And He said to them, Go into all the world and preach the Gospel to all creation. He who has believed and has been baptized shall be saved; but he who has
disbelieved shall be condemned.
And these signs will accompany those who have believed: in My Name they will cast out demons, they will speak with new tongues, They will pick up serpents, and if
they drink any deadly (poison) It shall not hurt them; they shall lay hands on the sick, and they Shall recover. New American Standard Version
The Text does not identify which "Gospel" was to be proclaimed:
The Gospel of the Kingdom.
The Gospel of God
The Gospel of the Grace of God.
The Gospel of the Glory
The "Aionion" Gospel.
The Gospel of
the Uncircumcision.
The Gospel of the Circumcision.
The "Mystery" of the Gospel.
The Gospel of Christ.
The Greek word translated "Gospel" merely means "Good News." The context must determine what particular good news the writer has in mind. The
Angel's words to the shepherds was the good news regarding the birth of the Messiah, the Saviour, Luke 12:10,11.
In the early chapters of "Acts" it is apparent that the Kingdom of God was being heralded and Christ set forth as the rightful "Anointed," i.e., The
Messiah. In Mark 1:14,15 the Kingdom of God was announced as being "at hand" or "offered." What is offered can also be withdrawn, and the people were called upon to
heed that Good News then and in "Acts." This Commission is broader than that of Matthew, and additional details are given. Some texts end the chapter at verse 8; pro and con
arguments are given, however, since the signs did follow during the Book of Acts period, it is likely that the verses are authentic. The Seed of the Woman, The Coming One, The Desire of All
Ages, The Messiah . . . had come. The dim, ancient finger of God painting midst the stars, the voice of the prophets "from a remote age," Acts 3:18-21, had been fulfilled. All
creation was to be alerted that God had moved onto the stage of human history by means of the Divine Conception and human birth of a Child, in the giving of a Son, in a Victim-Offering on an accursed
tree, in an entombed, crucified body, in an awakening from a death sleep, and in an identifiable but Glorified Christ. All this as a testimonial that God was in Christ, robed as "Son of
God" and "Son of Man" to redeem and to raise His creation to the highest possible level by drawing to Himself, in Christ, an otherwise errant creation. These truths were
emboldened, enlarged, and brought to their greatest heights through Paul's ministry. Mark's depiction of Christ as the Servant parallels Paul's account of Christ as Servant in
Philippians. The end of Mark's Gospel sees Christ as seated in the rights of God, Mark 16:19. Thus seated in power, waiting and willing to implement "the restitution of all
things" as Peter offered in Acts 3:18-26.
The progress of this Evangel was first through the Apostles to the Ten Tribes associated with the name Israel, and the two tribes associated with the name Judah. While
the A.V. translates the Greek word "ge" by the word "earth" in Acts 1:8, it can mean region or territory, one special land, or country, as distinct from other
countries. The Lord certainly did not mean for the Apostles to cover the full reaches of the earth with their message. Rotherham translates as follows: ". . . as far as the
land's utmost bound." The message was to go to the Dispersed scattered abroad, Peter and James addressed these in their Epistles, as did John in the Book of Revelation. The
puzzle of the Book of Hebrews is solved when one sees reflected in it the religious culture, its Alexandrian Greek as written and spoken in the Alexandrian synagogues of Alexandria, Egypt and of
Rome. The Seventy, Jewish Disciples sent forth by Christ, would have been the forerunner of what all Israel could have been to the seventy nations, reversing the Babel disaster of Genesis
chapter 11. This would also explain the meaning and intent of the "Gift" of Tongues or languages in Acts.
