A Biblical Perspective on Baptism

     A Jewish man lives into a Catholic neighborhood. Every Friday The Catholics are driven crazy because, while they're morosely eating fish, the Jew is outside barbecuing steaks. So the Catholics work on the Jew to convert him to Catholicism. Finally, after much pleading, the Catholics succeed. They take the Jew to a priest who sprinkles holy water and the Jew and says, "Born a Jew, Raised a Jew, Now a Catholic."

     The Catholics are ecstatic. No more delicious, but maddening smells every Friday evening. But the next Friday evening, the scent of barbecue wafts through the neighborhood. The Catholics all rush to the Jew's house to remind him of his new diet.

They see him standing over the cooking steak. He is sprinkling water on the meat and saying, "Born a cow, Raised a cow, Now a fish."

     It seems much confusion exists in the church regarding baptism. That confusion has existed for centuries for many reasons. Like in that little story above, some think that the ordinance of baptism is what changes people. Baptism no more makes a sinner a saint then it could make a steak a salmon. What I would like to offer here is a overview of the teaching of Scripture regarding baptism.

     There are many rituals practiced by the church both now and in the early days.  There are only two that rise to the level of importance to be called Ordinances of the Church. For a rite to be an ordinance of the church, it needs to be Commanded by Christ in the Gospels, practiced by the church in Acts, and taught by the Apostles in the Epistles. There are only two ordinances that meet that test, Baptism and Communion.

     Jesus taught that we should be baptized. He submitted to baptism by John the Baptist to “fulfill all righteousness.” (Matt 3:15) At that baptism, Jesus was honored by the Father and the Spirit (Matt 3:16-17) who came upon Him for the ministry leading to the cross and the resurrection. However, John the Baptist made a very important point.

     He said, “I baptize with water, ... But He shall baptize you with the Holy Spirit.” (Matt 3:11). Here we are introduced, right from the beginning of the Gospels that there is a distinction between water baptism and Spirit baptism. Water baptism is commanded, but Spirit baptism is even greater. In Jesus final words before his ascension, he reminded His disciples of this promise of the Spirit. He said “John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.” (Acts 1:5) On the day of Pentecost that promise was fulfilled when Jesus baptized His Church with the indwelling Holy Spirit.

     Jesus taught His disciples to baptize while one His earthly ministry. The Pharisees were distressed to learn that Jesus’ disciples were baptizing more then even John the Baptist. (John 4:1) He tied baptism very closely to faith. In Mark 16:16 he made a very interesting statement which has brought much confusion to the casual reader. Jesus declared, “He that believeth and is baptized shall be saved; ...” Many stop there and say, “see, Jesus taught that you must be baptized to be saved.” Well, context is important. A true statement, out of context is a false statement. Jesus finished the command by saying “... but he that believeth not shall be damned.” Notice, He did not say “he that believeth not and is not baptized shall be damned.” It is the lack of faith, not the lack of works which condemn the lost. It is certainly a sin for a Christian to refuse to be baptized. However, it is not the unpardonable sin. The only sin which will not be forgiven is the sin of refusing to place ones faith entirely in Jesus Christ, and His merit alone.

     As if the importance of baptism needed to be hammered further, the final departing command of Christ to His disciples, and to us, His church was a three-fold command, with a promise, that included baptism.

     Matt 28:19-20 Go ye therefore, and teach all nations, baptizing them in  the name of the Father, and of the Son, and of the Holy Ghost:   Teaching  them to observe all things whatsoever I have commanded you: and, lo, I  am with you always, even unto the end of the world. Amen.

Here, again, we learn something about both the importance, and the limit of the importance of baptism. First, we are to “teach” all nations. The word teach is the Greek word “Matheteuo” which is the word meaning to make disciples. We are to first make disciples of the peoples of the world. They are to be taught the claims of Christ on their life and called to place their faith and trust in the Lord Jesus Christ and follow Him.

     After that, and not before, the church is to baptize these new disciples. This does not bring faith or salvation, but is a pronouncement to the church, and the world, and very importantly before their friends and family, those who know them best, that they are a disciple of Jesus Christ. The placing of the Great Commission in this order absolutely removes any consideration of infant baptism. The baptizing of babies is making a sinner a wet sinner. It does nothing to bring that child to faith. It is the preaching of the Word of God, and work of the Holy Spirit convincing of sin, of righteousness, and of Judgment, which brings a child, or an adult, to faith. They are then, and only then, commanded to proclaim that faith through baptism.

