Baptism Lesson 10  November 4th, 2000

These lessons are from the Seventh Day Baptist Church of Toronto

 STATEMENT OF BELIEF:

STUDY SCRIPTURE:

MEMORY SELECTION:

 INTRODUCTION

 The word “baptism” comes from the Greek word involving the processes of immersion, submersion and emergence.

 The Greek dictionary defines the verb “baptizo”, to baptize, as primarily “a frequentative form of “bapto”, to dip”.  It states that “the word was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another. Plutarchus uses it of the drawing of wine by dipping the cup into the bowl, and Plato, metaphorically, of being overwhelmed with questions”.

 It is clear that the dominant meaning of baptism is “to dip or to plunge under water”.  Most would admit that this is what baptism is.  Even Luther and Calvin admitted that immersion is what the word means, and that the early Church practiced this baptism by immersion.

 The problem is however, that people have come up with many different interpretations of what the essential meaning of baptism is, and as a result of these differences in view, use these views as the basis for denying, or modifying the way baptism is performed, or simply not baptizing at all.  In other words, the fact that Jesus, the Apostles, and the early Church baptized by immersion, is no longer considered normative and authoritative for us today. Sadly, this is not the only doctrine denied by professing men.

 This entire matter of baptism should not however be taken lightly, nor should we move away from the established practice simply because our departures fit in with our particular philosophy which we have developed.

 It is clear that baptism is connected in extremely critical ways with the beginning of the Christian life.  It was enjoined by Christ himself, and practiced by the Apostles and the Early Church.  It symbolism is an extremely powerful one, and extreme caution should be exercised, with the minimum of tampering.

 We will look today at the meaning of baptism, what it accomplishes, who should be baptized, and how they should be baptized.  We will also look at the role of “water” in the Scriptures, some of the practices of churches, and the explanation of their practices.

WASHINGS BY WATER

In the Old Testament, watching with water was extremely important.  When the priests prepared themselves to offer a sacrifice they had to wash themselves, and had to be clean before they dressed themselves in their holy garments.  Read Exodus 40: 12-16.

 On the Day of Atonement, the High Priest had to wash himself in water before putting on the simple linen garments that he dressed himself with to approach and enter the Most Holy Place.  See these instructions in Leviticus 16:3,4,23-28.

 Generally, the priests had to perform these washings before they did their tasks in the Tabernacle.  Even visitors to the Temple could not go into the inner courts without watching their hands and their feet.  Evidently, the washings by water was linked to religious purity when performing or involving oneself in the service of God.

 The prophet Isaiah also invited sinning Israel to wash themselves, and make themselves clean, putting away the evil of the doing from before God.  See Isaiah 1:16-17.  The concept of washing was thus related to the necessity for moral purity, and the removal of sinfulness. Jeremiah 4:14 makes the same point, as does Ezekiel 36: 25.

 In Israel, there were many rules regarding washings. It was a sign of great courtesy and welcome for visitors to be given water for the washing of hands and feet. This maintained purity and cleanliness, as well as bring needed comfort to weary travelers.

 The practice of washing of the hands as a sign of innocence is seen in Deuteronomy 21: 6; Psalms 26: 6: 73: 13; and even in Matthew 27: 24 where Pilate used this act to declare his innocence in the death of Jesus. 

 The use of water to denote life, was also prominent in the Scriptures.  Ezekiel 47:1 and Zechariah 14:8 stress the flowing of water as symbolic of things involved in the Kingdom of God.

 Mark 7: 2-4 and John 2: 6 refers to the use of water in purification ceremonies during the time of Christ.

 We learn from Jewish history that proselytes, or people who were not Jews and who wanted to become part of the Jewish Covenant community, were baptized as part of the purification of new members entering the Covenant.  It was therefore quite a challenge to the pride of the Jews, who are already members of the Covenant community, when John the Baptist demanded that they too be baptized.

JOHN’S BAPTISM

When John the Baptist arrived on the scene, it marked the end of 400 years of silence from God.  This had generally been a difficult time in the life of Israel.  The Maccabean  dynasty had proved to be less than spiritual, and national life had degenerated, culminating in subservience to Roman power.

 John had come, asserting emphatically that he was the forerunner of the Messiah.  His ministry, in view of the deplorable spiritual condition of the time, was one which called for repentance so that the gross sins of the nation would be forgiven.  This was like the ministry of Elijah, and the ministry of Isaiah, for both these prophets, as well as others, had stressed true repentance.  The recounting of John's actions in Matthew 3: 11, Mark 1: 4, and Luke 3: 3 all stress that John's baptism was an action done when the people expressed their repentance and their desire for forgiveness of their sins. 

