and trusting. Christians are commanded to be “babes as to badness,” yet “full-grown in powers of understanding.”—Matt. 18:4; Luke 18:16, 17; 1 Cor. 14:20.

Regarding the practice of infant baptism, The Encyclopœdia Britannica, Vol. III, ed. of 1946, p. 84, states: “The whole early period knows baptism only for adults, who join themselves of their own resolve to the Christian community. Infant baptism appears sporadically towards the end of the second century and was indeed practiced also during the following centuries, yet only as an exception.”

The religious historian Neander writes of the first-century Christians “that the practice of infant baptism was unknown at this period. . . . That not till so late a period as (at least certainly not earlier than) Irenaeus [140-204 C.E.], a trace of infant baptism appears, and that it first became recognized as an apostolic tradition in the course of the third century, is evidence rather against than for the admission of apostolic origin.”

COMPLETE IMMERSION THE ONLY PROPER BAPTISM

From the definition of baptism as stated earlier, it is clear that baptism is complete immersion or submersion in water, not a mere pouring or sprinkling. The Bible examples of baptism corroborate this fact. Jesus was baptized in a sizable river, the Jordan, and after being baptized he came “up out of the water.” (Mark 1:10; Matt. 3:13, 16) John selected a location in the Jordan valley near Salim to baptize, “because there was a great quantity of water there.” (John 3:23) The Ethiopian eunuch asked to be baptized when they came to a “body of water.” They both “went down into the water.” Afterward they came “up out of the water.” (Acts 8:36-40) All these instances imply a large body of water in and out of which they would have to walk, not a small ankle-deep pool. Further, the fact that baptism was also used to symbolize a burial indicates complete submersion.—Rom. 6:4-6; Col. 2:12.

Other historical authorities show that the early Christians baptized by immersion. On this subject The Catholic Encyclopedia, Vol. II, ed. of 1907, pp. 261 and 262, states: “The most ancient form usually employed was unquestionably immersion. . . . In the Latin Church, immersion seems to have prevailed until the twelfth century.” Larousse du XX^e Siècle, a widely known encyclopedia in France, says: “The first Christians received baptism by immersion everywhere where water was found.” Other historians also give testimony to the same effect.

BAPTISM INTO CHRIST JESUS AND INTO HIS DEATH

Jesus knew at the time of his baptism in the Jordan River that he was entering upon a sacrificial course. He knew that his ‘prepared body’ must be put to death, that he must die in innocence as a perfect human sacrifice with ransoming value for mankind. (Matt. 20:28) Jesus understood that he must be plunged into death, but that he would be raised out of it on the third day. (Matt. 16:21) So he likened his experience to a baptism into death. (Luke 12:50) He explained to his disciples that he was already undergoing this baptism during his ministry. (Mark 10:38, 39) He was baptized fully into death when he was plunged into death by being impaled on the torture stake on Nisan 14, 33 C.E. His resurrection by his Father Jehovah God on the third day completed this baptism, which includes a raising up. Jesus’ baptism into death is clearly distinct and separate from his water baptism, for he had completely undergone water baptism at the beginning of his ministry, at which time his baptism into death only began.

The faithful apostles of Jesus Christ were baptized in water (John 1:35-37; 4:1), all of them by John’s baptism (except Paul, later). But they had not yet been baptized with holy spirit when Jesus pointed out that they were also to be baptized in a symbolic baptism like his, a baptism into death. (Mark 10:39) So baptism into Jesus Christ and into his death is something apart from water baptism. Paul expressed himself in his letter to the Christian congregation at Rome, saying: “Do you not know that all of us who were baptized into Christ Jesus were baptized into his death?”—Rom. 6:3.

It is Jehovah God who is responsible for the performing of this greater baptism. He anointed Jesus, making him the Christ or Anointed One. (Acts 10:38) Thus God baptized Jesus with the holy spirit in order that, through Jesus, his followers might thereafter be baptized with holy spirit. Therefore, those who become joint heirs of his, with heavenly hopes, have to be “baptized into Christ Jesus,” not just into a human Jesus, but into Christ Jesus, that is, into the Anointed Jesus who, at the time of his anointing, was also begotten to be a spiritual son of God. They thereby become united to him, their Head, and they become members of the congregation that is the body of Christ.—1 Cor. 12:12, 13, 27; Col. 1:18.

The course of these Christian followers who are baptized into Christ Jesus is a course of integrity-keeping under test from the time they are baptized into Christ, a daily facing of death and finally a death of integrity, as described by the apostle Paul when he explained to the Roman Christians: “Therefore we were buried with him through our baptism into his death, in order that, just as Christ was raised up from the dead through the glory of the Father, we also should likewise walk in a newness of life. For if we have become united with him in the likeness of his death, we shall certainly also be united with him in the likeness of his resurrection.”—Rom. 6:4, 5; 1 Cor. 15:31-49.

