Baptism- A Newly Baptismal Candidate needs to know what they are agreeing to because

there are many man make Doctrines that have been added to many of Christendom’s Churches.

Read STATEMENTsOf-Beliefs Notice-First all that in the First Century when people got

baptized then there were no formulated words quoted (More Details on this in Baptism History)

Whoever Baptizes a personThey should fully explain the Bottom-Line of Baptism–Meaning when a person 

gets baptized they have already left your former Way of Life and have agreed to do the Father’s Will— Matt 7:21

Administered through Jesus Christ--God’s Only Begotten First Born Spirit Son.

Prov 8-22- John 1-1-18; Matt 6-9-10;; Matt-28-18.  Matt 28-18; Col 1-15-16; Rev 3-12-14. Rev 22-16-21

Learn Worship & Jesus Main Message before getting baptized.

                                          Before Getting Baptized.

A person recognizes (mentally perceives) that the  Father and the Son and the Holy Spirit,

are One in the Truth. There are no inspired verses that say the Father and the Son and the Holy Spirit,

are One in Subatance--open Homoousion.and Heb1-3.htm-No GodTheSon

Nowhere in the Bible is it stated that anyone got Baptized after the Baptizer quoted the words I Baptize

You in the Father and the Son and the Holy Spirit.Open and Study Matt-28-19-plus-more.htm Commentary and Prerequisite.htm

When a person gets baptized they receive the free gift of the Holy Spirit Open  gift+of+the+holy

Paul said, "John baptized with the baptism of repentance, telling the people to believe

in Him who was coming after him,that is, in Jesus

" 5 When they heard this, they were baptized in the name of the Lord Jesus. (Compare Matt-28-18.htm)

6 And when Paul had laid his hands upon them, the Holy Spirit came on them ." Acts 19:4open  In Context

No Father and the Son and the Holy Spirit quoted.

When the believed that Jesus was the Messiah

(not a trinity) They were baptized–Review Prerequisite.htm

Open and compare King James Bible with The Real  Strong's Numbers- acts/19-4.htm

What Prerequisite knowledge and beliefs Did the 1ST Century

Christians Have Before Becoming Baptized. Open Prerequisite.htm Matt-28-18.htm

Today there is more to know

It Took Approximately 66 years to complete the Greek Scriptures ( The NT )

The Bible WasCompleted Sometime about 98 C.E.

First Book Completed was Matthew about 41 C.E. and The Last Books were John and -1Jn-2-3- John 98 C.E. -Revelations 96 C.E.

The point here is that the 2nd century Christians onward had the completed Bible and

there was much more to agree with after the completed. Bible then after Pentecost in 33 C.E.

Read The-Role-Of-Gods-Holy-Spirit-Today.

Advanced KnowledgeCHECK yours open Simple Bible Teachings Compare All Chart

 

Name of Book:   Matthew

Writer:         Matthew

Place Written:  Palestine

Writing Completed (C.E.):  c. 41

Time Covered:       2 B.C.E.–33 C.E.

 

Name of Book:   Revelation

Writer:         Apostle John

Place Written:  Patmos

Writing Completed (C.E.):  c. 96

Time Covered:

 

Name of Book:   3 John

Writer:         Apostle John

Place Written:  Ephesus, or near

Writing Completed (C.E.):  c. 98

Time Covered:

Christ our passover has been sacrificed.—1 Cor. 5:7.

Since Jesus was sinless, his death was a sacrifice of great value. By means of it, Jesus provided deliverance from sin and death for faithful descendants of Adam and Eve. Jesus’ death on the tree was the ‘bruising in the heel’ of the promised Seed. (Gen3-15.htm Heb 9-11-14 )

Jesus died on Nisan 14, 33 C.E. In Israel, Nisan 14 was the joyous day of the Passover celebration. Each year on that day, families shared a meal that included a young, unblemished lamb. In this way, they remembered the role that the blood of a lamb played in the deliverance of the Israelite firstborn when the angel of death slew the firstborn of the Egyptians on Nisan 14, 1513 B.C.E. (Ex. 12:1-14)

Like the blood of the Passover lamb, Jesus’ shed blood provides salvation for many.—John 3:16, 36.

"For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. Jn 3:16

"He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."JN 3:36

Study

1John2-15-17plusChapter.htm-2-Thess-1-6-9-plus.htm- Study Arrangement of the First Christian Churches

 

Learn Worship & JesusMainMessage.htm-- More in Passover.htm

 

Bottom Line in CommentaryNote.htm—Plus what is Valid in BiblicalTheology of of GOD.

