Here is a very good article on the subject.
WATER BAPTISM IN THE BOOK OF ACTS
by Wendell Winkler
BIO:
Wendell was baptized in 1931. He is married to Betty Sue (Hargrove), and they have three sons. He attended Alabama Christian College and Lamar College of Technology. He began preaching in 1944, and he has served local churches in Alabama, Texas, Missouri, and Louisiana. He is the author of 10 books, as well as being the editor of five more periodicals. He has served as a staff writer for Gospel Advocate. He was once the director of the Brown Trail Preacher Training School and the Fort Worth Lectures. He has been engaged in full-time gospel meeting work for the past four years. Presently, he is serving as Head of the Bible department at Faulkner University (formerly known as Alabama Christian College). He was a speaker at the first, second, and third annual Denton lectures.
INTRODUCTION
The Book of Acts has much to say about water baptism. Since Acts of apostles is the book of conversion and since baptism is essential to conversion (Mark 16:15-16; Acts 2:38; 3:19), we can expect to read much about it in this marvelous book. Accordingly, our assigned topic for study is, "Water Baptism in the Book of Acts." In the study, we will scrutinize or analyze and emphasize each passage in the book wherein water baptism is discussed.
Water baptism in Acts is performed in the name of the Lord; that is, by his authority. "Be baptized every one of you in the name of Jesus Christ" (Acts 2:38). "Only they were baptized in the name of the Lord Jesus" (Acts 8:16). "And he commanded them to be baptized in the name of the Lord" (Acts 10:48). "They were baptized in the name of the Lord Jesus" (Acts 19:5). This phrase does not constitute a formula which must be spoken as one is baptized. Such is evident from the lack of uniformity among the statements. Also, to affirm otherwise would necessitate speaking a formula as we assemble (Matt. 18:20), as we repent (Acts 2:38), as we preach (Luke 24:46-49), yea as/before we say or do anything (Col. 3:17). Instead, the foregoing statements emphasize the fact that water baptism is performed by the authority of Christ and is to be thus performed as he authorizes. Thus, this study has as its objective to learn exactly what our Lord authorizes as relates to water baptism.
ACTS TEACHES US THAT WATER IS THE "ELEMENT"
Explicitly we are told water is the element in the conversion of the Ethiopian eunuch. "They came unto a certain water: and the eunuch said, See, here is water ... and they went down both into the water ... and he baptized him. And when they were come up out of the water ..." (Acts 8:36-39). Four times the element is stressed.
Explicitly, we are told water is the element in the conversion of Cornelius and his household. "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord" (Acts 10:47-48).
Implicitly, we are taught that water is the element. Notice in the immediately preceding observation that water baptism is the baptism performed "in the name of the Lord" (Acts 10:47-48); but, the baptism of the Jews on Pentecost was "in the name of Jesus Christ" (Acts 2:38), the baptism of the Samaritans was "in the name of the Lord Jesus" (Acts 8:12,16) and the baptism of the twelve men in Ephesus was "in the name of the Lord Jesus" (Acts 19:5-7). Thus, the baptism of all of these must have been in water; and, since the baptism of all the other converts in the Book of Acts must be viewed contextually, we can logically deduct that their baptism was in water as well.
Not only does the immediate context (corroborating texts in the Book of Acts), but the remote context (the totality of the New Testament's teaching) as well -- teaches us that water is the element. We are to be born of water and the Spirit (John 3:5), we are to have our bodies washed with pure water (Heb. 10:22; Eph. 5:25-27; Acts 22:16; Titus 3:5), and the flood is a type (1 Pet. 3:19-21). Just this note: God has bound water, but he has loosed the kind of water (Matt. 16:19; 18:18). Thus, the water can be cold, hot, lukewarm, clear, salt, fresh, muddy, and in a stream, lake, river, pond, tub, or baptistery. Accordingly, respecting the inclusion and the exclusion principles of divine authority, we will not baptize in another element, such as oil, nor will we bind a given kind of water, such as river or running stream water.
