Baptism in the Name of Jesus: A Scholarly Examination of Acts 2:38 and Apostolic Practice

Introduction

The doctrine of baptisms—notably plural in Hebrews 6:1-2—represents one of the foundational teachings of Christianity, yet it remains one of the most debated. At the center of this discussion lies a critical question: In whose name should believers be baptized? While some Christian traditions baptize using the Trinitarian formula found in Matthew 28:19, others practice baptism exclusively in the name of Jesus Christ, following the pattern established by Peter in Acts 2:38. This study examines the biblical, theological, and historical foundations for baptism in Jesus' name, drawing from multiple scholarly and ministerial sources to provide a comprehensive understanding of this apostolic practice.

The Biblical Foundation: Acts 2:38

The practice of baptizing exclusively in Jesus' name finds its primary scriptural basis in Acts 2:38, where Peter declares: "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit."

The Revolutionary Message of John the Baptist

To understand the significance of Peter's baptismal formula in Acts 2:38, we must first examine the preparatory work of John the Baptist. Heerma and Rumler explain that John came preaching "a new way: one of faith, repentance and forgiveness. This is the way of the New Covenant, and is based on spiritual laws with spiritual and eternal promises—a covenant where circumcision is of the mind; evidenced through the ordinance of baptism."

The context in which John ministered was crucial. According to Heerma and Rumler, first-century Jews "considered themselves the only covenant people of God. They were conceited and proud of their lineage from Abraham and self-righteous in their application of the literal letter of the law." John's message challenged this presumption by declaring that physical descent from Abraham was insufficient for entering God's kingdom.

As Heerma and Rumler note, John effectively told the Jews: "You are outsiders to this Kingdom of God that I'm talking about; you are not citizens... In order to receive the inheritance of the Kingdom of God, they first had to prepare themselves, and that required repentance and baptism." This radical message transformed Jewish understanding—they needed to become spiritual seed of Abraham through faith and baptism, not merely claim physical lineage.

Expert Perspective: Derek Prince on Peter's Teaching

According to Derek Prince's theological analysis, the sequence Peter established on the Day of Pentecost was deliberate and comprehensive. Prince emphasizes that Peter's instruction represented a complete package: believers were to repent, be baptized, and receive the Holy Spirit as interconnected experiences rather than separated events. Prince notes that this baptismal formula differs from what he terms "John's baptism," which was preparatory in nature and focused on repentance for the forgiveness of sins.

Prince further explains that after Pentecost, the baptism of John was no longer considered valid, citing the account in Acts 19 where Paul encountered disciples who had only received John's baptism. According to Prince's interpretation, Paul recognized these individuals needed to be baptized in Jesus' name specifically, demonstrating that acknowledgment of Jesus as Lord and Messiah became essential for valid Christian baptism.

Historical Practice and Theological Significance

The theological importance of baptism in Jesus' name extends beyond mere formula. As Derek Prince articulates, Christian baptism represents identification with Jesus in His death, burial, and resurrection—a fundamentally different purpose than John's baptism of repentance. Prince emphasizes that baptism serves as a commitment to discipleship and the completion of righteousness rather than simply a symbol of repentance.

Christ's Baptism: The Divine Example

When Jesus came to John for baptism, the event carried profound significance for understanding the doctrine of baptisms. Heerma and Rumler explain that John initially resisted, saying, "I have need to be baptized of thee, and comest thou to me?" (Matthew 3:14). Jesus had no sin requiring repentance, yet He submitted to baptism "as an example to His disciples."

According to Heerma and Rumler, this example revealed that "baptism is more than repentance. It is more than the washing away of our past sins. It pictures the burial, the laying aside of our life in the hope of rising in the new life, as one comes out of the water." Jesus' baptism demonstrated that even He, though sinless, participated in this ordinance to fulfill all righteousness and model complete obedience.

The practice reflects what Prince describes as baptism "into Christ" rather than into any denomination or church organization. This theological understanding emphasizes that the name of Jesus carries specific authority and represents entry into a relationship with Christ Himself.

The Doctrine of Baptisms: Multiple Perspectives

Understanding the Plural "Baptisms"

The Apostle Paul's reference to "the doctrine of baptisms" in Hebrews 6:1-2 uses the plural form deliberately, indicating that Scripture recognizes multiple types of baptism. According to Wik Heerma and Max Rumler of Philadelphia Church of God, "The Bible speaks of three baptisms: the baptism with water, the baptism with the Holy Spirit, and the baptism with fire (Matthew 3:11; Luke 3:16)." They explain that John the Baptist distinguished between these baptisms, declaring that while he baptized with water, the One coming after him would "baptize you with the Holy [Spirit], and with fire."

