PORTER Did Paul Baptize Himself? 95
argue that Paul baptized himself, since he takes the middle form in Acts
22.16 as causative, and out of harmony with Acts 9.18, where the aorist
passive, 6(3aTma0T}, is used.
There have been a number of responses to Easton's approach. R.E.O.
White argues that several of the examples that Easton cites have nothing to
do with Christian baptism, thus mitigating the force of his argument.
White notes further that there is evidence from 1 Cor. 1.14-15 and Acts
8.38 and 9.18 that the earliest stratum of New Testament tradition regard-
ing baptism clearly attests to baptism being performed by others (using
the active and passive voices of the verb), rather than the earliest stratum
reflecting self-administered baptism, as Easton contends.^1 x J. Ysebaert also
argues against Easton on several points, disputing that the instances
involving baptism by John or of Christians is anything other than con-
veyed with the passive voice, not the middle as Easton suggests. Ysebaert
also cites instances where the middle voice is used in what he calls correct
usage, though he does not explicitly define this (e.g. Mk 7.4; 1 Cor. 15.29).
He notes further that in some other instances with textual variants, it
appears that the variant itself is designed to eliminate or clarify the textual
difficulty (e.g. an aorist middle form is used for an imperfect middle-passive).^12 Lastly, against Easton, G.W.H. Lampe notes that the middle
form is never interpreted in the Church Fathers in a reflexive sense.^13 More
to the point for the argument being considered in this paper is that it
appears that Easton does not wish to argue for self-administered baptism
in Acts 22.16 on the basis of the parallel in Acts 9.18, interpeting
PaTTTiocxi in the causal sense, 'to have oneself baptized'.
Other scholars who seriously weigh this position, even if they do not
ultimately adopt it, include F.F. Bruce and B. Witherington. The argu-
ments common to their position are two: that such behavior of self-admin-
istered baptism would be in harmony with Jewish ablutions, such as were
performed at Qumran, and that Greek verbs of washing in the middle
voice have a reflexive force.^14 Both points may be disputed, however.Plain Introduction to the Criticism of the New Testament (2 vols.; rev. E. Miller;
London: George Bell & Sons, 4th edn, 1894), I, p. 377.- R.E.O. White, The Biblical Doctrine of Initiation (London: Hodder & Stough-
ton, 1960), pp. 143-44, citing J. Moffatt, The First Epistle of Paul to the Corinthians
(MNTC; London: Hodder & Stoughton, 1938), pp. 11-12. - Ysebaert, Greek Baptismal Terminology, pp. 46-47.
- Lampe, Seal of the Spirit, p. 86.
- B. Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary
(Grand Rapids: Eerdmans, 1998), p. 672, citing F.F. Bruce, The Acts of the Apostles