Clarifying the matter still further, Paul, in writing to the congregation at Philippi, described his own course as a “sharing in [Christ’s] sufferings, submitting myself to a death like his, to see if I may by any means attain to the earlier resurrection from the dead.” (Phil. 3:10, 11) Only the Almighty God the heavenly Father, who is the Baptizer of those who are baptized in union with Jesus Christ and into his death, can complete the baptism. This He does through Christ by raising them up out of death to be united with Jesus Christ in the likeness of his resurrection, which is to heavenly, immortal life.—1 Cor. 15:53, 54.

That a congregation of people can, so to speak, be baptized or immersed into a liberator and leader is illustrated by the apostle Paul when he describes the congregation of Israel as being “baptized into Moses by means of the cloud and of the sea.” There they were covered with a protecting cloud and with the walls of water on each side of them, being, symbolically speaking, immersed. Moses foretold that God would raise up a prophet like himself; Peter applied this prophecy to Jesus Christ.—1 Cor. 10:1, 2; Deut. 18:15-19; Acts 3:19-23.

BAPTIZED FOR THE PURPOSE OF BEING DEAD ONES

The passage at 1 Corinthians 15:29 is variously rendered by translators: “Why are they then baptized for the dead?” (AV); “on behalf of their dead?” (AT); “on behalf of the dead?” (NEB) Some argue that Paul was referring to the custom of vicarious baptism, that is, baptizing living “proxies” in the place of those who died unbaptized. The existence of such a practice by either Christians or apostates in Paul’s day cannot be proved, nor would it be in accord with the Scriptural requirements of personal belief, faith and decision on the part of the individual. The entire verse (29) reads, in the New World Translation of the Holy Scriptures: “Otherwise, what will they do who are being baptized for the purpose of being dead ones? If the dead are not to be raised up at all, why are they also being baptized for the purpose of being such?” Paul’s words following this statement may shed light on the matter. He goes on to say that he and his companions were in peril every hour, and that he himself faced death daily. (1 Cor. 15:30, 31) Again this brings to mind Paul’s statements at Romans 6:3-5 and Philippians 3:10, 11, when he points out that he is submitting himself to a death like Christ’s, being buried through baptism into his death with the hope of a resurrection like his.

GOD DETERMINES THE BAPTIZED ONE’S PLACE IN HIS PURPOSE

It should be noted that the one being baptized in water enters a special relationship as Jehovah’s servant, to do His will. The individual does not determine what the will of God is for him, but it is God who makes the decision as to the use of the individual and the placing of such one in the framework of His purposes. For example, in times past, the entire nation of Israel was in special relationship with God; they were Jehovah’s property. (Ex. 19:5) But only the tribe of Levi was selected to perform the services at the sanctuary, and out of this tribe only Aaron’s family constituted the priesthood. (Num. 1:48-51; Ex. 28:1; 40:13-15) The kingship came to be established exclusively in the line of David’s family by Jehovah God.—2 Sam. 7:15, 16.

Likewise those who undergo Christian baptism become God’s property, his slaves, to employ as he sees fit. (1 Cor. 6:20) An example of God’s direction of such matters is found at Revelation chapter 7, where it is stated that there is a definite number of persons “sealed,” namely, 144,000. (Rev. 7:4-8) Paul explained that that seal is God’s holy spirit and that it gives those sealed a token in advance of their inheritance, a heavenly one. (Eph. 1:13, 14; 2 Cor. 5:1-5) He also told these having such a hope: “God has set the members in the body [of Christ], each one of them, just as he pleased.”—1 Cor. 12:18, 27.

Jesus called attention to another group when he said: “I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd.” (John 10:16) These not of the “little flock” (Luke 12:32) are gathered as the work of making disciples of people of all the nations progresses “until the conclusion of the system of things.” (Matt. 28:20) These must approach Jehovah through Jesus Christ and be baptized in water.

The vision given to the apostle John, as recorded in Revelation chapter 7, harmonizes with this when, after showing John the 144,000 “sealed” ones, it turns his eyes to “a great crowd, which no man was able to number.” These are shown as having “washed their robes and made them white in the blood of the Lamb,” indicating faith in the ransom sacrifice of Jesus Christ the Lamb of God. (Rev. 7:9, 14) They are therefore given favorable recognition, “standing before [God’s] throne,” but are not those whom God selects to be the “sealed” 144,000. As to this “great crowd,” the vision goes on to point out that they serve God day and night, and will be protected and cared for by him.—Rev. 7:15-17.