This threefold distinction is crucial for understanding why Scripture uses the plural "baptisms." Derek Prince's systematic teaching identifies these same three baptisms: John's baptism, Christian water baptism, and baptism in the Holy Spirit. Prince emphasizes that Christian baptism fundamentally differs from John's baptism in both purpose and effect. While John's baptism was "into repentance" or "into forgiveness of sins," Christian baptism serves to "fulfill all righteousness," as Jesus Himself stated in Matthew 3:15.

The Greek Foundation: What "Baptize" Actually Means

Understanding the original Greek terminology is essential to grasping the full significance of baptism. Gaylon West's biblical study notes that the English word "baptism" derives from the Greek noun baptismos (Strong's G909), which comes from the verb baptizein, meaning to "immerse, dip in water." West points out that in Hebrews 9:10, this same Greek word baptismos is translated as "washings" by the King James translators, demonstrating that the translators understood baptism fundamentally as a washing through immersion.

The Meaning of "Baptize": Immersion

The Greek word "βαπτίζω" (baptizo), as Derek Prince notes, unquestionably means "to immerse." Prince points out that immersion can occur in two ways relevant to New Testament baptism: either by placing something down into water until fully covered, or by pouring water over something. Regardless of method, the essential characteristic is totality—baptism represents complete transition from one state to another, not a partial change.

West's research reinforces this understanding, explaining that baptizo comes from the root baptein, which means to "dip, steep, dye, color." West notes that the related Greek word louo (G3068) refers more generally to washing or bathing the whole person, and this word appears in key baptismal passages. For instance, Hebrews 10:22 describes believers as being "washed with pure water" (using louo), and Ephesians 5:26 speaks of the church's "washing of water by the Word" (using the related term loutron G3067).

According to Heerma and Rumler, John the Baptist received his name specifically because he baptized people through immersion. They explain: "John baptized individuals by immersing, or plunging, them in water. To the Jews of the time, John was doing something very unusual. He was immersing people in water—plunging them under the water." This practice carried far deeper meaning than the ritualistic washings familiar to the Jews of that era.

This understanding of total immersion carries theological significance beyond the physical act. Prince emphasizes that baptism represents a complete transition where "the whole of you moves, not just part of you," symbolizing the totality of commitment required in Christian discipleship.

Requirements for Christian Baptism

Biblical Conditions

Based on New Testament teaching, Derek Prince identifies four essential requirements for Christian baptism:

Hearing the Gospel - Individuals must have been confronted with the historical facts that Jesus died, was buried, and rose again
Repentance - As Peter commanded in Acts 2:38, repentance must precede baptism
Belief - Mark 16:15-16 establishes that believing the Gospel is essential for baptism
Good Conscience Toward God - First Peter 3:21 specifies that baptism involves "the answer of a good conscience toward God"

Prince emphasizes that these conditions demonstrate why infant baptism cannot fulfill the biblical requirements, as infants are incapable of hearing, repenting, believing, or answering to God with a conscience.

Old Testament Foundations of Baptismal Practice

The concept of baptismal washing has deep roots in Old Testament practice. West's analysis reveals that baptisms existed under the Mosaic system, explaining that Hebrews 9:8-10 describes "divers washings (baptismos G909)" in the tabernacle, which served as "a figure for the time then present." West notes that when Aaron and his sons were consecrated for priestly service, Moses washed them with water using the Greek word louo in the Septuagint (Exodus 29:4; Leviticus 8:6).

This initial priestly washing, West explains, occurred only once before the priests commenced their sacred duties—just as John's baptism prepared people for service in the coming Kingdom. West writes: "One could reason that the 'figure' of the washing of the OT priests is for that 'reality' of the antitype priests (1 Peter 2:9) of the NT Kingdom of Christ."

Significantly, Heerma and Rumler observe that under the Old Covenant, circumcision served as the rite of entry for Gentiles joining Israel. They explain: "It was through the ritual of circumcision that a Gentile could become a naturalized citizen of the nation of Israel (Exodus 12:48-49)." However, John's message introduced a radically different concept—circumcision of the mind rather than flesh, evidenced through the ordinance of baptism under the New Covenant.