The Holy Spirit is not the element. The baptism administered in the Book of Acts is the implementation of the baptism authorized by our Lord in the great commission (Matt. 28:18-20; Mark 16:15-16). Said baptism was administered by man (Matt. 28:18:20; Acts 8:36-39) in water (Acts 8:36-39; 10:47-48) in the name of the Father, the Son and the Holy Spirit (Matt. 28:18-20). Further, it was for the remission of sins (Mark 16:15-16; Acts 2:38) and was a command (Mark 16:15-16; Acts 2:38). Baptism in the Holy Spirit does not meet these criteria. (For example, Holy Spirit baptism was never administered by man, but only by the Lord (Matt. 3:11). Holy Spirit baptism was never a command, but a promise (Acts 1:5). Holy Spirit baptism was not to save, but to guide the apostles (John 16:13, etc.)). Thus, water baptism is the frequent, ordinary baptism of Acts.
Furthermore, since the baptism of the great commission carried out in Acts was to last unto the end of the world (Matt. 28:18-20), and there being but one baptism operative today (Eph. 4:3-6), it inescapably follows that the baptism valid today is water baptism. The New Testament records only three cases of Holy Spirit baptism: (1) the apostles on Pentecost (Acts 2:1ff), to miraculously inspire and empower them (John 16;13; Luke 24:46-49); (2) Cornelius and his household (Acts 10:44-48; 11:15-18), to convince the Jews that the Gentiles had a right to salvation; and (3) the apostle Paul (2 Cor. 11:5; 12:11), to enable him to function as an apostle (2 Cor. 12:12).
ACTS TEACHES US WHO IS A SCRIPTURAL "SUBJECT" OF WATER BAPTISM
In the Book of Acts we read of the following being baptized: murderers (Acts 2:36-41), sorcerers (Acts 8:12,33), noblemen (Acts 8:26-41), the morally upright (Acts 10:1-2,47-48), persecutors (Acts 9:1,18), the religious (Acts 6:7), business people (Acts 16:14-15), jailers (Acts 16:30-34), heathen philosophers (Acts 17:22-34), sensualists (Acts 18:8; 1 Cor. 6:9-11), the previously unscripturally baptized (Acts 19:1-7); yea, men and women (Acts 8:12), Jew and Gentile (Acts 2; Acts 10), etc. However, they all had the following characteristics:
They were hearers:
"And many of the Corinthians hearing, believed, and were baptized" (Acts 18:8). "When they heard this they were baptized in the name of the Lord" (Acts 19:5). Of course, they were hearers in the sense of being capable of perceiving, reasoning (weighing, examining, deducing), deciding and obeying. Such hearers are blessed. "But be ye doers of the word, and not hearers only, deceiving your own selves. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed" (James 1:22,25). One must be taught before he is baptized (Matt. 28:18-20).
They were convicted believers:
When the eunuch asked, "What doth hinder me to be baptized?" Philip answered, "If thou believest with all thine heart, thou mayest." And, it was only after he answered and said, "I believe that Jesus is the Son of God," that the chariot was stopped and the baptizing took place (Acts 8:36-39). Again, we read of the Corinthians, "And Crispus, the chief ruler of the synagogue, believed (he was also baptized, 1 Cor. 1:14) on the Lord with all his house, and many of the Corinthians hearing believed, and were baptized" (Acts 18:8). Of the Samaritans we read, "But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ they were baptized, both men and women" (Acts 8:12). Of one of them, Simon, we are told, "Then Simon himself believed also: and when he was baptized, he continued with Philip and wondered, beholding the miracles and signs which were done" (Acts 8:13). The jailer had been told to believe on the Lord (Acts 16:30-31). Then, with the Word having been preached by which faith would be produced (Rom. 10:17), we read in Acts 16:33-34, "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house." Only after the Pentecostians had been convicted in their hearts (Peter having urged them to "know assuredly" or believe confidently), and had believingly from pricked hearts called out, "Men and brethren, what shall we do?," did Peter respond, "Repent, and be baptized" (Acts 2:36-38).
