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The Purpose of Baptism in the Christian Life

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Before exploring the purpose of baptism in the Christian life, it's important to gain an understanding of its meaning. The English word "baptism" comes from the Greek baptisma, which refers to "washing, dipping, or immersing something into water."

A general biblical definition of baptism is “a rite of washing with water as a sign of religious purification and consecration.” This rite of cleansing with water as a means of achieving ritual purity was practiced frequently in the Old Testament (Exodus 30:19–20).

Baptism signified purity or cleansing from sin and devotion to God. Many believers have practiced baptism as a tradition without fully understanding its significance and purpose.

What Is the Purpose of Being Baptized?

Christian denominations differ widely in their teachings about the purpose of baptism.

Some faith groups believe baptism accomplishes the washing away of sin , thus making it a necessary step in salvation.
Others believe that baptism, while not accomplishing salvation, is still a sign and seal of salvation. Thus, baptism ensures entrance into the church community.
Many churches teach that baptism is a vital step of obedience in the believer’s life, yet only an outward acknowledgment or testimony of the salvation experience already accomplished. These groups believe baptism itself has no power to cleanse or save from sin since God alone is responsible for salvation. This perspective is called "Believer's Baptism."
A few denominations consider baptism a form of exorcism from evil spirits.

New Testament Baptism

In the New Testament , the significance of baptism is seen more clearly. John the Baptist was sent by God to spread the news of the coming Messiah, Jesus Christ . John was directed by God (John 1:33) to baptize those who accepted his message.

John's baptism was called “a baptism of repentance for the forgiveness of sins.” (Mark 1:4, NIV) . John's baptism anticipated Christian baptism. Those baptized by John acknowledged their sins and professed their faith that through the coming Messiah, they would be forgiven.

Jesus Christ submitted to baptism as an example for believers to follow.

Baptism is significant in that it represents the forgiveness and cleansing from sin that comes through faith in Jesus Christ. Baptism publicly acknowledges one's confession of faith and belief in the gospel message. It also symbolizes the sinner's entrance into the community of believers ( the church ).

Purpose of Baptism

Identification.

Water baptism identifies the believer with the Godhead : Father, Son, and Holy Spirit :

Matthew 28:19 "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." (NIV)

Water Baptism identifies the believer with Christ in His death, burial, and resurrection:

Colossians 2:11–12 "When you came to Christ, you were 'circumcised,' but not by a physical procedure. It was a spiritual procedure--the cutting away of your sinful nature. For you were buried with Christ when you were baptized. And with him you were raised to a new life because you trusted the mighty power of God, who raised Christ from the dead." ( NLT)

Act of Obedience

Water Baptism is an act of obedience for the believer. It should be preceded by repentance, which simply means “change.” That change is the turning from our sin and selfishness to serve the Lord. It means placing our pride, our past, and all of our possessions before the Lord. It means giving the control of our lives over to Him:

Acts 2:38, 41 "Peter replied, 'Each of you must turn from your sins and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the gift of the Holy Spirit.' Those who believed what Peter said were baptized and added to the church—about three thousand in all." (NLT)

Public Testimony

Water Baptism is a public testimony or the outward confession of the experience that has occurred inwardly in a believer’s life. In baptism, we stand before witnesses confessing our identification with the Lord Jesus Christ.

Spiritual Symbolism

Water Baptism doesn't save a person. Instead, it symbolizes the salvation that has already happened. It is a picture representing the profound spiritual truths of death, resurrection, and cleansing.

Galatians 2:20 "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God , who loved me and gave himself for me." (NIV)

Romans 6:3–4 "Or have you forgotten that when we were joined with Christ Jesus in baptism, we joined him in his death? For we died and were buried with Christ by baptism." (NLT)

Resurrection

Romans 6:4–5 "We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the father, we too may live a new life. If we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection." (NIV)

Romans 6:10–13 "He died once to defeat sin, and now he lives for the glory of God. So you should consider yourselves dead to sin and able to live for the glory of God through Christ Jesus. Do not let sin control the way you live; do not give in to its lustful desires. Do not let any part of your body become a tool of wickedness, to be used for sinning. Instead, give yourselves completely to God since you have been given new life. And use your whole body as a tool to do what is right for the glory of God." (NLT)

The washing through the water of baptism symbolizes the believer's cleansing from the stain and filth of sin through God's grace .

1 Peter 3:21 "And this water symbolizes baptism that now saves you also – not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ." (NIV)

1 Corinthians 6:11 "But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." (NIV)

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Why is baptism important.

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Audio Transcript

Today we have a basic but really important question we have yet to address on the podcast. It comes from a listener named Matthew. “Hello, Pastor John, and thank you for this podcast. I am a relatively new believer who was saved through a very faithful Bible preaching ministry on my college campus. I have since graduated and am now looking for a home church to become a member. In every case I have been asked if I have been baptized. I have not. I need to. And I plan to. But I was wondering if you could explain to a newer believer like me, why do I need to be baptized? What does it mean? And why is this an essential step for me to take?”

Thank you, Matthew. I love the question. It’s an honor to try to answer. Let me start by just reading a definition of what baptism is from our church affirmation of faith . And then I’ll try to unpack it and explain it.

We believe that baptism is an ordinance [I’ll come back to that word ordinance ] by which those who have repented and come to faith express their union with Christ in his death and resurrection, by being immersed in water in the name of the Father and the Son and the Holy Spirit. It is a sign of belonging to the new people of God, the true Israel, and an emblem of burial and cleansing, signifying death to the old life of unbelief, and purification from the pollution of sin.

Now that’s a long definition, sorry. But it’ll make more sense if we just take it one piece at a time.

1. Baptism is an ordinance of the Lord.

First, we believe that baptism is an ordinance of the Lord. What we mean when we say that it’s an ordinance is that the Lord Jesus commanded it; he ordained it. The word ordinance comes from “he ordained it.” He planned it. He said we should do it in a way that gives it an ongoing practice in the church.

“In baptism, we dramatically portray what happened spiritually when we received Christ.”

And the part of the Bible where it says that is Matthew 28:19–20. “Go therefore and make disciples,” Jesus said, “of all nations, baptizing them.” Jesus told us to do this until he comes back. He keeps going and says, “. . . baptizing them in the name of the Father and of the Son and of the Holy Spirit. . . . And behold, I am with you always, to the end of the age.” So, as long as this age exists before Jesus comes back again, we are to be making disciples for him by teaching what he’s taught us, and baptizing them in the process.

2. Baptism expresses union with Christ.

Second, baptism, we believe, expresses union with Christ in his death and resurrection. And the clearest teaching on this is found in Romans 6:3–4, where it says this: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” So, you hear the idea of unity there. “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

Now, in the wider context of Romans and the rest of the New Testament, I think it would be a mistake to say that water baptism, the actual going into water, is the means of our being united to Christ. I think that would be a mistake to say that. In Romans, it’s faith in Jesus — faith, the Holy Spirit-given ability to love and trust and treasure Christ. It’s faith that is the means by which we are united to Christ and justified by him. But we show this faith, we signify this faith, we symbolize it, with an act of baptism. Faith unites us to Christ; baptism portrays the union with Christ.

An analogy would be saying something like this: When you’re standing before the pastor getting married and you say, “With this ring, I thee wed,” what do you mean when you say that? When we say that, we don’t mean that the ring, putting on the ring, creates the marriage, makes us married. No, no, no. It shows the covenant; it symbolizes the covenant. But the covenant, the actual marriage moment and event and union, was the covenant vows that we made to each other in marriage. That would be a comparison of the vows being faith in Christ, and the putting on the ring being baptism.

When we trust in Christ, his death counts as our death; his resurrection counts as our resurrection. And then in baptism, we dramatically portray what happened spiritually when we received Christ. Our old self of unbelief and rebellion and idolatry died. And our new identity, a person of faith and submission and treasuring Christ, came into being — all of that through faith. And that’s what we confess, and that’s what we symbolize when we go down into the water, as though we were being buried with Christ, and then come up out.

3. Baptism is by immersion.

Which is the third point — namely, I’m a Baptist. If you ask another kind of Christian, like a Presbyterian or some others, they wouldn’t say this necessarily. I believe that we should immerse people in water. Baptism is an immersion, as opposed to sprinkling water on the head. Romans 6 is my reason for that, and there are others. It describes the portrayal of death and burial and resurrection through going down into water as into a grave, and then coming back up out. “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead, we too might walk in newness of life” (Romans 6:4).

But it’s not only the imagery that points to immersion; so does the word itself. The word baptize in Greek, baptize , means “dip” or “immerse.” It means that; it doesn’t mean “sprinkle.” And most scholars agree that this is the way the early church did practice baptism, and sprinkling came in later — maybe because it was hard to find enough water or gather it in a place for it.

“In the mind of the apostles, to be united to Christ by faith through baptism was to be united to the body of Christ.”

And there are other pointers to the fact that immersion was the way they did it. For example, in Acts 8:38, when the Ethiopian eunuch became a Christian while he was traveling back and talking with Philip, it says, “They both went down into the water.” The eunuch said, “See, here is water! What prevents me from being baptized?” (Acts 8:36). And it didn’t say Philip went down and got a jug of water and poured it on his head. It says, “They both went down into the water.” The same thing happens in John 3:23, where baptism is happening “at Aenon near Salim, because water was plentiful there.” So, all of that to say, the third point is this: baptism is an immersion in water.

4. Baptism is in the name of the triune God.

Fourth, baptism means doing this immersing in the name of the Father and the Son and the Holy Spirit. Matthew 28:19: “Go . . . make disciples . . . baptizing them in the name of the Father and of the Son and of the Holy Spirit.” This means that not just any immersing is baptism — like, diving into a swimming pool is not baptism. There is a holy appeal to God the Father, God the Son, God the Holy Spirit to be present in this act, and make the portrayal true and real in what it says about the work of redemption.

There’s no salvation without the Father and the Son and the Holy Spirit, the Trinity, one God in three persons. When we call upon their name — Father, Son, and Holy Spirit — we’re depending upon them, all of them. And we’re honoring them. And we’re saying that this act of baptism is by them and for them.

5. Baptism demonstrates faith.

Fifth, baptism is an expression of faith, and therefore only for believers, which is why we don’t baptize infants, who are not able to believe. And let me just give you one verse for why you should seriously consider the fact that it’s only for believers, and that it is an expression of faith. When I was in Germany, studying with nothing but Lutherans — in all my classes I was the only Baptist — at the University of Munich, we went away on a retreat and talked about baptism, and they all turned to me and said, “So, why don’t you baptize babies?”

And I took them to Colossians 2:12. And I’ll tell you what they said, but here’s the verse: “Having been buried with him in baptism, in which you were also raised with him through faith . . .” Did you get that now? Burial and resurrection in baptism, the symbol of baptism there, the symbol of burial and resurrection in baptism, is “ through faith in the powerful working of God, who raised him from the dead.” And the professor, who was also a Lutheran, said, “Well, I think you’re right in the way you interpret that verse. But the verse isn’t addressing the issue of families; it’s addressing the issue of evangelism.”

I appreciated that concession. But my point was this: I think there is a principle being mentioned here that covers all the cases. That’s what baptism is. It is a demonstration of the burial and resurrection with Jesus, which happened through faith. And so, we should only do it to those who can believe.

United to Christ’s Body

So, baptism is very important. It was uncompromisingly commanded and ordained by the Lord Jesus until he comes. It was universally practiced and administered by Christians in the early church, and has been all through the centuries. Paul took it for granted; there are no unbaptized Christians in the New Testament. And it was uniquely connected to conversion as an unrepeatable expression of saving faith. We’re only justified once; we only die and are united to Christ once and permanently.

And one last comment: it was closely connected to being a member of a local church. In the mind of the apostles, to be united to Christ by faith through baptism was to be united to the body of Christ. And local churches are the manifestations of the universal body of Christ. To be a Christian, therefore, is to belong to a local church. It’s right and fitting that you belong to a church.

Baptism wasn’t a fun climax to beach evangelism with everybody going their separate ways with no reference to the church. Baptism was a sacred expression of faith, a faith that unites you to Christ and his people — a particular people, in a particular church, where you could be nurtured and held accountable as the New Testament teaches.

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Home > Theology and Spirituality > What Is The Significance Of Jesus’ Baptism?

Theology and Spirituality

What Is The Significance Of Jesus’ Baptism?

Published: February 28, 2024

Written by: Mary Hughes

Jason DeRose, Managing Editor at Christian.net, uses his expertise in religion and journalism to deepen understanding of faith's societal impacts. His editorial leadership, coupled with a strong academic background, enriches the platform’s diverse content, earning him recognition in both journalism and religious circles.

Discover the theological significance of Jesus' baptism and its impact on spirituality. Explore the deeper meaning behind this pivotal event in Christian theology.

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Understanding the historical context of jesus' baptism, exploring the symbolism of baptism in christian tradition, examining the role of john the baptist in jesus' baptism, reflecting on the spiritual meaning of jesus' baptism, considering the impact of jesus' baptism on his ministry and mission.

The historical context of Jesus' baptism is crucial in understanding its significance. During the time of Jesus, baptism was not a new concept. It was a ritual cleansing practiced by various Jewish sects, including the Essenes and the Qumran community. John the Baptist, a prominent figure in the New Testament, was known for baptizing people in the Jordan River as a symbol of repentance and spiritual renewal. His message and practice attracted a significant following, including Jesus of Nazareth. The act of baptism was deeply rooted in the Jewish tradition, symbolizing purification and preparation for the coming of the Messiah. Jesus' decision to be baptized by John amidst this historical backdrop holds profound meaning and sets the stage for the unfolding of his ministry.