Israel had been entrusted with a message for all people, that of Isaiah 9:6,7. This PRINCE OF PEACE was the embodiment of peace from God, the peace of God, and
peace for all mankind. On Israel's own behalf, the embracing of the Messiah was the first step in this arduous journey. Instead of this, Israel chose to confront the military might of
Rome. Israel counted the blood of its covenant with God an unholy thing and "trampled underfoot" the Son of God, Hebrews 10:27-31. In refusing Christ as their Kinsman-Redeemer
they were placed in the alternate position of having murdered the Prince of Life, Acts 3:15-26; Matt. 22:7; Luke 20:13-16. The A.D. 70 Roman siege of Jerusalem with its ensuing horrors has no
parallel for savagery in the annals of human history. In recounting this war Josephus states that Deut. 28:48-57 was literally fulfilled. Even the hardened Roman Legionaires were appalled
at parents' cannibalizing their children and evidences of almost unspeakable deeds done to each other during the siege. The prisoners taken, during the time of the siege, amounted to
ninety-seven thousand, and the slaughtered to one million, three hundred and fifty-seven thousand, six hundred and sixty. If those outside of the city of Jerusalem be counted, the figure can be
no less than a million and a half perishing. Josephus computes the number of those qualified to celebrate the Passover at the time of the siege as being at least two million seven hundred
thousand. These and others were trapped in Jerusalem and perished. It was written, "Bodies were wanting for crosses and crosses for bodies." Blood literally ran like
water. Israel "believed not" and suffered loss. The "damned" of Mark 16:16 is heard in the word, "damage," to suffer loss, not as in the damnation of
"Dante's Inferno" as some would have it. Israel nationally, like Judas, lost their place and position in the scheme of things.
In the commission of Mark 16:15-18 "Having believed" and "having been baptized" (Greek aorist passive participle) are brought together in the text
as qualifiers of those having to bear the burden of this commission. By the operation of God Himself a Divine Baptism has been provided completely aside from human hands and efforts of the
human will -- a baptism freely given and is entirely consistent with the salvation "by grace without works" as mentioned in the Ephesian Letter. This Divine, without human hands,
Baptism will be discussed at length when the Baptism of Romans, Chapter 6 is considered at length. The "Baptism" in Mark 16 is not defined in the text but since it is so united with
salvation, then it must be assumed that it is referring to a baptism that not only implies but means salvation itself. It is wrongly supposed that every mention of Baptism means
"water." At the flood, those in the Ark were "dry-baptized" while those without had "water baptism" but died. Those baptized unto Moses in the Cloud and in
the Sea were "dry baptized" while the Egyptians being "water baptized, perished. Those in the "Acts" period were "in spirit--power baptized" a "dry
baptism." Christ's death and entombment baptism was a "dry Baptism" as the tomb was not flooded--it was not an "under ground" or "under water" baptism.
THE "POWER FROM ON HIGH" BAPTISM OF MARK 16:17, 18
John the Baptist made the following declaration concerning a baptism that was to be performed by Christ: Mark 1:8.
In keeping with the context of Mark 16:17, 18, this baptism was to soon be fulfilled. CHRIST was to be the BAPTIZER: POWER FROM ON HIGH was to be the BAPTISMAL
ELEMENT, and SIGN-GIFTS would be the RESULT. The Greek text reads: "pneuma hagion," i.e., with POWER FROM ON HIGH in the form of power for SIGN-GIFTS, which is far different
than water. If the Holy Spirit personally had been meant the Greek text would have followed its usual practice of using "The Spirit, the Holy." Note:
. . . I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with POWER FROM ON HIGH. Luke
24:49b. New American Standard Version
It is CHRIST Who is doing the sending, the "POWER FROM ON HIGH" is the BAPTISMAL ELEMENT: spiritual gifts, consisting of varied manifestations and operations
of Divine POWER are the RESULT. This is repeated:
But ye shall receive POWER, after that the hagion pneuma (holy spirit) is come upon you. Acts 1:8.
The "POWER" equates the gifts of the Spirit rather than the Spirit Himself. Not everyone was given the gifts of the spirit in the Book of Acts but all believers certainly possessed the Spirit of God. The sign-gifts were not to be evidences as to whether or not one had the Spirit of God; nor were the sign-gifts evidences of a second work of grace, as some imply. Being "BLESSED WITH ALL SPIRITUAL BLESSINGS" is a common possession of the Body of Christ, without distinctions and without exceptions. It needs no evidential signs to "proof" it. They are God's gift "in Christ." These sign-gifts are distinct from the salvation given to each "in Christ." Being "accepted in the Beloved," Eph. 1:6, is not conditioned upon anything but the grace of God. These sign-gifts are not evidenced or operative now as they were during the Book of Acts.
