt and its gates only closed and barred by night (see Nehemiah 7:3); Proverbs 18:19, "bars of a castle"; Isaiah 45:2; Jeremiah 49:31; Jeremiah 51:30; Lamentations 2:9; Ezekiel 38:11): meaning "a rock in the sea" (Jonah 2:6).

(2) moT = "a staff," "stick," "pole" (Numbers 4:10,Numbers 4:12 margin); "strong fortification and great impediment" (Isaiah 45:2; Amos 1:5, "the bolt of Damascus": no need here to render prince, as some do (G. A. Smith in the place cited.)).

(3) badh = "staff," "part of body," "strength" (Job 17:16, "bars of Sheol": the gates of the world of the dead; compare Isaiah 38:10; some read, "Will the bars of Sheol fall?").

(4) meTil = "something hammered out, a (forged) bar" (Job 40:18).

See DOOR; GATE; HOUSE.

Frank E. Hirsch

Bar-Jesus

bar-je'-zus (Bariesous): "A certain sorcerer (Greek magos), a false prophet, a Jew" whom Paul and Silas found at Paphos in Cyprus in the train of Sergius Paulus, the Roman proconsul (Acts 13:6 ff). The proconsul was "a man of understanding" (literally, a prudent or sagacious man), of an inquiring mind, interested in the thought and magic of his times. This characteristic explains the presence of a magos among his staff and his desire to hear Barnabas and Saul. Bar-Jesus was the magician's Jewish name. Elymas is said to be the interpretation of his name (Acts 13:8). It is the Greek transliteration of an Aramaic or Arabic word equivalent to Greek magos. From Arabic `alama, "to know" is derived `alim, "a wise" or "learned man." In Koran, Sur note 106, Moses is called Sachir `alim, "wise magician." Elymas therefore means "sorcerer" (compare Simon "Magus").

The East was flooding the Roman Empire with its new and wonderful religious systems, which, culminating in neo-Platonism, were the great rivals of Christianity both in their cruder and in their more strictly religious forms. Superstition was extremely prevalent, and wonder-workers of all kinds, whether imposters or honest exponents of some new faith, found their task easy through the credulity of the public. Babylonia was the home of magic, for charms are found on the oldest tablets. "Magos" was originally applied to the priests of the Persians who overran Babylonia, but the title degenerated when it was assumed by baser persons for baser articles Juvenal (vi.562, etc.), Horace (Sat. i.2.1) and other Latin authors mention Chaldean astrologers and impostors, probably Babylonian Jews. Many of the Magians, however, were the scientists of their day, the heirs of the science of Babylon and the lore of Persia, and not merely pretenders or conjurers (see MAGIC). It may have been as the representative of some oriental system, a compound of "science" and religion, that Bar-Jesus was attached to the train of Sergius Paulus.

Both Sergius and Elymas had heard about the teaching of the apostles, and this aroused the curiosity of Sergius and the fear of Elymas. When the apostles came, obedient to the command of the proconsul, their doctrine visibly produced on him a considerable impression. Fearing lest his position of influence and gain would be taken by the new teachers, Elymas "withstood them, seeking to turn aside the proconsul from the faith" (Acts 13:8). Paul, inspired by the Holy Spirit, worked a wonder on the wonder-worker by striking him blind with his word, thus revealing to the proconsul that behind him was Divine power. Sergius Paulus believed, "being astonished at the teaching of the Lord" (Acts 13:12).

S. F. Hunter

Bar-Jonah

bar-jo'-na (Bar-ionas): Simon Peter's patronymic (Matthew 16:17). Bar is Aramaic for "son" (compare Bar-timaeus, Bartholomew, etc.), and corresponds to Hebrew ben. Thus we are to understand that Peter's father's name was Jonah. But in John 1:42; John 21:15–17, according to the best reading, his name is given as John (so the Revised Version (British and American), instead of the King James Version Jona, Jonas). There are two hypotheses to account for this difference:

(1) Ionas (Jonah) in Matthew 16:17 may be simply a contraction of Ioanes (John);

(2) Peter's father may have been known by two names, Jonah and John.

D. Miall Edwards

Barabbas

ba-rab'-as (Barabbas): For Aramaic Bar-abba = literally, "son of the father," i.e. of the master or teacher. Abba in the time of Jesus was perhaps a title of honor (Matthew 23:9), but became later a proper name. The variant Barrabban found in the 19- Harclean Syriac would mean "son of the rabbi or teacher." Origen knew and does not absolutely condemn a reading of Matthew 27:16,Matthew 27:17, which gave the name "Jesus Barabbas," but although it is also found in a few cursives and in the Aramaic and the Jerusalem Syriac versions in this place only, it is probably due to a scribe's error in transcription (Westcott-Hort, App., 20). If the name was simply Barabbas or Barrabban, it may still have meant that the man was a rabbi's son, or it may have been a purely conventional proper name, signifying nothing. He was the criminal chosen by the Jerusalem mob, at the instigation of the priests, in preference to Jesus Christ, for Pilate to release on the feast of Passover (Mark 15:15; Matthew 27:20,Matthew 27:21; Luke 23:18; John 18:40). Matthew calls him "a notable (i.e. notorious) prisoner" (Matthew 27:16). Mr says that he was "bound with them that had made insurrection, men who in the insurrection had committed murder" (Matthew 15:7). Luke states that he was cast into prison "for a certain insurrection made in the city, and for murder" (Luke 23:19; compare Acts 3:14). John calls him a "robber" or "brigand" (John 18:40). Nothing further is known of him, nor of the insurrection in which he took part. Luke's statement that he was a murderer is probably a deduction from Mark's more circumstantial statement, that he was only one of a gang, who in a rising had committed murder. Whether robbery was the motive of his crime, as Joh suggests, or whether he was "a man who had raised a revolt against the Roman power" (Gould) cannot be decided. But it seems equally improbable that the priests (the pro-Roman party) would urge the release of a political prisoner and that Pilate would grant it, especially when the former were urging, and the latter could not resist, the execution of Jesus on a political charge (Luke 23:2). The insurrection may have been a notorious case of brigandage. To say that the Jews would not be interested in the release of such a prisoner, is to forget the history of mobs. The custom referred to of releasing a prisoner on the Passover is otherwise unknown. "What Matthew (and John) represents as brought about by Pilate, Mark makes to appear as if it were suggested by the people themselves. An unessential variation" (Meyer). For a view of the incident as semi-legendary growth, see Schmiedel in Encyclopedia Biblica. See also Allen, Matthew, and Gould, Mark, at the place, and article "Barabbas" by Plummer in Hastings, Dictionary of the Bible (five volumes).

T. Rees

Barachel

bar'-a-kel (barakh'el, "God blesses"): Barachel, the Buzite, of the family of Ram, was the father of Elihu, who was the last one to reason with Job (Job 32:2,Job 32:6). Compare BUZ; RAM.

Barachiah

bar-a-ki'-a (Barachias; the King James Version Barachias; Matthew 23:35): Father of Zachariah who was murdered between the sanctuary and the altar. It is possible that reference is made to Zechariah, the son of Jehoiada (2 Chronicles 24:20 ff), whom Matthew by mistake calls "Z., the son of Barachiah." Luke 11:51 omits the name of the father of Z. (compare Zahn's Kommentar, 649, note).

Barachias

bar-a-ki'-as.

See BARACHIAH.