Baptism as a Jewish Ritual : In the historical context of Jesus' baptism, it is essential to recognize that baptism was not exclusive to Christianity. Jewish purification rituals, including immersion in water, were prevalent in the religious practices of the time. Understanding this historical background helps to contextualize the significance of Jesus' participation in the ritual of baptism.

John the Baptist's Preaching : John the Baptist's proclamation of repentance and the coming of the Kingdom of God resonated with the Jewish community. His call for spiritual renewal and the symbolic act of baptism drew attention to the imminent arrival of the long-awaited Messiah. Jesus' decision to undergo baptism by John aligns with the prevailing religious fervor and anticipation of the Messiah's arrival.

Preparation for Ministry : Jesus' baptism marked the initiation of his public ministry. By participating in the ritual of baptism, Jesus demonstrated his identification with humanity and his willingness to fulfill the divine purpose. This pivotal moment in Jesus' life serves as a bridge between his private life and the commencement of his public ministry, emphasizing the historical and spiritual significance of the event.

Understanding the historical context of Jesus' baptism provides valuable insights into the cultural, religious, and spiritual milieu in which this profound event took place. It underscores the continuity between the Jewish tradition and the emergence of Christianity, shedding light on the interconnectedness of these historical and spiritual narratives.

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Baptism holds a central place in Christian tradition, carrying profound symbolism that transcends mere ritualistic practice. It serves as a visible sign of initiation into the Christian faith and embodies rich layers of spiritual significance. The act of baptism symbolizes the believer's identification with the death, burial, and resurrection of Jesus Christ. As the individual is immersed in water, it represents the dying to their old way of life and being raised to new life in Christ. This symbolic representation of spiritual rebirth aligns with the teachings of Jesus, emphasizing the necessity of being born again to enter the Kingdom of God.

Symbolism of Cleansing and Purification

Baptism symbolizes cleansing and purification from sin. The water used in the sacrament signifies the washing away of the believer's sins and the purification of their soul. It reflects the spiritual transformation and the forgiveness of sins through the grace of God. The symbolism of cleansing in baptism echoes the biblical imagery of water as a purifying agent, emphasizing the believer's spiritual renewal and their commitment to lead a life of righteousness.

Symbolism of Union with Christ

In Christian tradition, baptism symbolizes the believer's union with Christ. The immersion in water represents a profound spiritual union with Jesus' death and resurrection. It signifies the believer's participation in the redemptive work of Christ and their incorporation into the body of believers, known as the Church. This symbolism underscores the communal aspect of the Christian faith, highlighting the interconnectedness of believers through their shared identity in Christ.

Symbolism of New Life and Spiritual Rebirth

The act of baptism symbolizes the believer's experience of new life and spiritual rebirth. It signifies the transformation from a life of sin and separation from God to a life of faith and fellowship with the divine. The immersion in water and emergence from it symbolize the believer's journey from spiritual death to newness of life in Christ. This symbolism aligns with the biblical teachings on regeneration and the renewal of the inner being through the Holy Spirit.

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Symbolism of Public Declaration and Witness

Baptism serves as a public declaration of one's faith in Christ and a witness to the transformative power of the Gospel. It is a visible testimony to the believer's commitment to follow Jesus and live according to His teachings. The act of baptism before a community of believers signifies the individual's willingness to publicly identify with the Christian faith and serves as an encouragement to others in their spiritual journey.

Exploring the symbolism of baptism in Christian tradition reveals its multifaceted significance as a sacred rite that embodies spiritual truths and communal identity within the Christian community. The rich symbolism associated with baptism underscores its enduring importance as a foundational expression of faith and discipleship in the Christian faith.

Precursor of the Messiah : John the Baptist played a pivotal role as the forerunner of Jesus Christ. His ministry in the wilderness, preaching a message of repentance and baptizing the people, set the stage for the arrival of the Messiah. John's proclamation prepared the hearts of the people for the coming of the long-awaited Savior, and his baptismal practices signified a spiritual readiness for the transformative work that Jesus would initiate.

Recognition of Jesus' Identity : John the Baptist's recognition of Jesus' identity as the Lamb of God is a significant aspect of his role in Jesus' baptism. When Jesus approached John to be baptized, John initially hesitated, acknowledging his own need to be baptized by Jesus. However, upon Jesus' insistence, John baptized him, and the profound moment that followed, with the heavens opening and the Spirit descending like a dove, affirmed Jesus' identity as the Son of God. This pivotal event marked the public revelation of Jesus' divine mission and the inauguration of his earthly ministry.

Spiritual Authority and Humility : John the Baptist's willingness to baptize Jesus despite his initial reluctance demonstrates his humility and recognition of Jesus' spiritual authority. His humility is evident in his acknowledgment of Jesus' superiority and his readiness to fulfill God's purpose. John's role in baptizing Jesus underscores the divine orchestration of this sacred event, highlighting the harmonious collaboration between John's prophetic ministry and Jesus' redemptive mission.

Continuity with Old Testament Prophecy : The involvement of John the Baptist in Jesus' baptism aligns with the fulfillment of Old Testament prophecies, particularly the prophecy in Isaiah 40:3, which foretold the coming of a voice in the wilderness preparing the way for the Lord. John's role as the voice crying out in the wilderness and baptizing in the Jordan River resonates with the prophetic anticipation of the Messiah's arrival, emphasizing the seamless connection between the Old Testament promises and their realization in the person of Jesus Christ.

Witness to the Messiah : John the Baptist's testimony regarding Jesus' identity and mission following the baptism further underscores his role as a faithful witness to the Messiah. His declaration, "Behold, the Lamb of God, who takes away the sin of the world!" (John 1:29), not only affirmed Jesus' redemptive purpose but also invited others to recognize and believe in the significance of Jesus' ministry. John's unwavering testimony and obedient participation in Jesus' baptism exemplify his integral part in preparing the way for the fulfillment of God's redemptive plan through Christ.

Examining the role of John the Baptist in Jesus' baptism illuminates the profound significance of his involvement in this pivotal event. His preparatory ministry, recognition of Jesus' identity, humility, alignment with Old Testament prophecy, and faithful witness collectively contribute to the overarching narrative of God's redemptive plan unfolding through the person and work of Jesus Christ.

The spiritual meaning of Jesus' baptism transcends the physical act of immersion in water; it delves into the profound truths of divine revelation and redemptive purpose. Jesus' decision to undergo baptism by John the Baptist signifies his solidarity with humanity and foreshadows the sacrificial mission he was ordained to fulfill. The spiritual significance of Jesus' baptism encompasses themes of identification with humanity, divine anointing, and the inauguration of his redemptive ministry.

Identification with Humanity

Jesus' baptism serves as a powerful symbol of his identification with humanity. By partaking in the ritual of baptism, Jesus, who was sinless, demonstrated his willingness to align himself with the human condition, including its frailties and moral struggles. His immersion in the waters of the Jordan River symbolizes his solidarity with humanity's need for spiritual cleansing and renewal. This act of identification foreshadows the depth of empathy and understanding that Jesus would later demonstrate in his earthly ministry, as he compassionately ministered to the broken, the marginalized, and the spiritually destitute.

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Divine Anointing and Affirmation

The spiritual meaning of Jesus' baptism is further underscored by the divine anointing and affirmation that accompanied the event. As Jesus emerged from the water, the heavens were opened, and the Spirit of God descended upon him like a dove. This powerful manifestation of the Holy Spirit symbolizes the divine commissioning and empowerment of Jesus for his redemptive mission. The heavenly voice declaring, "This is my beloved Son, with whom I am well pleased," serves as a profound affirmation of Jesus' identity as the Son of God and the chosen instrument through whom God's redemptive plan would be realized. This divine endorsement marks the public declaration of Jesus' messianic role and underscores the spiritual significance of his baptism as the inauguration of his earthly ministry.

Inauguration of Redemptive Ministry

Jesus' baptism holds spiritual significance as the inauguration of his redemptive ministry. The act of baptism marked the pivotal moment when Jesus transitioned from the private life of obscurity to the public manifestation of his divine calling. It symbolized the commencement of his mission to proclaim the Kingdom of God, to heal the brokenhearted, to set the captives free, and to bring salvation to humanity. The spiritual meaning of Jesus' baptism resonates with the prophetic anticipation of the Messiah's arrival and the fulfillment of God's redemptive purposes in human history.

Reflecting on the spiritual meaning of Jesus' baptism unveils the depth of its significance in the divine narrative of redemption. It serves as a profound revelation of Jesus' solidarity with humanity, his divine anointing and affirmation, and the inauguration of his redemptive ministry, laying the foundation for the transformative impact of his teachings, miracles, and ultimately, his sacrificial death and resurrection.

Affirmation of Divine Sonship : Jesus' baptism served as a pivotal moment that affirmed his divine sonship and inaugurated his public ministry. The voice from heaven declaring, "This is my beloved Son, with whom I am well pleased," marked the divine affirmation of Jesus' identity and mission. This profound declaration provided the foundational assurance for Jesus as he embarked on his earthly ministry, reinforcing his unique relationship with the Father and the authority vested in him to fulfill the redemptive plan.

Empowerment for Service : The descent of the Holy Spirit upon Jesus following his baptism signified the divine empowerment for his ministry. The Spirit's anointing equipped Jesus with the spiritual gifts and power necessary to carry out his mission on earth. This empowerment enabled him to preach the good news, heal the sick, cast out demons, and demonstrate the Kingdom of God in action. Jesus' baptism thus marked the divine commissioning and endowment for the fulfillment of his transformative ministry.

Identification with Humanity : Through his baptism, Jesus demonstrated his solidarity with humanity and its need for spiritual renewal. Despite being sinless, Jesus willingly participated in the ritual of baptism, aligning himself with the human condition and exemplifying humility. This act of identification laid the groundwork for Jesus' empathetic ministry, as he compassionately engaged with individuals from diverse backgrounds, addressing their spiritual, emotional, and physical needs with profound understanding and grace.

Fulfillment of Prophecy : Jesus' baptism fulfilled the prophetic anticipation of the Messiah's arrival and the establishment of his redemptive ministry. The convergence of Old Testament prophecies and the events surrounding Jesus' baptism underscored the continuity between the promises of God and their realization in the person of Jesus Christ. This fulfillment validated Jesus' messianic role and mission, affirming his significance in the divine narrative of salvation history.

Preparation for Sacrificial Mission : Jesus' baptism served as a preparatory step for his sacrificial mission on the cross. The public declaration of his divine sonship and the empowerment by the Holy Spirit positioned Jesus to fulfill his ultimate purpose of atoning for the sins of humanity. The impact of his baptism resonated throughout his ministry, culminating in the redemptive act of offering himself as the perfect sacrifice for the salvation of mankind.

Model for Christian Initiation : Jesus' baptism set a profound example for Christian initiation and discipleship. His willingness to undergo baptism established the significance of the sacrament as a visible expression of faith, repentance, and commitment to follow Christ. The impact of Jesus' baptism reverberates through the Christian tradition, emphasizing the transformative nature of baptism as a symbol of spiritual rebirth and incorporation into the body of believers.

Considering the impact of Jesus' baptism on his ministry and mission illuminates the foundational significance of this pivotal event in shaping the trajectory of his redemptive work and providing a model for Christian discipleship. The divine affirmation, empowerment, identification with humanity, fulfillment of prophecy, preparation for sacrificial mission, and the enduring impact on Christian initiation collectively underscore the profound influence of Jesus' baptism on the unfolding narrative of God's redemptive plan.

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What Is Baptism?

The significance, meaning and purpose of baptism

What is the significance of baptism? Have you ever thought about getting baptised but have too many questions still unanswered?

In this article we would love to help you understand a little bit more about this significant next step in your journey of following Jesus.

Why should I consider getting baptised?

Following Christ: In order to understand the reason for being water baptised, it is important to carefully consider what the Bible says about it: Jesus himself was baptised. He was not a sinner, yet he humbled himself in obedience to identify with us and give us an example to follow.

At this time, Jesus came from Nazareth in Galilee and was baptised by John in the Jordan. The moment he came out of the water, he saw the sky split open and God’s Spirit, looking like a dove, come down on him. Along with the Spirit, a voice: “You are my Son, chosen and marked by my love, pride of my life.” Mark 1:9 MSG

An act of obedience: Water baptism is an act of faith and obedience to the commands of Christ.

“Therefore go and make disciples of all nations, baptising 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.” Matthew 28:19-20

A public declaration: Baptism declares that you are a follower of Jesus Christ. It is a public confession of your faith in, and commitment to, Jesus Christ. It is the next step after salvation through repentance and faith and is an important foundation for Christian life.

Then he said, “Go into the world. Go everywhere and announce the message of God’s good news to one and all. Whoever believes and is baptised is saved; whoever refuses to believe is damned.” Mark 16:16 MSG

What is the meaning and significance of baptism?

A move from death to life: Baptism is a symbol of Christ’s burial and resurrection. Our entrance into the water during baptism identifies us with Christ’s death on the cross, His burial in the tomb and His resurrection from the dead.