Matt. 3:11; Mark 1:8; Luke 3:16 and John 1:33 all refer to Christ as the BAPTIZER. The ELEMENT is distinguished from the one doing the Baptizing as is the RESULT.
It is unfortunate that these should be considered as one and the same. A greater error is in supposing that this is the same as being BAPTIZED "INTO CHRIST." The Greek text of
Acts 1:5 reads: (Nestle Greek Text)
". . . but ye in spirit will be baptized. . ."
". . . for in one spirit we all are baptized in one body . . ." 1 Cor. 12:13 Concordant Ver.
In sharp contrast to this:
". . . we were baptized into Christ Jesus . . ." Romans 6:3 Nestle Greek Text
". . . for as many as into Christ ye were
baptized. . ." Gal. 3:27. Nestle Greek Text.
Only God can put a person positionally "In Christ," "Into His Death" -- not any man or men or organization.
The BAPTIZER, the BAPTISM or ELEMENT, and the RESULTS or EFFECTS of the BAPTISM are easily distinguishable. A person can place another "in water," God alone
can place a person "in Christ, into His death, etc." Christ was the baptizer "in the spirit" baptism with POWER FROM ON HIGH in the manner of Sign-gifts being the
RESULT. "Baptism IN the Spirit" is commonly spoken of as though the Spirit of God instead of Christ was the Baptizer--or worse, that this "in spirit" baptism was the same as God placing a person into Christ or into Christ's death baptism. The "in spirit" baptism of which Christ was the BAPTIZER with the Power From on High being the element with sign-gifts, miracles and wonders being the result--was not permanent, was very selective, and served a special purpose for a definite length of time. Some are specifically labeled as ". . . the signs of an Apostle . . ." 2 Cor. 12:12; Acts 2:43; 5:12; Romans 15:19. These "gifts" were not universal but " . . . according to His own will . . ." Hebrews 2:4. These were to be a foreshadowing of the powers of a coming age--to fall away after all this would be to put Christ to an open shame and crucify Him afresh with dire threatenings and warnings, Heb. 6:4-8. Christ's words to the Courtier, ". . . except ye see signs and wonders, ye will not believe" are true of many. How refreshing are the words, ". . . and the man believed the WORD. . . John 4:48-50. This same chapter tells of others who believed because of His Word, John 4:39-42. Miracle made disciples can as easily be unmade. It is vital for those seeking "gifts" be concerned with the one that is the greatest of all, the one of the more excellent way, THE LOVE OF GOD EXEMPLIFIED IN CHRIST, 1 Cor. 12:31--14:1a. This love will endure and endure.
