g reat teachings of the Bible Biblical Baptism One of the great topics of the New Testament is baptism. The word baptism, including its various forms, is mentioned over one hundred times in the New Testament. However, much confusion exists over this topic in the religious world. What does the Bible actually say about it? WHAT IS BAPTISM? Our study of baptism must begin with the question What is baptism? That is, in baptism, what act is performed: immersion, sprinkling, or pouring? Can the word baptism mean any one of these three acts? For many years this has been a controversial subject, but there seems to have been no controversy on this in the days when the New Testament was being written. Various controversies did occur, and mention is made of them in the Scriptures; but we find no indication of any controversy over the meaning of the word baptize. Defined by Terms Baptize is the anglicized form of the Greek word. Its primary meaning is to dip, and this fact can be learned by going to a Greek lexicon, a book that defines Greek words. (We cannot learn the meaning this Greek word had in the first century by going to an English dictionary and finding the meaning of the word baptize. The English dictionaries would define the word according to its modern general acceptation, and not according to the meaning of the Greek word as it was used in the first century.) There is a Greek word that means to sprinkle ; its anglicized form is rantize. Likewise, there is a Greek word meaning to pour, and it is cheo. In Leviticus 14:15, 16, the Septuagint has all three of these words. The priest was to pour the oil into his hand. He was to dip his right finger in the oil. Then he was to sprinkle the oil. Here we have all three words in two verses, and the word that is translated dip is the root form of the same word from which we get baptize. The same fact is true of 2 Kings 5:14, the passage that tells of Naaman dipping himself. There seems to have been a general understanding of the meaning of the word baptize in the days of the apostles, so there was no controversy then as to its meaning. I am convinced that a person who knows nothing at all about the Greek language in which the New Testament was written can take his Bible and learn what baptism is from the passages where it is mentioned. Defined by Circumstances As we read various passages, we learn that the place selected for baptism was always a river or a place where there was much water (Matthew 3:6; John 3:23). Before Saul was baptized, he was told to arise in preparation for the act (Acts 22:16). In the case of the baptism of the Ethiopian nobleman, both the preacher and the man to be baptized went down into the water preceding the baptizing (Acts 8:38). Baptism was performed while they were in the water. The inspired men of the first century surely were rational men, and their acts were rational acts. They could not have been acting in a rational manner if the act performed in baptism was sprinkling or pouring. Sprinkling or pouring would have been more convenient without going to a river or going down into the water. In fact, if baptism involved only sprinkling, there can be no reason for such acts. In contrast, im- 1
mersion accounts for all of them. It would be perfectly natural to select a place where there was much water, and for the preacher and the subject both to go down into that water, if baptism involves immersion. Since we are to suppose that these men acted rationally, we must logically conclude that immersion was the constant practice of that time. Defined by Allusions In the New Testament, some incidental remarks are made relative to baptism which indicate the nature of the facts. The writer, by making such allusions, did not intend primarily to define baptism. However, he did exactly that as he revealed certain facts about it. Jesus spoke of baptism as a birth of water in John 3:5. There is no conceivable analogy between a birth and sprinkling. Since Jesus is called the firstborn from the dead (Colossians 1:18), His resurrection being compared to a birth, it follows that our resurrection from the grave of water is a birth in the same way. The writer of Hebrews referred to a washing of the body with pure water, and this necessarily refers to baptism (Hebrews 10:22). Sprinkling could not be called a washing of the body. Peter assured those to whom he was writing that baptism is not the removal of dirt from the flesh, but an appeal to God for a good conscience (1 Peter 3:21). Peter saw a necessity to warn them that baptism was not for the purpose of washing away dirt from the body. Evidently, he was afraid they might get the idea that it was. This warning would not have been needed if baptism had been performed by sprinkling a few drops of water on the head. These and other allusions definitely point to immersion. Defined by Direct Testimony Let us consider now some statements which plainly declare what baptism is. Paul stated that