BAPTISM WITH FIRE

John the Baptist, when many Pharisees and Sadducees came out to his baptism, called them “offspring of vipers.” He spoke of the coming One and said: “That one will baptize you people with holy spirit and with fire.” (Matt. 3:7, 11; Luke 3:16) The baptism with holy spirit took place as described earlier. The fiery baptism could not be, as some say, the tongues of fire at Pentecost, for the disciples there were not immersed in fire. (Acts 2:3) John told his listeners that there would be a division, there would be a gathering of the wheat, after which the chaff would be burned up with fire that could not be put out. (Matt. 3:12) He pointed out that the fire would be, not a blessing or a reward, but because ‘the tree did not produce fine fruit.’—Matt. 3:10; Luke 3:9.

Using fire as a symbol of destruction, Jesus foretold the execution of the wicked to take place during his second presence, saying: “On the day that Lot came out of Sodom it rained fire and sulphur from heaven and destroyed them all. The same way it will be on that day when the Son of man is to be revealed.” (Luke 17:29, 30; Matt. 13:49, 50) Other instances of fire representing, not a saving force, but a destructive one, are found at 2 Thessalonians 1:8; Jude 7 and 2 Peter 3:7, 10.

BARABBAS

(Bar·abʹbas) [son of the father, master or teacher].

The imprisoned criminal guilty of robbery, sedition and murder whom Pilate set free in place of Jesus. Pilate did this, “wishing to satisfy the crowd” who clamored for his release at the insistence of the chief priests and older men. The name Barabbas suggests that he may possibly have been the son of a rabbi or Jewish leader.—Matt. 27:15-26; Mark 15:6-15; Luke 23:16-25; John 18:39, 40; Acts 3:14.

This unique custom of releasing a prisoner on the eve of the Passover every year finds no basis or precedent in the Hebrew Scriptures and little support, if any, in Roman or other pagan practices. However, certain Rabbinical writings indicate that this custom may have been from a Jewish source that predated the Roman occupation of Palestine. This explains why Pilate said to the Jews: “You have a custom that I should release a man to you at the passover.”—John 18:39.

BARACHEL

(Barʹa·chel) [God blesses].

Father of Job’s friend Elihu; a Buzite, likely a descendant of Abraham’s nephew Buz.—Job 32:2, 6; Gen. 22:20, 21.

BARACHIAH

(Bar·a·chiʹah) [Jah blesses].

Father of the Zechariah who was murdered “between the sanctuary and the altar.”—Matt. 23:35; Luke 11:50, 51.

As to the words “son of Barachiah,” they are not found in Luke’s account and they are omitted from Matthew’s account in the Codex Sinaiticus. Some scholars believe that they are possibly an addition to the text made by a “corrector” who confused this Zechariah with Zechariah the prophet “the son of Berechiah.” (Zech. 1:1) However, there is no evidence that the latter prophet was murdered. Another suggestion is that Jehoiada, the father of a Zechariah who was murdered, may have had two names, as is the case with other Bible characters. (Compare Matthew 9:9 and Mark 2:14; Matthew 10:2, 3.) The meaning of Barachiah is much like that of Jehoiada, which means “Jehovah knows.”

It is generally understood that Jesus here referred to Zechariah “the son of Jehoiada the priest.” (2 Chron. 24:20-22) This is the most logical conclusion, since Chronicles is listed last in the traditional Jewish canon, thereby making Abel the first and Zechariah the last righteous man recorded in the Hebrew Scriptures as murdered. According to 2 Chronicles 24:21, Zechariah was murdered “in the courtyard of Jehovah’s house.” The altar of burnt offering was in the inner courtyard, outside of and in front of the entrance to the sanctuary. This would correspond with Jesus’ location of the incident “between the sanctuary and the altar.”

In the cases of both Abel and Zechariah a reckoning for shedding of blood was foretold. (Gen. 4:10; 2 Chron. 24:22) Also, there is a strong parallel between the circumstances and events in the days of Zechariah the son of Jehoiada and those of the generation living when Jesus spoke these words. As Zechariah was dying he said: “Let Jehovah see to it and ask it back.” Very soon his prophetic words began to be fulfilled. A small Syrian force came up and Jehovah delivered a great military force of Judah into their hand, the princes of Judah being greatly ruined and despoiled. The Syrians executed acts of judgment on Jehoash and left him with many diseases, after which he was murdered by his servants. (2 Chron. 24:23-25) After describing the bloodguilt of those to whom he