Water Baptism: Basis for Unity or Cause of Division?

Water Baptism: Basis for Unity or Cause of Division? Trinity Grace Fellowship James Hilston 23 June 2002 0. Introduction and review: In the Ephesian (Laodicean) epistle, Paul unambiguously describes the unity of the Body of Christ and delineates the seven points that together form the basis for this unity. These points, which we have come to affectionately label The Seven Ones, understood according to a normative interpretation of the Greek text in the context of the entire epistle and in light of the entirety of scripture, provide a framework and outline by which we may understand the distinctiveness of the content of Paul s theology, hope, and held-in-silence Mystery* as it relates to the unity of the Body of Christ. Eph 4:3 Endeavouring to keep the unity of the Spirit in the bond of [this] peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. This peace. Article of previous reference. See Eph 2:11-22. 11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; [i.e. No peace, no unity] 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: [i.e. Aliens, strangers, no hope, no God. No peace, no unity] 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; [i.e. NOW peace, now unity] 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; [Cf. Col 2:14] 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: [Peace, unity] 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. [Cf. Eph 4] 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; [i.e. Peace, unity] The context of Eph. 2 and 4 indicates that this unity in the Jewless/Gentile-less Body of Christ is to be shared among all believers/members, as well as forming the foundational truths upon which the local assembly is to united. What makes the points in Eph. 4 (The Seven Ones) especially relevant and vital to the believer today is the fact that these Seven Ones are prefaced by a command to keep the unity of the Spirit in the bond of this Peace (v. 3). These fundamental principles are as follows: One Body One Spirit One Hope One Lord One Faith One Baptism One God and Father of all (Hendiadys: One truly Fatherly God of all) Lest the passage be rendered incoherent, the normative understanding of Eph 4:4-6 requires more than seeing a simple list preceded by the quantifier, one. Rather, it educes a question: one God, as opposed to what? Certainly there is but one God (v. 6) so why does Paul state this? Were the Ephesian saints at risk of denying monotheism and turning to a pantheon of gods? We must also ask, knowing that the scriptures describe many kinds of baptisms, to what does Paul

refer when he writes one baptism. To what kind of baptism does he refer: water or Spirit? Does he intend one in exclusion of the other? If so, which is excluded? If not, as some argue, then Paul must intend one baptism of two (or more). But how, logically, does this explain one God? Does Paul then intend one God of two (or more)? No, but rather each of these ones, in context and understood by the same linguistic, grammatical, and hermeneutical rules as would have the original audience, indicates a distinctive singularity (one and only one). These are presented by Paul in implicit contrast to Israel s manys, that is, whereas for each of these Israel s kingdom has multiplicity, the Body of Christ has one and only one. Whatever that ONE baptism is, it is, without question, important and vital enough to be included as foundational to the unity of the believers in the local assembly. If indeed it can be shown that the One Baptism of Ephesians 4 is NOT water baptism, then it suffices to say that those who require water baptism as a prerequisite to unity, fellowship and/or church membership are not only ADDING to that which the Holy Spirit has required, they are in fact dividing against the Body of Christ by introducing a criterion that is entirely contrary to the teachings of scripture for this dispensation. Given this fact, it is no surprise the amount of controversy that has attended the practice of this so-called sacrament of the Church. *The held-in-silence Mystery: Ro 16:25 1Co 2:7 Eph 3:3,9 6:19 Col 1:26-27 I. Baptisms found in Israel s scripture. A. Kingdom of Israel: Many baptisms Heb 6: 2 Of the doctrine of baptisms (baptismos), and of laying on of hands, and of resurrection of the dead, and of eternal judgment. [Note: nipto (washings) and baptizo used synonymously in Mr 7:3,4] 1. Baptism of Israel into Moses. 1Co 10:1,2 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized (baptizo) unto Moses in the cloud and in the sea; [Note: not a wet baptism. They walked through on dry land. Ex 14:21-29]. 2. Many, diverse baptisms. Heb 9:8-10 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings (baptismos), and carnal ordinances, imposed on them until the time of reformation. 3. Non-hygienic ceremonial baptisms. a. Identification into the priesthood. Ex 30:17ff 40:12 Lev 8:6 b. Continual hand/foot baptisms of priests. Ex 30:18-21 40:30-32 c. Day of atonement baptisms. Lev. 16:4, 24, 26, 29 d. Baptisms of dwellings. Lev 14:48-53 e. Dietary baptisms. Lev 11:23-28 17:23-28 22:6 B. Messianic baptism. Mt 3:13-16 20:22,23 28:19,20 C. Millennial baptisms. 1. Divinely clean water of the millennial kingdom. Eze 47:1-12 2. Mosaic ceremonies are fulfilled in practice unless otherwise stated by prophets. Eze 40-46 47:1-12. According to Col 2:11-17, the Mosaic ceremonies are a shadow of the Millennial ceremonies. D. Inner baptism (regeneration). Ps 51:1,2,6,7,10 19:12 73:13 119:9,25 (Equivalent to the inner circumcision De 30:6 Eze 36:26-27 11:19 44:7,9 Jer 32:39 9:2