we have been buried with Him through baptism (Romans 6:4). He wrote in Colossians 2:12, Having been buried with Him in baptism,... you were also raised up with Him through faith in the working of God, who raised Him from the dead. If a person were to attempt to frame a statement of what takes place in immersion, he could not do so in plainer words than to say we were buried and raised. Can a person who has had only a few drops of water sprinkled upon his head say that he has been buried with Christ and raised? He cannot truthfully say this. WHO CAN BE BAPTIZED? Who can be baptized? This is a very important question. The correct answer is essential. Prerequisites Must Be Met We can learn who a proper subject of baptism is by observing the preparatory steps which are specified in the Scriptures. Jesus authorized baptism in His Great Commission. According to Matthew s record of that commission, teaching is to precede baptism. According to Mark s record, belief is to precede baptism. According to Luke s record, repentance is to be a part of the preaching (Matthew 28:19, 20; Mark 16:15, 16; Luke 24:46, 47). On the Day of Pentecost, Peter required repentance before baptism (Acts 2:38). Therefore, no person can be baptized by the authority of Jesus unless he has been taught, has believed, and has repented of his sins. The penitent believer is the only person Jesus authorized to be baptized. An infant cannot be taught the gospel, cannot believe, and cannot repent. Therefore, an infant cannot be baptized by the authority of Jesus Christ. To practice infant baptism is to act without His authority, and He has all authority (Matthew 28:18). To the extent that so-called infant baptism prevails, the baptism of believers is being minimized. Let us remember that the baptism of believers is the only baptism Jesus ever authorized! Infant Baptism Was Not Practiced In the Book of Acts we have a record of the preaching of the apostles as they followed the Great Commission. They were laboring under the authority of Jesus and were carrying out the duties imposed upon them in the Great Commission. Some have alleged that they baptized infants. If so, then they transcended the authority of Jesus. Further, if they did baptize infants, the Book of Acts is silent with regard to that practice. Mention is made of believers being baptized (Acts 2:37 41; 8:12), but no mention whatever is made of the baptism of infants. Infants are mentioned in connection with many biblical events, such as the decree by 2
Pharaoh and Jesus blessing infants, but no mention is ever made of infants in connection with baptism. In the Old Testament, God commanded the circumcision of infants and mention is repeatedly made of this practice. By contrast, in the New Testament, we have no command from God to baptize infants and we find no example from the apostles concerning such a practice. Advocates of infant baptism have offered the cases of household baptism as evidence. They point to the household of Cornelius, Crispus, the Philippian jailor, and Lydia. They say that these households certainly must have included infants, but that is an unnecessary inference. Any number of households may exist without infants. Too many assumptions must be made in order to arrive at the conclusion reached by those who want to hold this view. For example, consider the case of Lydia. The one who argues for infant baptism must assume that Lydia was married, that she had children, that some of those children were infants, and that they were with her on a business trip from Thyatira to Philippi! Surely, no practice can be safely based upon such a series of assumptions. In the other cases we have mentioned, something is said in each that essentially precludes the possibility of children being in the household. The house of Cornelius feared God (Acts 10:2). The house of Crispus believed (Acts 18:8), and the house of the Philippian jailor believed (Acts 16:34). Infants do not fear God, and they do not believe. Therefore, they could not have been included in those families. Infant Baptism Is Illogical Jesus taught that an infant is sinless (Matthew 18:3). He taught that in being converted we are to become like children. Since the purpose of baptism is the forgiveness of sins (Acts 2:38), it would be impossible for an infant to be baptized according to the Scriptures. For years the practice of infant baptism was defended on the grounds that infants are guilty of original sin, even though early writers such as Tertullian argued that infants are sinless. For the first two centuries of the church, the practice was not advocated or even mentioned. Furthermore, the New Testament teaching is such that it precludes the possibility of the baptism of infants being acceptable. Pedobaptists (baptizers of infants) have generally given up the idea of original sin as the reason for baptizing infants. As it stands, then, the practice of infant baptism is without meaning or logic. Baptism