Three baptisms

Three Baptisms in Acts 8: A Trinitarian Breakthrough in “Receiving” the Word and Spirit

The narrative of Acts 8:14–17, which describes the Samaritan believers’ initiation into the Christian faith, is a rich tapestry of spiritual transformation. The passage explicitly mentions water baptism in the name of Jesus and the reception of the Holy Spirit through apostolic prayer and laying on of hands. However, a closer look reveals a striking parallel: the verb “receive” (Greek: dechomai) is used twice—once for “receiving the word of God” (v. 14) and once for “receiving the Holy Spirit” (v. 17). This linguistic connection suggests that both acts are spiritual baptisms, complementing the explicit water baptism and pointing to a Trinitarian framework aligned with the Great Commission’s command to baptize “in the name of the Father, Son, and Holy Spirit” (Matthew 28:19). This article explores these three baptisms, with a focus on the breakthrough insight that receiving the Word may constitute a “baptism of the Father,” alongside the baptisms of the Son and Spirit.

The Context of Acts 8:14–17

The passage reads:

“Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit” (Acts 8:14–17, NKJV).

This account follows Philip’s evangelistic mission in Samaria, where the people believed the gospel and were baptized (Acts 8:5–12). The apostles’ involvement ensures the Samaritan church’s unity with Jerusalem, marking a significant expansion of the gospel across ethnic divides. The text highlights three key moments: receiving the Word, water baptism, and receiving the Holy Spirit. The repetition of “receive” for the Word and Spirit invites a deeper exploration of these as baptism-like experiences, fulfilling the Trinitarian formula.

Baptism 1: Receiving the Word of God—A Baptism of the Father?

The first use of “receive” occurs in verse 14: “Samaria had received the word of God.” This describes the Samaritans’ acceptance of Philip’s preaching about Jesus (Acts 8:5–8), marking their initial faith. While not explicitly called a baptism, this act of receiving the Word aligns with biblical imagery of spiritual cleansing and transformation, suggesting a possible “baptism of the Father.”

• The Word as Cleansing: Scripture frequently associates the Word with purification. In John 15:3, Jesus declares, “You are already clean because of the word which I have spoken to you” (Greek: katharos, meaning pure). Ephesians 5:26 describes Christ cleansing the church “with the washing of water by the word” (Greek: loutron, a term linked to baptism, and rhēma, meaning spoken word or gospel). These passages suggest that receiving the Word purifies the heart through faith, akin to a spiritual washing.
• The Father’s Role: The Father initiates salvation by drawing people through His Word (John 6:44–45; 1 Peter 1:23, “born again… through the word of God”). In Acts 8, the Samaritans’ faith response to the gospel could be seen as a “baptism of the Father,” a foundational cleansing that prepares them for water baptism and the Spirit’s outpouring.
• Why a Baptism? The use of dechomai (to receive willingly) indicates an active, transformative acceptance of God’s truth. This parallels the reception of the Spirit and aligns with the Trinitarian formula’s mention of the Father (Matthew 28:19). While not explicitly called a baptism, this act can be viewed as a metaphorical “washing by the Word,” initiating believers into faith.

Baptism 2: Water Baptism in the Name of Jesus

Verse 16 explicitly states that the Samaritans “had only been baptized in the name of the Lord Jesus.” This refers to water baptism, a central rite in the early church symbolizing repentance, faith, and union with Christ’s death and resurrection (Romans 6:3–4; Acts 2:38). Performed in Jesus’ name, it reflects the Son’s mediatorial role and is the most unambiguous baptism in the text.

• Spiritual Significance: Water baptism incorporates believers into Christ’s body, cleansing them from sin and marking their commitment to follow Him (Acts 22:16). It fulfills the Son’s role in the Trinitarian formula of Matthew 28:19.
• Connection to Receiving the Word: While not directly tied to dechomai in the text, water baptism follows the Samaritans’ reception of the Word, showing a sequence: faith (through the Word) leads to baptism in Jesus’ name.