 John preached that this act of repentance was to prepare the people for the coming Messiah, for the Messiah would come and separate the good from the bad, and bring judgment and fire.  Those who repented would escape that judgment, but those who refused, would be burned up.

 Note the stress on repentance.  In John's baptism, those who were baptized did so to express their belief that the Messiah was coming soon, and they therefore wanted to turn away from their sins, and live a life acceptable to God.  Baptism thus signified that they had been purified, and had identified themselves with the Messiah.

JESUS’ BAPTISM

Jesus’ baptism request was initially rejected by John, for John noted that Jesus did not need his baptism of repentance, and obviously any declaration of dependence on the coming Messiah, which his baptism pointed to.

 Jesus however pointed out to John that his request for baptism was necessary, for baptism was a part of, and necessary for the fulfillment of righteousness.(Matthew 3: 15)

 Note that Jesus’ baptism therefore did not involve repentance and any request for the forgiveness of sins.  What it did show was that Jesus was prepared to join with that remnant in Israel which had expressed their belief in the Messiah, by being baptized by John. 

 He had also confirmed that John's work was the work of God, and that he Jesus had in fact come as prophesied to do his Father's will.  By being baptized, Jesus was foreshadowing his own death, burial, and resurrection.  This theme was stressed later by Paul in his discussion of what baptism meant for the believer.

 The significance of what Jesus did, and the necessity for it  was revealed by what happened after Jesus’ explanation of what his baptism meant.  In Matthew 4:16 and Mark 1:10, we are told that as Jesus came out of the water the Spirit descended upon him, and a voice came from Heaven declaring that Jesus was the beloved Son of the Father, and that the Father was well pleased with him.  Jesus’ baptism was therefore unique, for it marked the beginning of his commission to ministry.  Jesus’ anointing was the focus of this episode

 Note that when we have been born again, and receive the Holy Spirit, the Spirit anoints us for ministry, and gives us gifts to be used in the service of God.

BAPTISM AND THE EARLY CHRISTIANS

 When Jesus commissioned his disciples to take the Gospel to the world, and baptize believers, all converts obeyed this command and were baptized.  Acts 2: 38, 41 and many other passages, indicate that baptism was seen as an act of commitment to being a disciple of Christ.

 The act was linked to repentance and faith in Jesus. Sins would be forgiven, and the believer would begin a brand-new life, since the Holy Spirit would bring this new birth, and usher the believer into the Kingdom of God. (John 3: 5-8)

Baptism would be the appeal to God for a clear conscience.  See 1 Peter 3: 21. The coming of the Spirit to the believers was confirmation that God had accepted the appeal.

 Baptism then was looked on as partly an initiation procedure, taking the new member who had “called upon the name of Jesus” into the Covenant community.

IMAGES OF BAPTISM

In 1 Corinthians 1: 13-17 Paul refers to baptism as if it were a “deed of transfer”, where by his act the believers was handing himself over to be the property or disciple of the one into whose name he was being baptized.  It is considered that the phrase ‘ in the name of Jesus’ was an accounting formula meaning ‘ for the account of’.

 Romans 6:4 and Colossians 2: 12 and other passages referred to baptism as being buried with Christ.  Immersion was as a burying of the old life, which was now forgotten and put out of sight forever.  When the believer emerged out of the water, he was really being resurrected with Christ.  The act of baptism therefore indicated total identification with Christ in his suffering, death, and resurrection.

 This beginning of a new life in Christ meant that the believer through the cleansing, and purifying power of the Spirit, was now experiencing another birth.  This concept of the Holy Spirit as being represented by water is in line with the Isaiah and Ezekiel symbolism.  See Isaiah 1: 16-17 and Ezekiel 36.

 In 1 Corinthians 10: 1-4, Paul also compared Christian baptism to that experienced by Israel when they were taken through their Red Sea.

 In 1 Peter 3: 21 baptism was compared to Noah’s experience when he was saved by the Ark, and escaped from God's wrath which came on the sinners of his generation.

 Of course we know that baptism was “into Christ”, as stressed in the total union with Christ. In a real sense therefore, all the people of God, had been baptized into God.

