Each Gospel handles the baptism differently, progressively downplaying John’s role: From here.
- Mark: Straightforward account of baptism
- Matthew: John objects, recognizing Jesus’ superiority
- Luke: Doesn’t explicitly state John baptized Jesus
- John: No baptism account, but John the Baptist identifies Jesus as “the Lamb of God”
In Part 3 he presents the progression taken by early Christians in moving the exaltation backward in time. From here.
- First, Jesus was exalted to a deity at the resurrection
- Romans 1:3-4; See Bart Ehrman’s post here. Bart said this statement is called a “literary tradition”— this is a very early statement of belief by the first Christians, before Paul, and shows they believed Jesus was exalted upon resurrection.
- 3 the gospel concerning his Son, who was descended from David according to the flesh 4 and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord
- BUT, some noted he had been doing miracles when alive so he had to have been exalted before the resurrection. So….
- Romans 1:3-4; See Bart Ehrman’s post here. Bart said this statement is called a “literary tradition”— this is a very early statement of belief by the first Christians, before Paul, and shows they believed Jesus was exalted upon resurrection.
- Jesus was then believed to be exalted to a deity at Baptism
- See Matthew with God saying at the baptism, “Today I have begotten you”.
- But, the early Christians then thought surely he must have been the son of God his whole life.
- Jesus was then believed to be exalted to a deity at Birth
- See Matthew and Luke’s miraculous virgin birth with Gabriel telling Mary that the Holy Spirit will come over her.
- BUT, the early Christians thought not at the resurrection, not at the baptism, not at his birth, he had always been divine since the beginning.
- Then Jesus exalted to a diety for all time; i.e. Incarnation Theology as cited in John’s prologue.
Compilation
| Book | Jesus’ baptism by John the Baptist | Jesus becoming Divine | Potential Date?? |
| Paul/Romans | No Mention | first: at the resurrection | 50’s |
| Mark | Straightforward account of baptism | first: at the resurrection | 70’s |
| Acts | Acts 19:1-7 The two baptisms for different reasons per Paul. Also see responses below. | exaltation after the resurrection | 120’s |
| Matthew | John objects, recognizing Jesus’ superiority | third at birth | 80’s |
| Luke | Doesn’t explicitly state John baptized Jesus | second at the baptism & third at birth | 90’s |
| John | No baptism account, but John the Baptist identifies Jesus as “the Lamb of God” | Final: from eternity past — the incarnation view | Late 90’s |
Claude’s Responses about Acts
Acts 2:32–36 (NRSV) – Peter concludes his Pentecost sermon:
“This Jesus God raised up, and of that all of us are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear…
Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.“
This is the strongest passage used by scholars arguing that Acts presents Jesus’ exaltation after the resurrection. The key Greek phrase is:
“God made him both Lord and Christ.”
ἐποίησεν αὐτὸν καὶ κύριον καὶ χριστόν
There are no passages in Acts that explicitly say Jesus “became divine.” In fact, this question is a major topic in New Testament scholarship because Acts presents a high Christology, but it generally describes Jesus as being exalted by God, not as becoming God.
Different scholars interpret Acts differently:
- Adoptionist interpretation: Some scholars argue Acts preserves an early tradition in which Jesus is exalted to divine status after his resurrection or ascension.
- Exaltation interpretation (the majority view): Most critical scholars conclude that Acts portrays Jesus as the Messiah whom God exalts to God’s right hand, without saying that Jesus changes from human to divine.
- Nicene Christianity: Later Christian theology reads these passages as describing the public exaltation of one who was already eternally divine.
Below are the passages most often cited.
Acts 2:32–36
Peter concludes his Pentecost sermon:
Acts 2:32–36 (NRSV)
“This Jesus God raised up, and of that all of us are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear…
Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.“
This is the strongest passage used by scholars arguing that Acts presents Jesus’ exaltation after the resurrection.
The key Greek phrase is:
ἐποίησεν αὐτὸν καὶ κύριον καὶ χριστόν
“God made him both Lord and Christ.”
Some scholars argue that “made” indicates a new status received after resurrection; others understand it as a public enthronement rather than a change in nature.
Acts 5:30–31
Peter says:
Acts 5:30–31 (NRSV)
“The God of our ancestors raised up Jesus… God exalted him at his right hand as Leader and Savior, that he might give repentance to Israel and forgiveness of sins.”
Again, Jesus is exalted by God.
Acts 13:32–33
Paul preaches in Pisidian Antioch:
Acts 13:32–33 (NRSV)
“We bring you the good news that what God promised to our ancestors he has fulfilled for us… by raising Jesus; as also it is written in the second psalm,
‘You are my Son; today I have begotten you.’“
This quotation from Psalm 2:7 became important because some early Christians understood “today” as referring to Jesus’ resurrection or enthronement.
Acts 13:34
Paul continues:
“As to his raising him from the dead, no more to return to corruption…”
The resurrection is presented as inaugurating Jesus’ new royal status.
Acts 7:55–56
Stephen’s vision:
Acts 7:55–56 (NRSV)
“…he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God.”
Jesus occupies the position of highest honor beside God.
Acts 10:40–42
Peter says:
“God raised him on the third day… and he is the one ordained by God to be judge of the living and the dead.“
Jesus receives authority from God.
Acts 17:31
Paul at Athens:
“Because he has fixed a day on which he will judge the world… by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”
Notice Paul still calls Jesus “a man” (ἀνήρ) whom God appointed.