“Going under the water was a burial of your old life; coming up out of it was a resurrection, God raising you from the dead as he did Christ. When you were stuck in your old sin-dead life, you were incapable of responding to God. God brought you alive – right along with Christ! Think of it! All sins forgiven, the slate wiped clean, that old arrest warrant canceled and nailed to Christ’s cross.” Colossians 2:12-14 MSG

A brand-new life: It is a symbol of your new life as a Christian. We bury the “old life” and we rise to walk in a “new life”. Baptism is like a wedding ring, it is the outward symbol of the commitment you made in your heart, a commitment that has to be followed through and lived out on a daily basis.

Here is one simple way to explain baptism:

Baptism is a symbol. It’s meant to show the world that that you love, trust and have put your hope in Christ. It’s like a wedding ring.

Let’s say I’m not married right now, but if I put a wedding ring on my finger, would that make me married? No, of course not. Similarly, I can be baptised in a church, but that doesn’t make me a true believer in Christ. Imagine that I really was married, though. My husband and I really did go through the marriage ceremony, but I just didn’t have my ring on my finger. Would that mean I wasn’t married? No way, of course I would still be married. Similarly, I can be a believer in Christ, but not baptised, and my sins are still paid for and forgiven by God. But imagine that I truly was married and I really, really loved my husband. Would I wear my wedding ring? Of course! I would love my husband and want the whole world to know it! In the same way, if I have trusted Christ to save me from sin, and He is the lord and joy of my life, then I’ll want everyone to know about it. So baptism is a statement to everyone who sees it that I have trusted Christ for my salvation and I’m committed to living for Him.

“Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” 2 Corinthians 5:17

“We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” Romans 6:4

Baptism does not make you a believer; it shows that you already are one! Baptism does not “save” you; only your faith in Christ does that.

“For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast.” Ephesians 2:8,9

A blessed life: In baptism, the believer has the triune name of the triune God placed upon them: Father, Son and Holy Spirit. The name of the Lord Jesus Christ is the name of the Godhead (one God in three persons). The Gospels tell us to baptise believers “into the name of the Father, the Son and the Holy Spirit.” Matthew 28:19

Baptism confirms our position “in Christ” and affirms the blessings of the Father on us as his children.

A new family: Baptism also connects us to the “body of Christ” – his people in the earth. In baptism there is a real sense of being joined with other believers, not just participating in an individual act of our own spiritual journey.

“For we were all baptised by one Spirit into one body.” 1 Corinthians 12:12-13

How are we to be baptised?

As per the example of Jesus – by being immersed in water. The word “baptise” comes from the Greek word “baptise” which means “to immerse or dip under water”.

“As soon as Jesus was baptised, he went up out of the water.” Matthew 3:16

Every baptism in the Bible was by immersion under water. The book of Acts shows us that this was the norm for every believer.

“Then both Philip and the eunuch went down into the water and Philip baptised him. When they came up out of the water…” Acts 8:38,39

Who should be baptised?

Every person who has made the decision to believe in Christ. When Paul writes to the believers in Rome, he assumes that all of them have been baptised (Romans 6). The one requirement for baptism is belief in Christ!

“Those who accepted his message were baptised.” Acts 2:41

“But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptised, both men and women.” Acts 8:12

We believe in baptising children when they are old enough to understand what it means and make a personal declaration of belief.

When are we to be baptised?

Believers in the New Testament were baptised the same day. As soon as a person decides to believe in Christ, he can be, and is encouraged to be baptised.

“Then Philip began with that very passage of scripture and told him the good news about Jesus. As they travelled along the road, they came to some water and the eunuch said, “Look, here is water. Why shouldn’t I be baptised?” And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptised him.” Acts 8:35-39

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Blog / 7 Reasons Why Baptism Is Important

7 Reasons Why Baptism Is Important

Gain an understanding of why baptism is important and what its four main traditional perspectives are: Baptist, Reformed, Lutheran, and Church of Christ views

In the book Understanding Four Views on Baptism (Zondervan, 2007), editor John H. Armstrong says, “From the earliest days of Christianity baptism has been a rite of initiation. By this watery sign, made in the triune name of God, people are openly admitted into the life and community of the church. All agree that baptism is the symbolic door into the church.”

What Is Baptism?

The English word “baptism” derives from the Greek word baptisma and denotes the action of washing or plunging in water. Ancient pagans had ceremonial cleanings, but its Christian origin is primarily traced to Old Testament Jewish ritual purifications.

Its imagery is rich in Hebrew Scripture, as in Psalm 51:1-7 “Wash away all my iniquity and cleanse me from my sin….Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow.” In his commentary , Warren Wiersbe says, “’Wash’ ( vv. 2, 7 ) refers to the cleansing of dirty clothing ( Isa. 1:18 ; 64:6 ). In the Jewish society of that day, to wash and change clothes marked a new beginning in life ( Gen. 35:2; 41:14; 45:22 ; Ex. 19:10, 14 ), and David made such a new start ( 2 Sam. 12:20 ).”

The Old Testament story of Naaman, the commander of the king of Aram’s army, is another precursor to the concept of baptism, where the prophet Elisha told Naaman to wash 7 times in the Jordan river as the method God chose to heal him of his leprosy and demonstrate God’s life-changing power and far reaching love, even to those outside the Israelite fold ( 2 Kings 5:1-14 ).

At the beginning of Jesus’ ministry, John the Baptizer used this Jewish imagery in his work where the people’s confession of sin, and their repentance and forgiveness, was ratified by baptism. The New International Encyclopedia of Bible Characters on Bible Gateway Plus says, “The use of water rituals was not uncommon in Judaism. Cleansing from the impurities of sin was certainly one of the ideas conveyed by this ceremony. However, in view of the associations of water with Noah’s Flood and the destruction of the Egyptians in the Red Sea, John’s baptism was probably intended also to remind the people that sin requires divine judgment ( 1 Peter 3:20-21 ).”

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What Are the Forms of Baptism?

Here are abbreviated descriptions of Christian forms of baptism from the Encyclopedia of the Bible on Bible Gateway:

Baptist view: baptism of the professing regenerate by immersion. “The outward rite confirms and seals to recipients their inward faith.”
Reformed view: infant baptism of children of the covenant. “Parents eligible to receive baptism for their offspring are only such as are faithful in their confession and in the discharge of their covenant obligations. Those who do not give evidence of the union with Christ which baptism signifies cannot claim the grace and promise extended in this institution.”
Sacramentarian view: infant baptism by sprinkling as a regenerative act. “The Spirit as the Lord and Giver of life is believed to regenerate the child and to make him a living member of the body of Christ, the family of God. This is sacramental because it is seen in faith and not empirically, and it is believed to begin a process of growth in grace which carries the new creature into his eternal destiny.”

Why Is Baptism Important?

“From the earliest days of Christianity baptism has been a rite of initiation ( Acts 2:41 ),” says Armstrong. “By this watery sign, made in the triune name of God, people are openly admitted into the life and community of the church.”

A person’s baptism is a proclamation that her sins are washed away by the blood of Christ and that she is now united with Christ by the Holy Spirit in the newness of Christ’s resurrection life.

Here are 7 reasons why baptism is important.

1. Jesus Modeled Baptism

• Then Jesus came from Galilee to the Jordan to be baptized by John. ( Matthew 3:13 ) • At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. ( Mark 1:9 ) • When all the people were being baptized, Jesus was baptized too. ( Luke 3:21 )

2. Jesus Commanded Baptism

• 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. Matthew 28:19-20

3. Baptism Is a Public Confession

• Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. Acts 2:38

4. Baptism Signifies a New Name

• So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise. Galatians 3:26-29

5. Baptism Represents a New Life

• Don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. Romans 6:1-11

• Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! 2 Corinthians 5:17

6. Baptism Establishes a New Identity

• I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. Galatians 2:20

• In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead. Colossians 2:11-12

7. Baptism Unifies the Faith

• There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. Ephesians 4:4-6

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What Is the Purpose of Baptism for Christians?

Why do people get baptized? There is an old joke that is popular with pastors and preachers. A new pastor was having lunch with several colleagues when he began lamenting about a group of bats that had taken residence in the church’s bell tower. “I don’t know what to do,” he said, “nothing seems to get rid of them.” Another pastor indicated he had the same problem in her church. Finally, a wise and seasoned pastor offered the solution; “Just baptize them,” he suggested, “then you will never see them again!”

The joke plays off a reality of which we are all too aware; baptism does not always hold the significance that it should. Those who work in the church see many individuals and families come for baptism only to disappear afterward. Some may see baptism as a rite of passage to complete – the ticking of a religious box; Others may view baptism as an easy way to satisfy the religious leanings of grandma and grandpa. For whatever reason, baptism does not always point to the presence of a vibrant and active faith.

This reality is held in stark contrast to the way that baptism is presented in the New Testament. Scripturally, baptism is an important indicator of a person’s (or family’s) faith in the crucified and risen Lord, and a sign of one’s membership in “The Way.” Far from being simply an external action done to satisfy dogmatic religious requirements, the very essence of Christian life, and faith, began with one’s baptism.

Why Do People Get Baptized: Baptism Is an Immersion into New Life

When thinking about baptism, the first association many have is with the figure of John the Baptist . Each of the gospels records how John stood at the Jordon, baptizing people in an act of repentance. John called people to prepare for the coming of the Messiah, expressed through the rite of outward washing. This was a departure from the ceremonial washing practiced by faithful Jews of the day. Faithful Jews would often immerse themselves (Greek: baptizo ) in public pools prior to going into the temple. Such an immersion, sometimes done under the watchful eye of the Levitical priest, was an act of religious cleansing and would be repeated each time one desired entrance into the temple courts.

The immersion offered by John, however, was different than the above cleansing, both in frequency and in meaning. John baptized people as a singular action representing a turning away from sin and waywardness. One was immersed in the river Jordon as a sign of their turning toward the dawning messianic age. Standing on the banks of the Jordon, John heralded the coming of the long-awaited Messiah. So popular was his baptism that “ all of Judea went out to the Jordon to be baptized by John ” ( Mark 1:8 ).

Importantly, John’s baptism is not the same baptism that Christians undergo. Through Christ’s resurrection and ascension, baptism takes on a different understanding. For Christians, baptism is neither ritual purification nor a preparatory rite. Rather, baptism is an immersion in the new life offered by Jesus. For example, following his Pentecost sermon, about 3000 people were baptized ( Acts 2:41 ). Baptism becomes the appropriate response to the hearing (and accepting) of the gospel. Throughout the book of Acts, the apostles make frequent appeals for people to “Repent and be baptized.” Repentance simply means to turn, to change one’s direction. Thus, the call to baptism is essentially the call to turn one’s life toward Jesus and be immersed in his Spirit. For those rising from the baptismal waters, baptism entailed living a new life.

Importantly, this new way of life is not simply a new way of thinking about life. Christ effects change. A person is fundamentally transformed in the waters of baptism. The outward and visible sign (water) testifies to an inward transformation (new life). The Apostle Paul put it this way, “ We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” ( Romans 6:4 ). Baptism is a joining to Christ’s death and a sharing in his resurrection. This means that from the moment of baptism, one begins to live the very eternal life promised in Christ Jesus.

Baptism Is about Immersion in a New Community

How do we understand this new life? This was the question that faced the early Christians, and equally, it faces us today. Too often is baptism understood individualistically. Whether the baptism is for an adult or an infant, it is assumed that it is a rite for the individual alone. Sure, family and friends may watch with enthusiasm and rejoicing, but in no way are they involved in the baptism itself. The baptism is a blessed occurrence between the individual and his/her Lord.

There is truth to this. We cannot deny that it is an individual person who is baptized. But is this all that goes on? Viewing baptism as pertaining to an individual alone means we will fail to see how baptism sparks an entrance into a new community. Baptism is not simply a rite of individual religiosity. Rather, baptism speaks to an activity of the entire community of faith, of which the individual has now become a member. In baptism, one becomes a member of a baptized people.

We see this communal reality in the way that Scripture describes baptism. Baptism frequently involves the community of faith. To be baptized is to become immersed within a new life that can only be fully experienced in a new community. The Apostle Paul provides a great example of this. Following his Damascus road conversion, Paul is immediately baptized ( Acts 9:18 ) and began to spend time with the disciples of Damascus (9:20). In fact, in his letter to the Galatians, Paul describes spending three years with the Christian community ( Galatians 1:18 ). Clearly, Paul’s baptism immersed him in the wider community of Christ’s followers.

Perhaps the only time baptism is seen to occur in an individual context is with the Ethiopian eunuch of Acts 8 . Here, Luke records that Philip preaches the gospel to this traveling Ethiopian, who in turn, responds with “ Look, here is water, what is stopping me from being baptized! ” (8:36). Philip agrees and baptizes the eunuch. The Ethiopian, presumably, continues on his way with no more mention being made of him in the Scriptures. Christian history, however, holds that the Ethiopian went back to his home country and began the Christian community there. Even here, new life leads to a new community. Baptism makes no theological or ecclesiological sense if one does not wish to be an active part of the Christian body. To live the Christian life is to live amid the Christian community.

Why Do People Get Baptized?

So important is baptism to the Christian life that Jesus makes the call to baptize a fundamental part of Christian discipleship ( Matthew 28:20 ). This is something that the disciples took to heart. Not only did they begin a ministry of baptism while Jesus was with them ( John 4:2 ) but they were diligent in calling people to the waters of baptism after his resurrection. This is because the very image of baptism was an image of the new creation. Being plunged into, and rising out of, the baptismal waters, signified one’s death to sin, and one’s participation in the resurrected life of Jesus. Baptism, therefore, was held up as the appropriate way to respond to the gospel.

