Intro: More Than a Ritual
I will start this blog post stating that I had planned to create this and write this almost a year ago. I have been reading the bible and founding church bishop responses (up to 300 A.D.) and have carefully crafted this post to stand firm on doctrinally accurate ideology according to scripture and early church practice. I pray that this post helps you build upon a foundation of truth and only truth, which we find only in the word of God.
In modern Christianity, baptism is often viewed as symbolic or optional—but for the early church, it was a defining moment in a believer’s journey. Not for salvation itself, but as a response to it. This post explores the biblical and historical foundation of baptism: its connection to faith, its role as an act of obedience, and its power through the Holy Spirit. So lets discuss.
Salvation by Faith Alone: The Foundation We Stand On
For us to discuss baptism I must first clarify salvation and what that entails. Anytime this blog refers to requirement (outside of “faith in Christ”), it is meant to be understood as requirement of the Christians walk post faith in Christ. So lets touch on salvation.
The foundation of the Christian life begins not with action, but with belief. As Paul clearly teaches in Ephesians 2:8–9:
“For by grace you have been saved through faith; and this is not of yourselves, it is the gift of God; not a result of works, so that no one may boast.” (NASB)
In verse 8 Paul returns again to his theme of grace in this classic verse. Salvation’s source is grace; the means of salvation is faith. We believe by faith to be saved (Romans 10:9), but would never choose to believe apart from the grace of God operating in our lives. That salvation would never be available, other than as a result of the grace of God. Both parts are important in the discussion of salvation.
Here in verse 9, he continues with yet another reminder that works do not and cannot save us. Good deeds are important in the lives of believers, but they do not provide salvation. It has been said we work as a result of our salvation, not to provide our salvation. Paul’s Jewish upbringing had emphasized devout adherence to the law as the means to please God. He was faithful to his religion, yet did not know God. His salvation came when God revealed Himself to Paul by grace and Paul believed and was saved (Acts 9).
One reason for Paul’s frequent reminder about the futility of works is noted here, as well. If salvation could be earned, those who earned it would brag about their success in obtaining it. Paul certainly had experience with those who felt that their deeds had earned them a special favor with God (Philippians 3:2–11). The truth is, only He can provide salvation, He alone is worthy of all glory and honor. We exist as His servants, completely dependent upon Him for life and salvation.
This truth demolishes any idea that we can earn God’s favor. We are not saved because of what we do—we are saved because of who He is and what He has done. Our salvation is by grace alone, received through faith alone.
And yet, that faith is not alone.
True faith is always followed by action. The New Testament makes it clear that baptism is the natural, expected response to salvation. It’s not the cause—it’s the declaration. It’s the next step of obedience after the heart has been made new. The act doesn’t save, but the saved are called to act.
The Early Church Understood This
Early church leaders affirmed this relationship between grace and obedience. Clement of Rome, writing around 95 AD, emphasized that “we are not justified by our wisdom, or understanding, or piety… but by that faith through which, from the beginning, Almighty God has justified all men.” Similarly, Ignatius of Antioch referred to believers as “baptized in the name of the Father, and the Son, and the Spirit,” not to earn salvation, but to walk in it.
The early Christians did not separate baptism from faith—but they also did not equate the two. Baptism followed faith as the visible mark of the inward transformation. As Acts 2:41 shows, “So then, those who had received his word were baptized.” Receiving the word (faith) preceded the act of baptism. Similarly, Acts 8:12 says, “But when they believed Philip as he was preaching… they were being baptized, men and women alike.” Belief came first; baptism followed.
It was a required step of obedience, not a means of earning grace. In Romans 4:4–5, Paul writes, “Now to the one who works, the wages are not credited as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.” The act of baptism is not a wage for belief—it is a response to righteousness already given.
Faith First, Then Obedience
Think of salvation like receiving a car. You didn’t earn the car—it was a gift, freely given. But you still need to drive it. Baptism is that first turn of the key, the first mile driven in your new life. It doesn’t purchase the gift; it proves you’ve received it.