BottomLine.htm

 

 

What goes around comes around Source.htm-- WhoBaptizedTheApostles.htm

 

Sbt Does Not Get Into Criticisms of Individuals or Groups or organizations. Unscriptural Traditions –Is the Main Concern

Quoting Christ is not Criticisms—it is a Christian’s Duty--Study Ephesians 6:10-18 -Open [Verse 12 in Original Greek]  

The Library Advocates that each person thoroughly examine their Churches

Statement of Faith or Beliefs and agree with it before becoming a member

Compare STATEMENTsAboutManyChurchesBeliefsUpdated.htm

Is God’s Name Christ?-The Church of Christ? Or The Church of God

What Do Commentaries.htm Say About Acts 15:14

 

Acts 15:14  

 WEY: Symeon has related how God first looked graciously on the Gentiles
to take from among them a People to be called by His name. ...
Acts 15:14 Parallel 11Translations

Is God’s Name Christ?--The Church of Christ? or The Church of God?—Open and Study

                                                                                                                               Acts15-14.htm

 

Sbt gives you access to both Types of Theologies of GOD-Plus Others are Godhead Believers.

 

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Baptized-Into-What   Bottom Line Keep it Simple –Theocratic Rule vs all other Rule Read Gen 3-15.htm

 

Compare http://www.2001translation.com/Baptism.htm

The International Standard Bible Encyclopedia

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Choose from entries beginning with: B

Baptism (lutheran doctrine)

Baptism (non-immersionist view)

Baptism (the baptist interpretation)

 

 

_III. DIFFICULTIES_ Baptism (lutheran doctrine) http://www.searchgodsword.org/enc/isb/view.cgi?number=T1147

1. Are Matthew 28:18-20 and Mark 16:15,16 Genuine?

2. Was the Trinitarian Formula Used in New Testament Times?

3. Was Christian Baptism Really a New Ordinance?

4. Should Infants Be Baptized?

5. Why Did Paul not Baptize?

6. What Is the Baptism for the Dead?

_III. Difficulties._

1. Are Matthew 28:18-20 and Mark 16:15,16 Genuine?:

Feine (PER3, XIX, 396 f) and Kattenbusch (Sch-Herz, I, 435 f) argue that the Trinitarian formula in Matthew 28:19 is spurious, and that the text in Mr belongs to a section which was added to this Gospel at a later time. The former claim had first been advanced by Conybeare, but later research by Riggenbach has established the genuineness of the Trinitarian formula in Mt. Feine still maintains his doubts, however, on subjective grounds. As to the concluding section in Mr (16:9- 20), Jerome is the first to call attention to its omission in most Greek manuscripts to which he had access. But Jerome himself acknowledged Mark 16:14 as genuine. Gregory of Nyssa reports that, while this section is missing in some manuscripts, in the more accurate ones many manuscripts contain it. No doctrinal scruple can arise on account of this section; for it contains nothing that is contrary to the doctrine of Scripture in other places on the same subject; and it has always been treated as genuine by the Christian church. The question is a purely historical one (see Bengel, Apparatus Criticus, 170 f).

2. Was the Trinitarian Formula Used in New Testament Times?:

No record of such use can be discovered in the Ac or the epistles of the apostles. The baptisms recorded in the New Testament after the Day of Pentecost are administered "in the name of Jesus Christ" (Acts 2:38), "into the name of the Lord Jesus" (Acts 8:16), "into Christ" (Romans 6:3; Galatians 3:27). This difficulty was considered by the Fathers; Ambrose says:

Quod verbo tacitum fuerat, expressum est fide, "What had not been expressed in word, was expressed by faith." On close inspection the difficulty is found to rest on the assumption that the above are records of baptismal formulas used on those occasions. The fact is that these records contain no baptismal formula at all, but "merely state that such persons were baptized as acknowledged Jesus to be the Lord and the Christ" (Plummer). The same can be said of any person baptized in our day with the Trinitarian formula. That this formula was the established usage in the Christian church is proven by records of baptisms in Justin (Apol., I, 61) and Tertullian (Adv. Prax., XXVI). 3. Was Christian Baptism Really a New Ordinance?:

Baptism was practiced among the Jews prior to the solemn inauguration of this ordinance by the risen Christ. The ceremonial washings of the Jews are classed with the transient forms of the Levitical worship (Hebrews 9:9,10), which had not been intended to endure except "until a time of reformation." They were removed when Christian baptism was erected into an abiding ordinance of the church of God (Colossians 2:11-13). It is erroneous to say that those ancient washings developed into Christian baptism. A shadow does not develop into a substance. Nor do we find the origin of Christian baptism in the baptism of proselytes, which seems to have been a Jewish church custom in the days of Christ. Though the rite of baptism was not by unknown to the Jews, still the baptism of John startled them (John 1:25). Such passages as Isaiah 4:4 (1:16); Ezekiel 36:25; 37:23; Zechariah 13:1 had, no doubt, led them to expect a rite of purification in the days of the Messiah, which would supersede their Levitical purification. The delegation which they sent to John was to determine the Messianic character of John and his preaching and baptizing. Johannic baptism has been a fruitful theme of debate. The question does not affect the personal faith of any Christian at the present time; for there is no person living who has received Johannic baptism (Chemnitz). The entire subject and certain features of it, as the incident recorded Acts 19:1-7, will continue to be debated. It is best to fix in our minds a few essential facts, which will enable us to put the Scriptural estimate on the baptism of John. John had received a Divine commission to preach and baptize (Luke 3:2; John 1:33; Matthew 21:25). He baptized with water (John 3:23). His baptism was honored by a wonderful manifestation of the holy Trinity (Matthew 3:16,17), and the Redeemer, in His capacity as the Representative of sinful mankind, the sin-bearing Lamb of God, accepting baptism at John's hand (Matthew 3:13; John 1:29). It was of the necessity of receiving John's baptism that Christ spoke to Nicodemus (John 3:3). The Pharisees invited their eternal ruin by refusing John's baptism (Luke 7:30); for John's baptism was to shield them from the wrath to come (Matthew 3:7); it was for the remission of sin (Mark 1:4); it was a washing of regeneration (John 3:5). When Jesus began His public ministry, He took up the preaching and baptism of John, and His disciples practiced it with such success that John rejoiced (John 3:22,25-36; 4:1,2). All this evidence fairly compels the belief that there was no essential difference between the baptism of John and the baptism instituted by Christ; that what the risen Christ did in Matthew 28:18-20 was merely to elevate a rite that had previously been adopted by an order "from above" to a permanent institution of His church, and to proclaim its universal application. The contrast which John himself declares between his baptism and that of Christ is not a contrast between two baptisms with water. The baptism of Christ, which John foretells, is a baptism with the Holy Ghost and with fire, the Pentecostal baptism. But for the general purpose of begetting men unto a new life, sanctifying and saving them, the Spirit was also bestowed through John's baptism (John 3:5). 4. Should Infants Be Baptized?:

