Baptism

Why Baptism? 

1.         Because it is the commandment of Christ.

"And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:" (Matt 28:18-19)

2.         To fulfill righteousness

"But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him." (Matt 3:14-15)

3.         For identification with, and show belief in, Christ

"And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus." (Acts 19:1-5)

"That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Rom 10:9-10)

4.         To acknowledge death of self with Christ and newness of life

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:4)

Condition for Baptism

The condition is that the person to be baptized must ‘believe with all their heart’ that Christ is God manifest in the flesh. This is a heart condition rather than just a mental assent. Also, it is apparent that there must be belief in Christ as Lord and Saviour from sin.

“And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.” (Acts 8:36-38)

“Whosoever believeth that Jesus is the Christ is born of God:” (1 John 5:1 )

“And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (1 Tim 3:16)

Method of Baptism

Baptism is the transliteration of the Greek word ‘bapto’ and the associated word ‘baptizo’ means ‘to dip’. Thus baptism means ‘immersion’ in water. This is collaborated in that in the New Testament much water was required for baptisms.

“And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.” (John 3:23)

“And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.” (Acts 8:38 )

Meaning of Baptism

Baptism signifies identification with Christ. However there is a deeper significance of the rite: it signifies the death of the believer and a resurrection to a newness of life:

“What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” (Rom 6:1-11)

“For as many of you as have been baptized into Christ have put on Christ.” (Gal 3:27)

Must there be baptism for remission of sins?

Some Scripture verses seem to suggest that baptism is necessary for the remission of sins:

"Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:37-38)

"And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." (Acts 22:16)

Obviously there must be a conviction of sin and a trusting of Christ as Saviour from sin before baptism since that is part of the recognition of the Son of God and why He came. However, it can be concluded from an overview of Scripture that baptism is not necessary for remission of sins. H.A. Ironside (1930. Baptism, What saith the Scripture?. Loizeaux Brothers, Inc. Bible Truth Depot, Neptune, NJ.) explains the above verses in this manner:

“The thought.....is rather what shall we do to escape the impending fate of His foes, as part of the nation that had rejected Him?...How, then, could they “Kiss the Son” and avert His wrath?...The answer is simple. Let those who confess the guilt of themselves and their nation, be baptized in the name of the rejected and crucified One.....Administratively their sins would be remitted. They would not share in the judgement so soon to come upon Messiah-rejecting Judah (Luke 21: 16-24).. Governmental or administrative forgiveness refers to earth, not to heaven. We speak of God’s dealing in chastisement with people here as His governmental ways. Such dealing would be averted by baptism, which is in itself the confession of sincere repentance......Quite in keeping with this it will be found that Gentiles are never told to be baptized for the remission of sins. To Paul, a Jew, Ananias conveyed a similar message (Acts 22:16)....As baptized out of it and unto Christian ground, his sins would be governmentally washed away.... I should not judge that one could preach baptism for the remission of sins, save in a much more general sense, after the dispersion of the nation and the demolition of the temple (Matt. 24:2). It is never mentioned in any of the epistles. It was God’s message for the time, which soon passed away, leaving the mass of the people of Israel hardened and impenitent.

The above thoughts are confirmed when we realize that John’s baptism was for the remission of sins: “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins” (Mark 1:4). If an individual’s sins were remitted by baptism why would there be a need to be re-baptized in the name of Jesus (Acts 19:5)?

Notice in the following verse that it those that ‘believeth not’ that shall be damned not those that are not baptized:

“He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” (Mark 16:16).

Baptism

by A. G. Clarke*

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In *J. Heading and C.E. Hocking. Ed. 1999. Church Doctrine and Practice. Precious Seed Publications. pp 100-105.

After publication in Precious Seed, the complete set of articles by Mr. A. G. Clarke was first republished by the author in booklet form, and then by John Ritchie Ltd., Kilmarnock, under the title New Testament Church Principles.

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The Lord Jesus appointed two ordinances only for His Church, namely Baptism and the Lord's Supper. Rome has added 5 others (confirmation, penance, extreme unction, holy orders and matrimony) without the least warrant from Scripture. We observe the last not because it is specifically of the church order but of the creation order, whereas Rome refuses recognize marriage outside her "church".

Divine Authority. Christ's clear command in the great commission, Matt. 28. 19, 20; Mark 16. 15, 16. Making disciples, baptizing and teaching, form a composite charge, no part of which must be disregarded.

Apostolic Practice. Trace in the Book of Acts the invariable order following our Lord's mandate; see especially 2. 41; 8. 12, 36-38; 18. 8. (For "making-disciples" see Acts 14. 21). Unbaptized believers are never contemplated in the New Testament.