As Romans 6:4 puts it, “Therefore we were buried with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in newness of life.” Baptism reflects what has already happened internally—a burial of the old self and the start of a new journey.
This is a huge and mysterious idea, but it is at the heart of what it means to truly be a Christian. Those who come to God through faith in Christ do not merely sign some documents and get their Jesus card. A real, spiritual transformation takes place inside of us. We do not remain the same as we were before. We come to life for the first time (Ephesians 2:5), and God means for us to participate in this new life in a meaningful way. This is not only profound, it helps to explain why a life of persistent and willful sin is incompatible with a profession of faith in Christ (Galatians 5:19–24; 1 John 3:6–9).
A faith that refuses to obey is no faith at all. As James 2:17 says, “In the same way faith, if it doesn’t have works, is dead by itself.” In this particular case, James is making a crucial point about the gospel: simple mental agreement is not enough. “Knowledge” is not “trust.” Salvation does not come when a person agrees to the facts of Christ’s life, death, and resurrection. James makes clear that saving faith in Christ is active and transformative. Salvation is about placing our trust in Christ; this necessarily transforms us in such a way that we begin to make new and different choices. Living faith in Christ changes the direction of a person’s life. It always results in the believer beginning to participate in good works. Where there are no works, there is only a dead “words only” faith—the kind James refers to in the first part of verse 14.
Jesus made it clear that faith is shown through following, not just believing. In John 14:15, He says, “If you love Me, you will keep My commandments.” There are two possible extremes to which this verse can be subjected. One is something like legalism, or works-based salvation. The other is to brush the statement aside as if a person’s behavior says nothing about their eternal destiny. Both are wrong. Christ has just made it clear that He, not His followers, is the One responsible for their salvation (John 14:5–6; Titus 3:5). He has also pointed out that legitimate followers still need some level of “cleaning” from sin (John 13:10; 1 John 1:9–10).
That’s why the Gospel calls us not just to believe in Jesus but to follow Him (Matthew 16:24).
Baptism as a Required Next Step in Obedience
After faith, the next call in the Christian walk is obedience as shown above—and the first step of that obedience is baptism. While baptism does not save you, the New Testament makes it undeniably clear: the saved are called to be baptized.
In Acts 2:38, Peter’s words are direct:
“Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.” (NASB)
This was the response immediately after the crowd heard the Gospel and were “pierced to the heart” (Acts 2:37). There was no delay, no debate. Faith demanded a response, and that response was repentance and baptism.
It seems that anywhere baptism is mentioned in the New Testament, confusion follows. It must be clear that baptism is no more required for salvation than putting on a jersey is required to officially join a sports team. We are saved by grace through faith (Ephesians 2:8–9), just as a professional football player is made a teammate by signing a contract. Baptism, like the uniform, is an outward, public sign, not a requirement in and of itself for salvation but that of a calling for Christians to take the next step.
Buried and Raised with Christ
As mentioned previously, Paul deepens this understanding in Romans 6:3–4:
“Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, so we too may walk in newness of life.” (NASB)
This passage presents baptism not as a casual ritual but as a profound reenactment of Christ’s death, burial, and resurrection. It is a public and spiritual declaration: “I have died to the old self, and I now live by the power of Christ.”
It’s not the water that changes you—it’s the obedience that reveals you’ve been changed.
Jesus Himself Commanded It
In Matthew 28:19–20, Jesus gives His disciples a final commission:
“Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to follow all that I commanded you…” (NASB)
Jesus’ command is to make “disciples.” A disciple is someone who becomes like his or her master by living in a servant relationship to him. They learn from and submit to that person’s example. That’s what each of the eleven disciples hearing this for the first time had done in answer to Jesus’ call. It is now what they will invite others to participate in from around the world.