is a solemn act of obedience to God. IS BAPTISM NECESSARY? Jesus told His disciples to baptize in the name of the Father and the Son and the Holy Spirit (Matthew 28:19). Surely, an act which is done in the names of the three members of the Godhead must have an important design. What is the design of baptism? What is it for? Many have insisted that it is a mere optional formality. On the contrary, its design is of such a nature that one cannot become a Christian without being properly baptized. It Is a Condition of Salvation because Jesus named baptism as a condition of salvation (Mark 16:16). Baptism is placed before salvation. It is linked with belief. Salvation follows faith and baptism. Baptism is not the only condition, nor is it the most important condition; but it is one of the conditions in the plan of salvation. Heaven and earth may pass away, but the words of Jesus cannot fail. After considering Jesus own words, who would dare to say, He who believes and refuses to be baptized shall be saved? Jesus said, He who has believed and has been baptized shall be saved. It Is for the Forgiveness of Sins is for, or unto, the forgiveness of sins (Acts 2:38). This was the statement given by Simon Peter, an inspired apostle, who spoke as the Spirit gave him utterance. It was made in answering the question What shall we do? Peter had just convinced and convicted three thousand people with a masterful presentation of God s gospel message. To a group of believers, he said, Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins;... Repentance and baptism are linked in this 3
passage. Together, they are said to be for the remission of sins. Whatever repentance is for, baptism is for also. If, as some contend, the converts in Acts were to be baptized because of remission of sins, then they were also to repent because of remission of sins, and that makes no sense! If remission of sins comes after repentance, then it also comes after baptism. We have an almost identical expression, for forgiveness of sins, in Matthew 26:28. The blood of Christ was shed for the remission of sins. Surely, no one would contend that Christ shed His blood because sins were already forgiven. He shed His blood in order to obtain for us remission of sins. Sinners are to be baptized in order to obtain that remission of sins. It Saves Us It is necessary to be baptized because the New Testament teaches that baptism now saves us (1 Peter 3:21). Again, let us consider the words of Peter. Baptism saves us! Of course, it does not save in the sense that Jesus saves us; baptism is not our Savior. However, it is said to save because it is one of the elements to which salvation is ascribed. It is one of the conditions named by Jesus with which man must comply in order to enjoy salvation. Many have tried to explain this passage in such a way as to conclude that baptism does not save but Peter said it does! When someone explains Peter s words in order to reach the conclusion that baptism does not save, his explanation becomes a plain denial of the statement. It Puts Us Into Christ puts us into Christ (Romans 6:3, 4). When we are baptized into Christ, we clothe ourselves with Christ (Galatians 3:27) and become new creatures in Christ (2 Corinthians 5:17). Redemption is in Christ (Ephesians 1:7). Eternal life is in Christ (1 John 5:11). In fact, all spiritual blessings are in Christ (Ephesians 1:3). While the world is in the power of the evil one (1 John 5:19), the Christian is in Christ. Baptism is the act that puts one into Christ. It Washes Away Sins is connected with the washing away of sins (Acts 22:16). Other Scriptures mention this washing (Ephesians 5:26; Hebrews 10:22; Titus 3:5). Saul was told to be baptized, and wash away your sins,... (Acts 22:16). On the Damascus road the Lord told Saul that in Damascus he would be told what he must do (Acts 9:6). He was told to be baptized and wash his sins away. Many object to connecting baptism with the washing away of sins because they say they cannot believe water can wash away sins. However, Acts 22:16 does not say that sins are washed away by water. In fact, it does not say what washes sins away. It merely tells when they are washed away. John declared that we have been washed from our sins by the blood of Jesus Christ (Revelation 1:5). This passage tells what washes sins away but does not tell when. When we put Acts 22:16 and Revelation 1:5 together, we have the what (the blood of Christ) and the when (at the time of baptism). Of course, blood does not literally wash sins away, and we certainly cannot contact Jesus blood in a literal way. We must approach it spiritually, through the means God has appointed for that purpose. It Enables Us To Be Saved by Grace because the New Testament teaches that we are saved by grace (Ephesians 2:5, 8, 9; Titus 2:11). No person is saved by grace until he complies with the laws which grace has provided. Noah found favor in the eyes of the Lord (Genesis 