The command in Matthew 28:19; Mark 16:16 is all-embracing; so is the statement concerning the necessity of baptism in John 3:5. After reading these statements, one feels inclined, not to ask, Should infants be baptized? but Why should they not be baptized? The onus probandi rests on those who reject infant baptism. The desire to have their infants baptized must have been manifested on the day when the first three thousand were baptized at Jerusalem, assuming that they were all adults. The old covenant had provided for their children; was the new to be inferior to the old in this respect? (See Plummer in Hastings, Dictionary of the Bible (five volumes).) The baptism of entire households is presumptive evidence that children and infants were baptized in apostolic times (Acts 16:15,33; 18:8; 1 Corinthians 1:16). The arguments against infant baptism imply defective views on the subject of original sin and the efficacy of baptism. Infant faith--for, faith is as necessary to the infant as to the adult--may baffle our attempts at explanation and definition; but God who extends His promises also to children (Acts 2:39), who established His covenant even with beasts (Genesis 9:16,17); Christ who blessed also little children (Mark 10:13), and spoke of them as believers (Matthew 18:6), certainly does not consider the regeneration of a child or infant a greater task than that of an adult (compare Matthew 18:3,4).

5. Why Did Paul not Baptize?:

Paul did baptize Crispus, Gaius and Stephanas with his household. These baptisms he performed at Corinth alone; we have no record of his baptisms at other places. What Paul declares in 1 Corinthians 1:14-17 is, that by his baptizing he could not have become the cause of the divisions in the Corinthian congregation, because he had baptized only a few persons at Corinth, and, moreover, he had not baptized in his own name, hence had attached no one to his person. The statement, "Christ sent me not to baptize," is made after the Semitic idiom, and means:

"not so much to baptize as to preach" (Farrar in Pulpit Commentary). If they are taken in any other sense, it is impossible to protect Paul against the charge that he did something that he was not authorized to do, when he baptized Crispus, etc.

6. What Is the Baptism for the Dead?:

1 Corinthians 15:29 is sometimes taken to mean that the early Christians practiced baptism by proxy. After they had been converted to Christianity, it is held, they desired to convey the benefits of their faith to their departed friends who had died in paganism, by having themselves baptized "in their behalf," perhaps on their graves. We have no evidence from history that such a practice prevailed in the early Christian churches. Nor does the text suggest it. The Greek preposition huper expresses also the motive that may prompt a person to a certain action. In this case the motive was suggested by the dead, namely, by the dead in so far as they shall rise. The context shows this to be the meaning:

If a person has sought baptism in view of the fact that the dead are to rise to be judged, his baptism is valueless, if the dead do not rise.

See BAPTISM FOR THE DEAD.

W. H. T. Dau

http://en.wikipedia.org/wiki/Baptism

2 Corinthians 5:18–6:2; Revelation 22:17.

But all things are from God, who reconciled us to himself through Christ and gave us the ministry of the reconciliation, 19 namely, that God was by means of Christ reconciling a world to himself, not reckoning to them their trespasses, and he committed the word of the reconciliation to us.

20 We are therefore ambassadors substituting for Christ, as though God were making entreaty through us. As substitutes for Christ we beg: “Become reconciled to God.” 21 The one who did not know sin he made to be sin for us, that we might become God’s righteousness by means of him.

6 Working together with him, we also entreat YOU not to accept the undeserved kindness of God and miss its purpose. 2 For he says: “In an acceptable time I heard you, and in a day of salvation I helped you.” Look! Now is the especially acceptable time. Look! Now is the day of salvation.

 

Revelation 22:17.)

17 And the spirit and the bride keep on saying: “Come!” And let anyone hearing say: “Come!” And let anyone thirsting come; let anyone that wishes take life’s water free.

 

Rev 18:4