Passages that have been interpreted as implying divine status
Acts also attributes functions to Jesus that, in Judaism, belonged to God.
Acts 1:24
The apostles pray:
“Lord, you know everyone’s heart.”
Many scholars think “Lord” refers to Jesus here, implying Jesus possesses divine knowledge.
Acts 7:59
Stephen prays:
“Lord Jesus, receive my spirit.”
This resembles Jesus’ own prayer to the Father in Luke 23:46 and has often been seen as evidence that prayer was directed to Jesus.
Acts 9:13–14
Believers are described as those who:
“…call on your name.”
Calling on the Lord’s name echoes Old Testament language for worship of Yahweh (cf. Joel 2:32, cited earlier in Acts 2:21).
Does Acts say Jesus “became divine”?
The answer depends on what is meant by “divine.”
Acts clearly says that after the resurrection Jesus was:
- raised by God,
- exalted to God’s right hand,
- made Lord and Messiah,
- appointed Judge,
- given authority to send the Holy Spirit.
However, Acts never explicitly states that Jesus changed from being merely human into a divine being or that he became God. The emphasis is consistently on God’s action in exalting Jesus.
Because of this, many critical scholars conclude that Acts presents an exaltation Christology rather than an explicit doctrine that Jesus “became divine.” Others argue that these exaltation texts preserve an early stage of Christian belief in which Jesus’ resurrection marked his entrance into divine rule. The text itself leaves room for differing theological interpretations and does not directly articulate the later Nicene doctrine of Jesus’ eternal divinity.
The Book of Acts refers to Jesus’ baptism by John several times…
The Book of Acts refers to Jesus’ baptism by John several times, but it never narrates the event itself as the Gospels do (e.g., Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22). Instead, Acts mentions it as a well-known historical event that marks the beginning of Jesus’ public ministry. The references occur in speeches by Peter and Paul.
1. Acts 1:21–22 — The qualifications for replacing Judas
Scripture (NRSV)
“So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us—one of these must become a witness with us to his resurrection.”
Context
After Jesus’ ascension, the apostles gather in Jerusalem to choose a replacement for Judas Iscariot. Peter explains that the new apostle must have been an eyewitness throughout Jesus’ entire public ministry.
Notice that Peter dates Jesus’ ministry:
- Beginning: “the baptism of John”
- Ending: Jesus’ ascension
This shows that the baptism of Jesus by John was regarded as the formal beginning of Jesus’ public ministry.
2. Acts 10:37–38 — Peter’s sermon at Caesarea
Scripture (NRSV)
“You yourselves know what happened throughout Judea, beginning in Galilee after the baptism that John announced: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him.”
Context
Peter is speaking in the house of Cornelius, the Roman centurion. He summarizes Jesus’ ministry for a Gentile audience.
His outline is:
- John proclaims a baptism.
- Jesus is anointed by God with the Holy Spirit.
- Jesus performs miracles.
- Jesus is crucified.
- God raises Jesus.
- Jesus will judge the living and the dead.
The wording echoes Luke’s Gospel, where the Holy Spirit descends upon Jesus immediately after his baptism (Luke 3:21–22), although Acts does not explicitly describe John baptizing Jesus in this speech.
3. Acts 13:23–25 — Paul’s sermon in Pisidian Antioch
Scripture (NRSV)
“Of this man’s posterity God has brought to Israel a Savior, Jesus, as he promised. Before his coming John had already proclaimed a baptism of repentance to all the people of Israel.“
John then says:
“What do you suppose that I am? I am not he. No, but one is coming after me…”
Context
Paul is recounting Israel’s history in the synagogue. John the Baptist functions as the final prophetic forerunner who prepares Israel for Jesus.
Although Jesus’ baptism is not explicitly mentioned, John’s ministry is presented as immediately preceding Jesus’ appearance.
4. Acts 19:3–4 — John’s baptism distinguished from Christian baptism
Scripture (NRSV)
Paul said,
“John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.”
Context
Paul encounters disciples in Ephesus who know only John’s baptism. He explains that John’s baptism was preparatory and points to faith in Jesus, after which they receive Christian baptism.
This passage concerns John’s baptism generally rather than Jesus’ own baptism.
Theological significance in Acts
Unlike Luke’s Gospel, Acts does not recount:
- Jesus coming to the Jordan.
- John baptizing Jesus.
- The heavens opening.
- The Spirit descending as a dove.
- The heavenly voice declaring Jesus God’s Son.
Instead, Acts assumes those events are already known and treats Jesus’ baptism as:
- the beginning of his public ministry (Acts 1:22),
- the point after which God anointed him with the Holy Spirit and power (Acts 10:37–38),
- the conclusion of John the Baptist’s preparatory ministry (Acts 13:24–25).
This reflects Luke–Acts as a two-volume work. Luke narrates the baptism in detail in Luke 3:21–22, while Acts refers back to it as a foundational event without repeating the story.
Relationship to Christology
For scholars studying early Christology, Acts 10:38 is particularly important:
“God anointed Jesus of Nazareth with the Holy Spirit and with power.”
Some scholars have argued that this language reflects an exaltation or “anointing” Christology, in which Jesus is publicly empowered for his messianic mission at or immediately after his baptism. Others see it as describing the inauguration of his ministry without implying any change in his ontological status. Either way, Acts consistently presents the baptism as the historical starting point of Jesus’ ministry rather than as the moment he “became divine.”