The Urgency of Baptism

Historical New Testament practice reveals remarkable urgency regarding baptism. Prince documents several examples:

On Pentecost, 3,000 people were baptized the same day they heard the message (Acts 2:41)
The Ethiopian eunuch was baptized within hours of hearing the Gospel from Philip (Acts 8:36-38)
Cornelius's household was baptized immediately after receiving the Holy Spirit (Acts 10:47-48)
The Philippian jailer and his household were baptized at midnight, "the same hour" of their conversion (Acts 16:33)

This pattern demonstrates that in the early church, baptism was considered an urgent and essential step immediately following faith, not a delayed ceremony requiring weeks of instruction.

Theological Implications

Baptism and Salvation

The relationship between baptism and salvation represents a significant theological consideration. Prince addresses Jesus' words in Mark 16:16: "He who believes and is baptized will be saved." While Prince acknowledges this doesn't necessarily mean unbaptized believers cannot be saved—that remains between individuals and God—he emphasizes that Scripture provides no guarantee of salvation for those who believe without being baptized.

Prince explains that baptism functions as part of salvation, not merely as an optional symbol. First Peter 3:21 explicitly states that "baptism now saves us," though Prince clarifies this means salvation through the reality baptism represents—identification with Christ's death and resurrection—appropriated by faith, not through the water itself.

Immersion in the Holy Spirit

The connection between water baptism and Spirit baptism also features prominently in Pentecostal theology. Prince teaches that just as the Israelites experienced a dual baptism in the exodus (baptized "in the cloud and in the sea" according to 1 Corinthians 10:1-2), Christians are appointed to experience both water baptism and baptism in the Holy Spirit.

This dual baptism pattern appears in Acts 2:38, where Peter's instructions include both water baptism and receiving the gift of the Holy Spirit as part of one integrated experience. Prince notes this represents what he calls "a package deal" rather than events separated by extended periods.

Conclusion

The practice of baptizing in Jesus' name, as practiced by various Full Gospel charismatic churches and Oneness Pentecostals, finds substantial theological and historical support in New Testament teaching and apostolic practice. Peter's authoritative declaration in Acts 2:38 established baptism in Jesus' name as a pattern followed by the early church, and this practice reflects deeper theological understandings about the nature of Christian baptism as identification with Christ rather than mere repentance.

Heerma and Rumler conclude that proper understanding of baptism must encompass "not just a message of repentance but also of great hope—hope of a better world and way of life beyond the present. Through the death and burial of our old selves and our new life in Christ, we are the hope of the world."

The scholarly perspectives examined here demonstrate that baptism in Jesus' name represents more than a formulaic variation—it embodies a theological conviction about the authority of Jesus' name and the nature of baptism as complete immersion into relationship with Christ. As West emphasizes, we must be careful not to cling to Old Testament shadows and types but rather embrace the reality that came through Christ—moving from the "figures" of the old covenant to the fulfillment found in Jesus.

Whether practiced using the specific phrase "in Jesus' name" or the Trinitarian formula, the essential element remains: baptism represents a believer's total commitment to Jesus Christ as Lord and identification with His death, burial, and resurrection. As Prince powerfully states, baptism is "an enactment, a fresh enactment, every time it takes place of the death, burial and resurrection of Jesus Christ."

References

Prince, Derek. "The Doctrine of Baptisms." Sermon transcript. Sermons.love, September 1, 2021. https://sermons.love/derek-prince/8475-derek-prince-the-doctrine-of-baptisms.html
West, Gaylon. "What Is the Doctrine of Baptisms? Hebrews 6:1, 2." Bible Study Lessons, 2024. https://biblestudylessons.net/articles/hebrews6/baptisms3.html
Heerma, Wik, and Max Rumler. "The Doctrine of Baptisms." Philadelphia Church of God, May-June 2005. https://pcg.church/articles/475/the-doctrine-of-baptisms
Obeng-Addae, Obed. "The Doctrine of Baptisms." Scribd, 2023. https://www.scribd.com/document/623507701/The-Doctrine-of-Baptisms-Obed-Obeng-Addae

About This Study: This article synthesizes theological and scholarly perspectives on the doctrine of baptisms, with particular focus on the apostolic practice of baptism in Jesus' name as established in Acts 2:38. The perspectives presented represent established theological positions within evangelical, Pentecostal, and charismatic Christianity, drawing from multiple denominational traditions to provide a comprehensive understanding of this foundational doctrine.

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