Baptism: What, When, and How
Bethel Baptist Church, David Rising
Assorted Scripture, May 6, 2012 PM (Lord’s Supper)
We are celebrating the Lord’s Supper this evening, and I wanted to take a brief pause in our study of 1 Samuel. I don’t want to rush through a chapter and then feel rushed as we celebrate the Lord’s Supper. Instead, I wanted to take a few moments tonight to focus on the other ordinance that we believe God has established for the church, to be practiced regularly. That is, of course, baptism.
The issue of baptism comes up in the name of our church, and has historically identified us with an understanding of scripture that we believe squares most naturally with the text of scripture. The issue of ‘what’ and ‘how’ will answer where we stand and includes the area where church groups are and have historically been divided.
This brief sermon will be in two parts: (1) What is baptism, and (2) What Baptism is not. We will deal with the when and how in the months to follow.
1. What is baptism?
The word ‘baptism’ comes to the English language through the Greek word that sounds very much the same. It is not a word we find in the Old Testament, and takes it shape in the New Testament. It is based on the verb which means to baptize.
The first time we encounter the word in the NT is when we see John the Baptist baptizing individuals in the Jordan River in Matthew 3. John preached a message “repent, for the kingdom of heaven is at hand” and those who were identifying with his message were coming to him for baptism, confessing their sins (Matthew 3:6). We see here that those who were baptized were separating themselves from the others as they embraced what John was proclaiming. We learn here that baptism marks individuals; it identifies them in some way.
What is astonishing also is that John the Baptist baptizes Jesus, even though John initially wondered why He had to do this. Jesus said it was fitting to do so that it might fulfill all righteousness (Matthew 3:15). Just after Jesus came out of the water, we hear God the Father announcing to the world that Jesus was His beloved Son, in whom He was well pleased. It marked Jesus out as well, establishing for the world that He was unique as God’s Son. And so we see here also that baptism marked Jesus, it identified Him with John’s message and declared to the world by the Father that He was doing what was right; the Father was well-pleased. Most of the other references in the gospels points to John’s baptism.
As we move beyond the death, burial, and resurrection of Jesus we see that baptism is also emphasized again in relationship to the church. In the famous passage of Matthew 28:19-20, we see the passage that mandates baptism in the name of the Father, Son, and Holy Spirit as an integral part of making disciples. The apostles were to go into all the world and make disciples, and the first component of that – after they came to faith in Christ – was to baptize them in the name of the godhead. Baptism, then, is a mandated part of the ministry of making disciples. For the one being baptized, it set them apart, marked them, identified them. For the church as it carries out its mission, it is something that should be done. Thus, it is something we should emphasize, which is why I am setting aside this message for this purpose.
Paul speaks about baptism in 1 Corinthians and he closely associates it with their salvation. In 1 Corinthians 1:13, 14, 15, 16, 17 he speaks about baptism and notes it importance, but is glad that he did not baptize anyone other than Crispus, Gaius, and the household of Stephanas. He does not speak of their faith in Christ, but of their baptism and though his point is something other than teaching about baptism in a sense, he closely identifies baptism with their salvation. Paul acknowledges that he did not go to baptize, but to preach the gospel. His point was not to put down baptism, but to speak about the critical nature of the gospel and saving faith. He speaks about this in the context of the church at Corinth and as we think of baptism, it should be in relationship to a church.
In Acts 2 we have Peter’s famous message recorded and their astonishing reaction to what he said. In verse 38, we see that baptism was included as part of their response to the message of Christ:
38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. 39 For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”
This is one of those verses that is interesting and causes plenty of discussion about what it means. At first read, it sounds like repentance AND baptism are necessary for the remission of sins. However, we would say that in other places, it is clear that faith alone brings us into a right relationship with God and that this verse must be saying something else. There are whole denominations based around this verse, elevating baptism to such a level and seeing it as a means of salvation, though they would never want to say it just like this.