Discipleship to Jesus involves at least the two things Jesus mentions in this command: baptism and obedience. The disciples are commanded to baptize new disciples in the name of the Father, the Son, and the Holy Spirit. The choice to be publicly baptized is evidence that someone has believed in Jesus and made the commitment to follow Him. The disciples were given the authority to baptize that person in the triune name of God, declaring that person’s position in the eternal family of God.
Here, baptism isn’t presented as optional. It’s part of the framework for making disciples. It’s not just about inward belief—it’s about outward allegiance.
Baptism identifies us with Jesus. It says to the world, “I belong to Him.”
The Early Church Understood It as a Line in the Sand
In the second century, Justin Martyr described baptism in his First Apology as the point of “illumination”—where the convert publicly joined Christ and was “washed in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit.”
But importantly, even Justin ties baptism to a life already transformed by faith. In other words, the early church saw baptism as a required step of obedience, not a mechanism of salvation.
They didn’t separate baptism from the life of a believer—but they didn’t make it a gateway to grace, either. It was the natural act of a new creation walking in obedience to Christ’s call.
Required but Not Salvific
The tension many believers feel around baptism is this: If it’s not required for salvation, why does the New Testament emphasize it so heavily? The answer is simple but vital—baptism is required for obedience, not for salvation.
We are saved by grace through faith alone—not by works or religious rituals (Ephesians 2:8–9). But faith that saves is never alone. It acts. It obeys. And the first act of obedience for a believer is baptism.
Paul does not want anyone to think salvation is based on something they had done, or could ever do. No action is good enough to provide our own salvation. No good deeds can undo the sins we have committed. Salvation is a gift. Further, it is a gift only God can provide. No matter how much we desire to give salvation to another person, we cannot. Only God can offer the gift of eternal life. Instead, we are called to proclaim the gospel, live it, share it, pray for the salvation of others, and help people grow in the grace of God.
What About the Thief on the Cross?
One of the most common objections to baptism being necessary at all is the thief on the cross. In Luke 23:42–43, the thief says, “Jesus, remember me when You come into Your kingdom!” Jesus replies, “Truly I say to you, today you will be with Me in Paradise.”
No baptism. No public declaration. Just faith—and salvation.
But we must understand the timing: this moment happened before Jesus’ resurrection, and therefore before the New Covenant was fully inaugurated. According to Hebrews 9:16–17, a covenant takes effect only after the death of the one who made it. The thief died under the Old Covenant, and his salvation—like that of Abraham, Moses, and David—came by faith alone.
After Jesus’ resurrection, however, the standard pattern changed. Baptism became the first step of obedience in the new life of faith. As Peter declared after Pentecost:
“Repent, and each of you be baptized… and you will receive the gift of the Holy Spirit.” (Acts 2:38)
So while the thief shows us that salvation is not earned or ritual-based, he is not a model for New Covenant obedience. His story affirms grace—but not the expectation for post-resurrection believers who have access to the full Gospel and the commands of Christ.
What 1 Peter 3:21 Really Says
Peter writes:
“Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ.” (1 Peter 3:21, NASB)
Christians were expected, even commanded, to be baptized. However, the act of baptism is an expression of faith and obedience, not the means of salvation. (See Colossians 2:12; Galatians 3:27; Romans 6:3–5.) Is Peter contradicting that idea when he writes that baptism now saves us?
This verse is often misunderstood. At first glance, it seems to suggest baptism is salvific. Clearly, based on his other writings, Peter is not suggesting that the mechanical act of being baptized is what makes a person saved for eternity. Instead, Peter immediately clarifies: it’s not the washing of the body that saves—it’s the internal appeal to God that arises from faith. It is through the resurrection of Jesus that we are saved. It is this resurrection which Christians publicly express their faith in when being baptized. This is supported by Peter’s inclusion of the phrase “which corresponds to this,” suggesting a parallel, rather than an identical purpose.