E. Charismatic baptisms. Supernatural empowerments, physical and intellectual, administered via the many spirits, i.e., angels. Joel 2:28-32 Nu 24:7 II. Rabbinical baptisms (not biblically mandated) A. Before meals. Mk 7:2-6 B. Utensil, table baptisms. Mk 7:4,8 III. Summary statement regarding Israel s baptisms. Without doubt or disputation, Israel had many baptisms as part of her ceremonial worship and devotion to Jehovah. Peter goes as far as saying that baptism is the required response of a good conscience before God. 1Pe 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: IV. The Baptism of the Body of Christ: The One Baptism. For the Body of Christ, there is one and only one baptism, namely, that of the Spirit (regeneration) without water. Tit 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 1Co 6: 9-11 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Truly, to what other baptism could Paul have been referring in Eph. 4? For Israel, there were many baptisms, i.e., ceremonial and hygienic washings. The significance of baptism may be generally described as an event intended to experientially identify two things in some respect or that which ceremonially celebrates that identification, namely the water rite. For the Body of Christ, only the former applies, since, as we ve shown abundantly in other studies, ceremonial and symbolic practices are to be eschewed by members of the Body of Christ. Indeed, it can be demonstrated that baptism, as Paul describes it in the context of Ephesians 4, stands for all ceremonial practices in accordance with commands and warnings found throughout the Pauline corpus (Gal 4:8-11 Col 2:8-23). V. Denominations and water baptism: False unity and causing division within the Body of Christ. Following are excerpts from various denominations s statements of faith, church constitutions and church bylaws. Note: Emphases added throughout excerpts. A. Assemblies of God Statement of Fundamental Truths contains the 16 doctrines of the Assemblies of God. These are non-negotiable tenets of faith that all Assemblies of God churches adhere to. Four of these, Salvation, the Baptism in the Holy Spirit, Divine Healing, and the Second Coming of Christ are considered Cardinal Doctrines which are essential to the church s core mission of reaching the world for Christ.... The Bible is our all-sufficient rule for faith and practice. This Statement of Fundamental Truths is intended simply as a basis of fellowship among us (i.e., that we all speak the same thing, 1 Corinthians 1:10; Acts 2:42). The phraseology employed in this Statement is not inspired nor contended for, but the truth set forth is held to be essential to a full-gospel ministry. No claim is made that it covers all Biblical truth, only that it covers our need as to these fundamental doctrines. 6. The Ordinances of the Church Baptism in Water. The ordinance of baptism by immersion is commanded by the Scriptures. All who repent and believe on Christ as Saviour and Lord are to be baptized. Thus they declare to the world that they have died with Christ and that they also

have been raised with Him to walk in newness of life. Matthew 28:19 Mark 16:16 Acts 10:47,48 Romans 6:4 B. United Church of Christ. God calls us into the church to accept the cost and joy of discipleship, to be servants in the service of the whole human family, to proclaim the gospel to all the world and resist the powers of evil, to share in Christ s baptism and eat at his table,to join him in his passion and victory. C. Grace Community Church (www.gracechurch.org) We teach that the purpose of the church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13 16), by instruction of the Word (2 Timothy 2:2, 15; 3:16 17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19; Acts 2:38 42) and by advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).... We teach that two ordinances have been committed to the local church: baptism and the Lord s Supper (Acts 2:38 42). Christian baptism by immersion (Acts 8:36 39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1 11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41 42). From the Grace Community Church bylaws: ARTICLE V Church Membership Section 1. Purpose of the Fellowship. The congregation of Christian believers who have applied for membership and have been duly accepted shall constitute a spiritual body, united for the spiritual purposes set forth in the Articles of Incorporation at Article II, and in Article II of these Bylaws. Section 2. Active Membership. Active membership in the Grace Community Church of the Valley shall be open to all persons who confess Christ as their Lord and Savior and who have been baptized. D. Southern Baptist Convention. The Baptist Faith and Message Adopted by the Southern Baptist Convention June 14, 2000 VI. The Church. A New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel; observing the two ordinances of Christ, governed by His laws, exercising the gifts, rights, and privileges invested in them by His Word, and seeking to extend the gospel to the ends of the earth... VII. Baptism and the Lord s Supper. Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer s faith in a crucified, buried, and risen Saviour, the believer s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord s Supper. E. General Association of Regular Baptist Churches (GARB) Two Ordinances. The local church should practice two ordinances: (1) baptism of believers by immersion in water, identifying the individual with Christ in His death, burial, and resurrection, and (2) the Lord s Supper, or communion, commemorating His death for our sins. Matthew 28:19, 20; 1 Corinthians 11:23-32 Saved, Baptized Church Membership. Local church membership is restricted to individuals who give a believable testimony of personal faith in Christ and have publicly identified themselves with Him in believer s baptism. When the members of a local church are believers, a oneness in Christ exists, and the members can endeavor to keep the unity of the Spirit in the bond of peace. Acts 2:41-47; 1 Corinthians 12:12; 2 Corinthians 6:14; Ephesians 4:3 F. United Methodist Church How do I become a member of The United Methodist Church? Sometimes we think of membership like being a member of the Auto Club or the Country Club where we pay for services and privileges. Church membership is different. The apostle Paul used the image of a living body: For in the one Spirit we were all baptized into one body Jews or Greeks, slaves or freeand we were all made to drink of one Spirit. (I Cor. 12:13) In this biblical sense, to be a member is to be part of a living organism a vital community animated by the Spirit of God to love and to serve. Paul s statement also points to the inclusiveness of the church: anyone may make the journey into life in the church. Baptism and membership. You can become a member of the body of Christ, the church, by being baptized into it or by reaffirming your baptism. Baptism is a ritual made up of questions and promises, prayer, and washing. In most United

Methodist churches the washing is accomplished by sprinkling. Sometimes it is done by pouring or immersion, but you will choose which way you want to be washed. Youth and adults go through a time of preparation and instruction before they are baptized. In the case of infants and children, the parents receive instruction. In this way they are helped to know God, the meaning of being members of the body, and what it is they are committing themselves to. What happens at baptism? Baptism initiates a covenant of relationship between God and the baptized person and between the church and the person. When you are baptized or affirm your baptism, the congregation enacts God s grace toward you and welcomes you into the community of faith. As a response to God s gracious initiative, you will be asked to pledge your loyalty to the life and ministries of The United Methodist Church and to promise to uphold the local church with your prayers, presence, gifts and service. As a baptized Christian, you will be part of the universal church and part of a particular community of Christians where you are known and watched over in love. If you would like more information on baptism and membership, you may want to go to http://www.gbod.org/worship/articles/water_spirit/ G. United Church of Christ (www.ucc.org) He calls us into his church to accept the cost and joy of discipleship, to be his servants in the service of men, to proclaim the gospel to all the world and resist the powers of evil, to share in Christ s baptism and eat at his table, to join him in his passion and victory. Constitution: ARTICLE V. LOCAL CHURCHES 9 The basic unit of the life and organization of the United Church of Christ is the Local Church. 10 A Local Church is composed of persons who, believing in God as heavenly Father, and accepting Jesus Christ as Lord and Savior, and depending on the guidance of the Holy Spirit, are organized for Christian worship, for the furtherance of Christian fellowship, and for the ongoing work of Christian witness. 