There are explanations that make good sense in seeing this as
A problem revolves around the command “be baptized” and its connection with the remainder of 2:38. There are several views: (1) One is that both repentance and baptism result in remission of sins. In this view, baptism is essential for salvation. The problem with this interpretation is that elsewhere in Scripture forgiveness of sins is based on faith alone (John 3:16, 36; Rom. 4:1-17; 11:6; Gal. 3:8-9; Eph. 2:8-9; etc.). Furthermore Peter, the same speaker, later promised forgiveness of sins on the basis of faith alone (Acts 5:31; 10:43; 13:38; 26:18).
(2) A second interpretation translates 2:38, “Be baptized … on the basis of the remission of your sins.” The preposition used here is eis which, with the accusative case, may mean “on account of, on the basis of.” It is used in this way in Matthew 3:11; 12:41; and Mark 1:4. Though it is possible for this construction to mean “on the basis of,” this is not its normal meaning; eis with the accusative case usually describes purpose or direction.
(3) A third view takes the clause and be baptized, every one of you, in the name of Jesus Christ as parenthetical. Several factors support this interpretation: (a) The verb makes a distinction between singular and plural verbs and nouns. The verb “repent” is plural and so is the pronoun “your” in the clause so that your sins may be forgiven (lit., “unto the remission of your sins,” eis aphesin tōn hamartiōn hymōn). Therefore the verb “repent” must go with the purpose of forgiveness of sins. On the other hand the imperative “be baptized” is singular, setting it off from the rest of the sentence. (b) This concept fits with Peter’s proclamation in Acts 10:43 in which the same expression “sins may be forgiven” (aphesin hamartiōn) occurs. There it is granted on the basis of faith alone. (c) In Luke 24:47 and Acts 5:31 the same writer, Luke, indicates that repentance results in remission of sins.[1]
It is clear that repentance and baptism are assumed to be in concert with each other at some point, and repentance precedes baptism.
This point is an interpretation of the big picture and the application of an observation on Acts 2:41-42:
41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. 42 And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.
Baptist teaching emphasizes saved church membership, and this is one of the key verses to show this. This is the same context as verse 38 in that it shows the response of these people after Peter preached about Jesus. We see here the reception of the Word of God preached, and we would interpret this to mean they came to know Christ by putting their faith in Him. They were saved by believing the gospel. Thus those who were saved then were baptized, and we assume this to mean water baptism. Some argue for spirit baptism since, they might argue, it would be difficult to baptism 3000 people in one day (though why not many different people doing it at the same time?).
What we see is salvation, baptism, and then these 3000 souls “were added to them” – implying what we would say would be some kind of identification with the body of Christ.
Church membership is not based on one verse or two that says “you must become a church member” but rather on biblical and local reasons that argue for local units that self-govern and minister as a unit for the glory of God. There are other scriptures about lists (1 Timothy, widows), and I would argue that on the basis of the church discipline passages, we see that a church membership, some kind of formal uniting together of a body of believers is at work.
In our fellowship, church membership is the assumed logical next step after or as part of baptism. For, when one is baptized, they are identified with Christ and also with a body of believers who have witnessed their faith in Christ and among whom they can serve and grow. Some time I could develop a more lengthy treatment of the biblical basis for church membership, but that was not the point this evening.
And so, we have simply looked at a few verses, made a few observations to conclude that baptism is (1) identity—with Christ, later with a church; (2) church-related—it is to be practiced within the context of a local church; (3) assumed after repentance—it is the next key biblical response after one comes to faith in Christ and desires to obey the Lord. The great commission implies this as well, and (4) linked with church membership.
We celebrate now the Lord’s Table, but let me encourage you to consider baptism if you have come to faith in Christ and desire to walk with Him in obedience and also link arms with us here at Bethel.