Christians are baptized as a sign of their acceptance of Christ’s salvation. For example, upon hearing Peter articulate the reality of Christ’s resurrection and Lordship, people are encouraged to be baptized in the near-by pool as a sign of their turning to the resurrected Lord ( Acts 2:38 ). Scripturally, it was simply understood that responding to the good news of Christ would involve one’s immersion in baptismal waters.

Yet, more than a mere proclamation of one’s faith, the call to baptism is also a call to receive the Holy Spirit. Peter calls the people to “ repent and be baptized, ” but then continues “ and you will receive the Holy Spirit ” ( Acts 2:38 ). The Scriptures continually pair the experience of water-baptism with the bestowal of the Holy Spirit. Importantly, this does not occur in the same way each time. For Cornelius, and the community of gentile Christians, the bestowal of the Holy Spirit occurred prior to their baptism (Act 10), whereas with the disciples at Ephesus, the bestowal of the Spirit occurred afterward ( Acts 19:1-6 ). In fact, so strong is the connection between baptism and the bestowal of the Spirit, that Paul has no hesitation in inquiring “ did you receive the Holy Spirit when you were baptized? ” The connection between one’s participation in baptism and receiving the Holy Spirit is clear.

One can only wonder what it would be like if churches began emphasizing this reality in their baptismal services today.

Living the Baptized Life

Baptism is not an end; it is a beginning. One is baptized into a new life, as a sign of one’s new creation by the Spirit of Jesus, embodied within the context of a new community. In this way, despite what one believes about who is to be baptized (i.e., infants or adults only) baptism must be connected to how one lives. Thus, it is an action that none should lightly undertake. The question of “what does it mean to be baptized?” therefore, should more appropriately be rendered “What does it mean to live the baptized life?”

In Acts 2:42 we get a picture of what this life is to look like. The 3000 people, baptized that first Pentecost morning, became a community of the baptized. Luke records that this community “ devoted to themselves to the Apostles teaching, the fellowship, the breaking of the bread, and the prayers ” ( Acts 2:42 ). These four disciplines mark the baptized community. If it is true that baptism pertains to the entire community of faith, then all must sit with the question: “Will you devote yourself to the apostles' teaching, the fellowship, the breaking of the bread and the prayers?” Without an affirmative response to Christ’s Lordship, and a willingness to join the community in faithful living, any articulation of baptismal theology lacks the fundamental character as revealed in Scripture.

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Ask a Question
What Does Baptism Mean (and why is it important)?

I didn’t get baptized until I was a Sophomore in college even though I started taking my faith seriously as a teenager. I just didn’t think baptism mattered. At the time, most of the people I knew who were getting baptized were either babies or other peers in youth group who I knew weren’t actively following Jesus outside of Youth Group. So I concluded baptism really wasn’t that important. I was baptized when I was in college after I learned more about the meaning and importance of baptism.

Baptism doesn’t “save” you and you can be a Christian without having ever been baptized. However, the Bible’s pretty clear that we who claim to live for Jesus should be baptized. Time and time again throughout the book of Acts people are getting baptized when they place their faith in Jesus as their Lord and Savior (Acts 2:41; 8:12; 8:36; 10:48; and tons more). Even Jesus got baptized to set the example for his disciples.

What Does Baptism Mean? First, baptism symbolizes what has happened between us and God. The Apostle Paul writes, “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4). Baptism symbolically represents that we “died with Christ” (going under the water is like burying our old way of life without Christ) and we have been “reborn/resurrected in Christ” (coming up from the water is like being born again with Christ). It is a visible demonstration of the new life we have in Jesus Christ.

Second, baptism foreshadows the Christian’s hope that we will be resurrected from the grave when Jesus Christ returns as judge. “Now if we died with Christ, we believe that we will also live with him, because we know that Christ, having been raised from the dead, will not die again” (Romans 6:8-9). The Christian’s eternal security comes from their union with Christ, which is made visible through baptism.

Third, baptism identifies you as a member of the Church. 1 Corinthians 12:12-27 makes it clear that every Christian is a member of the Church, the “Body of Christ.” Christians throughout history have seen baptism as the rite of entrance into the Church. It is a way to clearly say, “I am a Christian, and my life isn’t all about me anymore. Instead, I want my life to build up the Church for the glory of God.” This is also why baptism and membership in the local church where you attend naturally go hand-in-hand.

Why Baptism Matters In the Bible (and in many places today) it was a very dangerous thing to be publicly baptized and identify yourself with Jesus Christ. This act of faith took guts and often brought serious opposition. Sadly, many Americans take their freedom and comfort for granted, and since baptism doesn’t “cost” them anything, they treat getting baptized as a casual and unimportant option.

“If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.” Romans 10:9

Baptism should not be a matter of convenience. Instead, it is a wonderful opportunity to publicly declare your faith to your nonChristian friends and family. Sometimes people put off getting baptized because they don’t like people looking at them or being the center of attention. When we know the sin and judgment from which we have been rescued because of the truth that baptism represents, then we should take the opportunity to put ourselves aside and confess what God has done through Jesus Christ.

If we are too timid to stand for Christ in a church full of people who believe as we do and before our friends and family (even if they aren’t Christians, they still care for us), then I wonder how we will boldly stand for Christ in the midst of persecution.

Baptism is a biblical and meaningful expression of personal faith in Jesus Christ. Whether you grew up attending church or not, being baptized is a turning point you can look to in seasons of doubt or temptation in order to reaffirm, “I have been buried with Christ, and I have risen to new life with him. He is my life and my hope. I am not ashamed of the gospel.”

A Final Word of Caution Prayerfully consider getting baptized, but please do not get baptized because you feel pressured by people to do so. If you are not compelled to give your life to worship and obey Jesus Christ then you should not be baptized… even if your parents or friends or youth pastor is encouraging you to be baptized. Simply tell them “I’m not ready yet” and trust them to respect your decision.

Two articles I have found helpful regarding children and baptism:

Should My Children Be Baptized? (Tim Challies)
When to Baptize our Believing Children (Joe Rigney at Desiring God)

Mike McGarry

I am the Youth Pastor at South Shore Baptist Church in Hingham, MA. I am committed to seeing the next generation rooted in the Christian faith and committed to the Church. I'm the author of "Lead Them to Jesus: A Handbook for Youth Workers" (New Growth Press, forthcoming in 2021), "A Biblical Theology of Youth Ministry: Teenagers in the Life of the Church" (Randall House Academic, 2019), and am a contributor to "Gospel-Centered Youth Ministry: A Practical Guide" (Crossway, 2016). I am also a regular contributor to the Rooted Ministry and co-host the podcast "Thanos to Theos," which discusses comics, culture, theology, and youth ministry.

September 18, 2017

Life , Ministry

Baptism , Christianity , Church

September 18, 2017 at 11:33 pm

I was looking at why Jesus got baptized today. Out of obedience I think.

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What Is the Symbolism and Importance of Water Baptism?

When we enter the waters of baptism, we’re proclaiming the gospel message. Baptism symbolizes a believer's death to sin and new life in Jesus Christ.

Meaning of Baptism

Pictures frequently communicate in ways that words cannot. For example, a photo or painting may bring emotions that words can’t describe. In the same way, baptism is a powerful picture of our salvation experience.

The meaning of the Greek word for baptize (baptize) is “to dip, plunge, immerse” or “bring under the influence.”

When we enter the waters of baptism, we’re proclaiming the gospel message.

1. Water symbolizes a believer’s death to sin.

Jesus died for our sins, was buried, and lives again. By proclaiming His message, we’re identifying ourselves with Him. Romans 6:4 says we have been buried with Him through baptism into death. We’re now dead to the power of sin.

Russel Moore said in his video below, “If you go under water, you can’t breathe. It’s a picture of death and the grave and always has been, biblically.

“The Flood: God floods the world. That is a baptism, Peter tells us in 1 Peter 3 .
“Jonah God sends Jonah into the deep – into the water. It is his judgement upon Jonah.

“When someone is going down into the waters of baptism, that person is confessing: I deserve death.”

2. Water symbolizes a believer’s resurrection in Christ.

Being raised up out of the water expresses our new life in Christ and our union with Him. Our heavenly Father physically raised Jesus from the dead and gave Him life. And He’s done the same for us spiritually. Our unbelieving family and friends need to “see” this message in our life.

Baptism is also a public declaration of our faith in the resurrection of Jesus Christ, and in our own future resurrection. After appearing on earth, Jesus ascended into heaven to take His rightful place at His Father’s side. Someday we’ll receive a resurrection body and live forever with Him.

The Image of Baptism

The image of baptism serves as a reminder of what the Savior has done for us. It points to the truth that there’s life beyond the grave. Everlasting existence in the presence of the Lord is waiting for every person who chooses to trust in Christ.

Baptism is a commandment, not an option. As such, it’s both an obligation and an awesome privilege. Have you publicly identified yourself with Jesus through the act of baptism?

Excerpted from " The Picture of Baptism " by In Touch Ministries (used by permission).

Christiantiy.com , “What Does Baptism Mean?” Dr. Ray Pritchard.

Photo Credit: GettyImages/Evan Schneider

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Why is Baptism important? What change does it make in me?

The Lord himself affirms that Baptism is necessary for salvation. “No one can enter the Kingdom of God without being born of water and the Spirit” (Jn 3:5). Christ commanded his disciples to preach the Gospel, draw people to faith in him, and baptize those who come to conversion. The Church does not neglect the mission she has received from Christ to ensure that all be baptized and reborn of water and the Spirit.

By Baptism all sins are forgiven, Original Sin and all personal sins, and temporal punishment due to sin is removed. After one has been reborn in Christ, there is nothing to prevent one’s entry into God’s Kingdom.

However, though all sins are removed, there remains, as an effect of Original Sin, the inclination to sin that is called concupiscence . This inclination to sin shows itself in what is sometimes referred to as a darkening of the mind and a weakening of the will, that is, the inability to know clearly the right or wrong of an action and/or the lack of strength to resist temptation and always to do the right thing no matter how hard this is. The effects of Original Sin need not harm us so long as we seek strength to resist them through the Sacrament of Penance, the Sacrament of the Eucharist, prayer, a deepening spirituality, growth in virtue, and a wholehearted dependence on God.

Baptism also gives us new life as adopted children of God. We become sharers of divine life and temples of the Holy Spirit. We are now made righteous by God and live in a state of grace, that is, we live in union with God because of his gracious and loving initiative. Our permanence in the state of grace is called sanctifying grace because God “sanctifies” us, that is, makes us his holy people by giving us his life. God continues to assist us by many helps that are called actual graces . Thus, we have the ability to live and act under the guidance and light of the gifts of the Holy Spirit. This helps us mature in goodness through the practice of virtues, such as the Cardinal Virtues: prudence, justice, temperance, and fortitude.

By Baptism we become members of the Church, the Body of Christ. We share in the priesthood of Christ as well as his prophetic and royal mission. “You are ‘a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises’ of him who called you out of darkness into his marvelous light” (1 Pt 2:9). We enjoy the community we find in the Church, share our talents and gifts with its members, respond willingly to its teachings and requirements, and assume the responsibilities that our membership implies.

Baptism provides a common foundation among all Christians, including those not yet in full communion with the Catholic Church. The Church recognizes the validity of Baptism in other Christian Churches as long as the rite involved the pouring of or immersion in water, a Trinitarian formula, and the intention to baptize. Those who have been baptized have been saved by their faith in Christ and the grace of Baptism. “They therefore have a right to be called Christians and with good reason are accepted as brothers [and sisters] by the children of the Catholic Church” (CCC, no. 1271, citing UR, no. 3).

“Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. Given once for all Baptism cannot be repeated” (CCC, no. 1272). This spiritual mark is also called a character, which St. Augustine likened to distinctive brandings impressed upon soldiers and slaves during Roman times to signify the commander or owner to whom they belonged. Baptism marks us permanently as belonging to Christ, whose image we bear.

You can read more from the United States Catholic Catechism for Adults , order your own copy, or read questions about it at the United States Conference of Catholic Bishops website .

Copyright © 2006, United States Conference of Catholic Bishops, Washington, D.C. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder.

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What is the importance of Christian baptism?

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The Foundation of Our Calling

Preparing to vote on the amendments, shall god alone remain lord of the conscience, what happened at ga226: where will the boundaries be, reformed accents, what, who, where, how: reformed perspectives on baptism.

Baptism is an act of faith which sets forth that covenant made for us and our children in Christ so long ago.

Introduction

Between and even within today’s congregations and denominations, almost every aspect of baptism seems to be a topic of debate. Should we baptize babies as well as adults? Should we immerse or merely sprinkle? Indeed, why do we baptize at all? While these and other questions are widely debated, such debates often generate more heat than light. The passion surrounding discussions of baptism shows that concerns about who gets baptized when, where, and how are not abstract, academic ruminations of interest only to professional theologians. Rather, they are intensely practical and personal concerns that arise in the daily faith and life of the people of God. Whether we realize it or not, our answers to these questions will shape both the way we live together in the Church and the ways in which the Church reaches out to an increasingly post-Christian culture.

In addressing this potentially divisive topic, James Torrance observes, “In any discussion of baptism, the first question to be asked is not who should be baptized—infants or adults or both—nor how it should be administered—by sprinkling, pouring, or immersion—nor whether it may be repeated. These are important questions, but they can only be answered when we have first asked what the meaning of baptism is. What does it signify? The important thing is not the sign but the reality signified .”1

Following Torrance’s lead, and consisting mainly of citations of theologians from the Reformation through today, this article will offer Reformed perspectives on four key questions in current debates about baptism: What is the significance of baptism? Who should we baptize? How should we baptize? and, Where should we baptize?

