Baptism

Total words: 3843

Gregory A. Boyd and Paul R Eddy in their co-authored book, "Across the Spectrum," examine many of the issues that are hot topics of debate among Evangelical Christians today. Among the many debates contained with their pages, that this writer finds of especial interest, is the debate and controversy over Christian water baptism. The fact that no person can be a member of any church, with some minor exceptions such as the Quakers and the Christian Scientists, without submitting to some form of water baptism is proof that the subject is of great importance. Boyd and Eddy point out "all Christians throughout history have agreed, on the basis of Scripture, that baptism is important." All this withstanding, there is perhaps no teaching of the New Testament over which more controversy has raged than the subject of baptism.

Baptism is very important to the Christian faith for a number of reasons. God sent John the Baptist to prepare "the way of the Lord" by preaching repentance and baptism. John baptized his converts by immersion in water. Baptism in Scripture has always been by immersion, which means to submerge completely; to cover. When a person is baptized they will go completely down in the water. Jesus was God manifested in flesh (1 Tim 3:16). Therefore, He was perfect and sinless and yet, even the Lord and Savor Himself was baptized by John the Baptist. Jesus told John the Baptist "I must be baptized to fulfill all righteousness" (Matthew 3:15). Jesus is the perfect example that all Christ should follow and strive to be like Him in word and deed. Therefore, it would just make sense that a Christian today would follow the Biblical example of the Lord Jesus Christ by being baptized. There are few who would argue this point concerning the importance of baptism.

Of equal importance to the example of Jesus in baptism is the command of Jesus concerning baptism. In the Great Commission, Jesus made it clear that He wanted His followers to participate in and teach baptism. "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age" (Matt 28:19-20 NIV). Through the conversion stories in the book of Acts, baptism is always a noted practice. Obedience to God's Word is the fundamental aspect of the Christian life and the only way to release the blessings of God into one's life. It would only follow that Christians practice baptism today because it is a command found within the pages of the Bible. Again, I believe there are few who would argue this point concerning the importance of baptism.

However, buried deep within all the agreement concerning baptism is the debate over whom baptism is for, how it should be done and why it is significant. Many Christian denominations today practice water baptism on infants and children of believing parents. Others reserve the practice of water baptism for one who is of an accountable age and able to make their own decision to believe in and follow the teachings and commands of Jesus concerning baptism. Most Christians practice immersion as the mode of water baptism, while others contend that to sprinkle and/or pour with water is just as sufficient as immersion into water. The significance of baptism is perhaps the most debated aspect of baptism within most Christian circles. Is baptism merely an outward expression of an inward grace? Is it essential for salvation? Is baptism the prerequisite for church membership? Is it the avenue for receiving the gift of the Holy Spirit? Or is the significance of baptism the combination of some or all of the above? "Typically the positions taken in different traditions have been derived by inference from the Bible." In light of all of this, it is not difficult to understand the numerous debates and controversies concerning the Christian act of water baptism.

Boyd and Eddy contend that "the issue most debated is whether baptism should be performed on children of believing parents or only on people who have made their own decision to believe in and follow Jesus." These two opposing views would be other wise referred to as the "Believer's Baptism View" and the "Infant Baptism View." In showing the supporting arguments for Infant Baptism, Boyd and Eddy point to the evidence throughout church history and tradition for Infant Baptism. "From at least the second century, infant baptism has been practiced by the majority of Christians throughout history." According to Infant Baptism advocators, the accusation of not supporting Infant Baptism is one of giving the impression that salvation is a matter of God responding to human choice and thus, not allowing God to be the initiator in salvation. In showing the supporting arguments for Believer's Baptism, Boyd and Eddy point to the evidence and importance of discipleship. "History testifies to the truth that infant baptism produces nominal, apathetic Christians." In contrast, the practice of adult or Believer's Baptism allows for each individual to make his or her own conscience and free will choice to follow Christ. I do not believe the debate herein lies because the New Testament is ambiguous on the subject, nor because men are incapable of understanding its teachings. Both Believer's and Infant Baptism involves reasoning from the biblical tests, and in the process of deduction and induction fallible human beings do make errors. This is why it is so import to be serious students of the Bible and to prayerfully ask God to grant the wisdom of understanding. As Paul admonished Timothy, "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2 Tim 2:15 KJV). This same administration holds true for the child of God today.