Hymn # 195 (verses 1-3)
Communion
Deacon Fund Offering
Humn # 195 (verse 4)
Bethel Baptist Church David Rising
Assorted Scripture July 1, 2012 PM (Lord’s Supper)
On May 6 we began a short series on the ordinance of Baptism. The title suggests three major points we will cover in the study. We covered the first point – what is baptism – and made these four point. Baptism is (1) identity. It marks individuals who identify with a message (John) or a person (Jesus). Jesus was marked by baptism as he identified with the message of repentance that John was preaching. Of course, later in the church – in Acts – people were baptized to identify themselves with Christ, the gospel, a local church. (2) church-related. Baptism is a church-related ordinance as we saw in Matthew 28:19-20, 1 Corinthians 1:13-17, and of course Acts and other places. We believe it is a practice for the local church to practice and should be done within that context. We would not encourage people to be baptized by the director of recruitment in a bible college or something like that – unless, of course, they were doing it within the context of a local church. (3) Assumed after repentance. Baptism is the assumed practice after one repents of their sin and turns to Christ in faith. Acts 2:38 is a key text, as well as others. The NT makes a strong connection between repentance and then baptism. (4) Linked with church membership. One of the hallmark doctrines of Baptists is saved-baptized-membership. We believe that baptism is strongly linked with local church membership. Acts 2:41-42 is the text that makes that case the best, though we do have to recognize that the word “member” is not there and the case for church membership has to be made by linking together several texts and making a broader point. But I think we can make the point.
That is what we covered. Tonight I want to briefly cover the topic of “when” – when do we baptize an individual? The final segment of this study will be at another time where we will address the question of “how” Pray.
In our study there are two points with sub-points. First, observations from scripture, and then Second, practices in our time. When were individuals baptized in the NT? What can we learn by observing some texts? We will limit ourselves to texts that point to or are within the church age. This will be the most helpful.
This is a text that most agree has implications for the church that would soon begin in Acts 2. It makes the case that to make disciples/preach the gospel involves three things: going, baptizing, and teaching. If the order of these three participles is instructive to us as we think of order, this is quite interesting. If so, then after having gone into the world and preached the gospel, presumably seeing individuals come to faith in Christ, the next step is baptism – baptizing them in the name of the Father, Son and Spirit. Next would be teaching them to observe all that Jesus commanded understanding the nature of His presence with us for eternity. This is a text that would recommend that baptism follows very closely to salvation and is followed by teaching. Tuck that away in your minds.
We have already covered these texts, but notice the “when” observation. In Peter’s sermon he answer their question of response by commanding them to repent and be baptized. He urged baptism at this stage of their response, including of course repentance and the reception of the truth. In verse 41 we see this: “So then, those who had received his word were baptized; and there were added that day about three thousand souls” (NASB). On this occasion, at the outset of the church, we see the immediate nature of baptism. If this is all signaling the activity of one day, we see that “that day” 3,000 souls were added – added to the heavenly rolls of the regenerated, added to the local church, implying baptism?
At least in this case, we see the immediate application of baptism to those here who received the Word, came to faith in Christ, were regenerated.
In this text se see Philip continue to preach Jesus Christ and some came to follow Jesus Christ (verse 12). Notice the verse: “But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike. 13 And even Simon himself believed; and after being baptized, he continued on with Philip…” As you read this verse, you get the distinct impression that believing in Christ and being baptized in the name of Christ were not too far apart. In other words, baptism – the “when” was – very soon after salvation.
This is the story of the Ethiopian eunuch who was reading Isaiah and the Lord used Philip to come alongside of him and explain to him what the prophet said. He preached Jesus Christ to him as he explained the key text of Isaiah 53 to him. The discussion of baptism came up very soon (verse 36) and with verse 37 (that is debated) we see the emphasis upon salvation first. But we do see the desire and application of baptism very soon, almost at the same time in this case.
This is the chapter where we learn of Saul’s conversation. After Jesus explains to him his role (15-16) and Ananias laid his hands on him and the Spirit of God filled him, verse 18 “immediately thee fell from his eyes something like scales, and he regained his sight, and he arose and was baptized.” Again, we see an immediate baptism following conversion.
In this context, Gentiles have heard the gospel and have come to faith in Christ. God’s Spirit came upon them and Peter responds in verse 47: “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just we did, can he? 48 And he ordered them to be baptized in the name of Jesus Christ…” You get the pattern in Acts. Salvation and then baptism.
Our observation so far has led to this conclusion: baptism was done very soon after someone came to faith in Christ.