What is the significance of baptism?

When John Calvin described baptism as “a sign of the initiation by which we are received into the society of the church, in order that, engrafted in Christ, we may be reckoned among God’s children”2 (emphasis added), he was far from the first theologian to see the sacrament of baptism as a sign.

Baptism as Sacrament and Sign

As Donald Bloesch observes “It was Augustine who defined a sacrament as ‘a visible sign of an invisible grace.’ A sacrament has two sides—the inner reality and the outward sign; these two come together through the power of the Holy Spirit.… Augustine’s emphasis was not on the sacrament as a magical cure-all but on ‘the inner acceptance of the grace offered in the sacrament.’”3

He continues, “For Calvin, who is here very close to Augustine, the sign becomes an instrument or means of grace when united with the preaching of the Word.… Ulrich Zwingli, on the other hand, thought within the framework of a radical dualism that separated the spiritual and the material so that the only efficacious baptism is the baptism of the Spirit. The outward sign becomes not a means of grace but a testimony to grace. In the radical Zwinglian view, the sacraments become signs of faith and commitment.”4

The Westminster Confession of Faith declares “There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other” (27.2).

Elaborating on this distinction, Daniel Migliore insists, “The sign and the reality signified must neither be identified (as Barth thinks the Roman Catholic doctrine of baptism tends to do), nor must the sign be reduced to an empty cipher or mere illustration (as happens in Zwinglian teaching). While taking creaturely form, the grace of God always remains free and beyond our control.”5

The Reality Baptism Signifies

In discussing the Reformed understanding of the significance of baptism, Hugh Thompson Kerr draws on John Knox’s Book of Common Order and the Westminster Confession of Faith: John Knox’s Book of Common Order, in use in Scotland from 1564-1645, says “Baptism was ordained to be ministered in the element of water, to teach us that like as water outwardly doth wash away the filth of the body, so inwardly doth the virtue of Christ’s blood purge our souls from that corruption and deadly poison, wherewith by nature we were infected, whose venomous dregs, although they continue in this our flesh, yet by the merits of his death are not imputed unto us, because the justice of Jesus Christ is made ours by Baptism, not that we think any such virtue or power to be included in the visible water, or outward action, for many have been baptised, and yet never inwardly purged; but that our Saviour Christ, who commanded Baptism to be ministered, will, by the power of His Holy Spirit, effectually work in the hearts of His Elect, in time convenient, all that is meant and signified by the same.”

The Westminster Confession of Faith, seeking to make clear the same Calvinistic position, says, “The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost” (28.6).6

Answering his own question about the reality that baptism signifies, James Torrance describes three ways in which baptism serves as a sign.

First, he says, baptism is a sign of the one work of the one God—Father, Son and Holy Spirit—in the fulfillment of his purpose “to bring many sons to glory.” He quotes from the French Reformed baptismal liturgy: Little child, for you Jesus Christ has come, he has fought, he has suffered. For you he entered the shadow of Gethsemane and the horror of Calvary. For you he uttered the cry “It is finished!” For you he rose from the dead and ascended into heaven and there he intercedes—for you little child even though you do not know it. But in this way the word of the Gospel becomes true. We love him because he first loved us.

Baptism is thus the sign of what the triune God does: God forgives, God cleanses, God regenerates, God adopts, God sends the Spirit of his Son into our hearts whereby in response we cry: “Abba, Father.”

Second, Torrance writes, baptism is a sign of the covenant of grace. The covenant of grace is not a bilateral covenant which we make with God at this moment of time as though God’s grace is contingent on our faith and decision! Baptism then would be a seal of my faith and my decision, a badge of my conversion! The good news is that God has made a covenant for us in Christ, and sealed it with his blood nineteen hundred years ago.… Baptism is an act of faith which sets forth that covenant made for us and our children in Christ so long ago.

Third, says Torrance, Jesus spoke of his death on the cross as his baptism (Luke 12:25; Mark 10:38). This is not just a metaphor for suffering. It is by his baptism for us—his cross, his atoning death and his resurrection— that he forgives and sanctifies and secures our sonship.

“Baptism is the sacrament of cleansing and forgiveness. But it is not the water, not the church, not the minister, not my faith, not my dying and rising, which forgives and heals. It is Christ who has done this for us and in us by his Spirit. So we are baptized ‘in the name of Christ’ —not our own name—and we are baptized into a life of union with Christ, of dying and rising with Christ, into a life of communion.”7

While the foregoing is certainly a very brief survey of the significance of baptism, it does lay the foundation for considering the next three questions.

Who should be baptized?

While questions about where and how we baptize are challenging and important, perhaps the most divisive question about baptism in the Church today concerns who the Church rightly ought to baptize. The Roman Catholic theologian Joseph Martos has aptly observed, “As the practice of baptism has varied, Christians’ understanding of baptism has varied, and yet through it all there is a continuity which is greater than the differences. For the theology of baptism is always a variation on the theme of salvation played in different modes and different keys in different ages.”8 [emphasis added]

The importance of Martos’ observation cannot be overemphasized. The Reformed tradition, which, as indicated above, understands salvation to be God’s work alone, recognizes the validity of infant baptism. In contrast, the Anabaptist tradition rejects the notion of infant baptism on the grounds that salvation requires some conscious action by an individual before he or she can be saved. Ultimately, it is this foundational difference in how we are saved that leads to different understandings of who should be baptized.

The Practice of Infant Baptism

While the Church throughout its history has numbered among its members those who supported and those who opposed infant baptism, there is significant historical evidence that infant baptism was practiced from the Church’s earliest days.

Alister McGrath shows that the practice of infant baptism “had become normal, if not universal, by the second or third century…. In the third century, Origen treated infant baptism as a universal practice.… Opposition to the practice can be seen in the writings of Tertullian, who argued that the baptism of children should be deferred until such time as they ‘know Christ.’”9

Expanding on these observations Hugh Thompson Kerr notes that “Tertullian argued against baptism not only of infants but of children, which is evidence that such baptism was the accepted practice of his day. It was certainly not an innovation. Origen states that the custom had come down from apostolic times. If there were in the New Testament any definite statement to the effect that baptism should not be administered to little children, then we should be constrained to follow New Testament guidance. There is, however, no such prohibition and there is at the same time presumptive evidence that children were included in the covenant of grace and in the fellowship of the Christian Church.… There are repeated references in the New Testament to the baptism of whole families and households, and it is inconceivable that there were no little children in these homes. The family then, as now, was an organic unity and as a unit was received into community life.

Kerr concludes, “These references, of course, give no positive assurance that in the New Testament Church the baptism of infants was observed, but it is pertinent to recognize the fact that the baptism of families and households is presumptive evidence that children were included.”10

Turning from the history to the theology of infant baptism, Daniel Migliore agrees with Martos’ observation when he writes: “A doctrine of baptism cannot be isolated from its larger theological context. Luther’s interpretation of baptism is inseparably connected with his doctrine of justification by grace through faith, and Calvin’s teaching is closely related to his doctrine of the covenant. Similarly, Barth’s doctrine of baptism is embedded in his entire theology and lights up its central themes.”11

Again quoting Kerr, “Augustine, toward the end of the fourth century wrote, ‘Therefore an infant, although he is not yet a believer in the sense of having that faith which includes the consenting will of those who exercise it, nevertheless becomes a believer through the sacrament of that faith.… The infant, though not yet possessing a faith helped by the understanding, is not obstructing faith by an antagonism of the understanding, and therefore receives with profit the sacrament of faith.’”12

The Reformation-era Heidelberg Catechism affirms the validity of infant baptism, answering question 74, “Should infants, too, be baptized?” by saying: A. Yes. Infants as well as adults belong to God’s covenant and congregation. Through Christ’s blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults. Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers. This was done in the old covenant by circumcision, in place of which baptism was instituted in the new covenant.

Moving into the 20th century, Migliore writes, “In his early period of his development, Barth staunchly supports infant baptism.… he asks ‘Does it make any sense to be ashamed of infant baptism on the grounds that human reason and experience are absent in this act? As if they are not always lacking with respect to what this act means. As if even the baptism of the most mature, most pious, and most rational adult could be in principle anything other than ‘infant’ baptism.’”13

Another line of theological support for infant baptism is to see it in continuity with, and as a replacement for, the Jewish rite of circumcision. The origins of this approach are to be found with Zwingli.… Zwingli found his answer in the Old Testament, which stipulated that male infants born within the bounds of Israel should have an outward sign of their membership of the people of God. The outward sign in question was circumcision—that is, the removal of the foreskin. Infant baptism was thus to be seen as analogous to circumcision—a sign of belonging to a covenant community.14

The Anabaptists and Believer’s Baptism

The Anabaptist wing of the Protestant Reformation was marked by the belief that the only people who should be baptized were those who had made a personal, public confession of faith in Jesus Christ as Lord and Savior. “Anabaptist” (the prefix ana is Latin meaning “again”) literally means “rebaptizer.”

Historically, Anabaptists stressed that only believers are to be baptized; as a result they rejected infant baptism as invalid, necessitating the rebaptism of those who had become believers but who had received only infant baptism. Baptism is to be administered only to those who consciously exhibit faith in Christ. Today this belief is found in most Baptist churches as well as in churches that view themselves as direct descendants of the Reformation-era Anabaptists.

For example, the U.S. Mennonite Brethren website lists as one of the 12 Principles of Anabaptism: The necessity of a believers church. Anabaptists believe that Christian conversion, while not necessarily sudden and traumatic, always involves a conscious decision. “Unless a person is born again, he cannot see the kingdom of God.” Believing that an infant can have no conscious, intelligent faith in Christ, Anabaptists baptize only those who have come to a personal, living faith. Voluntary baptism, together with a commitment to walk in the full newness of life and to strive for purity in the church, constitutes the basis of church membership.15

A both/and approach

According to McGrath, “The essential difference between Zwingli’s view and [the Anabaptist] position is that the event which baptism publicly declares is interpreted differently. Zwingli understands the event in question to be birth into a believing community ; Baptist writers generally understand it to be the dawn of a personal faith in the life of an individual. ”16

Taking an irenic approach in support of the Reformed position, Bloesch believes that “Pedobaptism is a more credible symbolism for the mystery that God’s election is prior to human decision. Believer’s baptism calls our attention to the biblical truth that God’s election is realized through human decision. My recommendation is that both sides in this dispute respect the integrity of the other side and also accept the baptism of the other side, so long as it is performed in the name of the Father, the Son and the Holy Spirit and in the context of the community of faith.”17

In a similar vein, Donald Wilson Stake observes, Many Protestants baptize adults who have not been previously baptized but stress the baptism of infants. There is a realization that baptism is the beginning of one’s life in Christ and will issue in personal commitment, witness, and service. For the infant, this means a commitment on the part of the church to nurture the child in faith toward personal confession of faith and a life of discipleship. For the adult, this means a similar commitment on the church’s part to help the disciple grow in faith and in service. Baptism in either case is prophetic of the Christian life, the beginning of a long process to be developed through one’s life by the church.18

And David F. Wright insists, It is surely a critical test of a satisfactory baptismal theology that it can encompass both infant and believers’ baptism within a single understanding. As I see it, baptism as the sign of the covenant is appropriately given by Christ’s ministers whenever there are grounds for believing that God is calling persons into his covenant people which is the body of Christ. These grounds are of two kinds: for those able to speak for themselves, it is their faith, professed (Acts 8:12, 37-38; 11:16-17; 16:31-33, etc.); for those not so able, it is their birth to parents whose faith enables them to speak on their children’s behalf.19

How should we baptize?

“There are, generally speaking, two opinions regarding the proper manner of administering baptism: that only immersion is lawful, and that the mode of baptism is a matter of indifference.”20

Hughes Oliphant Old writes, “Whether baptism should be administered by immersion or sprinkling has aggravated American Protestantism unduly. If it is true that in classical Greek the word for baptism means to submerge, it is also true that in the popular Greek of NT times, the same word was used to refer to a number of different Jewish rites of purification involving washing.”21

Some who agree that immersion was the primary mode of baptism in the early church point out that other modes were permitted. In the Didache , a manual of Christian faith and practice variously dated from 70-150 A.D., we read “Baptize in the name of the Father and of the Son and of the Holy Spirit, in running water. But if thou hast not running water, baptize in other water. And if thou canst not in cold, then in warm. But if thou has neither, pour water three times upon the head in the name of the Father and of the Son and of the Holy Spirit” ( Didache 7.1).

William A. BeVier comments “This passage should make all the advocates of any mode today take notice.… The concept appears to be that any mode can be used, just so water is applied. The immersionists can well point out that their mode seems to have first choice (but one cannot even be dogmatic here), and it must also be noted that ‘cold’ and ‘running’ water would have precedence over any other, which excludes the modern heated baptistery.… the very tone of the Didache seems to allow a great amount of freedom as to mode and amount of water used.”22

Historically, the Reformed tradition has held to this freedom and taught that the mode of baptism— immersing, pouring, or sprinkling—is a matter of indifference. This was the position of John Calvin, who wrote, “But whether the person who is baptized be wholly immersed, and whether thrice or once, or whether water be only poured or sprinkled upon him, is of no importance; Churches ought to be left at liberty in this respect.”23

Where should we baptize?

In the Reformed tradition, the sacrament of baptism is normally performed by a minister in the presence of the congregation where the one to be baptized is a member. To be sure, there have always been exceptions, but this has been the general rule.

