by Dr. Philip R. Bryan
Two Common Approaches
Historically there have been two basic non-Baptist approaches to explaining the Apostle Paul's doctrine of baptism (as set forth in Rom. 6, Col. 2, Gal. 3, Eph. 4). Both of these interpretations are based upon the following reasoning:
Paul's expressions (a) to be "baptized into Christ" (Rom. 6:3-4), (b) to "put on Christ" (Gal. 3:27), and (c) to be "baptized into the one body" of Christ (1 Cor. 12:13) all refer to the same phenomenon and produce the same result -- to be "in Christ" -- which clearly is salvation (2 Cor. 5:17).
This reasoning does appear to be conclusive.
(1) Roman Catholics, Church of Christ preachers, and other sacramentalists all agree that these passages, in teaching that by means of baptism one is incorporated into Christ and His body, set forth a doctrine of baptismal regeneration.
(2) Evangelical Protestants (and some Baptists) maintain, however, that the "baptism" referred to in these passages is a "spirit-baptism" which happens whenever someone is born again. They take this position in order to avoid the apparent teaching of baptismal regeneration.
Both of these approaches, suffering from serious theological and exegetical problems, however, are not consistent with the total teaching of the New Testament nor with Paul's in particular.
(1) The baptismal regeneration approach does injustice to Paul's doctrine of justification, especially as he develops it in Romans 1-5. Paul teaches that salvation, being by grace through faith, has been effected the same way throughout all ages -- i.e., we are saved the same way that Abraham was (Rom. 4). To posit a sacramental view of baptism in Romans 6 would be to deny the whole argument of Romans 1-5. Moreover, Paul asserts elsewhere that his mission was not to baptize people (1 Cor. 1:17).
(2) The "spirit-baptism" approach minimizes the Christian doctrine of baptism. That this charge is true is corroborated by the simple fact that none of Paul's theological explanations of baptism (water baptism) is left if these passages are "spiritualized." This approach is also contradictory to Paul's statement about "one baptism" (Eph. 4:5) which is as clearly a reference to baptism in water as Acts 2:38 and Matthew 28:18-20 are. Consistent with the evangelical Protestant view is the extremely tenuous interpretation which sees in Pauline theology two kinds of churches -- visible, local churches; and a universal, invisible, mystical body of Christ. The invisible church theory is in fact presupposed by a spirit-baptism approach to these passages.
Another Alternative
The question is: In the interest of seeing the harmony of the Scripture is it possible to formulate a position which protects the doctrine of salvation by grace through faith and yet gives baptism in water the meaningful position that it holds in New Testament theology? Fortunately, yes -- indeed, the dilemma in which evangelical Protestants find themselves apparently is not a contradiction in Paul's theology, but is the result of misinterpretation of Paul's statements and inconsistency in translating the expressions common to the passages in which baptism is discussed. Frankly, the problem cannot be solved on the basis of most English translations, especially the King James Version, for none is consistent in the treatment of baptismal passages. Simply put, the solution is:
(1) "Baptism" means immersion in water.
(2) "Into" is a mistranslation of eis -- "unto" or "relative to," "with reference to" is Paul's meaning.
(3) People are neither baptized "into Christ," nor "into death," nor "into the body of Christ."
Baptism is "with reference to" or an identification with Christ, with His death, with His resurrection, with His body!
Grammatical Proof
The word "baptism" (or one of its forms) is used frequently with the preposition eis and a number of times with the preposition en (in, with, by). En is regularly used to identify the element into which, or in which, the person is immersed (Mk. 1:5, "in the Jordan River" -- en to Iordane potamo; 1:8, "in water ... in [the] holy spirit" -- en hudati . . . en pneumati hagio). Clearly that in which one is immersed is indicated by "in" (en).
Eis is usually translated very inconsistently (Acts 2:38, "baptized for the remission of sins"; Rom. 6:3-4, "baptized into Jesus Christ . . . baptized into his death." 1 Cor 10:2, "baptized unto Moses"; 1 Cor. 12:13, "baptized into one body"; Gal, 3:27, "baptized into Christ have put on Christ"). Rather than the variety of meanings (for, into, unto) which are given to eis in these baptismal passages, consistency and logic would suggest that since the same words are common to them, the usage is essentially the same in every passage.
An examination of the passages under consideration will show indeed that Paul is not talking about a real -- or mystical -- incorporation, but a symbolic identification. In a subsequent article I plan to demonstrate the symbolic usage and teachings of baptism in these passages, but it remains here to give further evidence that the baptismal-regeneration/spirit-baptism approaches are incorrect.
(1) Although one may be "in Christ," one can question whether or not the Jews of the Exodus were "in Moses" (that is why the translators handle 1 Cor. 10:2 differently from Rom. 6:3-4). The Israelites were not baptized "into" Moses!
(2) Similarly, how can anyone be "in Christ's death"? They must be if they are "baptized into his death"!
(3) Moreover, are believers "baptized into the remission of sins"?
(4) "To put on Christ" does not mean to be "in Him" -- for salvation. Notice that Paul commands saved, baptized people (i.e., Rom. 6:1ff.) to "put on the Lord Jesus Christ" (Rom. 13:14). Therefore "to put on Christ" does not mean to be "in Him." People can "put on Christ" after baptism (water or spirit!). The command is very similar to Paul's later admonition for saved people "to put on the new man" (Eph. 4:24). Therefore to be baptized is "to put on Christ," but "to put on Christ" is not necessarily baptism.
(5) Finally, even in 1 Cor. 12, en -- not eis -- is the preposition used to set forth incorporation "in the body" (1 Cor. 12:18) and "in the church" (12:28; see also Acts 20:28). Usage of Greek prepositions is consistent throughout the baptismal passages and the "body of Christ" passages: en is used for incorporation or immersion, eis is used for identification.
In a follow-up article I plan to set forth positively what Paul teaches about baptism in these passages, and I am also working on a series of detailed studies about the Body of Christ. The Church Functioning as Body of Christ will include the following and similar topics: The Importance of the Church, The Body of Christ in Romans and I Corinthians, The Body of Christ in Ephesians, Baptism and the Body of Christ, and The Lord's Supper and the Body of Christ.