Is there a pattern?
This is the twelfth in a series of blog posts in which we are seeking to answer one overarching question—is a properly qualified administrator essential to valid baptism? The first post introducing the series can be found here.
It is often asserted that, from Pentecost on, the baptisms recorded in the New Testament were performed only by administrators who were specially authorized by local churches, and that this pattern establishes an implicit scriptural command which must still be obeyed in the administration of baptism today.
Although this is a common claim, we must nevertheless ask, is it true? Is there really such a pattern in the New Testament? In this post, we will begin to examine precisely what scripture affirms—and what it does not affirm—about the administrator in the instances of baptism that it records.
Although the exact number will depend on how one categorizes them, a comprehensive survey of the New Testament will show that it records twelve distinct instances of baptism:
The baptism of John’s disciples by John the Baptist (Matthew 3; Mark 1; Luke 3; John 1; etc.)
The baptism of Jesus by John the Baptist (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-34)
The baptism of Jesus’ disciples by others of his disciples (John 3:22, 4:1-2)
The baptism of those in Jerusalem who received Peter’s word on the Day of Pentecost (Acts 2:41)
The baptism of those in the city of Samaria who believed Philip’s preaching, including Simon the Sorcerer (Acts 8:12-13)
The baptism of the Ethiopian eunuch by Philip (Acts 8:38)
The baptism of Saul in Damascus (Acts 9:18)
The baptism of Cornelius and his relatives and friends in Caesarea (Acts 10:48)
The baptism of Lydia and her household in Philippi (Acts 16:15)
The baptism of the Philippian jailer and his family (Acts 16:33)
The baptism of many Corinthians, including Crispus, Gaius, and the household of Stephanas, who were personally baptized by Paul (Acts 18:8; 1 Corinthians 1:14-16)
The baptism of certain disciples at Ephesus (Acts 19:5) [Some interpreters understand this verse to only refer to the baptism of John’s disciples.]
For our present study, we’re interested in what is explicitly affirmed about the administrator in these instances. In particular, we’re looking for evidence that any of those who administered baptism were specially authorized to do so by a local church.
Let’s begin by briefly considering the instances of baptism prior to Pentecost. It should go without saying that John the Baptist was not authorized by a local church to administer baptism. As we have previously written, John was sent directly by God to baptize, and John did so prior to the existence of local churches.
What about the baptisms performed by the disciples of Jesus before Pentecost? Although we might recognize the existence of a nascent church among these early disciples, there is no evidence that they ever, as a congregation, authorized the baptism of anyone. On the contrary, these baptisms are ascribed to Jesus himself—John writes that Jesus “tarried with them, and baptized” (3:22) and that “Jesus made and baptized more disciples than John” (4:1). The only caveat given is that Jesus did not perform these baptisms personally (4:2).
But although these instances of baptism before Pentecost are instructive, what really matters for our present survey is what happens from Pentecost on. This is particularly when we would expect to discern a pattern of baptism being performed by specially authorized representatives of local churches, if such a pattern does exist.
When we carefully examine the instances of baptism from Pentecost on, we may be surprised to find that only two administrators of baptism are ever identified by name. These two men are Philip and Paul. Luke affirms that Philip baptized the Ethiopian eunuch in Acts 8, and Paul writes that he personally baptized Crispus, Gaius, and the household of Stephanas in 1 Corinthians 1. But apart from these, we have no explicit scriptural testimony as to who administered any baptism from Pentecost on.
Who baptized the Jews who believed on the Day of Pentecost? The twelve apostles (Acts 2:14)? Others of the hundred and twenty (1:15)? All of them working together? Did each new convert who was baptized begin to assist in baptizing others? We do not know, because scripture does not say. We know only that “they that gladly received his word were baptized” (2:41). Luke does not record that the congregation specially appointed any administrators of baptism.
Who baptized the men and women who received Philip’s preaching in the city of Samaria? Probably Philip. But were there any disciples who accompanied Philip, who might have assisted him? Again, we do not know, because scripture does not say. We know only that “they were baptized, both men and women” (8:12) and that Simon the Sorcerer “was baptized” (8:13).
Who baptized the Ethiopian eunuch? Philip (8:38).
Who baptized Paul? Probably Ananias, but again this is never explicitly affirmed. We do know that Ananias exhorted Paul to be baptized (22:16). Nevertheless, Luke only writes that Paul “arose, and was baptized” (9:18). Was Ananias or whoever else baptized Paul authorized by a local church? Here too, scripture is silent.
Who baptized Cornelius and his friends and family? Possibly Peter himself, although the brethren from Joppa who accompanied him might have assisted (10:23). It may be more likely that Peter’s companions performed all of the baptisms. We only know that Peter “commanded them to be baptized in the name of the Lord” (10:48). Was Peter given authority by a local church to baptize? Scripture never even hints at it, and it would have been quite unnecessary, since Peter had already been sent by Christ to baptize (Matthew 28:19). Were the brethren from Joppa authorized by a local church to administer baptism? We do not know, because scripture does not say.
Who baptized Lydia and her household? Probably Paul. We know that he baptized others. But might not Silas have helped baptize Lydia and her family? Again, we do not know, because Luke only records that “she was baptized, and her household” (Acts 16:15).
Who baptized the Philippian jailer and his family? Probably Paul or Silas, or both of them. Luke writes that he “was baptized, he and all his, straightway” (16:33). There were now other disciples in Lydia’s household who might have assisted, but the account suggests Paul and Silas didn’t see them until the next day (16:40), while the jailer and his household were baptized that same night.
Who baptized the first converts in Corinth? Paul himself tells us that he baptized Crispus, Gaius, and the household of Stephanas (1 Corinthians 1:14-16). At the same time, he also implies that many others were also baptized, whom he did not personally immerse. Luke simply records that “many of the Corinthians hearing believed, and were baptized” (Acts 18:8).
Who baptized the certain disciples found at Ephesus (assuming the interpretation that they were)? Again, probably Paul. We know he laid his hands on them, and they received the Holy Spirit (19:6). But again, Luke doesn’t really say who baptized them—he only writes that “they were baptized in the name of the Lord Jesus” (19:5).
We’ve just reviewed every instance of baptism recorded in the New Testament, seeking to discern a pattern of baptism being performed by administrators specially authorized by local churches. What have we found?
Certainly, we’ve found plenty of occasions where this might have been the case. It’s true that none of the accounts we’ve reviewed is incompatible with this possibility.
But does what merely might have been really constitute a scriptural pattern? Yes, we have an idea that we can read into the text of scripture and does not contradict it. But does that make our idea a binding scriptural precedent? Of course not.
What we’re really looking for is a pattern that flows out of the text of scripture—something that scripture actually affirms. And to be honest, we’re not finding much that scripture explicitly affirms about the administrator of baptism, at least not in the historical instances we’ve just reviewed. In fact, it’s striking to see how little the New Testament actually says about the administrator of baptism.
But we’re not quite finished yet. As we’ve mentioned, scripture affirms that both Philip and Paul administered baptism. We need to take a closer look at these two men. If we can establish that either of them was specially authorized by a local church to administer baptism, we may find our pattern after all. We’ll look at the cases of each of these men in our next two posts.