In his thought-provoking essay “Habitats of Infant Baptism,” David F. Wright expands on this historic understanding, offering a series of intriguing observations linking baptism not only to the local congregation but also to the believing nuclear family. Infants do not bring themselves to baptism.… We may therefore regard the Christian family as an essential habitat—the essential microhabitat—of infant baptism. From this it follows that if the Christian identity of the family or the integrity of the family itself is insecure, infant baptism will not thrive as it ought.… Should baptism be expected to bear fruit in the lives of infants when the context which the Christian tradition has invariably held to be the God-assigned habitat for childbearing—the one-flesh union of marriage—is not operative?24

Wright deftly links the sacrament of baptism to two institutions that, at present, appear to be in decline: the family and the Church. Not surprisingly, all three have been the subject of sustained attacks within Protestant mainline denominations in recent decades. While space does not permit the exploration of Wright’s thesis in detail, for those with ears to hear there is much to be learned from his analysis.

That baptism has been a topic of debate in the Church from the earliest Christian centuries until today is a measure of the sacrament’s importance to Christian faith and life. Baptism touches on such vital questions as: How are we saved? What is the Church? and How are we to live as Christ’s disciples in a world that loves the darkness and hates the light? These are the broader and deeper questions we discuss as we debate the what, who, how, and where of baptism. And these discussions and debates must continue, for, to end with one last quote from David Wright, “We probably should not expect sacraments of the gospel to thrive in an ecclesial context where the gospel itself is stunted or impoverished.”25

_________________________

Rev. Robert Mills is author of numerous articles and books. He is the Director of Music at Northminster Evangelical Presbyterian Church, Madison Heights, Virginia.

1 James Torrance, Worship, Community, and the Triune God of Grace (Downers Grove: InterVarsity Press, 1997), p. 63.

2 Institutes, 4.15.1.

3 The Westminster Shorter Catechism defines a sacrament as “a holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers” and teaches that “The sacraments of the New Testament are, baptism, and the Lord’s Supper” (Questions 92-93).

4 Donald Bloesch, The Church: Sacraments, Worship, Ministry, Mission (Downers Grove: InterVarsity Press, 2002), pp. 149, 151.

5 Daniel Migliore, “Reforming the Theology and Practice of Baptism: The Challenge of Karl Barth,” Toward the Future of Reformed Theology: Tasks, Topics, Traditions, eds. David Willis, Michael Welker (Grand Rapids: Eerdmans, 1999), p. 495.

6 Hugh Thompson Kerr, The Christian Sacraments: A Source Book for Ministers (Philadelphia: Westminster, 1944), p. 57 .

7 Torrance, Worship, Community, and the Triune God of Grace, pp. 66-67.

8Joseph Martos, Doors to the Sacred (New York: Doubleday Image, 1982), p. 163.

9 Alister McGrath, Christian Theology: An Introduction, 2nd ed., (Oxford: Oxford University Press, 1997), p. 515.

10 Kerr, The Christian Sacraments, pp. 64-66.

11 Migliore, “Reforming the Theology and Practice of Baptism,” p. 499.

12 Kerr, The Christian Sacraments, p. 64.

13 Daniel Migliore, “Reforming the Theology and Practice of Baptism: The Challenge of Karl Barth,” Toward the Future of Reformed Theology: Tasks, Topics, Traditions, eds. David Willis, Michael Welker (Grand Rapids: Eerdmans, 1999), p. 496.

14 McGrath, Christian Theology, p. 517.

15 http://www.usmb.org/our-story-basic-principles-of-anabaptistsbeliefs accessed 9/21/2013.

16 McGrath, Christian Theology, p. 518.

17 Bloesch, The Church, p. 158

18 Donald Wilson Stake, The ABCs of Worship: A Concise Dictionary (Louisville: Westminster/John Knox Press, 1992), pp. 23-24.

19 David F. Wright, “Habitats of Infant Baptism,” Theology in Service of the Church: Essays in Honor of Thomas W. Gillespie, ed. Wallace M. Alston, Jr. (Grand Rapids: Eerdmans, 2000), pp. 263-264.

20 R.S. Rayburn, “Baptism, Modes of, ” Evangelical Dictionary of Theology (Grand Rapids: Baker, 2001), p. 133.

21 Hughes Oliphant Old , “Baptism,” The Westminster Handbook to Reformed Theology (Louisville: Westminster John Knox Press, 2001), p. 15

22 William A. BeVier, “Water Baptism in the Ancient Church: Part I,” Bibliotheca Sacra, vol. 116, No. 462/April, 1959, p. 142.

23 Institutes of the Christian Religion, 4.15.19.

24 David F. Wright, “Habitats of Infant Baptism,” Theology in Service of the Church: Essays in Honor of Thomas W. Gillespie, ed. Wallace M. Alston, Jr. (Grand Rapids: Eerdmans, 2000), p. 255, 258.

25 Wright, “Habitats,” p. 264.

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History and Sources of Baptism

2020, ECO Theology Resources: Baptism

A short paper looking into the contextual elements that made baptism an immediately understandable and plausible symbolic expression of Christian discipleship in the first century.

Related Papers

Benjamin Snyder

This essay exposes the ideological biases characterizing recent research into the origin of "Christian baptism" as scholars variously root its origin in their preferred religion (Greco-Roman, Jewish, or sui generis Christianity). This is made possible in part through the constructed categories of various types of “baptisms” and a preference for "Christian baptism," which controls comparison. To remedy the distortion of sources, I propose that a robust implementation of comparative method is necessary, including clarification on what, why, and how we compare. This will shed clearer light on the origin of the religious ritual of baptism in, of, and around the Bible.

Daniel M Keeran MSW

This paper examines the historical development of baptism and recent efforts in Catholic and ecumenical circles to rediscover the early church practice and meaning of this central act of conversion to Christianity.

Barry L Neufeld

St. Cyril uses a allegorical hermenuetic to find many passages that foreshadow and enrich our understanding of the meaning and reason for Baptism. In a day when the Church was not only legal, but fashionable, he insisted that his baptismal candidates (catechumens) were sincere and committed to their Christian Faith.

Bibliographical references, index, 50+ photographs. Where were the 3,000 people baptized on the day of Pentecost when the church first began? Where is the oldest known baptismal basin dating from the first century AD? What is the large oval hole in the floor of St. Peters basilica beneath the current baptismal font? Why are the early baptismal basins so large? The original practice and meaning of baptism as the central experience of personal conversion to Jesus Christ, has become a lost mystery to millions of people in the world. From the early centuries of the common era until the 13th century, changes in baptismal practice have occurred. This volume contains much new information and combines a look at baptism from two perspectives: the biblical teaching followed by the physical evidence of the places of baptism in the ancient and medieval world. Descriptions of baptismal basins are given for the period in Europe, specifically the Mediterranean region. See inside this book at http://www.amazon.com/Lost-Mystery-Baptism-Daniel-Keeran/dp/1442124660

Jason Weatherly

This a paper I wrote for "Story of Christianity" class at Urshan Graduate School of Theology

Noel B. Reynolds

Kirk M Ruch

The events of Jesus’ baptism in the Gospel of Luke marked an important transition in God’s historic work to redeem the world. Nothing would be quite the same after Jesus was baptized, prayed and received the Spirit, and heard God’s voice acknowledging him in terms reminiscent of Isaiah 42.1, with distant echoes of Psalm 2. This paper will explore the place of the baptism of Jesus in the overall narrative context of Luke-Acts; relevant nuances of the meaning of John’s baptism affecting this context; Jesus’ baptism and subsequent ministry in the Spirit; and a brief connection of the meaning of Christian baptism relevant to Jesus’ baptism. This will be followed by a necessarily brief comment on the early Church Fathers’ approach to the baptism of Jesus, and a conclusion suggesting a path forward toward appropriate expectations and application in our own time.

in: Leachman J.C. (ed.), The Liturgical Subject, Subject, Subjectivitity and the Human Person in Contemporary Liturgical Discussion and Critique, (= Faith and Reason), SCM Press, London 2008, pp. 201-225.

Enrico Mazza

James McGarigle

A short challenge to the Baptist position on Titus 3:5b based upon Scripture and the Early Church Fathers.

Baptism in the New Testament and the Early Church Prepared by Daniel Keeran, MSW For deeper study visit www.wbschool.org "On that day a fountain will be opened to the house of David and the people of Jerusalem, to cleanse them from sin and impurity." Zechariah 13:1

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The Case For Believer’s Baptism

In this essay I briefly present my reasons for believing that baptism is intended only for people who are old enough to responsibly choose to become disciples of Jesus. I will first offer several biblical arguments, then offer a supporting argument and conclude by responding to several objects to believer’s baptism.

Biblical Arguments

Baptism and Discipleship. It’s my conviction that baptism was originally intended as the initiating rite into the New Covenant and the Kingdom community and thus was intended only for people who are old enough to make a responsible decision to submit their life to Christ. While there is precedent in the New Testament for dedicating young children to the Lord, I don’t see any precedent for baptizing them.

In contrast to the Old Testament in which God entered into a covenant with an entire nation, in the New Testament God’s covenant is with all believers. The class of those who are in covenant with God changed from a national class (the Jews) to a class of people who personally decide something (believers). Consequently, it made sense in the Old Testament to give the sign of the covenant (circumcision) to infants, since they were part of the nation God was covenanting with. It makes no sense in the New Testament to do this, however, for God’s covenant is with believers, and infants can’t believe.

The Ministry of John the Baptist and Jesus. Throughout the New Testament salvation is offered, and baptism is commanded, only to people who can meet the condition of repenting, believing and obeying Jesus Christ. We see this even in the ministry of John the Baptist who was preparing the way for Jesus Christ. Mark writes: People from the whole Judean countryside and all the people of Jerusalem were going out to him [John] and were baptized by him in the river Jordan, confessing their sins. (Mk 1: 5)

The ones who were baptized, we see, were the ones who were confessing their sins. Infants, of course, can not do this. Hence we have no reason to suppose that infants were among those whom John baptized.

The same may be said about the ministry of Jesus. Though Jesus didn’t personally baptize people (Jn 4:2), his message was essentially the same as John’s. “[T]he kingdom of God has come near,” he taught, so people must “repent, and believe in the good news” (Mk 1:15). What made a person a participant in the kingdom of God was their willingness to repent, believe and obey the Gospel. This is why his disciples only baptized people who were old enough to be made disciples (Jn 4:1-2).

The same point is reflected in Jesus’ great commission when he says:

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 that I have commanded you . (Mt 28:19-20)

The ordinance of baptism was intended to be part of the process of making someone a disciple: “make disciples… baptizing them….” Baptism only makes sense in the context of disciple-making. It was not intended for people too young to be taught and to personally decide whether or not they want to obey all that Jesus commanded.

Baptism in the Early Church. The truth that baptism is a part of disciple-making is becomes even in the ministry of the earliest disciples. They obeyed Jesus’ command to make disciples and to therefore baptize and teach them. On the first sermon preached after the Holy Spirit was poured out on the day of Pentecost, Peter exclaimed: Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him. (Acts 2:38-39)

Whereas in the Old Testament it meant something to be born a Jew, as opposed to a Gentile, in the New Testament the only thing that matters is whether or not one repents and submits to Jesus Christ. This is why the sign of the covenant is different. In the Old Testament it was given to any male born a Jew. In the New Testament it is given only to those who are “born again” into Jesus Christ (Jn 3:5). Only if one “repents” of their sin does baptism into Jesus Christ mean anything.

It is true that in this passage Peter promises that the “gift of the Holy Spirit” is promised not only to the adults, but to “their children.” Those who practice infant baptism argue on this basis that baptism must be administered to children of believing parents. In my opinion, this interpretation reads too much into the text. We must note that Peter goes on to say that the promise is “for all who are far away.” But no one interprets Peter to be suggesting that we should therefore baptize all Gentiles. The promise is for them in the sense that God wants to pour out his Spirit upon them (Ac 2:16). But they only become recipients of the promise — and we should only baptize them — when they make a personal decision to repent and believe in Jesus Christ. This is why Peter immediately adds that the promise is for “everyone whom the Lord our God calls to him.” It is not for everyone in general. It is for everyone who will repent and believe, and thus for everyone whom God calls.

The same holds true for Peter’s assertion that the promise is not only for the adults in Peter’s audience, but for their children. God wants their children to receive the Holy Spirit, but the promise is only applied to them, and we should only baptize them, when they personally repent and believe.

Believer’s Baptism in the New Testament . It’s important to notice that every example of someone being baptized in the New Testament was of a person old enough to decide to follow Christ on their own. Never do we read about infants being baptized.

For example, it was only after the Samaritans “believed Philip” as he preached the good news that “they were baptized, both men and women” (Ac 8:12). It was only after the Ethiopian eunuch embraced the good news about Jesus that he was baptized (Ac 8:35-36). The apostle Paul was baptized after he encountered Jesus and obeyed the heavenly vision (Ac 9:18). Peter commanded Cornelius and his household to be baptized only after he saw evidence of their faith in Jesus Christ (Ac 10:44-48). It was only after God opened Lydia’s heart and she believed that she and her household were baptized (Ac 16:14-15). And it was only after the disciples of John the Baptist accept Paul’s teaching about Jesus that they were baptized and received the Holy Spirit (Ac 19:5-6). Without exception baptism follows faith and constitutes the first act of discipleship made by a responsible person who has decided to turn from their sinful way of life and submit their life to Jesus.