They were penitents:
Saul of Tarsus gave crystal clear evidence that he was penitent before he was baptized (Acts 9:9,11,18). The Ethiopian was unquestionably penitent prior to his immersion, as indicated by his willingness to leave a false religion (Judaism) and embrace the religion of Christ, whom the Jews denied (Acts 8:36-39). Then, note the order in Acts 2:38: "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Though the arrangement/order of commands in a verse is not always sequential (Rom. 10:9), many times it is -- as here in Acts 2:38 -- with the context or common sense dictating the same. To illustrate, suppose we were to say, "Dig a well and wall it all for one hundred dollars." It is obvious that the well must be dug before it can be walled. Thus it is in Acts 2:38. It is obvious that repentance precedes baptism. Incidentally, true repentance takes care of "Lordship baptism," since in true repentance one makes up his mind to quit serving the devil and start serving Christ. This has always been the case. Thus, why this new "Lordship baptism" emphasis?
They were confessing penitent believers:
"And as they went on their way, they came unto a certain water; and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him." (Acts 8:36-38)
Since no one has the right to be baptized who is not a believer, and since no one has the Scriptural authority to baptize one who is not a believer, the confession is made prior to the baptism indicating that the candidate is a Scriptural subject.
They gladly received the Word:
"Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls" (Acts 2:41). They were capable of: (a) receiving -- accepting and believing; (b) gladly receiving; yea (c) gladly receiving his Word.
There were some things noticeably absent from the prerequisites:
There was no coming to the prayer altar, there was no recitation of an imagined experience of grace, and there was no voting on the candidates. Concerning these matters, the following from History of The Denton County Baptist Association and the Sixty Churches within Its Jurisdiction, pages 82 and 83, which rare book the author has in his possession, is an indication of how far men can go in departing from the beautiful and simple Word of God:
"An incident occurred in the Pilot Point church during Rev. J. B. Cole's pastorate, which involved a point of doctrine that subjected Pastor Cole to criticism, and gave the incident much publicity and notoriety. Pastor Cole went fishing one day with a business man who was not a Christian, and he availed himself of the opportunity to talk to the lost man about his unsaved condition, and led him to an acceptance of Christ. Jo Ives, the man converted, said to Pastor Cole, "Here is water, what doth hinder me from being baptized?" Obviously Brother Cole thought of the story of Philip and the eunuch, and taking that incident as an example, he led Mount Ives out into the water and baptized him. Rev. Cole had been a Baptist but a short time and was not up on their conception of baptism, and how and when it should be administered. The news of the incident soon spread among the members, and then the show began. The following Sunday Mount Ives presented himself to the church, asking membership, and his application was rejected and he was hurt at the action of the church and turned to another church, which readily accepted his baptism. The criticism of the pastor caused him to ask a committee of eminent brethren to sit in judgment upon his conduct -- Dr. A. J. Holt, Dr. J. B. Link and Dr. R. C. Buckner. After reviewing the details of the incident they wrote the church advising it to drop the matter, and Pastor Cole to go his way, but not to repeat the act."
Infants were not Scriptural subjects for water baptism:
Such is obvious from the fact that they are not capable of meeting the requirements or prerequisites of water baptism. They are not capable of (a) hearing; (b) believing; (c) repenting; (d) confessing; and (e) gladly receiving the Word. Well, if they die in infancy, will they be lost, since baptism is essential to salvation? Nay verily! They are "safe in the arms of Jesus," being not responsible (study Matt. 18:1-4; Ezek. 18:20; etc.).
But, we are asked, "What about the household baptisms? Were there no infants in these?" The Scriptures' handling of this matter is one more graphic illustration of its foreknowledge of false doctrine (see 1 Cor. 15:35). Every time the Bible mentions a household baptism there is something put into the text to show that infants were not included. (a) The household of Cornelius feared God (Acts 10:2,47-48). Can an infant fear God? (b) Lydia's household was capable of receiving spiritual comfort (Acts 16:15,40). Are infants capable of receiving such? (c) The jailer's household believed (Acts 16:31,34). Can infants believe? (d) The same is true concerning the household of Crispus (Acts 18:8). (e) Members of the household of Stephanas were capable of addicting themselves to the ministry of the saints (1 Cor. 1:16; 16:15). Are infants thus capable?