The "in-spirit," Power From On High Baptism resulted in an accrediting, the authenticating, the legalizing, the proofing and the proving of the ministries of the
Book of Acts period. The Israelites had been raised on miracles that were also "signs." They were to them a testimonial of God's presence in their midst. A pagan, upon
viewing a miracle, assumed the deity of the one performing the miracle, Acts 14:11; 28:6. The first miracle of the Book of Acts was a reversal of the confusion of languages recorded in Genesis,
Ch. 11. The Jews and Proselytes from all nations attending the festivities in Jerusalem heard the Apostles speak in their own languages, even to their local dialects, Acts 2:6, 11. This
is not operative today, nor have they been since the close of the Book of Acts - otherwise missionaries would not have to labor over the dialects and languages of those to whom they would bring the
message of Christ. Those claiming to have this gift should be in the front ranks of the missionary effort or, at the least, teaching languages to those going to those to whom the foreign
language is a problem. What a ministry it would be to fill of role of "interpreter" for one not versed in the language of the messenger to others. Prisoners in jail would
welcome an angel's kick, cell doors opening and chains falling off, as with Peter, Acts 12. Assessor's jobs would be simplified in collecting taxes if the Ananias and Sapphira type of
people dropped dead for having lied about their capital gains, as in Acts 5. The varied manifestations of this Power From On High Baptism thrust the Apostles, being some of the most powerful
men on earth, upon the forefront of history. Who else could slay by a word, allow on earth that which had been settled in heaven, heal by the mere touch of a shadow falling on the ill, consort
with angels, speak and have their words determine whether Israel as a nation was to be blessed or cursed? Surely these did not bear the sword in vain; their judging Israel did not await their
being seated upon twelve thrones. On a personal basis they could raise the dead, no mean feat! For them, language barriers did not exist. If the New Covenant Feast (corresponding as
it did in the curses attending the misuse of the O.T. Passover Feast) was taken unworthily, weakness, sickness, and death would follow
(1 Cor. 11:27-30). The Communal Brotherhood of Acts 2:44-46 centered in the Temple, each member selling his possessions, sharing as each had need, while miracles were
abounding on the streets of Jerusalem - in all this the inhabitants were tasting the powers of the age that could have come, and it seemed the floodtide of supernatural power would bury all unbelief
before it. As the rulers of Israel rejected this heavenly-wrought ministry, the Communal Brotherhood's funds dried up, and Paul had to come to the rescue of its starving membership.
The Temple-centered ministry gave way to the Synagogue; it was to these that James 2:2 refers, the A.V. "assembly" is the Jewish Synagogue, cf. Any Gr. or critical text. Its content
is consistent with those to whom James is writing. Martin Luther called the Epistle of James, "An Epistle of Straw" since it contradicted "Justification by Faith" as taught
by Paul. He did not realize that the bridge from a Jewish Synagogue to a non-Jewish world had not yet been crossed--that would take place only after Israel had been given every opportunity to
seize its calling to be a spiritual force outside of the boundaries of its own interests. Their rejection of so great a covenant station freed God from their local interests so that He would
hereafter be free to tender to the whole world the DISPENSATION of GRACE, Eph. 3:2. This was without exceptions and without distinctions, not through National Israel as was to have been done,
but continuing on with the whole purpose of the ages, Eph. 3:11, through the final ministry of Paul.
The BIRTHRIGHT despised by Israel was conferred on Paul, the one born out of due process or time, to the world's gain.
The following is a quotation from the book entitled, The Giver and His Gifts, by E. W. Bullinger:
"They were filled with 'pneuma hagion.' (Acts 2:4). Here it is not the Giver, but it is the gift, and the gift is "the gift of
tongues" (1 Cor. 12:10,11); for it is immediately added, that they "began to SPEAK with other tongues as the Pneuma (The Spirit) gave them utterance. The fact that pneuma is
used twice in this verse is of service to us: because the article with the second occurrence distinguishes the GIVER from His gift and the Divine worker from His operations. It shows that is
the former we have the gift, and in the latter we have the GIVER."
The context of the Apostles' speaking in orderly and known languages to the Dispersion Jews visiting Jerusalem labels as religious hysteria the gibberish frequently found
at emotionally packed meetings which capitalize on these passages. This type of glossolalia is frequently found in pagan rituals, voodooism, snake dancers, etc. Anticipating the misuse of
these gifts Paul hedged them about with safeguards. The word "unknown" (1Cor. 14) is an ill-advised insertion that is italicized to show it does not occur in any Greek text. It
has given credence to various "tongues" movements. The ability to speak another's language not native to the speaker, and untrained in its use would be a sign to unbelievers,
1Cor. 14:22. In keeping with the order of the synagogue, women were to be in quietness, 1Cor. 14:34. The "split" from Judaism had not as yet been crystallized, and the
admonition for women to be in quietness in the synagogue-type of assembly where they sat apart and frequently could not hear the speaker caused some to call out, causing confusion - Paul advised such
to wait and ask their husbands at home. In the Body of Christ, the man-dominated synagogue-type of assembly is not warranted as all are a JOINT BODY, i.e., equal. In the Body of Christ
the Headship of Christ should be the dominant feature, not one person over another but each serving the other in love.
