Paedo-Baptism Answers How many baptized on the day of Pentecost?

[Solparvus]

I found Samuel Miller helpful on the issue of the mode of baptism. I've put his section concerning the Day of Pentecost and the baptism of John in for quick reference. However, the one thing that gets me that I've seen here and in a few other places the assumption that:

- John the Baptist was the only one that baptized
- Only the 12 apostles baptized on the Day of Pentecost

The retort that quickly comes is that John wasn't the only one that baptized. And when you look in Acts, the 12 weren't the only ones meeting for prayer, but there were 120 altogether.

Now, I don't think it could have been 120 that day, because numbered among those 120 were some women. Yet Christ did have 72 others besides the 12 (unless some of them are the ones referred to in John 6 who "followed Him no longer"). Assuming John 6 refers to none of them, there's possibly 84. However, there could have been fewer. So it doesn't seem that the count could have been as high as 120, but likely higher than 12.

So, on what basis might Miller be arguing that only John baptized, and at Pentecost only the 12 baptized?

I do remember reading from Adoniram Judson as well, the mode of immersion in other parts of the world is not like today. Today the minister grabs the person, lays them under the water, and pulls them back up. In other parts of the world, the candidate kneels, and the minister will push their head downward. If that's how it happened in the old world, it would simplify baptizing a great multitude. Still, it leaves the issue of just what they did concerning clothing.

All thoughts appreciated. Thanks.

See Samuel Miller in quote below for whole context.

The baptism of the three thousand converts made by the instrumentality of Peter's preaching, on the day of Pentecost, is the first remarkable instance of Christian baptism which occurs in the New Testament history. Christ had promised, before he left his disciples, that he would send to them his Holy Spirit; and the favourite expression by which he was accustomed to designate this gift, was that he would pour out the Holy Spirit upon them. Accordingly, in ten days after his ascension to heaven, he was pleased, in a most extraordinary manner, to fulfil his promise. The Spirit was poured out with a power unknown before. And, what is remarkable, the apostle Peter assures the assembled multitude that what they then witnessed was a fulfillment of the prediction by the prophet Joel, that the Holy Spirit should be imparted in a manner prefigured by the term pouring out or affusion. Three thousand were converted under the overwhelming impression of divine truth, dispensed in a single sermon; and were all baptized, and "added to the church" in a single day.

From the short account given of this wonderful transaction, we gather that the multitude on whom this impression was made was convened in some part of the temple. They seem to have come together about the third hour of the day: that is, nine o'clock in the morning, according to the Jewish mode of computing time. At least, when Peter rose to commence his sermon, that was the hour. Besides the discourse of which we have a sketch in the chapter containing the account, we are told he exhorted and testified with many other words. All these services, together with receiving the confession of three thousand converts, must unavoidably have consumed several hours; leaving only four or five hours, at the utmost, for baptizing the whole number. But they were all baptized that same day. We read nothing, however, of the apostles taking the converts away from "Solomon's Porch," or wherever else they were assembled, to any river or stream for the sake of baptizing them. Indeed, at that season of the year, there was no river or brook in the immediate neighbourhood of Jerusalem which would admit of immersing a human being. Besides, is it likely that this great multitude, most of whom were probably strangers in Jerusalem, could have been furnished with such a change of raiment as health and decorum required? or that they could have been baptized without clothing altogether? or remained on the ground, through the public exercises, in their wet clothes? Surely all these suppositions are so utterly improbable that they may be confidently rejected.

But, above all, was it physically possible, supposing all the apostles to have officiated in the administration of this ordinance, for twelve men to have immersed three thousand persons in four or five hours; which we have seen must have been the case, if, as is evident, the preaching, the examination of candidates, and the baptizing of the whole number took place after nine o'clock in the forenoon? Those who have witnessed a series of baptisms by immersion know how arduous and exhausting is the bodily effort which it requires. To immerse a single person, with due decorum and solemnity, will undoubtedly require from five to six minutes. Of course, to immerse one hundred, would consume, at this rate, between nine and ten hours. Now, even if so much time could possibly be assigned to this part of the work, on the same day, which is plainly inadmissible, can we suppose that the twelve apostles stood, for nine or ten hours, themselves, in the water, constantly engaged in a series of efforts among the most severe and exhausting to human strength that can well be undertaken?[4] To imagine this, would be among the most improbable, [if] not to say extravagant imaginations that could be formed on such a subject. Yet even this supposition, unreasonable as it is, falls far short of providing for even one half of the requisite number. The man, therefore, who can believe that the three thousand on the day of Pentecost were baptized by immersion, must have great faith, and a wonderful facility in accommodating his belief to his wishes.