 Note however that Paul does not put circumcision as the old way into the Covenant community, and baptism as the new way of entry into the Covenant community.  Rather the stress is on the faith of the believer, and the reality of the reception of the Holy Spirit.  The new circumcision is not of the flesh, but of the heart.  This is really the new change.  Baptism is therefore not set over as against circumcision.

 In the light of the history of the historic meaning of “water”, and baptism, and the clear meaning of the word, and command by Jesus, it is strange that there is so much disagreement, about the meaning of baptism.  We can therefore note some of the different basic views of baptism, so that we can understand why we believe the way we do.

SOME VIEWS OF BAPTISM

 Roman Catholicism teaches that the act of baptism in water actually gives Grace to the person that is being baptized.  Baptism is effective even if there is no faith present.  The only thing that is needed for Grace to be conveyed is that there is a person to be baptized, and that there is a priest to administer the sacrament properly.

 Baptism is regarded as the means by which God imparts saving grace.  Baptism therefore results in the remission of sins.  Baptism awakens and strengthens faith, and regenerates.  The sacrament of baptism works of itself, and is self-sufficient.  This is the Holy Spirit’s work to bring people into the Church, for baptism actually unites the one baptized with Christ.  The effect of baptism lasts for a lifetime, and must be done if there is to be salvation.

 Infants therefore should be baptized.  If they are not, these infants will go to a special place where they will not suffer the pains of Hell, but neither will they ever enjoy the blessedness of Heaven.

 Luther and subsequent Lutherans did not break completely with the Catholic position. They accepted the doctrine that baptism actually transformed a person, taking them from  spiritual death to life.

 They believed however, that the sacrament would not be beneficial unless faith was present in the one being baptized.  The sacrament was therefore not self-sufficient.

This was a less extreme position that the Catholic view.

Lutherans believe that adults who come to believe in Christ should be baptized.  They also believe however that children and infants should be baptized.  They argue that in Mark 10: 13-16 children were brought to Jesus to be touched.  Also in Acts 11, and 16

entire households were baptized, and it is reasonable to hold that the household would consist of children too.  Children too needed baptism to remove the taint of original sin.  Only baptism can remove this before they can exercise faith.

 To support this position, Lutherans argue that infants possess unconscious faith, and have implicit faith.  For example, John the Baptist was filled with the Holy Spirit from his mothers womb.  In addition, the parents of the child being baptized have faith.

 The way one is baptized therefore, is a minor importance.  It should be done, and water must be used.

 Presbyterians, as well as those in the Reformed tradition, believe that baptism is a sign and seal of God's Grace.  It signifies the inward working of the Holy Spirit, for baptism is the act of faith which brings us into the Covenant, and is a sign of salvation.

 All believe adults should be baptized, for they have faith.  Children of believing parents also should be baptized even though the Scripture only implicitly teaches this.  Children are in the Covenant, and have a right to share in the blessings of salvation.  In the case of infants, salvation is conditional on them continuing to keep the faith.

 Just as circumcision was a sign of the Covenant in the Old Testament, baptism is now this sign of the new Covenant.  Baptism has taken the place of circumcision in bringing people into the Covenant.  Matthew 28: 18 shows this.

 In this tradition, what is important is that believers were baptized, and the result was that they were placed the Covenant.  This was the important thing.  The actual mode of baptism was not important.

 The symbolism of baptism is primarily purification.  Any of the Old Testament means of purification such as sprinkling will symbolize purification just as well as any other.

 Others in different traditions regard baptism as simply an outward indication of the inward change in the believer.  Baptism was commanded by Christ, thus this was ordained by him, and was not a sacrament designed to produce a spiritual change in the person being baptized.

 Baptism really proclaims one's position to the world, and confirms in the mind of the believer that he is saved.

 Baptism gives no direct spiritual benefit.  A person who is baptized is not regenerated through baptism, for it is faith which comes first, and then faith leads to salvation, which then leads to baptism.  The person baptized has already been regenerated.

 These people regard baptism as an outward symbol.  It was therefore most important that anyone who was to be baptized must have experienced the new birth through their faith in Christ.  The church therefore cannot hinder or prevent a baptism as long as the person to be baptized understands what baptism means.  The Church should therefore get an oral testimony or answers to certain questions.

 This is really believers baptism, and not simply adult baptism.  It can be administered only to people were have repented and have actual faith.

