God has promised us if we are baptized in his name that He will give us His promise of the Holy Spirit (Matthew 3:11, Mark 1:8, Luke 3:16, Acts 1:4, 11:16, 2:38). The water baptism (in Jesus name) and spiritual baptism (The Holy Spirit) are synonymous with the death, burial and resurrection of Christ, which is applied to the souls of humanity who believes in his name. In other words, water baptism is a cleansing process that allows a convert to enjoy God’s promise of the spiritual baptism which allows one to become baptized into Christ. When one is baptized in Jesus name, we are baptized into his death (Romans 6:3-5).
Based on Paul’s letter to the Romans, there is no question that one should be baptized in the name of Jesus Christ so that we will be raised with him to walk in the newness of life. Paul’s letter also supports and verifies Peter’s sermon on the day of Pentecost (Acts 2:37-39). The baptism in Jesus name is absolutely essential in the operation of salvation and the born again experience. Let’s look at some research materials that proves that the baptism in Jesus name is the only baptism that can be proven by the scriptures.
New International Bible Dictionary, based on the NIV, formerly titled, The New International Dictionary to the Bible, J.D. Douglas, Revising Editor, Merrill C. Tenney, General Editor, Zondervan Publishing House, copyright 1987, Grand Rapids, Michigan, pg. 124. Fair usage with permission.
The apostolic writers, particularly Paul, related Spirit baptism to the whole of the redemptive act. The act of water baptism symbolizes cleansing, but Spirit baptism gives the believer entry into the righteousness of Christ through an identification with Christ himself. Through Spirit baptism the redeemed sinner is incorporated into the spiritual body of Christ, not merely as an act of initiation but as a state of condition of personal righteousness. It is, therefore, the only access to identification with the redeeming Christ.
…………..In Romans 6:3-5, Paul relates the actual spiritual condition of his readers to such a participation in Jesus’ death and resurrection through Spirit baptism. “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the death by the glory of the Father, we too might walk in newness of life.”
The genius of Christian baptism, however, is to be found not merely in its symbolic significance but in its actual effect in the life of the believer. Spirit baptism is always vitally related to faith. Only through responsive faith to the regenerative work of Christ does the soul participate in Spirit baptism and, simultaneously, in vital union with God. Subsequently, the symbolic form of baptism (water baptism) should also be related to, and on the basis of, personal faith, as a public commitment to the person of Christ.
The Anchor Bible Dictionary, Editor In Chief, David Noel Freedman, published by Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc., 666 Fifth Avenue, New York, New York 10103. Copyright 1992, pages 586, 587.
Page 586. “Into the name of the Lord Jesus.” It is relatively certain that in the early Church one commonly referred to baptism as being done “into the name of the Lord Jesus” or something similar. One strange thing with this phrase is that the construction in what seems to be its earliest form, viz. “into the name of…” (Gk eis to onoma) was not otherwise used in normal Gk, except for the language of banking, in which it referred to the account/name “into” which a sum of money was placed….
Page 587. “As noted, Paul knows of the baptismal formula “into the name of….” But in his arguments he may instead write “into (Gk eis) Christ” (Rom 6:3, Gal 3:27; cf. 1 Cor 10:2: “into Moses,” and 1 Cor 12:13: “into one body”), or “into (Gk en) the name of the Lord Jesus Christ” (1Cor 6:11). In this way Paul connects certain concepts about Christ and his importance with baptism. Thus in 1 Cor 1:12 it seems that the “party” designations (“I belong to Apollos” etc.) make Paul think of one effect of baptism, viz., that one can say “I belong to Christ” (1 Cor 1:12; 3:23; Gal 3:29). Then he immediately ironically states that he himself was not crucified for the Corinthians, nor were they baptized “into Paul’s name.” This indicates that to Paul baptism somehow made Christ’s crucifixion a crucifixion “for” (Gk hyper) the one baptized. In other words, one “belongs to Christ” through baptism, which applies Christ’s vicarious death to the person being baptized. Thus the soteriological center of Paul’s thinking was a central motif in the understanding of baptism.”
From NEW CATHOLIC ENCYCLOPEDIA, by,, Gale Group, © 2003, Gale Group. Reprinted by permission of The Gale Group.
