| Baptism In The New
Testament
Nearly every religious group practices baptism, of one
kind or another. This fact alone makes this an important
subject for our study. Observation shows us that there
is a great deal of difference in the practice of baptism
among various religious groups. This fact makes a study
of this subject even more important. If we are concerned
about our responsibilities to God and our obedience to
Him, we must be willing and ready to study the Bible and
learn what God would have us to know and do. Let us
study this subject by asking several pointed questions.
First, what is the element of baptism? Are we to be
baptized in water, or in the Holy Spirit, or both? Paul,
in Ephesians 4:4-6 lists seven things of which there are
just one, and includes baptism in that list. What is the
"one baptism" of which he writes? There is only one
baptism in the New Testament which was commanded of all
men in all the world for as long as the world stands. In
Matthew 28:18-20, Jesus commanded the apostles to "Go .
. . and teach all nations, baptizing them into the name
of the Father, and of the Son, and of the Holy Spirit."
This is the baptism we read about in Acts (2:38; 8:12,
35-38; 10:47,48; 16:14,15, 25-34, etc.). Though some
would teach that the baptism of the Holy Spirit is the
"one baptism," a close study of the New Testament
reveals that the baptism of the Holy Spirit was a
promise, not a command (Matt. 3:11; Acts 1:4-8; 2:1-21);
Holy Spirit baptism was very limited, even in the New
Testament (Acts 2 - the apostles on Pentecost, and Acts
10:44-46; 11:15-17 - the household of Cornelius).
Observe that Peter, when discussing the situation at
Cornelius' household, looks all the way back to
Pentecost for a similar out-pouring of God's Spirit.
Also, in the case of Cornelius, he and his household
were still commanded to be baptized in water (Acts
10:47,48). By the time Paul wrote Ephesians (ca. AD 63),
the only baptism in effect was the baptism of the great
commission - baptism in water. Certainly, this is what
his readers would have understood (cf. Acts 19:1-1-7).
Second, what is the "form" of baptism? In a modern
English dictionary, one might find three definitions of
the word "baptize" - to sprinkle water upon someone; to
pour water upon someone; and to immerse someone in
water. These are the three common practices in the
religious world. Are all of these acceptable to God?
Does the New Testament teach us what the correct form
is? In two passages of Scripture, baptism is described
as a "burial" (Romans 6:3,4; Colossians 2:12). The
passage in Romans 6 also describes baptism as including
a "being raised up to walk in newness of life." Which of
the three forms - sprinkling, pouring, or immersion -
agrees with this description? Further, the Greek word
which is translated "baptize" cannot be defined with all
three of the modern English definitions. That word meant
"to immerse, to submerge, to plunge, to dip"
(Greek-English Lexicon of the New Testament, by J. H.
Thayer, p. 94). Other words in the Greek language mean
"to sprinkle" or "to pour", and they are never used in
the New Testament to refer to the act of baptism.
Further, a careful reading of Acts 8:35-39 reveals that
when Philip baptized the eunuch of Ethiopia, they both
went down into the water, the eunuch was baptized by
Philip, and they both came up out of the water. They
went to more trouble than they needed to if baptism were
a matter of sprinkling or pouring water over one's head.
In the New Testament, baptism was immersion - there
simply was no other action associated with it. If today
we are going to "obey from the heart the form of
doctrine delivered to us" (Romans 6:16-18), we will be
immersed, thus obeying the command of God.
Third, who should be baptized? Again, let us allow the
New Testament to answer our question. While there are
many groups who practice the baptism of infants, a close
study of the Bible reveals that this practice was
unknown in the time of the New Testament. In fact, there
are things associated with baptism that cannot be
fulfilled in the baptism of infants. For example, the
apostles were commanded to teach, then baptize those who
were taught, and then teach them even more (Matthew
28:18-20). An infant cannot be taught, either before or
very soon after baptism! Jesus promised, "He that
believeth and is baptized shall be saved" (Mark 16:16).
An infant cannot believe before he is baptized, and who
is at liberty to change the order of Jesus' words?
