It may seem strange to have so many Bible stories for today's session on baptism, but there is a good reason: looking at the various stories about baptism in Acts helps us understand what it means and how it is administered.

Baptism and the Holy Spirit. In almost every case of baptism in Acts, and almost every discussion of baptism in the New Testament, baptism goes together with the Holy Spirit. Here are just a couple of examples. On Pentecost Peter says, "Repent and be baptized. . . . And you will receive the gift of the Holy Spirit" (2:38). Of Cornelius and his family and friends he says, "Surely no one can stand in the way of their being baptized with water. They have received the Holy Spirit just as we have" (10:47). It's clear that baptism comes with the promised gift of the Holy Spirit. This means that water in itself cannot bring the blessings of baptism to us. It must be water and the Spirit.

While the Holy Spirit is always associated with baptism, the gift of the Spirit becomes evident at various times---sometimes before the baptism (Cornelius), sometimes at the time of baptism (Saul), and sometimes much later (the Christians in Samaria; 8:9-17). We do not control the Holy Spirit by administering baptism, but baptism is never complete until the Holy Spirit comes into the baptized person to bring faith and new life. It's proper then, when we baptize people, whether children or adults, to pray for the gift of the Holy Spirit in their lives.

The mode of baptism is not mentioned at all in these stories. It's often assumed that people were baptized by immersion, but that seems unimportant. Some churches insist that immersion is the only way. Reformed churches allow for any mode of baptism, though typically it is done by sprinkling or pouring. Immersion can be a powerful way to symbolize what happens in baptism: we die with Christ and are raised to new life.

Infant baptism. All the baptisms reported in Acts involve adults who personally believe in Jesus. However Acts tells us that Lydia (16:15) and the Philippian jailer (16:33) were baptized along with their entire households. It seems likely that these households would include children. And on Pentecost Peter says, "The promise [baptism and the gift of the Spirit] is for you and your children and for all who are far off. . . ." Why did he say this? Because he was a Jew, and it was natural for Jews to think of the covenant ties between parents and children. Jewish children received circumcision, symbolizing their belonging to God's covenant people. Since baptism replaced circumcision (Col. 2:10-12), the children of believers were baptized as well.

Christians disagree on the matter of infant baptism, but it's important for Reformed Christians to understand that the practice of infant baptism likely goes back to the New Testament and was certainly reported as a standard practice very early in the church's history. It also makes sense in terms of our understanding of God's covenantal relationship with his people.

Important and indispensable. "Repent and be baptized." It's what you do when you believe in Jesus Christ. No one becomes a Christian in Acts without being baptized; often it's the first thing that happens. It's the sacramental, outward sign that assures us of the inner transformation the Holy Spirit brings to our hearts and lives. Baptism gives us our identity as Christians; we live our lives "wet," as people who belong to the Lord, and belong with one another.