6:8). Noah benefited by that grace because of his obedience to the commands of God. God gave the city of Jericho into the hands of Joshua (Joshua 6:2), but Joshua did not obtain this gift until he had met the conditions which God set forth. Our daily bread is a matter of grace. It is a gift of God. Nevertheless, we do not receive our daily bread unless we comply with the laws of nature. So it is with our salvation. We are saved by grace, but grace does not save the disobedient. Since Jesus commanded baptism as a condition of salvation, it follows that we must be baptized in order to be saved by God s grace. It Allows Us To Be Saved by Faith Finally, it is necessary to be baptized to become a Christian because the New Testament teaches that 4
we are saved by faith. The faith that avails is a faith that works (Galatians 5:6). We are not saved by a dead faith, which is faith without works (James 2:26). Faith is made perfect by works (James 2:22). According to Mark 16:16, baptism is an act of obedience connected with faith: He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned. Since this is true, the faith that saves is a faith that is strong enough to move a person to be baptized. Faith saves when it obeys. CONCLUSION We can reach several conclusions from the meaning of the word baptize and from the examples and statements we find in the New Testament. Various allusions in the writings of Paul agree completely with the definition of baptism as a burial, an immersion. We find that this baptism was administered only to penitent believers, in order that they might be forgiven of their sins and be saved by the grace of God. We have seen that baptism saves us and puts us into Christ. As an expression of our faith, baptism is the exercise of God s grace, for it is the point when sins are washed away. It follows from all these considerations that baptism is essential to our salvation. Have you been baptized in this way and for this reason? Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name (Acts 22:16). Three Important Births The Natural Birth. God decreed that the law of birth should be the means of entrance into this physical world. The great and immutable law uttered by Him in the beginning was that each should produce after its own kind. This command applied also to the human family, and so the species which was begun by miracle was perpetuated by natural birth. We speak of it as natural and not miraculous, yet no miracle was ever more wonderful than this phenomenon. The New Birth. Jesus decreed that the means of entrance into His kingdom should also be a birth. In His conversation with Nicodemus, Jesus stressed the essentiality of the new birth (John 3:1 5). As a ruler of the Jews, Nicodemus would have been inclined to put much trust in fleshly, physical birth and the privileges bestowed upon him thereby. He even thought of fleshly birth when Jesus told him that one must be born again. Jesus assured him that the second birth He was talking about was not physical, but was a birth of water and the Spirit. How can we determine the meaning of the language of Jesus? We can go to the Great Commission, in which Jesus stated the terms of salvation without using any figure whatever. He said, He who has believed and has been baptized shall be saved (Mark 16:16). This furnishes us with an inspired commentary on John 3:5. To see examples, we can go to the Book of Acts and observe the cases of conversion which occurred under the supervision of inspired men. A typical case is recorded in Acts 2. Those who were saved on that day were, of course, born again. What did they do? They heard the sermon preached by Peter, believed it, repented of their sins, and were baptized for the remission of those sins. In doing this, they were born again, born of water and the Spirit. In order to be born again, a person must follow these commands and inspired examples: (1) hear the teaching of the Spirit as He speaks through the New Testament, (2) believe the testimony of the Spirit, (3) obey the Spirit s admonition to repent, and (4) be led by the Spirit s command to be baptized in water for the remission of his sins. When he has fulfilled these things, then he is born of water and the Spirit. He is then a citizen of the kingdom of Christ. The Supernatural Birth. Jesus is the firstborn from the dead (Colossians 1:18). The resurrection from the grave is spoken of as a birth. (If the resurrection of Jesus from the grave is spoken of as a birth from the dead, then it is easy to see how our resurrection from the waters of baptism can be called a birth of water.) It is interesting to note how each of these three births introduces a person into the beginning of a new life. The supernatural birth is a redemption of the body from the bondage of corruption. It is a birth from the dark prison of the grave. An incorruptible and glorified body will come forth. Copyright, 1999, 2002 by Truth for Today ALL RIGHTS RESERVED 5