Proper Subjects. All believers in the Lord Jesus Christ were baptized and no others. In present-day circumstances it is generally advisable to have confirmatory evidence that a person is a true believer before baptizing him. In many mission-fields this procedure has been proved absolutely necessary. A too-hurried acceptance of a "candidate" may be a definite hindrance to his own spiritual welfare.

Appointed Method. This is clearly manifest from (a) the meaning of the word, and (b) the significance of the rite.

            (a) Meaning of the Word - a transliteration of the Greek, not a translation - from "bapto", to dip, Luke 16. 24; John 13. 26; Rev. 19. 13, "baptizo", an intensive form, to dip thoroughly. These words never mean to sprinkle or to pour - all standard lexicons give meaning indicated - Scripture use confirms; (see Acts 8. 38; carefully note procedure, John 3. 23).

            (b) Significance of the rite - Romans 6. 4. Burial and resurrection of the believer with Christ is set forth - involving immersion and emersion. Sprinkling a few grains of earth upon a body, cannot by any reason be called a burial!

            Question of formula. Matthew 28. 19 in force until "the end of the age", v. 20. Apostolic practice (Acts) in no case gives the formula - fact recorded that they baptized converts by the command of the Lord Jesus. Where preposition "eis" used, it indicates "into association with" Christ, 8. 16; 19. 5, and necessarily involves doctrine of Matthew 28. 19, so no discrepancy. Finally, there is but one baptism, Eph. 4. 5; neither different modes, nor one for Jew and another for Gentile, recognized in Scripture.

Doctrinal Import. Basic teaching - identification with Christ. The believer's standing before God is "in Christ", a new creation, 2 Cor. 5.17. God reckons him therefore to have shared Christ’s death, burial and resurrection, appropriately symbolized by water-baptism. The "old man" (Adam nature) with all its deeds has been judged, sentenced and executed in the cross of Christ, buried out of God's sight, and the believer is viewed as a "new man" introduced into the sphere of resurrection - life with Christ, Eph. 2. 5, 6. He is therefore responsible henceforth to walk in "newness of life", reckoning himself to have died unto sin and to be alive unto God, Rom. 6. 3-11. In submitting to the rite of baptism, the believer publicly confesses his acceptance of God's viewpoint and faith's resolve to live accordingly. For further teaching on the practical side of this truth, see Eph. 4. 2-25 ff ; Col. 3. 8-10; Rom. 13. 14, etc. (In baptism we proclaim our death with Christ; in the Lord's supper, Christ's death for us).

Prevalent Malpractices. (a) Infant Sprinkling. Not only is this not "baptism", but it is associated with the destruc heresy of "baptismal regeneration", which teaches that child thereby becomes "a child of God", "a member Christ" and an "inheritor of the kingdom of heaven". It leads people to trust in a ceremony instead of Christ for salvation.

            (b) Household Baptism. This error inculcates the idea that persons so baptized are brought into a place of special privilege and blessing. It is compared to the Jewish rite of circumcision, but the true analogy is that as natural birth determined the Jew's nationality and was followed by the distinctive sign in declaration of the fact, just so the new birth determines the' believer's heavenly citizenship and baptism is the appointed public sign. In neither case does the rite itself procure the coveted privilege - circumcision does not make a Jew for it was practised by certain other peoples of the East, and baptism does not make a Christian, Acts 8. 13; cf. I Cor. 10. 1-6. Examples of households baptized, Acts 10. 44-48; 16. 14,15; 16. 29-34; 18- 8; I Cor. 1. 16 with 16. 15. That infants are included is a wholly-unjustified assumption, for note Acts 16. 32, 34 and 18. 8. If old enough to "hear the Word", "believe" and "rejoice" in salvation, then old enough for baptism.

            (c) Baptism Ignored. Certain sects teach that water-baptism is wholly unnecessary, and that the Spirit's baptism alone is essential. These surely forget that the Lord specifically enjoined the rite. See also Acts 10. 45-47 - reception of the Spirit followed by water-baptism.

            (d) Re-baptizing Unnecessary. After conversion if the person has been previously sprinkled or immersed, some hold that re-baptizing is not necessary. See however, Acts 19. 4, 5 -pertinent question "Unto what . . . baptized?". Paul's words supplemented John's incomplete teaching concerning Christ, which could not have included the facts of His death, resurrection, and consequent giving of the Holy Spirit. Now believing the full gospel, these men were baptized "into the name of the Lord Jesus".

Misunderstood Texts. (a) John 3. 5. Baptism is never connected with the new birth in the New Testament. The Lord is referring to Ezekiel 36. 24-27; 37.1-14; which Nicodemus as a "teacher of Israel" should immediately have perceived.