Another possible reading is that the word “saves” doesn’t refer to eternal salvation, at all. Instead, by this view, Peter is saying that the act of publicly identifying ourselves with Christ, through baptism, saves us from being tempted to hide our faith to avoid the suffering and persecution of Christians Peter has been addressing.
In any case, this water baptism is not about making a person clean in their flesh. It’s about asking God for a good conscience, or standing identified with God with a good conscience. In 1 Peter 3:16, Peter wrote that Christians should live in the world with a good conscience so that nobody can have a valid reason for accusing us of doing anything wrong. The act of being publicly baptized was part of establishing that good conscience with God and before a watching world.
And, again, as the final phrase of the verse states, this is all made possible through the resurrection of Jesus from the dead that reveals the power of God to give eternal life.
The power is not in the water. The power is in Christ.
The Early Church’s Clarity
The early church did not treat baptism as optional—but they also didn’t teach it as salvific.
Tertullian called baptism the “seal of faith”—an outward sign of an inward reality. Irenaeus connected baptism to regeneration, but always in the context of the Spirit’s work through faith. The Didache (c. AD 100) commanded baptism for converts, but always following instruction and a profession of belief.
They understood what we must remember today: baptism is obedience, not merit.
Refusing baptism after professing Christ is a problem of disobedience—but receiving baptism without faith is merely getting wet. Neither saves. Only Christ does.
Baptism of the Holy Spirit: Our Guide and Power
When we think of baptism, it’s easy to focus only on the water. But Scripture makes it clear that there is another baptism—one that takes place not in a river or font, but in the human heart. This is the baptism of the Holy Spirit.
Jesus Himself made this distinction in Acts 1:5:
“For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (NASB)
Just as water baptism is the outward expression of obedience, the baptism of the Holy Spirit is the inward work of God. It is through this Spirit that we are empowered to live out our faith, to grow in holiness, and to walk as Christ did.
John never had any illusions about his own importance. His life was dedicated to turning people’s hearts to God so they could see who Jesus was (Mark 1:2–3). His water baptism symbolized an intentional turning away from sin and toward God. He knew that full salvation would come through Jesus and the baptism of the Holy Spirit (Mark 1:7–8).
The baptism of the Holy Spirit is a new concept for the disciples. In the Old Testament, God’s servants were occasionally filled with the Holy Spirit. The Holy Spirit temporarily came upon them when God wanted to equip them with a specific skill, like craftsmanship (Exodus 31:3), prophecy (Micah 3:8), or authority (1 Samuel 16:13). Very rarely, that filling seems to have been for a lifetime, as with John the Baptist (Luke 1:15).
The baptism of the Holy Spirit is a permanent condition wherein the Holy Spirit establishes a link with the spirit of a new believer. The Holy Spirit will never leave a believer, even if we grieve Him through our sin (Ephesians 4:30). The Holy Spirit first comes to Christ-followers about nine days after Jesus ascends into heaven, during the feast of Pentecost (Acts 2:1–4).
The coming of the Holy Spirit is a bittersweet concept for the disciples because He can’t come unless Jesus leaves (John 16:7). The Holy Spirit must come if the kingdom of God is to develop in the form of the worldwide church. The disciples can’t fathom the idea of “the church,” let alone establish it, without the Holy Spirit (John 16:12). The Holy Spirit will “convict the world concerning sin and righteousness and judgment” (John 16:8), a concept that is foreign to the Greeks because it requires resurrection (Acts 17:31–32). And the Holy Spirit will tell Jesus-followers the truth about God and His plans (John 16:13).
The Spirit Seals and Indwells the Believer
At the moment of salvation, every believer receives the Holy Spirit. This is not a second-tier upgrade for “super Christians”—it is the promised gift of God to all who believe.