The Catholics acknowledged that the Catholic Church changed the baptism in Jesus Name to the Trinitarian formula. However, they stress that the baptism in Jesus name is the only baptism that was used in the origin of the Christian faith. Look at these direct quotes;
Pg. 60 (mid page). The baptism of John the Baptist was only an outward sign of contrition that cleansed according to the degree of contrition; Christian baptism, however, when received with faith, “washes sins away” (Acts 2.38, 3.19); it is a moral purification effected by the power of Christ’s redemptive action (Heb. 10.19-22).
Baptism effects justice, holiness, and sinlessness (Rom 6.1-14 Cor 6.11; Eph 5.26-27) through the operation of the Holy Spirit, the eschatological gift of God (Acts 2.17-21, 33) given to all who are baptized (Acts 2.38). It makes man a child of God, forming him to the image of Christ (Gal. 3.26-27), who is “the firstborn among many brethren” (Rom 8:29), and “the firstborn from the dead” (Col 1.18; see also 1 Cor. 15.20).
Look at these direct quotes on page 61. “Formula. With regard to the formula used for Baptism in the early Church, there is the difficulty that although Matthew (28.19) speaks of the Trinitarian formula, which is now used, the Acts of the Apostles (2.38, 8.16, 10.48, 19.5) and Paul (I Corinthians 1.13; 6.11; Gal 3.27; Romans 6.3) speaks only of Baptism “in the Name of Jesus.”
Look at the next paragraph. “ Since Baptism is an incorporation into Christ, it bestows at the same time the Holy Spirit (Acts 2.38; Eph 1.13; Gal 3.14; 4, 6) and makes us daughters and sons of the Father (Gal 4.6). It is also conceivable that “in the name of Jesus” meant nothing more than that the candidate was given over to Christ, consecrated to him, and submerged in him (in his death). Though there is no clear proof that this phase was really used as a liturgical formula, the possibility of its being used thus even as late as the 3rd century cannot be excluded (Stenzel 88-93). The validity of Baptism “in the name of Jesus” was still accepted in the age of scholasticism.
Now look at the top of pg. 62, “An explicit reference to the Trinitarian formula of Baptism cannot be found in the first centuries.”
The Illustrated Bible Dictionary Inter-varsity Press, Tyndale House Publishers, 336 Gundersen Drive Box 80, Wheaton, Illinois, The Universities and Colleges Christian Fellowship copyright 1980. (Part 1, pgs. 173-174); Used by permission.
There are two types of water baptism mentioned in the New Testament – John’s baptism unto repentance and the baptism in Jesus name which is unto salvation. The first Christian baptism was administered in Jesus name (Acts 2:38-41, 8:16, 10:48, 19:5). The baptism in Jesus name allowed one to be accepted into the body of Christ by the reception of the Holy Spirit (Acts 8:14-17, 10:47-48, 19:5-6). Let’s look at the forth (IV) section on page 173. “Baptism in the Pauline Letters” is quoted directly.
“The only certain references to baptism in Paul are Rom. 6:4; 1 Cor. 1:13-17; 15:29; Eph. 4:5; and Col. 2:12. The clearest of these is 1 Cor. 1:13-17, where Paul obviously takes it for granted that baptism was performed “in (eis) the name of Jesus.” Here he probably uses a formula familiar in accountancy of the time, where “in/into the name of” meant “to the account of.” That is, baptism was seen as a deed of transfer, an act whereby the baptisand handed himself over to the property or disciple of the one named.”
Mercer Dictionary of the Bible, General Editor, Watson E. Mills, Mercer University Press, Macon, Georgia 31207, copyright 1990, pg. 85. Used by permission.
“In the missionary commission of the risen Lord (Matt 18:18-20) baptism is conjoined with the proclamation of the gospel and making of disciples. To be baptized “in the name of” the Father, Son, and Holy Spirit indicates the use of the name of God by the baptizer and the baptized. The latter calls on the name of God in faith, acknowledges his sovereignty, and comes under his lordship.
The nature of baptism as a gospel ordinance is seen in the earliest proclamation of the good news of Jesus, the crucified and risen Christ, in Acts 2. Peter proclaims that God had made Jesus, whom his hearers had had put to death, both Lord and Christ (v. 36). In dismay they asked what they should do in their guilty situation. His reply was, “Repent, and be baptized in the name of Jesus Christ.” They were to turn from the sin of repudiating Jesus as Messiah and confess him as God’s true Messiah. Their baptism in his name embodied at once their repentance, faith, and confession of the lordship of Jesus, and to such faith forgiveness and the gift of the Spirit was assured (v. 38).