            (b) Acts 2. 38. Read with emphasis upon "repentance" not on "baptism", in accord with Luke 24. 47 R.V. marg. Repentance prominent in message to these Jews, for they were called upon "to change mind" with regard to Jesus they had crucified. In a similar message to Gentiles, prominence is given to faith, Acts 10. 43. Repentance and faith are like the two sides of one coin, Acts 20. 21.

            (c) Acts 22. 16. Water cannot wash away sins, Saul is called upon publicly to repudiate his past life, especially deeds of opposition to Christ. Same word and same idea present, I Cor. 6. 11; see R.V. marg.

            (d) 1 Cor. 1. 13-17. In evangelizing the city of Corinth, Paul refrained from several legitimate things on the score that they were not expedient (profitable to hearers) as events proved. It is apparent that the apostle usually left the baptizing to others, lest a party spirit and pride be engendered. The converts were not Paul's but Christ's, cf. John 4. 2.

            (e) 1 Cor. 15. 29. One of the concluding arguments in the chapter for the truth of the resurrection - if no resurrection, then the rite of baptism is reduced to sheer absurdity - a ceremony in the interests of a lot of dead people, now dead spiritually and soon to be dead physically, with no hope beyond the grave. This would justify the attitude expressed at end of verse 32. (In the view of Dr. J. W. Thirtle and one or two other commentators, this verse is to be understood in reference to newly-baptized converts. Such are looked upon as being like courageous young soldiers eagerly pressing forward to take the place of warriors fallen on the battle-front - the martyred believers. They are baptized in the place of, or in succession to them. If there be no resurrection, such courage is exhibited in vain; nothing is to be gained by it now or here-after. This line of argument is thus closely linked with in the next verse).

            (f) 1 Pet. 3. 20, 21. Noah's ark in the Old Testament and baptism in the New Testament are corresponding figures God's way of salvation through faith alone - committing oneself wholly to the Saviour, as Noah committed himself I the ark and so was borne safely through the judgment. No and his family were separated from the older creation and stepped out on a new world with new covenant terms.

Other Baptisms. These must be distinguished from Christian baptism dealt with above.

            (a) Ceremonial Purifications. Another Greek word generally used ("baptismos"), Mark 7. 4, 8; Heb. 6. 2; 9. 10; but the verb "baptizo" is used in Mark 7. 4 and Luke 11. 38.

            (b) John's Baptism. This was "unto repentance" and a confessing of sins, Matt. 3. 6, 11, preparatory to the advent of Messiah through whose blood-shedding alone could come remission of sins - a unique commission, John 1. 33, and apparently new in history.

            (c) Christ's Own Baptism, Matt. 3. 13-17; identified Him as the true Messiah, John 1. 31-34 - the cross finally established His claims, I John 5. 6.

            (d) Disciples' Baptism, John 3. 22, 26 with 4. 1, 2. This involved adherence to Jesus as Messiah, but not all these disciples "continued", 6. 66; 7. 31 ff.

            (e) Baptism of Suffering, Mark 10. 38, 39; Luke 12. 50. Christ's, as being immersed in the deep soul-experience of the cross, overwhelmed by the billows of divine judgment vicariously endured on behalf of His people - James’ and John's not vicariously but as granted the privilege of suffering in fellowship with their Lord.

            (f) Baptism of the Holy Spirit, John 1. 33; Mark 1. 8; Acts 1. 5; 1 Cor. 12. 13 - fulfilled at Pentecost, Acts 2, - believers incorporated into a spiritual entity - a "body" able to make increase of itself until reaching full maturity, Eph. 4. 13, 16. After initial act at conversion, no such thing as a later or second baptism of the Spirit known in Scripture.

            (g) Baptism of Fire, Matt. 3. 11; Luke3. 1 6. Not Pentecost but future judgment, as following verses show.

            (Note that (e), (f ) and (g) exhibit a metaphorical sense of the word "baptism").

Brief Summary. Baptism is an 

            (a) Act of Submission - obedience to the Lord's command;

            (b) Act of Confession - owning the Lordship of Christ, Rom. 10. 9; cf. Gal. 3. 27 - a public confession, like a soldier who dons the queen's uniform upon enlistment - the uniform does not make him a soldier but it makes his calling evident;

            (c) Act of Identification - symbolizing death, burial and resurrection with Christ, to walk with and serve the Lord in a new sphere, the "heavenlies”, Eph. 2. 6; 

            (d) Act of Proclamation, in that it clearly sets forth the gospel message through "eyegate", 1 Cor. 15. 3, 4.