My understanding and study in the subject of infant baptism is based in the doctrine that babies inherit the guilt of Adam's sins and are thus, "born in sin." If this were true, then it would follow that an infant does need to receive baptism for the remission or forgiveness of that inherited sin; just as Peter commanded the people on the day of Pentecost, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38 NIV). However, the Scriptures teach that people are lost and stand in need of salvation because of the guilt of their own sins - not the sins of their ancestors. The doctrine that babies inherit the guilt of Adam's transgression is not true. If it were, then Jesus, being born of woman as a man, would have been born guilty of sin. The Bible states clearly of Christ, "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin" (Heb 4:15 NIV).

The Scriptures teach that babies are born innocent and without sin. Concerning little children, Jesus said, " the kingdom of heaven belongs to such as these" (Matthew 19:14). He never would have said that if little children were hereditarily totally depraved; he might have said instead. In speaking of his deceased baby, King David said, "I shall go to him, but he shall not return to me" (2 Samuel 12:23). David knew his baby was in a safe condition. The child was not guilty of David and Bathsheba's sin, for it had not transgressed God's law, and "sin is the transgression of the law" (1 John 3:4).

The need and blessings that one receives from baptism is not something that an infant would be in any need of receiving. In fact, I believe it quite possible had it not been for the false doctrine of inherited sin; there would have never been the practice of Infant Baptism. I would concur with the writings of one 19th Century author who wrote, "Infants are included in Christ's act of redemption, and are entitled thereby to the benefits and blessings of his church." Another writer wrote: "On the contrary, we have presumptive and positive arguments for the apostolic origin and character of infant baptism. . . in the universal virtue of Christ, as the Redeemer of all sexes, classes, and ages, and especially in the import of his own infancy, which has redeemed and sanctified the infantile age." In his Treatise on Baptism, John Wesley wrote: "If infants are guilty of original sin, then they are proper subjects of baptism; seeing, in the ordinary way, they cannot be saved, unless this be washed away by baptism" (Doctrinal Tracts, p. 252).

If babies were in need of redemption, and if baptizing them were the means of securing it for them, then none should oppose infant baptism. However, since we have seen that babies are not lost, and do not need redeeming; there is no need to baptism them. This writer cannot find a verse in the Bible that even hints that they should be baptized.

In the New Testament, four things characterized those who were baptized: (1) they had been taught the gospel of Jesus Christ, (2) they believed that Jesus Christ is the Son of God, (3) they had repented of their sins, and (4) they had confessed their faith in Jesus Christ. While each of these might not be specifically mentioned in the record of each case, each is clearly implied. In the Great Commission, Jesus commanded: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19). This verse clearly shows that those who are to be baptized are those who have first been taught. Mark 16:15, 16 contains these words of Jesus: "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." This makes it abundantly clear that belief of the gospel must precede baptism.

Peter was inspired of the Holy Spirit to command: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins . . " (Acts 2:38). The apostle was addressing a great multitude who had just been taught the truth concerning Jesus Christ, and who believed what they had heard. But they must also repent before they could properly be baptized. On this occasion those that "gladly received his word were baptized. . . " (verse 41). Confessing Jesus as the Christ is an absolute necessity. Jesus himself said, "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven" (Matthew 10:32, 33). Romans 10:9 shows that the confession must be made before one can be saved: "That if thou shalt confess with thy mouth the Lord Jesus. . .thou shalt be saved." The next verse shows that this confession is made on the way to being saved: ". . . and with the mouth confession is made unto salvation."

In Acts, chapter 8, there is found an example of conversion in which each of these four prerequisites to baptism is clearly seen. Notice verses 35-39: "Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 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? 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. 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. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing."

Infants cannot be taught the gospel, nor can they believe it. They have no sins of which to repent, and are totally incapable of repenting. They cannot confess with the mouth, the Lord Jesus. This being true, infants cannot be baptized in harmony with the teaching of the New Testament. Leroy Brownlow, a noted author from the past within the churches of Christ, in his timeless work "Why I am a Member of the Church of Christ," drew this conclusion concerning this subject: "There is no way in the world for a man to baptize infants without reversing the divine arrangement and corrupting the word of God; because teaching, faith, repentance and confession are prerequisites of scriptural baptism."