With regard to the baptism of John, many of the same remarks are entirely applicable. Our Baptist brethren universally take for granted that John's baptism was performed by immersion; and on the ground of that assumption, they speak with great confidence of their mode of baptism as the only lawful mode. Now, even if it were certain that the forerunner of Christ had always baptized by immersion, still it would be little to the purpose, since it is plain that John's baptism was not Christian baptism. Had this been the case, then, it is evident, that a large part of the population of "Jerusalem and all Judea, and all the region round about Jordan" (Matt. 3:5), would have been professing Christians. But was it so? Every reader of the New Testament history knows it was not; that, on the contrary, it is apparent from the whole narrative that a great majority of those whom John baptized continued to stand aloof from the Saviour. But what decides this point, beyond the possibility of appeal or cavil, is the statement in the nineteenth chapter of the Acts of the apostles, where we are told that some who had received John's baptism were afterwards baptized in the name of the Lord Jesus. Some opponents of this conclusion have suggested that, in the narrative given of this transaction, we are to consider the 5th verse, not as the language of the inspired historian, but as a continuation of Paul's discourse, as recorded in the 4th verse. Professor Stuart, in his remarks on the "Mode of Baptism," in the Biblical Repository (No. 10, p. 386) has shown conclusively that this gloss is wholly inadmissible, and even leads to the most evident absurdity.

But there is no evidence, and I will venture to say, no probability, that John ever baptized by immersion. The evangelist informs us that he baptized great multitudes. It appears, as before suggested, that "Jerusalem, and all Judea, and all the region round about Jordan," flocked to his ministry, and "were baptized of him in Jordan, confessing their sins" (Matt. 3:5-6). Some have supposed that he baptized two millions of people. But suppose the number to be one-twentieth part of this computation. The smallest estimate that we can consider as answering the description of the inspired historians is, that he baptized one hundred thousand individuals. And this, in about one year and a half. That is, he must have immersed nearly two hundred, upon an average, every day, during the whole of the period in question. Now, I ask, is it possible for human strength, day after day, for more than five hundred days together, to undergo such labour? It cannot be imagined. The thing is not merely improbable; it is impossible. To accomplish so much, it would have been necessary that the zealous Baptist should spend the whole of every day standing in the water, for a year and a half, and even this would have failed altogether of being sufficient. I say again, with confidence, it is impossible.

But that John baptized by immersion is utterly incredible on another account. Can we imagine that so great a multitude could have been provided on the spot with convenient changes of raiment to admit of their being plunged consistently with their health? Or can we suppose that the greater part of their number would remain for hours on the ground in their wet clothes? And if not, would decency have permitted multitudes of both sexes to appear, and to undergo the administration of the ordinance in that mode, in a state of entire nakedness? Surely we need not wait for an answer. Neither supposition is admissible.

Nor is this reasoning at all invalidated by the statement of one of the evangelists, that John "baptized in Ænon near to Salim, because there was much water there;" or, as it is in the original, " because there were many waters there" (John 3:23).For, independently of immersion altogether, plentiful streams of water were absolutely necessary for the constant refreshment and sustenance of the many thousands who were encamped from day to day, to witness the preaching and the baptism of this extraordinary man, together with the beasts employed for their transportation. Only figure to yourselves a large encampment of men, women, and children, consisting almost continually of many thousand souls, continuing together for a number of days in succession; constantly coming and going; and all this in a warm climate, where springs and wells of water were comparatively rare and precious; only figure to yourselves such an assemblage, and such a scene, and you will be at no loss to perceive why it was judged important to convene them near the banks of abundant streams of water. Had not this been done, they must, in a few hours, have either quitted the ground, or suffered real distress.

 

[Contra_Mundum]

Wouldn't Miller's point be that the mode (whether of John or Peter, and the other apostles)--under a Presbyterian's regard for a rational solution--would fit a scenario such as demonstrable in the ritual of Ex.24:8 (cf.Heb.9:19-22), where the people were purified? Consider also: both scenes are covenantally inaugural and concerned with fresh incorporation.

If Moses "baptized" the thousands all at once--and I don't think he had "help" either for administering the OC rite of purification--then John, and surely all twelve apostle if necessary on Pentecost, could accomplish their NC work, even for 3000 on a single day.