     It should also be noted that baptism should not be long delayed in the life of a new believer. There is no hint of the early Christians waiting years until they are baptized. In this Great Commission we are given baptism as the second step and the third step is to “teach them all things . . .” This word teach is the Greek word “didasko” which is like our word “didactic” or speaking. It is closely akin to the word “Dao” which is “to learn.” The ministry of preaching to the congregation of the church, the Bible studies, the Sunday School classes, even the one on one sharing of the Word is covered.  

   This is an on going, life long learning process which, according to this Great  Commission follows baptism. Your baptism should come soon after your salvation.

    Many church go so far as to have baptisms every service. When a sinner comes to Christ, in these churches, they are immediately baptized. While that may seem to be a very literal following of this command, I might caution one thing here, baptism is a badge of discipleship which should not be taken lightly. We have all seen those who have responded to an emotional message, then have gone away, the seed never having taken root. Was their salvation real, or was it an emotional experience? Like to tomb of the unknown, the answer is “known but to God.”

      I would personally suggest that the new disciple should at least understand what it is to be a disciple of Jesus Christ. Jesus never took disciples lightly. He even seemed sometimes to scare them away. Remember the Rich Young Ruler (Matt 19:16-24). Now I would dare say, any church today would have welcomed him with open arms. Jesus looked him in the eye, told him the price of discipleship, and he went away. We do them and the church, and the Word of God a grave disservice when we allow them to come lightly, not understanding the costs and obligations of being a disciple. Many churches will not quickly baptize, but require a class for new believers before baptism. While that formality is not require, the concept is good. They, and the elders of the church should know, to the extent possible, that they are a true disciple.

     The Early church, from it first day taught and practiced baptism. Peter’s in his first sermon, at 9 am on the day of Pentecost, (Acts 2:15) commanded the hearers to “Repent and be baptized. . .” Like the words of Christ in Mark 16, this verse has often been misused to try to teach that baptism must be part of salvation.  

     In the English translation which we work with, it is possible to have that understanding. A. T. Robertson, one of the greatest authorities on the Greek language assures us that those hearing Peter, in the Greek language would never have made that linkage. The Greek grammar simply does not allow there to be any confusion on this point. However, the inherent shortcomings of translation, in this case, create confusion in the English language. For those of us who are not Greek scholars like Mr. Robertson, passages which can be understood in two different ways can be defined by passages which clearly and absolutely cannot be confused. Eph 2:8-9 says “By grace ye are saved, through faith, and that not of yourself, it is the gift of God, not of works...” Not even a mention of baptism here. In fact, the clear word is “ not of works.” Not even the good work baptism. Baptism is a good thing, but if you are a sinner, baptism will only make you a wet sinner. It will not do one whit toward saving you. That is by grace through faith.

     After his sermon, thousands were saved, were baptized and were added to the church. Again, in the early church we have a clear order. Salvation first, then baptism, then church membership. And, by the way, if you have not joined a local fellowship, you are also outside the plan of God for you. There is not one bit of evidence of a Christian who is not a member of a local body anywhere in the New Testament. Everyone who came to faith, was baptized and then added to the church.

     This plan was followed wherever the apostles went. In Acts 8, Philip goes to Samaria, preaches, they believed, and they were baptized. When Philip goes to the Ethiopian Eunuch, after teaching him concerning Christ, the Ethiopian asks to be baptized. Philip answers, “if you believe with all your heart, you may ...” Faith preceded baptism. In Acts 9 we find Paul’s conversion. He believed on the Road to Damascus and was baptized later in Damascus.

     Peter goes to the home of Cornelius and preaches to the gentiles. They believe and God even honors their faith with a sign similar to the signs of Pentecost so that the Jews will know that Jesus will save even the Gentiles. Their baptism follows their faith and their baptism in the Holy Spirit.

     In Acts 16 we find the story of Lydia. Here again, Lydia comes to faith, and then is baptized. However, in this story we find a new problem which seems to befuddle the church. When Lydia was baptized, so was her entire household. Those who practice infant baptism will say, AHA, see, the babies were baptized also. Well, I’m sorry to disappoint you. There is no Scriptural evidence that there were any babies in the household. Go back and read it, no babies mentioned. Well, it’s implied, they will say.