“In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of the promise.” (Ephesians 1:13)
“Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Corinthians 3:16)
This indwelling presence is the distinguishing mark of a believer under the New Covenant. As Paul writes in Romans 8:9, “If anyone does not have the Spirit of Christ, he does not belong to Him.” Paul has been describing the difference between those who live by their own self-reliant, selfish, sinful “flesh” and those who live by the Spirit of God. Paul’s description leaves no room for anyone to both live by the flesh and live by Spirit. Christians live by the Spirit, even if we are sometimes distracted by sin. A true believer in Christ can sin (1 John 1:9–10), but sin is not the normal pattern of behavior for someone who is in Christ (1 John 3:4–6). Non-Christians live by the flesh, serving themselves.
In modern English, we tend to assume that the word “if” (Romans 8:9) implies doubt, when sometimes it simply connects two ideas. This phrase might be better read as a condition which is assumed to be true. In other words, “You are in the Spirit since the Spirit of God dwells in you.” God gives His Holy Spirit to every Christian. Without the Spirit, we are not Christians (1 Corinthians 3:16; 2 Timothy 1:14).
Receiving the Spirit: Before or After Water Baptism?
Scripture gives us examples of both. In Acts 10:44–48, the Holy Spirit falls on Cornelius and his household before they are baptized in water. Peter then responds by saying, “Can anyone refuse water for these to be baptized who have received the Holy Spirit just as we did?”
This shows us that while baptism by water is commanded, the Spirit is not bound by human ceremony. God gives the Spirit to those who believe in Jesus (see also Acts 2:38, Acts 19:1–6).
A room of Gentiles has heard the bare minimum about Jesus when the Holy Spirit decisively comes upon them (Acts 10:34–44). Peter and six other Jewish Christ-followers (Acts 11:12) witness the Gentiles spontaneously speaking in languages they don’t know and “extolling God” (Acts 10:46). Peter challenges the six: if the Holy Spirit has accepted these people, the church must as well, in the form of baptism.
There is undue controversy today over whose name believers should be baptized in. Jesus said the Father, the Son, and the Holy Spirit (Matthew 28:19). This is at least the second time Peter has only mentioned Jesus’ name (see Acts 2:38). But the wording isn’t meant to be used as a magic formula. “The name of” doesn’t mean the syllables and sounds need to be just right or the baptism isn’t legitimate. In this case, some of the Gentiles are already God-followers (Acts 10:2). The Holy Spirit has already taken the initiative and baptized them with Himself. Peter now identifies them with the Jesus-worshiping church in Jerusalem started by the disciples of Jesus.
What matters is not the sequence—but the reality. Those who are truly in Christ are filled with the Spirit, and their lives reflect His transforming presence.
The Spirit as Our Helper and Teacher
Jesus promised that the Spirit would not merely be a force, but a personal guide—our Helper:
“But the Helper, the Holy Spirit whom the Father will send in My name, He will teach you all things, and remind you of all that I said to you.” (John 14:26)
This statement is often misinterpreted by tearing it away from its context. As part of this discourse, Jesus is speaking of the teachings He delivered while on earth. It’s not a guarantee of expertise in all earthly topics. Nor is the indication the Spirit will “teach you all things,” in any sense, a promise that the Holy Spirit will deliver new revelations, or ongoing revelations, or personal revelations. The consistent theme of this passage is that the Spirit’s role is to reinforce that which Christ has already taught. Godly guidance through the Holy Spirit bolsters the truths of His Word (1 Corinthians 4:6–7).
He convicts us of sin (John 16:8), gives spiritual gifts (1 Corinthians 12), produces fruit (Galatians 5:22–23), and guides us into all truth (John 16:13). He is not an accessory to the Christian life—He is the power of the Christian life.
Many aspects of Christ’s earthly ministry were misunderstood prior to His resurrection (John 2:22). The work of the Holy Spirit, especially in the lives of the apostles, was to clarify those events (1 Corinthians 2:10). In the lives of all Christian believers, the Holy Spirit provides insight that can’t be expected of those without His influence (1 Corinthians 2:14).