Defenders of infant baptism argue that the references to households being baptized in Acts suggests that infants were baptized along with adults (Ac 11:13-14; 16:15; 30-34; 18:8). There is no reason to assume this, however. While all servants were included in a “household” in the ancient Roman world, children generally were not. This seems to be Luke’s perspective, for in the same context in which he speaks about households being baptized, he speaks about households being taught, believing and rejoicing (Ac 16:32; 34; 18:8).

Baptism and the Christian Life. Finally, some of the meanings given to baptism in the New Testament imply that it is intended only for people old enough to be disciples. For example, Paul says that baptism shows that we “our old self was crucified with [Christ]” (Rom 6:6) and that now we should “walk in newness of life” (Rom 6:4). Such a significance can hardly be attributed to an infant, however. Similarly, Peter says that baptism “now saves you” not as a literal washing “of dirt from the body” but “as an appeal to God for a good conscience” (I Pet 3:21). But how can an infant have a good (or bad) conscience? We are justified, therefore, in concluding that baptism should be administered only to those who are old enough to make a decision to die to sin, walk in a new life, a enjoy a good conscience before God.

A Supporting Argument

The Importance of Discipleship. History testifies to the truth that infant baptism tends to produce nominal, apathetic Christians. If someone is considered a “Christian” by virtue of being born to “Christian” parents (or in a “Christian” state), then the urgency of stepping out on one’s own and making the radical decision to follow Jesus is compromised. This is not to any way suggest that all Christians baptized as infants are passionless or that the practice of infant baptism causes one to be passionless. It is simply to observe that this practice invariably tends in this direction, and for obvious reasons. By contrast, the practice of adult baptism forces each individual to make their own decision to follow Christ or not.

Response to Objections

1. Opposing Scriptural Passages. Paedobaptist point to several clusters of texts which they believe supports their practice. For example, as I mentioned above, they often point to the New Testament practice of “household” baptism. But as I said, these passages do not require, or even suggest, the conclusion that infants were baptized. Some try to support infant baptism on the basis of Paul’s statement that children are “sanctified” by believing parents (I Cor 7:14). But this passage says nothing about baptism. Paul is simply claiming that children are “set apart” – viz. for a unique godly influence – when their parents believe. Finally, some try to support infant baptism on the basis of Jesus’ practice of accepting and blessing little children (e.g. Mk 10:14-16). But again, this passage says nothing about baptism. Of course Jesus loved and accepted children! But he never tried to make disciples out of them! So why should we suppose he would approve of baptizing them?

2. The Continuity of the Old and New Covenants. It is sometimes argued that believer’s baptism ignores the continuity between the Old and New Covenants in general, and their “signs”–circumcision and baptism–in particular. In reply, we agree that the covenant concept does connect the Old and New Testaments. The Abrahamic Covenant is fulfilled in the New Covenant. However, infant baptists have failed to see the decisive shift in the New Covenant as it relates to the fulfillment of Abraham’s promise. It is no longer a genetic connection that determines the child of Abraham, but rather the conscious act of faith.

Paul makes this unequivocally clear when he writes :

Just as Abraham “believed God, and it was reckoned to him as righteousness,” so, you see, those who believe are the descendants of Abraham. And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed in you.” For this reason, those who believe are blessed with Abraham who believed” ( Gal 3:6-9).

God’s elect people are no longer a nationality. Instead they are a people who do something: namely, believe. Hence, while the sign of belonging to the covenantal community could be given to physical new-borns in the old covenant, it should be reserved for spiritual new-borns in the new covenant.

3. Modern Individualism. Some argue that the practice of believer’s baptism has been unduly influenced by western individualism which rejects the biblical view of familial corporateness within the saved community. In the Bible, it is argued, infants of covenant keepers were regarded as belonging to the covenant because people in biblical times, unlike people today, didn’t define individuals apart from their association with a community.

In reply, it is not western individualism that drives the believer’s baptism position. Rather, it is the New Testament’s concept of personal salvation. Each individual must be “born from above” just as each individual must be born from the womb (Jn 3:3-6). We agree with our infant baptist sisters and brothers that believers are to belong to, and be mutually defined by, their involvement in the community of God’s covenantal people. But first they must individually decide to become disciples. And, according to New Testament teaching, the first act of obedience they perform as disciples is to be baptized.

4. Church Tradition. Finally, the believer’s baptism position is often rejected on the grounds that it runs counter to the majority view throughout Church history. Two things must be said in response.

First, evangelicals cannot appeal to Church tradition to settle an issue. The affirmation of sola scriptura means that Scripture is our sole authority in matters of faith and practice. We should not easily set aside traditional perspectives. But we can and must do so if traditional views disagree with our understanding of Scripture.

Second, while it is true that infant baptism has been the majority perspective throughout Church history, it is also true that there is no explicit evidence of infant baptism until the second century, and no evidence that it was dominant until much later. This is plenty of time for an aberration of Christian practice and theology to take place. Indeed, most evangelicals would agree that the dominant theology of baptism was becoming aberrant by the mid-second century since people at this time were increasingly holding that baptism literally washed away sin and was necessary for salvation, a view almost all evangelicals reject.

In light of all these considerations, I am persuaded that the New Testament’s teaching on baptism is that it is intended as the sign and ceremony that initiates a person into the New Covenant and Kingdom community.

Category: Essays Tags: Discipleship , Essay , Kingdom Living Topics: The Church

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Understanding Baptism

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By all rights, if any evangelicals should understand the doctrine and practice of baptism, it should be Southern Baptists. Our name itself speaks of a history rooted in this practice. Baptism is even referred to by many among us as a believer's first step in obedience to the Lordship of Christ. But perhaps we are not as clear on the issue as we think. Given the recent focus of attention on the subject of baptism, it certainly should help any individual or congregation to look once again at this ordinance of the church.

The Source for Our Beliefs

As Southern Baptists we consider it of utmost importance to be "people of the Book." This means, of course, that we hold to a high view of Scripture, affirming its inspiration, inerrancy, infallibility, authority, and sufficiency. We frame our beliefs within the parameters of Scripture, considering it a sufficient source for our faith and practice. We do not take a position and then find Scripture to defend it. Rather, we allow the Scripture to define our theological positions.

Our doctrine (or systematic statement of foundational beliefs) is not born out of experience . We know that experience can be quite subjective. Who doesn't know of someone, for instance, whose testimony is of an earlier "salvation experience" which, in fact, over time and with the conviction of the Holy Spirit, was proven to be less than authentic? Experience is essential for us all. However, given its subjective nature, it is not a trustworthy source for doctrine.

Our doctrine is not born out of human reason , which can often seem so wise one moment and so foolish the next. In this era of rapidly expanding church planting movements, major confrontations with cultures and religions antagonistic to the Christian Faith, government suppression, house churches, mega-churches, and a host of additional factors, one might suppose that we must go outside the parameters of Scripture to accomplish the mission of the Church. Sounds reasonable. Yet upon further thought we are confronted with the reality that this was precisely the setting in which the New Testament was birthed. Perhaps it faced even more troubling issues!

Our doctrine is not born out of some new revelation or prophetic word from God. Unfortunately, such practice is all too common. Someone standing before a TV camera announces to the "Church" that God has given him a new word for this generation. Really? If that is the case, then the scriptural canon must not be closed and we must be constantly adding pages to our Bibles in order to accommodate this fresh wisdom from God.

Our doctrine is not born out of successful practices . Who among us is not aware of the subtle dangers of pragmatism? There has always been a tendency to adopt practices modeled after the successes of others. In itself, that is often commendable. But what happens when these practices become so imbedded in our thinking that we begin to embrace them as doctrinal positions? As you might suppose, at least part of the rationale for sprinkling as opposed to immersion rests on the popularity of its inoffensive, less humbling, and convenient nature.

Here is the bottom line: In the unfolding plan of God for the Church, it is clear that we are neither the legislative nor the judiciary branch of His government. God sets the parameters for our beliefs, mission, and practice. And He is the Judge of all the earth. The Church might more aptly be considered the "executive branch" in the sense that we are given the responsibility of executing, or carrying out, His mission on earth — within the parameters of the clear teachings and examples found in the Scriptures.

What About the Ordinances?

An ordinance is a practice that pictures some aspect of our relationship with Christ and the completeness of His atoning work in our lives. While participation in an ordinance does not save, it does present an outward expression of an inward reality. Southern Baptists, and indeed many other evangelicals, claim baptism and the Lord's Supper as the only ordinances because they are the only two practices which clearly have: 1) the specific command of Christ that they are to be observed, and 2) the clear evidence in the New Testament that they were subsequently practiced in the churches. These two ordinances are pictures of past, present, and future realities associated with our faith in Christ, His atoning work, resurrection, and promised return.

Sometimes there is confusion as to the use of the term ordinance rather than sacrament . In the early years of Christian history the term sacrament was often employed to describe the practices of baptism and the Lord's Supper. In more recent history, however, Baptists have instead preferred to refer to these practices as ordinances. The preference for this term stems from the fact that many non-evangelical churches (churches which do not hold to the sole sufficiency of Christ's atoning work for salvation) use the word sacrament in reference to specific practices that have saving efficacy. It is their belief that a person must add something to the atoning work of Christ in order to be saved and to remain so. Among those practices, but not necessarily limited to them, are baptism and the Lord's Supper. Additionally, many churches of this type hold that such practices are of a sacerdotal nature and should only be administered by ordained clergy rather than by individuals appointed by the local church.

Christian Ordinances … or Church Ordinances?

In the Baptist Faith and Message we state that baptism and the Lord's Supper are both Christian ordinances and church ordinances, exercised under the authority of the local church by those whom each church appoints to administer them. Sometimes, in our eagerness to embrace our individual responsibility in carrying out the Great Commission, we fail to see that observing the ordinances is not only a matter involving the individual but the Body of Christ — the fellowship of believers, the local church — as well.

The Scripture reveals a doctrine of the Church that gradually unfolded during its early history. In the Gospels we find the Lord speaking to the apostles about the foundation of the Church. It is to be built upon Him. In Matthew 28:18-20, He speaks to the eleven disciples, commissioning them and saying that all He has taught and authorized them to do, they are to teach others to do as well. Thus the commission remains valid right down to us today.

In Acts we then see the advent of the Holy Spirit (Acts 2) who will now take up residence in every member of Christ's Bride, His Church. It is through the work of the Holy Spirit that the Church becomes His Body, a representation of Christ Himself on earth today. In that same book we then begin to discover both teachings and examples for certain practices in the church such as the establishment of deacons, the importance of giving, church government, decision-making, and ordaining individuals for specific missions and ministry. And it is here that we find early examples of the oversight and authority exercised in regard to the ordinances (See, for instance, Acts 10:47-48).

As the doctrine of the Church unfolds throughout the Book of Acts, it becomes increasingly evident that the Lord's commission is to be fulfilled, not outside or apart from, but rather through our participation within the Body of Christ, represented by the local church (lower case "c"). As Paul said, we are all like different parts of a body, and it is when we are "fitly joined together" that we experience increase in the church (Ephesians 4:16). In other words, it is God's intention that, with Christ as the Head, each member of His Body will play an important role in the health of any local church.

Proceeding through the epistles we discover even more about this remarkable body, represented in the church. We find that it is to be primarily considered in its local sense for reasons of accountability and doctrinal purity (note the references to the church at Jerusalem, Rome, Ephesus, Corinth, and the churches in Galatia). Here we begin to receive even more detailed teaching and helpful examples of the ministries and practices of the local church. We discover that the ordinances are exercised under the authority of the local church, given as a means of insuring accountability, enabling discipline, and protecting doctrinal integrity. They are both personally and corporately significant. Thus Paul can write that an individual should "examine himself" on the occasion of "coming together" with the church to the Lord's Table (See 1 Corinthians 11:23-31).

Like Faith and Practice

With sufficient scriptural example and precept, Southern Baptists have affirmed that membership in our churches is a responsibility to be exercised by those who observe the ordinances in a manner befitting the concept of "like faith and practice (or order)." This simply means that, in terms of "like faith," we believe salvation comes by the grace of God alone and through faith in Christ alone. Similarly, "like practice, or order" refers to our belief that according to Scripture, salvation precedes baptism (Matthew 28:18-19) and baptism precedes both the consequent membership in a local fellowship (Colossians 2:11-12) and the observance of the Lord's Supper (1 Corinthians 10:16-17). Because of this sequential emphasis, many Southern Baptists prefer the term "order" rather than "practice," though the latter term may include the sequential order as well.

Most Southern Baptist churches and each of our agencies use "like faith and practice" (or, "like faith and order") as the litmus test for fellowship, membership, and service. This means that our members (and ultimately those involved in ministry or missions through our mutually-supported entities) have been baptized in Southern Baptist churches or under the authority of churches of like faith and practice.

When is Baptism Properly Administered?

Using the Scripture as a guide, we find that the ordinance of baptism is properly observed when five issues are satisfactorily addressed:

1. The proper candidate. This would be someone who has already experienced the grace of God unto salvation and now desires to make that a matter of open confession (See Acts 8:36-38; 10:47-48).

2. The proper mode. This is clearly immersion. The word itself is a transliteration of the Greek word baptizo , which means to immerse or plunge into. This is the manner in which Christ was baptized (Matthew 3:16). It was the manner of the disciples' baptism (John 3:22-23). In fact, the picture of death, burial, and resurrection demands immersion (Romans 6:4).