In a strained effort to justify infant baptism, some have cited cases of "household" baptism such as Lydia's household (Acts 16:15), the jailer's household (Acts 16:31-33), and the household of Stephanas (1 Corinthians 1:16) - as proof that infants were baptized. But there is nothing in any of these instances to indicate infants were baptized. There is no proof there were any infants in any of these households; and even if there were, there is nothing that suggests they were baptized. With the New Testament teaching on baptism for a background, one would necessarily conclude that no infants were baptized. As stated earlier in this paper, Boyd and Eddy point out the church tradition and historical argument as support of infant baptism. The earliest writings and work I could find concerning infant baptism was that of Tertullian, who mentioned the practice around A.D. 200." However, I also researched and discovered this statement from one of the most candid writers the Methodist Episcopal Church has produced: "Tertullian is the first writer in the Church who makes any express mention of the custom of infant baptism. Before his time, A.D. 200, there is not an allusion to the custom from which its existence may be fairly inferred. It is frequently argued, that the practice of infant baptism must have been an apostolic institution, because it prevailed, and became universal, without the least opposition from any source whatever. But, however strange it may seem, the fact is, that the first Father, or writer, by whom the practice is noticed, condemns it as having no foundation either in reason or revelation." The fact cannot be overemphasized that infants are safe; they are not lost. The New Testament writers said nothing about infant baptism. The only way one can practice baptizing infants is to depart from the teaching of Christ and the New Testament.

Therefore, Believer's Baptism, as Boyd and Eddy set forth in their work, must by default be the correct and biblically founded avenue of the practice of water baptism. Noted professor and scholar Everett Ferguson wrote, "Baptism is an act of faith and repentance. It is a faith confessed in action and an expression of the turning involved in repentance. It brings a forgiveness of sins to those convicted in their heart. It is not a work by those already saved. Hence, the proper persons to receive baptism are penitent believers, or believing penitents. Only to such can baptism have the full meaning..." When Jesus died on the cross, He, who had no sin, paid the death penalty for our sins. Through baptism we are united, or joined with Christ in paying the death penalty for sin. We are baptized into His death, into the death penalty for sin. We, who are unable to return from death because we have sin, are joined to Christ-and since Christ is sinless and was victorious over death, we, now being united with Him through baptism, are made victorious being united with Christ in His resurrection.

There are numerous other questions that arise with the subject of baptism outside of the issue of who should be baptized. First and foremost, one would question, "Why even be baptized?" The Bible is fairly clear in answering such a question. First and most importantly one should be baptized because Jesus commanded it (Matthew 28:19). The Scriptures also teach that baptism is how we are born again and how through Christ we might enter into heaven (John 3:3-5). Baptism is how we enter into and appropriate Christ's forgiving blood that washes away our sins (Matthew 26:28, Revelation 1:5, Romans 6:3). Paul wrote, "You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ" (Galatians 3:26, 27). Since no one can be saved outside of Christ and baptism is the way into Christ, one is baptized in order to be saved (Mark 16:16, Acts 2:38; 1 Peter 3:21). The Bible also teaches "we were all baptized by one Spirit into one body" (1 Corinthians 12:13). Therefore, baptism is the means by which God adds us to His universal church, which is the body of His Son Jesus Christ.

Another question maybe "Why baptize with water and why fully immerse?" In my studies I have found at least seven different types of baptisms mentioned in the New Testament. However, in Ephesians 4:4&5 Paul speaks of only "one baptism." Coffman says, "The statement here that there is "one" means that only one pertains to the Christian life in the present dispensation." The only baptism mentioned in the Bible that is commanded & connected with salvation is water baptism. The others were either promised, threatened or were for times before Christianity. "Then Philip began with that very passage of Scripture and told him the good news about Jesus. As they traveled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized?" (Acts 8:35, 36). Throughout the New Testament, when one hears "Jesus" being preached and taught, the response is always water baptism. "Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized." John 3:22, 23 The reason they needed "plenty of water" is because every baptism recorded in the New Testament was by immersion. The Greek word "baptize" in the New Testament literally means, "to immerse."