However, this influence of the Spirit does not impart instant or automatic wisdom. Christ does not say that the Spirit will immediately place the minds of believers into a state of spiritual perfection. Nor does it say the Spirit will totally replace a person’s thoughts or opinions. Rather, the Spirit “will speak,” “guides,” and “declares.” That influence can be resisted or even ignored: saved believers, even men like the apostles, can be wrong about spiritual matters (Galatians 2:11–14). Discipleship from other Christians (Matthew 28:19) and the use of the written Word (1 Corinthians 4:6) are crucial in all doctrinal discussions (Acts 8:31).
The Early Church on the Spirit’s Baptism
The early church fathers were clear about the central role of the Holy Spirit. Irenaeus wrote that “where the Spirit of the Father is, there is the living man.” Cyril of Jerusalem called the Spirit “the anointer and the seal,” given to all who are in Christ. Even in the earliest centuries, the church understood that life in Christ was impossible apart from the Spirit’s work.
They taught that baptism in water marked the beginning of obedience—but that it was the Spirit who produced life, holiness, and power. Without Him, Christianity becomes a form without fire.
Sanctification of the Holy Spirit: The Work Within
Salvation begins with grace through faith. Baptism marks our obedience. But the journey doesn’t end there. In fact, the real work is just beginning. Once we are indwelt by the Holy Spirit, He begins the lifelong process of sanctification—transforming us into the image of Christ.
Paul writes in Titus 3:5–6:
“He saved us, not on the basis of deeds which we did in righteousness, but in accordance with His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He richly poured out upon us through Jesus Christ our Savior.”
The Holy Spirit not only seals us (Ephesians 1:13) but renews us. This renewal is not a one-time event. It is an ongoing process of purification, conviction, and growth in holiness.
The Holy Spirit came in power at Pentecost, which was the birth of the church (Acts 2). Paul emphasizes the pouring out of the Holy Spirit in the life of each individual as he or she comes to faith in Christ. This is not a later experience, but something that takes places when a person is saved.
It’s important to know that the spirit is referred to using the Greek word hou, which is a masculine “personal pronoun.” This is a fancy way of saying that the term means “whom,” in reference to a person. The Holy Spirit is being described in personal terms, not as an object or impersonal force.
The Holy Spirit was poured out “richly” or “abundantly.” Jesus sent the Holy Spirit, as described in Acts 1:4–5. Paul again refers to Jesus Christ as “our Savior.” This stresses the fact that both Paul and Titus are followers of Christ, and of the same Savior. This is despite the fact that Paul was a Jew and Titus was an uncircumcised Gentile.
Sanctification Is the Fruit of Salvation, Not the Root
Sanctification does not save us—it proves that we have been saved. As Jesus said in John 15:5, “I am the vine, you are the branches… apart from Me you can do nothing.” The fruit that grows in the believer’s life is the work of the Spirit, not self-effort.
“But I say, walk by the Spirit, and you will not carry out the desire of the flesh.”
– Galatians 5:16
Those who are in Christ are not instantly perfect—but they are in a new pattern of life. The Spirit wars against the flesh. Conviction replaces complacency. Desire for sin begins to die as the desire to please God grows.
That truth applies to all Christians, even today. His plea is for believers not to waste their freedom in Christ on serving their own flesh, and their own selfish desires. Instead, he has told those free in Christ to serve each other in love. He is describing a life of self-sacrifice lived out in response to God’s love for us (Galatians 5:13–15).
Now Paul begins to describe how to live in this way. After all, this kind of love does not come naturally. Not only do we resist giving up our own way, we often simply do not know how to love. Without the rules of the law to guide our every decision, how will we use our freedom in Christ to love each other?