3. The proper understanding. Baptism is a picture of our total identification with Christ in His atoning work and glorious resurrection. It is an expression of our belief that salvation is His work and, like His resurrected life, complete and eternal in nature. It does not affect or secure our salvation.

4. The proper authority. The ordinance of baptism is a public expression; it preaches a message. The message is one consistent with the beliefs of the church authorizing the baptism. Thus, in the understanding of church authority that unfolds for us in the New Testament, Peter could ask of the representatives of the Jerusalem church who apparently accompanied him to the house of Cornelius the Centurion, "Why should these not be baptized seeing they have received the Spirit as did we on the day of Pentecost?" (Acts 10:47-48). If a local church does not feel that a candidate's beliefs are in concert with its own, it should resolve that issue before granting participation. It is obvious in the Scripture that, in addition to the profession of the candidate, there is an obligation on the part of the church. Otherwise Paul was overstepping his bounds in his instructions to the Corinthian church (1 Corinthians 11).

5. The proper life. Baptism is to be observed by individuals who portray an appreciation of grace and a willingness to adhere to the Scriptures. When the eunuch asked Philip if he could be baptized, Philip responded by clarifying the eunuch's confession of faith (Acts 8:36-37).

The Issue of "Re-Baptism"

It is interesting that so much attention is currently focused on the issue of what some have called "re-baptism." However, this is not without historical precedent. After all, those who came to learn that we did not view this ordinance as one that conferred salvation are the same ones who originally gave the title of "Baptist" to us. They found it strange that we discounted infant baptism and marveled that we "re-baptized" individuals after their experience of genuine conversion. The church's concern, however, was twofold: 1) the genuine nature of an individual's salvation, and 2) the fellowship of the church.

A New Testament precedent for this practice is found in Acts 19:1-5. Here, Paul's question of some in Ephesus was "Into what, then, were you baptized?" They replied, "Into John's baptism." After explaining that true Christian baptism was different than "John's baptism" (which was by immersion but for repentance and looking toward Christ's coming), they were subsequently baptized in the Name of the Lord Jesus." Their new understanding of the salvation/baptism issue did not make their previous baptism, though by immersion, an appropriate Christian baptism. Scripturally speaking, there is no such thing as "re-baptism." Therefore, Southern Baptists generally refer to this act as one of being "scripturally baptized."

Baptism is a public testimony. It preaches something to an audience. While it is personal, it is not private. As a result, one's baptism takes on the meaning of the church authorizing it. If a person comes to faith in Christ after a previous "baptismal experience," or if a person realizes that an earlier immersion did not appropriately convey the idea of an eternally-secure salvation by grace through faith in the forever-resurrected Christ alone, then the example above argues for "scriptural baptism." Such an act of obedience actually then clarifies their testimony and opens the door for ministry in the church and through the entities supported by the church.

Why All the Fuss?

The issues surrounding the ordinances, particularly baptism, are not new. They have surfaced periodically throughout the two-thousand-year history of the Church, seemingly revisited by each succeeding generation. Such interest is healthy insomuch as it forces us to turn again to Scripture for the purpose of reviewing those things most surely believed. A serious examination of the doctrinal positions addressed in our Baptist Faith and Message will reveal that in days past people have literally sacrificed their lives rather than surrender or compromise key issues of the faith.

Even today, in many arenas antagonistic to the Christian Faith, the act of baptism invites persecution. Several years ago I was a guest preacher to a congregation of over two thousand people in just such a setting. At the close of the preaching service the pastor announced that the church would then observe the Lord's Table. With that announcement, over one thousand people promptly stood and walked away! Stunned, I asked through an interpreter just why these people were leaving. "Oh," responded the pastor, "these people are not yet willing to die."

My pastor friend, a victim of persecution himself, then explained matter of factly that once a person believed in Christ, the next act of obedience was baptism. Such a public exposure of faith had already led to the death of several and could easily cost the lives of even more. Unwilling to die, and therefore unbaptized, they were not considered qualified for either church membership or the observance of the Lord's Table. People such as those mentioned above would find strange many of our discussions regarding baptism, especially those in which concern was expressed over the embarrassment or inconvenience such an act might cause.

But there is another reason for us to consider seriously the role of baptism, especially in its relation to the local church. Permit me to share one other personal experience. While I was preparing to write on the subject of the church and its ordinances, a missionary couple stopped by to visit with me. I was intrigued by the purpose of their visit. They are not Southern Baptists, but do work in the same region as some of our personnel and know of our work. As we discussed their ministry, I asked them how they "did" church and the ordinances. They replied by saying that they did not understand how the church was to be involved in the ordinances. When they personally led people to Christ, they baptized them and then encouraged the new converts to do the same with others whom they might lead to Christ. Similarly, they each would then share the Lord's Table with these new converts and encourage them to do the same with those whom they might win to Christ and baptize.

I shared with the couple that it was apparent they considered the ordinances to be "Christian" ordinances but not "church" ordinances. When they agreed that this was indeed their understanding of the ordinances, I responded by saying, "Then your work will ultimately unravel and fail, because you have no means of insuring doctrinal integrity. It's like passing a message from one person to another. With each telling, it changes."

I explained to the couple why, in God's sovereignty, He had obviously invested the practice of the ordinances in the local church so that the testimony might remain firm and unwavering. I further used an example of how a person's perverted view of salvation, for instance, could be clarified as he gave witness to his church, using the Book of Acts as an example.

This couple looked at each other in disbelief. Then they said to me, "This is exactly what we see taking place in our work. We have just been busy leading one after another to Christ and encouraging each new convert to do the same. We have not been clear on the importance and involvement of the local church. Yet with each new generation we have seen subtle but dangerous changes in very important doctrines. In fact, now we see leaders beginning to assert an ungodly type of authority."

That couple's testimony demonstrates that seeking to understand the doctrine of the church and its ordinances is not an inconsequential exercise. If our desire is to plant churches that will succeed in multiplying disciples until Jesus comes, we must insure that they are founded solidly upon Christ and grounded in the Word of God. That's why it's so important to understand baptism.

What Does The Baptist Faith and Message Say About Baptism?

Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer's faith in a crucified, buried, and risen Saviour, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord's Supper.

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Baptist Theology

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Baptists believe in the Bible as the ultimate authority, a regenerate and baptized church, the autonomy of the local church, and religious liberty for all.

This essay discusses the origin of Baptists, their distinctives–biblical authority, regenerate church membership, baptism by immersion, local church autonomy, soul competency and priesthood of all believers, and religious liberty for all people–and their various affinities and affiliations.

Introduction

Baptists are one of the few religious groups whose adherents dispute their own beginnings. A minority of Baptists contend that Baptist churches originated in the first century, deducing their claim from the fact that Jesus was baptized by John the Baptist. Other Baptists trace their beginnings the Anabaptists of the sixteenth century who rejected church/state alliances and replaced infant baptism with believer’s baptism. The majority of historians, however, argue that the beginnings of the Baptist movement are traced to the seventeenth century when a small group separated from the Church of England and formed a church based on the principle of regenerate membership following believer’s baptism. Though the church originated in Amsterdam in 1609, a portion of its members returned to England in 1611 where the Baptist movement took root despite heavy persecution. From those beginnings have arisen hundreds of Baptist groups worldwide.

On the whole, Baptists have much in common with other Christian denominations. They believe there is one God who exists in three persons: Father, Son, and Holy Spirit. They believe human beings are sinners in need of salvation; that the Father sent his Son, who is fully God and fully man, to die for sinners; and that by grace alone through faith alone in Christ alone they become the children of God. Baptists believe that the Holy Spirit is at work in the world today regenerating sinners and equipping believers. Finally, Baptists believe that God will, in his own time and in his own way, bring the world to an appropriate end; that he will judge the living and the dead; and all who are in Christ will worship him forever.

But there are beliefs that set Baptists apart from other denominations. It is important to note that Baptists are not distinguished by one particular belief, such as baptism; rather, an entire set of beliefs comprise what Baptists hold together as their denominational distinctives. This set of beliefs includes the Bible as the ultimate authority in matters of faith and practice, a regenerate church comprised of baptized believers, recognition of the autonomy of the local church, and religious liberty for all.

Biblical Authority

Baptists are often called “people of the Book” because of their emphasis on the Bible as the sole authority for faith and practice. Baptists often describe the Bible as infallible and many affirm the Bible is inerrant. No other writings are placed alongside the Bible with equal authority, and no single person has the right of final interpretation. Still, Baptists have traditionally adopted confessions of faith to summarize their beliefs about the Bible. A sample of Baptist confessions includes the Second London Confession (1689); Philadelphia Confession of Faith (1742); New Hampshire Confession of Faith (1833); and the Baptist Faith and Message (1925, 1963, 2000). Modern confessions are specific in key areas (such as the nature of God or the composition of the church) reflecting genuine Baptist unity but are broad in other areas (such as views on election or eschatology) in order to include Baptists despite their differences. Unlike the Bible, confessions can be revised by Baptists to update or clarify their understanding of biblical doctrines.

Regenerate Church Membership

Baptists believe the local church consists of persons professing faith in Jesus Christ as their Lord and Savior, as the first mention of the word “church” in the New Testament is connected to the confession that Jesus is the Son of God (Matt 16:13-18). Though they realize that their judgment is fallible, Baptists look for a credible profession of faith before admitting persons to membership. Admitting new members to the church may be as simple as affirming those who come forward during an “altar call” at the end of a service; or it may be more involved with a personal interview or completing a new member’s class. In light of the fact that some professing Christians depart from the church or live lives marked by unrepentant immorality, Baptists historically have used church covenants and practiced church discipline to remove them from membership (Matt 18:15-17).

Believer’s Baptism by Immersion

Baptists reject infant baptism on the basis of texts such as Matt 28:19, which presumes that only disciples will be baptized. In addition, baptism neither saves nor promises future salvation. Thus they believe that baptism should follow conversion as it is an outward symbol of an inward grace (Gal 3:27). Baptists believe the proper mode of baptism is by immersion, placing a person entirely beneath the baptismal waters. The basis for this mode is that the Greek word for baptism means “to dip, immerse or plunge.” Also, since symbols are intended to communicate important truths, immersion best symbolizes the death, burial, and resurrection of Christ (Rom 6:3-6). Some Baptists, such as Landmark Baptists, recognize only baptisms performed in a Baptist church. A number of Baptists also practice “close communion,” which permits only those who have been baptized as believers to partake in the Lord’s Supper.

Local Church Autonomy

Since Matt 18:15-17 presents the local church as the final court of appeal in determining its membership, Baptists do not empower any entity above the church as having authority over local church affairs. Baptists also operate under a congregational polity wherein the membership has the final word in matters governing the local church. Thus, Baptist churches select their own pastors, determine their operating budget, and own their church property. Although Baptist churches are autonomous, most voluntarily cooperate with one another at various levels including local associations, state and national conventions. Such cooperative efforts enable Baptist churches to do more together than they can do apart, such as training missionaries, providing college and seminary education, mobilizing for disaster relief, and ensuring retirement benefits. Still, the local church is the foundation for associations and conventions, so that neither can intrude nor interfere in the life of a local Baptist church. Other Baptists, such as Independent Baptists, eschew cooperation beyond the local level.

Soul Competency and the Priesthood of All Believers

Soul competency recognizes that every Christian, through the mediation of Jesus, has free access to God (Heb 4:14-16). Hence, there is no need to go through a priest to have a relationship with God. The priesthood of all believers implies that every Christian is a minister, with no difference between clergy and laity in terms of status and privilege before God. Though every Baptist has a role and a voice in the church, Baptists recognize the need for people who are specifically set apart for ministry. Baptist churches usually follow the structure of pastors, elders, deacons and committees. The qualifications for pastors, elders and deacons are given in 1 Tim 3:1-13 and Titus 1:5-9. The majority of Baptists restrict the office of pastor to men (1Tim 2:12) although other Baptists, such as the Cooperative Baptist Fellowship, believe that women can and should be pastors (Gal 3:27-29).

Religious Liberty for All People

Baptists have affirmed and defended the right of all people to adhere to the religion of their choice or to reject religious commitments altogether. Baptists believe that all people should be able to practice their faith without constraint and to spread their faith without hindrance. These ideals are best promoted in the context of separation of church and state, which Baptists have affirmed for a number of reasons: religion, in order to be genuine, must be voluntary, not coerced; the church is susceptible to corruption if ruled by the state; politicians do not always understand or appreciate the nuances of theological convictions; and popular opinion can never replace commandments from the eternal God. Religious liberty, therefore, is not a gift of government but a gift from God.

Varieties of Baptists

Although Baptists agree in the main with the theological commitments above, there are distinctives that set a number of Baptist groups apart from each other. General Baptists affirmed a general atonement whereas Particular Baptists affirmed limited atonement. Southern Baptists formed their denomination in reaction to the refusal of the Triennial Convention (a network of northern and southern Baptists) to appoint slave owners as missionaries; the National Baptist Convention, USA, Inc., was formed after the American Civil War and is the nation’s oldest and largest African-American religious convention. Missionary Baptists were actively involved in missions at the turn of the nineteenth century, which gave rise to Primitive Baptists who decried mission agencies as unscriptural rivals to the local church. Landmark Baptists look to the past with their understanding that Jesus founded the Baptist church in the first century, while Seventh-Day Baptists look to the last day of the week as the day when Baptist churches should gather for worship. The Baptist World Alliance is not a denomination but a network of multiple Baptist groups that provides a visible witness to the global presence of Baptists around the world.

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Symbolism of Cleansing and Purification

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