 It is argued that the Scriptures only state specifically that adults were baptized, and never explicitly state that children were ever baptized. The Scriptures plainly teach that only people who have conscious, specific, and personal faith in Christ can be baptized.  Jesus first commanded that men be made disciples, before he said they should be baptized.  Even John the Baptist demanded repentance and confession of sins before he baptized a person.  On the day of Pentecost, Peter told the people to repent, and then he called for baptism.  The pattern is that belief comes before baptism.

 Baptists are among those who hold to believers baptism, with baptism being exclusively immersion.  Baptism is regarded as a symbol and testimony of salvation which has already occurred.  Baptism therefore is a beautiful picture of a believer being resurrected from spiritual death.

 WHAT DOES BAPTISM MEAN?

The argument that baptism regenerates, has little Scripture support.

Mark 16: 16 identifies that those who do not believe will be condemned.  The absence of Baptism is not linked to condemnation, but the absence of belief will lead to condemnation.  Belief is therefore the ‘cause’ of regeneration.

 John 3: 5 points to the cleansing or purifying work of the Spirit, and we note that throughout the passage the emphasis is on the Spirit, and no reference is really being made to water baptism.  Being born of water is really the same as being born of the Spirit.  In any case, if as is frequently argued, Christian baptism is a sacrament ( that is, something which conveyed Grace), it would not be in existence at that time. It would not make sense for Jesus to be scolding Nicodemus for not knowing about a sacrament which did not yet exist. Water baptism is not primarily in view here.

 1 Peter 3: 21 actually denies that the act of baptism has in itself any effect.  It was the ‘appeal to God’ which showed the faith and trust in God which saved.

 Clearly, in Acts 2: 37, 38 repentance and baptism go together.  In this passage 3000 men received and believed the word of the gospel, and then were baptized.

 In Peter's Acts 3: 17-26 sermon, there is no mention of baptism, but there is repentance and conversion.

 In chapter 4, Paul tells the Philippian jailor who asks what he must do to be saved, that he must believe in the Lord Jesus.  Baptism is not mentioned here first, but after the belief, the household was baptized.  The connection between regeneration and baptism is not made as close as some would like. Repentance and conversion is indispensable, and baptism expresses this conversion.

 In Titus 3: 5 Paul stresses “the washing of regeneration” but links it to the work of the Holy Spirit.  This refers to the cleansing and purification of sins.  The verse does not plainly refer to baptism, but even if one regards it as referring to baptism, baptism is never the means of forgiveness.

 The need for baptism as an act necessary for regeneration really contradicts the teaching of Scripture that salvation is by Grace alone.  Neither baptism nor circumcision is an essential condition for salvation.  If baptism was an essential condition for salvation, the thief on the Cross with Jesus would never have been saved.

 Note that circumcision was only of real value if the heart was changed.  The outward

act of circumcision might have made a person an Israelite, but this did not make them a part of the remnant of God.  Paul stressed this in Romans 2:29.

 There is very little biblical evidence to support baptismal regeneration, or that baptism replaced circumcision.

 But there is close association between baptism and spiritually circumcision.  In Romans 6: 1-11, Paul stressed that in baptism we are united with Christ’s death and resurrection.  This link is very important, and so we note that the moment of baptism is very important.  In any case, baptism and belief go together, and baptism accompanies and completes faith.  By its nature baptism is an act of faith which is proclaimed to the world.  It testifies, very importantly, that a believer is in Christ, and has participated in his death and resurrection.  He has the Holy Spirit, and is committed to Christ.

 We therefore call baptism a symbol, for it pictures in sharp focus the truth that the believer has died and has been resurrected with Christ.

 Belief and faith in Christ is therefore foundational for baptism.  One must have actually showed faith before one can be baptized.  All candidates for baptism must have reached the age of understanding and responsibility.

 Baptism alone cannot get you into the covenant, and cannot save.  There must be faith, belief, repentance, and conversion. The New Testament has no example of anyone who was baptized before they had faith.

 To be baptized is to be immersed.  That is what the word means and that is what the Early  Church did.  John 3: 23, Mark 1:10, and Acts 8: 36 emphasized the importance of water, going down into the water, and coming up out of the water.

 Baptism means being buried, that is, being covered up, and being raised up out of, that is, emerging into new life.  That is the symbolism, for a believer dies to sin, and is raised to new life.  Thus we see the death, burial, and resurrection of Christ.

 Nothing about baptism is to be taken lightly, neither the union with Christ, the confession and proclamation of that union, nor the clear and specific act of faith which immersion demonstrates.

 Let us obey God, believe in Christ, be baptized, and live the new life in Christ.