     No, I say, it is only wishful thinking. However, let’s go back to the principle of understanding Scripture which we discussed before. If a passage is unclear, (in this case, are babies present or not?) then go to a clear passage. Every clear passage, without exception has baptism after salvation. How then can you build a case for doctrine on a passage which can only include babies by reading between the lines?

      Later in Acts 16 we see the story of the Philippian Jailer. The same problem. He was baptized with “all his.” Does all his include babies? The passage doesn’t say there were any babies present. Now, it also does not say that there were no babies present, either. However, if we go to any passage which is clear, baptism follows salvation. So finding babies in Acts 16 is making your Scripture conform to your doctrine, not your doctrine to scripture.

     The Epistles also teach us about Baptism. Beginning in Romans, the 6th chapter we find the most concise teaching on baptism. Paul tells us what this rite is all about. It is not simply a ritual that we need to do, but it is a picture of the greatest story ever told.

     The most wonderful news every given to man. It is a picture of the Gospel, Jesus Died for our sins, was buried, and rose again. (1 Cor 15:1-4) We are baptized into His death, and like Christ was raised, so too we are raised with Him, and it has an ongoing purpose, that we should walk with Him in our new life. That is the message of the church, the Gospel. That is the badge of discipleship, the outward sign of that inward faith. That faith that will continue until we see Jesus. That picture is also repeated in Col 2:12.

    Now, is the mode or method of baptism important?   First of all, it is the faith that saves, not the water. So if it is the faith and not the water, then it is certainly not the unpardonable sin to use an imprecise mode. However, baptism is conveying a picture story. It is a sermon acted out. It is the Gospel of the death burial and resurrection of Jesus Christ. Is that pictured by sprinkling? I can’t see how. Is it pictured in pouring? I can’t see how. It is pictured in immersion, the act of going down into the water and rising again from that water. Our picture should relay our intended message. Just as an out of focus photo obscures the faces in the picture, so an imprecise ritual obscures the message of the Gospel.

     Paul teaches in the 1 Cor 1 that baptism is something that should unite believers.  We are not baptized by this pastor or that pastor, but we are baptized in the name of Jesus Christ. It is His death, burial and resurrection that makes us one body in Christ. That unity is also pictured in the baptism. That is another reason why baptism is not for the unbeliever, but only for the Christian. It is also why the church very early became divided on the issue of baptism. As the Evil One had his way with the organized church, unbelievers were baptized into the church, particularly as infant baptism became a common practice. They grew to leadership in the church and corrupted the teaching and the unity of the Church and today many are totally lost in apostasy. That beautiful picture of the Gospel was corrupted and today the church is corrupted. We, as the church of Jesus Christ need to be united around His truth. That begins with the Gospel so wonderfully pictured in believer’s baptism.

     John the Baptist said that the one that would come after him would baptize with the Spirit. That Spirit baptism is clearly taught in 1 Cor 12:13 It is by one Spirit that we are all baptized into one body. Not some of us. It is not a separate experience from salvation. That baptism first came upon the church at Pentecost, and it is part of the plan when we are saved, that very moment we are baptized by His Spirit into His Body. We become one in Christ. It is that same concept that we find in Gal 3, we are baptized into Christ. That baptism is the Holy Spirit baptism.

     In another passage which gives some a problem, Peter says that “baptism does save.” (1 Pet. 3:21) Like the passage in Mark 16, we need to read the entire context.  Look at the verse. “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,). . .” Read the entire context. The parenthetical phrase is qualifying the preceding phrase. Not the water that touches the body. That doesn’t save, it is the baptism that gives us a good conscience toward God which saves. That comes from the washing of  the Word, the Sprit baptism that comes at salvation. This has absolutely nothing to do with the water baptism which is the badge of discipleship. It is Spirit baptism which makes us one with Christ in salvation. It is that Spirit baptism that is referred to by the Apostle when he declared “One Lord, One faith, One baptism.” This passage then reinforces the concept that water baptism (H2O) does not save, but is picture which should surely follow in the life of an obedient disciple.

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