Baptism 3: Receiving the Holy Spirit—A Baptism in the Spirit

The second use of “receive” appears in verse 17: “Then they laid hands on them, and they received the Holy Spirit.” After water baptism, the apostles Peter and John prayed and laid hands on the Samaritans, resulting in the Spirit’s outpouring. This is widely recognized as a “baptism in the Holy Spirit” (Acts 1:5, 11:16), often associated with empowerment for ministry or spiritual gifts (e.g., Acts 2:4, 10:46).

• Parallel with Receiving the Word: The use of dechomai here mirrors its use in verse 14, suggesting a parallel between receiving the Word and receiving the Spirit. Both are spiritual acts of accepting divine gifts, transforming the believer’s relationship with God.
• Why a Baptism? This experience is distinct from water baptism in Acts 8, as the Spirit had not yet “fallen upon” the Samaritans (v. 16). The apostolic laying on of hands underscores its significance, aligning with Pentecostal interpretations of a subsequent Spirit baptism for empowerment.

The Breakthrough: The Parallel of “Receive”

The repetition of “receive” (dechomai) for the Word and the Spirit is a breakthrough insight, highlighting their parallel roles as transformative spiritual experiences.

• Receiving the Word (v. 14): Cleanses the heart through faith, initiating salvation and aligning with the Father’s role.
• Receiving the Spirit (v. 17): Empowers believers, fulfilling the Spirit’s role in sanctification and ministry.

This linguistic connection strengthens the case for viewing both as baptism-like acts, complementing the explicit water baptism. The Trinitarian framework of Matthew 28:19 provides a lens to see these as:

• Father: Receiving the Word as a cleansing “baptism” into faith.
• Son: Water baptism in Jesus’ name, uniting believers with Christ.
• Spirit: Receiving the Holy Spirit as a baptism for empowerment.

Theological Implications

This threefold baptismal perspective has profound implications:

• Trinitarian Completeness: The parallel uses of “receive” suggest that the Father, Son, and Spirit each play distinct roles in the believer’s initiation, fulfilling the Great Commission’s Trinitarian formula.
• Progressive Initiation: Acts 8 shows a sequence—faith through the Word, water baptism, and Spirit reception—reflecting a multifaceted spiritual journey. This aligns with varied patterns in Acts (e.g., Acts 10:44–48, where the Spirit precedes water baptism).
• Cleansing and Empowerment: Both receiving the Word and the Spirit involve spiritual transformation—cleansing through faith (Acts 15:9) and empowerment through the Spirit (Acts 1:8)—supporting their baptism-like character.
• Denominational Resonance: Pentecostal and charismatic traditions, which distinguish water baptism from Spirit baptism, may find this threefold framework compelling. Mainline traditions (e.g., Catholic, Reformed) typically see one Trinitarian baptism, but the cleansing role of the Word could enrich their understanding of faith’s initiation.

Challenges to the Three Baptisms

While the water baptism and Spirit baptism are explicit, the “baptism of the Father” through receiving the Word faces challenges:

• Lack of Baptismal Terminology: Acts 8:14 does not use baptizō (baptize) or loutron (washing) for receiving the Word, unlike the clear baptismal language in verses 16–17. However, the Word’s cleansing imagery (John 15:3, Ephesians 5:26) supports a metaphorical baptism.
• One Baptism in Scripture: Ephesians 4:5 mentions “one baptism,” often understood as water baptism encompassing the Trinitarian formula. The three baptisms may reflect distinct experiences rather than separate rites.
• Narrative Role: Receiving the Word is the prerequisite for water baptism, suggesting it’s part of a unified process rather than a distinct baptism. Yet, the parallel use of dechomai elevates its significance.

Conclusion

The breakthrough observation that “receive” is used for both the Word and the Holy Spirit in Acts 8:14–17 illuminates a Trinitarian pattern of spiritual initiation. Water baptism in the name of Jesus is the explicit rite, uniting believers with the Son. Receiving the Holy Spirit is a clear baptism, empowering believers through the Spirit. Receiving the Word of God, while not explicitly called a baptism, can be seen as a “baptism of the Father,” cleansing the heart through faith and aligning with the Word’s purifying power (John 15:3, Ephesians 5:26). Together, these three acts reflect the Father, Son, and Spirit’s harmonious work in bringing believers into God’s kingdom, offering a fresh perspective on the multifaceted nature of Christian initiation.