There are some who would oppose immersion and contend that sprinkling or pouring is a sufficient mode of baptism. They may not be totally incorrect. The reason for baptism should be more important than the mode of baptism. The New Testament presents baptism in light of all three of the above-mentioned actions. Borrowing language from priestly rituals of the Old Testament in which priests sprinkled blood of sacrificial animals, New Testament writers portray the baptized believer as "sprinkled" with the atoning blood of Jesus Christ, the Lamb of God who takes away the sins of the world (Hebrews 10:22; 1 Peter 1:2). And when God bestows his Spirit, he gives it so lavishly that Scripture says he "pours out" this powerful divine Presence on the baptized recipient (Acts 2:33; 10:45; Titus 3:5-6; Joel 2:28-32).

However, Gospel baptism itself, I believe, originally and most meaningfully involves immersion in water. Historically and archaeologically, this matches the ancient Jewish practice of ritual washings and proselyte baptism - the land of Israel is dotted with ruins of stone baptisteries (mikvas). Textually and narratively, immersion most naturally fits the biblical stories of actual baptism as seen in the previous paragraphs. Linguistically, it retains the undisputed original meaning of the Greek word as we mentioned earlier as well. Theologically, psychologically and culturally, immersion graphically embodies the New Testament imagery of rebirth, of washing, and of resurrection (Titus 3:5; Romans 6:3-4). Immersion is an ecumenical practice as well, for while Christians disagree regarding the propriety of other baptismal methods they almost universally agree that immersion is an appropriate mode.

Therefore, I believe that all three languages in regards to the mode of baptism are appropriate. Immersion in water, sprinkled with the blood of Jesus Christ, and the Holy Spirit poured out in generous abundance! In this passive act of baptism, one comes in faith, formally and ritually, to the crucified and risen Savior to receive the gift of grace - a gift to which the believer can never contribute, and which he or she can never merit, earn or deserve.

In John 3 a religious leader of the day came to our Lord Jesus by night in search of salvation. Jesus explained that everyone and anyone who wishes to see and enter the kingdom of God must be born again. From the passage we learn that this is in no way a physical rebirth; but rather, this is a spiritual rebirth. It is the concept of beginning a new life in God as you leave your old life. In the scriptures there are multitudes of passages that describe the new birth and ascribe it to baptism. Notice the following diagram :

Scripture Before Rebirth Elements of Process After Rebirth
1. John 3:1-7 Will not see or enter the Kingdom of God. Must be born of water and Spirit. Will enter the Kingdom of God.
2. Rom. 6:1-23 Living in sin and death to God. United with Christ in death, old man is crucified. Then I am raised to live in newness of life. Have a new life. United with Christ in the resurrection. Freed from sin.
3. Eph. 2:1-12 Dead in sin. Living by lust. Expecting nothing but wrath. Excluded from the convenient. Separate from Christ. Having no hope and without God. Saved by God's grace, and not by following laws. Made alive together with Christ. Saved. Looking forward to a home in heaven. Living a life service to God now.
4. Col. 1:13-14 In the kingdom of darkness. Transferred to the kingdom of Jesus. Living in Jesus' kingdom and forgiveness of sin.
5. 1 Pet. 2:9-10 Not a people. No mercy. Called out of darkness into light. Chosen people, royal priesthood, holy nation, God's possession, received a mission and mercy.

From the above diagram we not only learn of the wonderful life that awaits the person who is born again; but we also see that there is NO middle ground or gray area. Only those who are born again will enter the kingdom of God and receive the blessings listed. There are absolutely no other options according to the Bible. One is Either a born again person or they are not. They are either in the kingdom of darkness or the kingdom of light. One will either go to heaven or go to hell: There is no middle ground! Understanding and accepting that this is what God says is crucial to eternal life!

As Christians we must be a people who are willing to do "God" things in "God's" ways and for "God's" reasons, with "God's" understanding. This applies to baptism. We must humbly accept God's Word on this and any matter. He designed baptism and its purpose. There are no other reasons for baptism other than the ones given by God, the Author of the Bible and our faith. Baptism, immersion in water, by faith in God is essential to being reborn into salvation through the grace of our great God. It is meant for believers and is a beautiful act of trust on the part of the believer.

Add a Review for this free essay

Be the first one to review this free Essay

Sticky Note Text....

Welcome! Not a Member? Click here to Join Now!
Log in
Forgot Password?