Paul points to the only source of power and wisdom beyond ourselves: the Holy Spirit of God. He revealed earlier in this letter that the Spirit comes to live in the hearts of every one of God’s sons and daughters (Galatians 4:6). Now Paul tells us to use this freedom in Christ to access the power of God’s Spirit in our hearts in our everyday lives. He tells us, literally, to walk, and keep on walking, by the Spirit’s power and guidance.
This is what Paul describes in 2 Corinthians 3:18:
“But we all, with unveiled faces, looking as in a mirror at the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.”
Paul has been referencing Exodus 34, which describes how the skin of Moses’ face would shine after meeting with God. Moses’ face so powerfully reflected God’s glory that he covered it with a veil to protect the Israelites from even the reflection of God’s presence with them. Their sin had caused their minds to be hardened. In that condition, God’s glory was unbearable to them.
Paul has described the only way for this separation between sinful humans and God’s glory to be removed. It is not through study or attempts at obedience or even through religiously following the law. God removes this “veil” between Himself and people only when they come to Him through faith in Christ. Only in Christ is sin forgiven once and for all. Only then does God’s Holy Spirit act to remove the veil of hardness and allow those in Christ to see God’s glory as He has revealed it in Jesus.
Now Paul shows that this moment of spiritual revelation is followed by spiritual transformation. With the veil gone, all those in Christ have unveiled faces, boldly looking at Christ, who is the glory of God. We can now see Him for who and what He is. This act of seeing, of understanding, the nature of Christ begins the process through which God transforms His children into the image of Christ.
Paul writes that this change happens from “one degree of glory to another” or “from glory to glory” in the Greek language. It is a remarkable promise. Not only are those in Christ finally freed to see God’s glory, but they begin to become God’s glory as they begin to become like Christ. This is not something we accomplish for ourselves through study or discipline or self-will. Paul insists that it is the Spirit of God who makes this happen in all of those who are in Christ Jesus. Seeing the glory of God in Christ initiates what some scholars call “progressive sanctification,” meaning that we will become more and more like Him as we are changed by the Spirit over time.
Sanctification is progressive. It takes time. It takes surrender. And it takes the power of the Holy Spirit working inside us.
The Early Church on Sanctification
The early church fathers understood that justification and sanctification were distinct but inseparable. Origen wrote that “the baptized are like newborn infants… but they must grow into the fullness of Christ.” Gregory of Nyssa said the Christian life is a “never-ceasing ascent,” led by the Spirit as we are “transformed from glory to glory.”
They didn’t expect instant holiness—but they did expect visible change. A life that looks exactly the same after conversion is a life untouched by the Spirit.
Why This Matters Today
In a world obsessed with image, comfort, and personal truth, sanctification is countercultural. It means submitting your will, denying your flesh, and letting the Spirit remake you from the inside out.
This is why the baptism of the Holy Spirit isn’t just about power—it’s about purity. It’s about daily saying “yes” to God and “no” to sin. As Paul puts it in Romans 8:13–14:
“If you are living in accord with the flesh, you are going to die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons and daughters of God.”
We are not saved because we are holy. But we are being made holy because we are saved.
Conclusion: Baptized in Water, Filled with Fire
Baptism is not a loophole to heaven, nor is it a formality to be skipped. It is the sacred response of a heart made alive by grace. We are saved through faith alone, but true faith never stays alone. It responds. It obeys. It follows Christ into the waters—and beyond.
Water baptism is our first public step of obedience. It says, “I belong to Jesus.” But the greater baptism—of the Holy Spirit—is what empowers us to live as disciples. It is through the Spirit that we are led, convicted, strengthened, and sanctified.
We are not saved because we were baptized.
We are baptized because we were saved.
The early church didn’t separate these truths. They understood that while grace saves us, obedience identifies us—and sanctification transforms us. The same must be true today.
So let this be our encouragement and our challenge:
Be marked by water. Be filled with the Spirit.
And walk in the newness of life—because Christ has made you new.
Brothers and Sisters, may God bless you on your journey and may the Lord keep a light unto your feet.
Gospel Truth Project 