Further, in the New Testament, repentance from sin was
to precede baptism (Acts 2:38). An infant has no sins,
and could not repent of them if he did have them! Also,
a confession of one's faith was to precede one's baptism
(Acts 8:37). An infant cannot have faith, and is not
able to make a confession. Some would appeal to the
examples of "households" being baptized, and conclude
that infants were included within them. However, at the
case of the "household" of Cornelius, those who were
commanded to be baptized were those who came to hear
what Peter would teach them (Acts 10:33), and they were
the ones who spoke in other languages when the Spirit
came upon them (Acts 10:44,45). Obviously, even if
infants were present on that occasion, they would be
excluded from baptism by these circumstances. At the
conversion of Lydia and her household (Acts 16:14,15),
the record later says that Paul encouraged them before
he left Philippi (Acts 16:40). Again, this circumstance
rules out infants as being included in the number under
consideration. In the same chapter, Acts 16, verses
25-34 record the conversion of the Philippian jailor and
his household. Notice that verse 34 says, ". . . he
rejoiced, believing in God with all his house." If all
his household believed in God, infants are certainly not
included here. In 1 Corinthians 1:16, Paul states that
he had baptized the household of Stephanas while he was
in Corinth. Later, in 1 Corinthians 16:15,16, Paul
refers to the household of Stephanas as being "addicted
to the ministry of the saints" - once again clearly
ruling out the inclusion of infants . Everything
associated with baptism - the things which must precede
and the things which must follow - excludes infants as
being proper subjects of baptism. When one is old enough
to be accountable to God for his own sins, and can
comprehend the commands of Scripture, and can obey them,
then he is a proper subject for baptism.
Fourth, what is the purpose of baptism? Again, there are
a variety of views being taught, but the Bible must be
our source for answering this question. Some say that
baptism is purely optional - it is a matter of
convenience. However, the number of commands in the New
Testament to various audiences reveals an urgency
connected with baptism, and teaches us that baptism is
not optional if we would please God and obey His Word.
Others say that baptism is "an outward sign of an inward
grace," or that baptism "declares to the world that we
have already been saved." By far the majority of
religious people teach that salvation comes before
baptism, and that baptism has nothing whatever to do
with salvation. With that in mind, please read carefully
the following Scriptures, paying particular attention to
the relationship of baptism and salvation.
1. Mark 16:16 - "He that believeth and is baptized shall
be saved; but he that believeth not shall be damned."
Does salvation come before or after baptism?
2. Acts 2:38 - "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 you shall receive the
gift of the Holy Spirit." Does the remission of sins
come before or after baptism?
3. Acts 22:16 - "And now why tarriest thou? Arise, and
be baptized, and wash away thy sins, calling on the name
of the Lord." Does the washing away of sins come before
or after baptism?
4. 1 Peter 3:21 - "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, through the resurrection of Jesus
Christ." Can you honestly say that baptism has nothing
to do with salvation?
Notice the following consequences of separating baptism
from salvation:
1. The Bible teaches that one is baptized into Christ's
death (Romans 6:3,4). To claim that one is saved before
baptism is to claim that one is saved apart from
Christ's death, and before receiving the benefits of it.
2. The Bible teaches that one is baptized into Christ
(Galatians 3:17). To claim that one is saved before or
without baptism is to claim salvation out of Christ!
3. The Bible teaches that one is baptized into the body
of Christ, which is His church (1 Corinthians 12:13;
Ephesians 1:22,23; Colossians 1:18). To claim salvation
before or without baptism is to say one is saved out of
Christ's body (but see Ephesians 5:23).
4. The Bible teaches that one is baptized for the same
reason Jesus said He was shedding His blood - the
remission of sins (see Matthew 26:28; Acts 2:38). To
claim salvation before or without baptism is to claim
salvation without the blood of Christ (but see 1 Peter
1:18,19; Revelation 1:5; 5:9; 7:14).
5. The Bible teaches that when one is baptized, he is
raised to walk in newness of life (Romans 6:3,4). To
claim salvation before or without baptism is to claim
salvation before and without that new life (but see John
3:3,5; Titus 3:5).
Baptism by itself does not save anyone. Baptism must be
preceded by faith in Jesus as the Son of God (John 8:24;
Mark 16:16); by repentance from sin (Luke 13:3,5; Acts
2:38; 17:30,31); and by a confession of one's faith in
Christ (Matthew 10:32,33; Acts 8:37; Romans 10:9,10).
But, if one stops before baptism, he has stopped short
of obeying the will of God!
Kenneth W. Burton
College and North church of Christ
P. O. Box 880
Mountain Home, AR 72654
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