The canon of Scripture was formulated during and after the forty year period of the Book of Acts. It was given to an inspired Apostle to complete the Word of God, Col.
1:25. The Word of God having been already completed no place remains for "inspired words of knowledge," for authoritarian officers, for sign-gifts to accredit an office or work, or
for raising the question of whether or not one has this baptism.
The "Power From On High" Baptismal element raises the question and problem of miracles in general. The "Delphic" sanctuaries of Greece, or the
"Our Lady of Lourdes" grotto, or the "Our Lady of Fatima" shrine, or their counterparts, all credit them with the miracles performed. The majority of Christians have been
taught that Christ proved His claims to Deity on the basis of the miracles He performed--but Christ needed no miracles to prove who He was, rather, they were on another and distinct basis and for
other reasons. When He did perform miracles He told those upon whom a miracle was wrought to TELL NO ONE OF IT. Mark 7:35,36; 8:23-26; Luke 5:14; 8:56. The Messianic titles and
office of Christ were not to be made known until after the resurrection.. Matt. 16:20; 21:27. Even that He was the "Christ of God" was to be kept secret, Luke 9:20,21; Mark
8:29,30. The momentous Transfiguration episode was to be kept secret, Mark 9:9. Human need or suffering demands that if one can relieve it, he must. But Christ did not desire that
this ability be the basis for following Him, those who followed Him only because of miracles met with His rebuke, John 6:23-66. On the issue of miracle-made disciples the following runs
contrary to the commonly accepted reason for miracles:
". . . many believed in His Name when they saw the miracles which He did; but Jesus did NOT COMMIT HIMSELF UNTO THEM, because He knew all men." John 2:23,
24
Christ did not trust nor commit Himself to miracle-made disciples. He ever appealed to the Word of God, and to this, miracles were but incidental and always
subservient. Cf. John 4:39-42. Those seeking miracles should ponder these facts. Even if an angel from heaven, or Apostles like Peter, James or John were to contradict the
gospel of the ". . . grace of Christ. . ." for one of "legalism or law-works" as Peter was trying to do as Paul mentions in the Galatian Letter, the final appeal would be to the
Word of God even if against the first Apostles or angels . . .
The desire to experience something of God's power in an extraordinary way is a common trait as it was for those who sought to but touch the hem of Christ's garment,
that may not be our lot, but there is one precious thing that is free to all and can be had by all. Chapter 13 of 1 Corinthians is one of the most sublime compositions in all literature.
It gives a much needed perspective and evaluation to all attainments and aspirations versus Divine love. It is of greater value than languages of men or angels, than the ability to see into the
prophetic future, having all gifts of knowledge, knowing all mysteries, power to remove mountains, martyrdom--all are marked as nothing without the admixture of God's kind of love. In a
larger sense, this chapter is a portrait of Christ and of the life of Christ lived in and through us. It is the kind of love that turns enemies into friends, Romans 5:8-10. It is the type
of love that allowed a cross to be planted upon Golgotha's hill--not thereby to let mankind win redemption and full access to God, but rather to tell of a redemption and access freely and
graciously given. It is the love that is neither enhanced by merit nor diminished by demerit; it is always no less than all His love. It is this "love" that God enjoins upon all
that would desire "gifts" of power. "Power From On High?" To what end and for what purpose? Peter was too busy counting the fish of that wondrous moment, after
the resurrection when Christ showed Himself beside the sea, to enjoy the person of His Lord and Saviour. John 21:15-17. No wonder that Christ asked him if he loved these fish more than
Him.
Rather than asking, "Have you had this 'in spirit' baptism?" is another question, "Do you possess this love?" Possessing
the "Giver" of this Baptism, Christ, is by far the most important thing in life or death.
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Scripture Research - The Baptism Edition 