Christian baptism thus is distinguished by its reference of Jesus the crucified and risen Lord. It sets forth the faith union of the believer with him. Paul makes mention of this in Gal 3:27: “for as many of you as were baptized into Christ have put on Christ.” The language reflects the symbolism of stripping off clothes at baptism, and with them the old life, and putting on new clothes, signifying the “new man,” which is Christ (cf. Col 3:9-10). It is picture language for becoming one with the Savior.
Dr. David K. Bernard wrote a book called “In the name of Jesus,” 8855 Dunn Road, Hazelwood, Mo. 63042, Word of Flame press, ©1992, pg. 53. In his book he writes; “Using the name of Jesus in the baptismal formula expresses faith in
• The person of Christ (who He really is);
• The work of Christ (His death, burial, and resurrection for salvation); and
• The power and authority of Christ (His ability to save us by Himself).
In short, baptism in the name of Jesus signifies that we trust in Jesus alone as our Savior, and thus it expresses the essence of saving faith. Since the only one who can take away sins is Jesus - not us by our deeds, not the water, and not the preacher - we call upon Him in faith, depending on Him to do the work.
In addition to what Mr. Bernard wrote in his book, Elder. G. T. Haywood wrote a book called “The Birth of the Spirit” which collaborates and affirm the statements of Dr. Bernard.
Haywood, G. T., The Birth of the Spirit, Christ Temple, 430 West Fall Creek Parkway North Drive, Indianapolis, Indiana 46208. Used by permission
According to Elder G.T. Haywood in his book “The Birth of the Spirit,” the blood and the name are inseparable. He writes, “Water alone does not save us. “not by water only but by water and blood.” The blood and the name of the individual are inseparable. John Smith’s son is a “Smith” no matter what other name you may give him, because he has Smith’s blood in him. By this I want to show that the Blood and Name are inseparable. You cannot honestly bear the name of Smith unless you have Smith’s blood in you; neither can you deny that you are a Smith as long as you have Smith’s blood in your veins. The Blood and the Name of Jesus are inseparable. To be saved by water baptism, it must be administered in the name of Jesus, for there is “no other name under heaven given among men, whereby we must be saved.” The life of the Blood of Christ is connected with baptism when it is administered in His name. It is not by water only, but by water and blood, and the blood is in His name (See Acts 5:28).”
Comments: Christian baptism was administered using the words "in the name of Jesus." The use of a Trinitarian formula of any sort was not suggested in early church history. Name was an ancient synonym for "person." Payment was always made in the name of some person referring to ownership.
Therefore if one is baptized in Jesus name, he/she becomes the personal property of the one named. "Ye are Christ's." God’s name, The Lord Jesus Christ, the “Rock” of salvation, and the creator of the universe was always mentioned in baptism. Baptism was always in the name of the Lord Jesus until the time of Justin Martyr when the Triune formula was used. Justin Martyr was one of the early Fathers of the Catholic Church Age.
There is only one Lord, one faith and one baptism (Ephesians 4:5). Therefore, we can’t have one baptism in Matthew 28:19 and one baptism in Acts 2:38. The scriptures forces one to choose which baptism is right seeing that there is only one baptism. The scriptures tells us that whatever we do in word or deed, do it all in the name of the Lord Jesus (Colossians 3:17). That includes the baptism in the name of the Lord Jesus.
The only way a person could make a mistake would be through unbelief or a false doctrine. God calls these people, fools because they won’t believe the gospel of Christ. They have turned to fables according to II Timothy 4:3-4. “And they shall turn away their ears from the truth, and shall be turned unto fables.”
Your belief in the name and power of Christ will help you understand the oneness of God and the baptism “in Jesus name” verses the baptism in God's titles, Father, Son, and Holy Ghost. The baptism in Jesus name is the only baptism performed by Peter, Paul, and the apostles and it's the one and only baptism for salvation. (Acts 2:38, 19:1-5).
This is an edited excerpt from my book, "Understanding the Trinity, Three Persons vs Three Manifestations. Google: will daniels understanding the trinity. To order call 1-888-280-7715.
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