QUESTION: “Did Jesus immediately forgive those who were crucifying Him when He said, ‘Father, forgive them, for they do not know what they do” (Lk. 23:34)?”
Let’s carefully study your Bible question together. NOTE:
Luke 23:34 was a PETITION–not a DECLARATION, but when Jesus forgave people during His earthly ministry, He did not petition, rather He declared:
. The Paralytic man–“Son, be of good cheer; your sins are forgiven you.” Mat. 9:2
. The woman in the Pharisee’s house–“Your sins are forgiven.” Lk. 7:48
When the Lord said, “Father, forgive them…” He was asking God to give His executioners the time and opportunity to learn the truth and repent. Instead of calling for their immediate punishment, which they obviously deserved, Jesus sought mercy because a) they didn’t recognize Him as the Messiah, b) they misunderstood the prophecies about Him, and c) they acted in ignorance rather than full knowledge. Watch:
. “Yet now, brethren, I know that you did it in ignorance, as did also your rulers.” Acts 3:17; see also 13:27; 17:30
. “Which none of the rulers of this age knew; for had they known, thy would not have crucified the Lord of glory.” 1 Cor. 2:8
. NOTE: Jesus told Pilate: “He who delivered Me to you has the greater sin.” (Jn. 19:11). Judas had greater sin because He betrayed and delivered the Lord to the authorities knowing full well that He was the Son of God (see Mat. 26:14-16; 47-48; 27:3).
If the Jews who killed Jesus were immediately forgive at the cross then:
. They didn’t know it–because fifty days later when Peter preached at Pentecost and reminded them that they had, in fact, crucified the Lord (Acts 2:23, 36), their hearts were pricked and they asked, “Men and brethren, what shall we do?” (v. 37). There was no reason to ask that question if they had already been forgiven by Jesus several weeks earlier.
. Peter didn’t know it–because he told them, “Repent and let everyone of you be baptized in the name of Jesus Christ for the “remission” (Greek–aphesis, “pardon”) of sins…” (v. 38). If they had been immediately forgive back at the cross, why didn’t Peter correct their misunderstanding and say, “There’s nothing for you to do my friends because Jesus declared you forgiven before His death at Calvary?”
Jesus’ petition at the cross was answered in the affirmative by the Father when those who had crucified Him were given the opportunity to have their sins washed away on the Day of Pentecost in Acts 2 when they obeyed the gospel (Acts 22:16; see also 1 Cor. 15:1-4; 2 Thes. 1:8; 1 Pet. 4:17).
Is it necessary for one who is baptizing to say a certain verbal formula just prior tothe baptism itself?
IS IT NECESSARY, i.e., Scripture required, for one who is baptizing another to say a certain verbal formula just prior to the baptism itself?
Must he actually utter the words, “I now baptize you in the name of the Father, the Son and the Holy Spirit” in order to certify the immersion?
Let’s consider these questions together in the light of Scripture (2 Tim. 3:16-17; 2 Pet. 1:3):
1. QUESTIONS
. What if the immerser says nothing just prior to the candidate’s immersion? Is the immerser guilty of sin? How might he go about repenting of this omission? Would a second immersion be necessary because he was silent just before the baptism took place?
. When a candidate is immersed for the remission of sins is he still in sin because the one doing the immersing did not articulate a specific verbal formula?
. Is any candidate’s salvation in any way dependent upon the verbiage of the individual performing the baptism?
. Is there a specific passage of Scripture which instructs the one doing the baptizing to say a certain verbal formula?
. Is there an approved example in the New Testament which illustrates where the individual doing the baptizing actually said, “I now baptize you in the name of…?”
2. It is essential that we differentiate between what the candidate MUST DO (Acts 16:30), and what the one doing the baptizing COULD SAY.
Every candidate MUST believe on the Lord Jesus and be baptized (Mk. 16:16; Acts 2:38; 22:16; Rom. 6:3-4; 17-18; Col. 2:12; Tit. 3:5), but every individual doing the immersing is free to speak or remain silent at the event.
3. The emphasis in Scripture has to do with the AUTHORITY for baptism and not the exact terminology employed at the time.
As Wayne Jackson states, “No passage in the New Testament, which mentions baptizing ‘into” the ‘name’ of the Father, the Son and the Holy Spirit (or ‘into’ Christ, or ‘in’ His name), has reference to what is being said at the time of the immersion. …There is no allusion whatsoever to a formalized ‘language code’ that is required in order to validate the immersion.”1
Watch:
. “Baptizing them IN (Greek – eis, into) THE NAME OF the Father and of the Son and of the Holy Spirit” (Mat. 28:19b).
. “Baptized IN (Greek – eis, into) THE NAME OF the Lord Jesus” (Acts 8:16).
. “Be baptized IN (Greek – epi, upon) THE NAME OF Jesus Christ” (Acts 2:38).
. “Baptized IN (Greek – en, in) THE NAME OF the Lord” (Acts 10:48).
. “Baptized IN (Greek – eis, into) THE NAME OF the Lord Jesus” (Acts 19:5).
“To be baptized ‘upon the name’ or ‘in the name’ of Jesus suggests the ground or occasion for the baptism. ‘The name’ in the Sacred Writing often denotes the sum of the divine attributes of the Person named; all that is involved in the Being whose name is thus designated. ‘Into the name’ denotes union or communion with. Thayer says that ‘be a usage chiefly Hebraistic the name is used for everything a name covers. . .to do a thing in the name of another, i.e., by one’s command and authority, acting on his behalf, promoting his cause.’ Thus acting by the authority of Christ from the relationship we sustain to him our Redeemer and Lord, we are baptized into a state of union and communion with God the Father, Christ the Son, and the Holy Spirit”‘ (emphasis mine – mb).2
Sometimes one performing a baptism will hold his free hand high in the air as we says, “I now baptize you in the name of…”
Hopefully we all recognize and agree that having his hand in the air is neither required nor commanded.
It is simply a customary activity employed to add (it is argued) solemnity to the occasion.
The person who is being baptized is not in any way impacted by this token gesture.
Well, the same is true of what is said at immersion.
Both hand gestures and verbal statements are merely customs which preachers and other have employed down through the years as they carry out their work.
The key word in that sentence is customs and customs are not commands (cf. Mat. 15:8).
Brethren, let’s be very cautious about speaking where the Bible does not speak and legislating where the Bible has not bound (1 Pet. 4:11; Col. 3:17).
The Word of God does not specify what one doing the immersing must say;3 it does mandate what he must do – immerse!
2 Guy N. Woods, “Questions and Answers – Open Forum,” 165-66.
3 “To be baptized upon the name is to be baptized on the confession of that which the name implies: on the gound of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name (en) has reference to the sphere within which alone true baptism is accomplished. The name is no the mere designation, a sense which would give to the baptismal formula merely the force of a charm. The name, as in the Lord’s Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. Marvin Richardson Vincent, Matthew 28:19, Word Studies in the New Testament, Vol. 1, 150.
INCARNATE 