11 In accordance with the custom and usage of a Local Church, persons become members by (a) baptism and either confirmation or profession of faith in Jesus Christ as Lord and Savior; (b) reaffirmation or reprofession of faith; or (c) letter of transfer or certification from other Christian churches. H. Presbyterian Church USA, (www.pcusa.org) The Reformed tradition understands Baptism and the Lord s Supper to be Sacraments, instituted by God and commended by Christ. Sacraments are signs of the real presence and power of Christ in the Church, symbols of God s action. Through the Sacraments, God seals believers in redemption, renews their identity as the people of God, and marks them for service. (Book of Order W-1.3033.2) 6-2. Communing members are those who have made a profession of faith in Christ, have been baptized, and have been admitted by the Session to the Lord s Table. (See BCO 46-4 for associate members). 6-3. All baptized persons are entitled to the watchful care, instruction and government of the church, even though they are adults and have made no profession of their faith in Christ. 6-4. Those only who have made a profession of faith in Christ, have been baptized, and admitted by the Session to the Lord s Table, are entitled to all the rights and privileges of the church. (See BCO 57-4 and 58-4) I. Church Order of the Protestant Reformed Churches. (http://www.prca.org/church_order.html) Article 59. Adults are through Baptism incorporated into the Christian Church, and are accepted as members of the Church, and are therefore obliged also to partake of the Lord s Supper, which they shall promise to do at their Baptism. J. Evangelical Lutheran Church in America. ELCA Constitution Chapter 6. MEMBERSHIP 6.01. The members of this church shall be the baptized members of its congregations. K. Statement of Faith of the Evangelical Free Church of America. (www.efca.org) Statement of Faith. 7. [We believe] that water baptism and the Lord s Supper are ordinances to be observed by the Church during the present age. They are, however, not to be regarded as means of salvation. 1. Distinctives of The Evangelical Free Church of America. The Evangelical Free Church of America is inclusive not exclusive.

The great heritage of the Evangelical Free Church people around the world includes the fact that fellowship and ministry opportunities in the local church are based solely on one s personal faith in Jesus Christ as Savior and Lord, trusting in Him alone for salvation. Membership requires commitment to sound doctrine as expressed in our Statement of Faith. However, a person is not excluded from membership because he or she does not agree on every fine point of doctrine. Within the Evangelical Free Church, there is allowance for legitimate differences of understanding in some areas of doctrine. L. Christian & Missionary Alliance Doctrinal Statement (http://www.cmalliance.org/whoweare/doctrine.htm) 9. The Church consists of all those who believe on the Lord Jesus Christ, are redeemed through His blood, and are born again of the Holy Spirit. Christ is the Head of the Body, the Church, (27) which has been commissioned by Him to go into all the world as a witness, preaching the gospel to all nations.(28) The local church is a body of believers in Christ who are joined together for the worship of God, for edification through the Word of God, for prayer, fellowship, the proclamation of the gospel, and observance of the ordinances of Baptism and the Lord s Supper.(29) ([27] Ephesians 1:22 23, [28] Matthew 28:19 20, [29] Acts 2:41 47) M. Orthodox Presbyterian Church (OPC, http://www.opc.org/what_is/part_ii.html) Members are received into a local Orthodox Presbyterian congregation by the session on the basis of their credible profession of faith in the Lord Jesus Christ. While members are exposed to the Reformed faith from the pulpit, from the teaching ministry of the church, and from the sincere convictions of their elders and deacons, they are not required to receive and adopt the Confession of Faith and Catechisms as a standard for membership. Believers who have been baptized and who have professed their faith in Christ to the elders of the church are termed communicant members. They are admitted to the Lord s Supper and have voting rights and responsibilities within the congregation. Their baptized children are received as non-communicant members of the congregation, and as such do not partake of the Lord s Supper or exercise voting rights. VI. Conclusion. The One baptism in Ephesians 4 refers not to water baptism, but to the baptism of the Holy Spirit. The theme that pervades chapters 2 and 4 of the Ephesian (Laodicean) epistle makes emphatic the point that the non-ceremonial, non-symbolic Spirit baptism, and NOT any water rite, is foundational to the unity of the believers in the local assembly. Those who require water baptism or any other ritual ordinance as a prerequisite to unity are basically saying that the Seven Ones, given by the Holy Spirit through Paul, are not sufficient to establish, or upon which to build unity in fellowship in the local assembly. The addition of water baptism as a criterion for fellowship and/or church membership not only undermines that which the Holy Spirit has required, it in fact divides against the Body of Christ by introducing that which is entirely contrary to the teachings of scripture for this dispensation, namely, ceremony, ritual and symbolism.