As far as I can tell, the other references to baptism in the NT do not have contexts that can help us determine the “when” question.
The practice of when someone is baptized varies from church to church, from denomination to denomination. Aside from the issue of infant baptism – which we reject as being much too soon for baptism – we recognize that the practice of “when” varies.
Some church traditions baptize immediately, very soon to the time when someone comes to faith in Christ. They could argue that the observations we have made would support that notion. Some of those church traditions baptize immediately because they also have a very quick method of entering the church. Some churches have altar calls and almost immediately people can become members of a church.
We at Bethel would argue that there are some risks in being so quick with baptism since church membership is a bit more organized than it was in the book of Acts. This is not to say that we are disregarding the bible, but that there is a bit of distance between the NT church as it was brand new and the present.
Our practice is to accept into membership those who have been baptized within the context of a bible-believing church, and those who do agree with the doctrinal position of our church. A brief membership class is held to walk through these things as preparation for a Deacon interview and then a presentation to the church for vote. Much more could be said about the process of “when” but I think we can glean from the NT this: we should not delay for that long baptism for those who truly have come to faith in Christ, who understand as best they can the doctrinal position of the church, and are in agreement as best they know how. May God be glorified as we look to him.
Bethel Baptist Church David Rising
Assorted Scripture September 2, 2012 PM (Lord’s Supper)
Baptism: What, When, How
On May 6th we began this short series about baptism. In the first lesson we discussed what baptism was, and then on July 1st we discussed when baptism should take place. Tonight, we want to answer the question of how. How do we baptism? Or, why do we baptize the way we do? What does the bible say?
Because we celebrating the Lord’s Supper this evening, it is always a wonderful privilege to think about this important ordinance as well.
Let me begin by saying what is very obvious to you who have seen baptism at this church. We baptize with water, by immersing the professing believer in water. We believe in baptism by immersion.
Why? Our simple answer would be this: we believe that the very word means this – to dip in water, or something like that. We believe that baptism by its dictionary definition means dipping an individual in water and then bringing them out of that water.
Let’s examine some of the incidents in the NT of the verb “to baptize”. Incidentally, the English word “baptize” sounds like the Greek word and has its origin there (βαπτίζω).
This verb βαπτίζω is used 77 times in the NT, in 64 verses. The lexicon entry for this verb (BAGD) has these entries: dip, immerse, wash. It was used of Jewish ritual washings, in the special sense we have here, of John’s baptism, of Christian baptism, in a figurative sense, as with the Red Sea or with fire, or martyrdom. What will help us understand the biblical meaning of Christian baptism as an ordinance is to observe a few verses. We do not have time to examine all 77 verses, but let us focus upon a few key texts and our observations of those texts:
Matthew 3
In this chapter we see the baptism of John, and several times we see references to the Jordan river.
5 Then Jerusalem, all Judea, and all the region around the Jordan went out to him 6 and were baptized by him in the Jordan, confessing their sins.
They were baptized in the Jordan. Verse 16:
16 When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.
Jesus came up from the water. This could be a statement about coming away from the water to further up the land, but it could also be references the process of coming out of the water. But the fact that they were baptized in the Jordan River, along with the basic word meaning, implies strongly that baptism is by dipping, by immersion. The gospels speak a lot in all four gospels about John’s baptism, but these references add a small touch to give us the sense that immersion was the means.
We will not get into it here, but there is also the baptism with the Holy Spirit that we see in the gospels, and this is a contrast to water baptism. Our concern is of course with the external baptism of water and the proper method we see implied in the NT
Acts 8:36-36
We noted this passage last time when we discussed “when,” but here we also see clearly “how” they baptized this eunuch:
36 Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?”
37 Then Philip said, “If you believe with all your heart, you may.”
And he answered and said, “I believe that Jesus Christ is the Son of God.”
38 So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. 39 Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing. 40 But Philip was found at Azotus. And passing through, he preached in all the cities till he came to Caesarea.
They went down into the water and they came up out of the water – again, we could see this as a description of them getting closer to the river or farther away, but we can also see this as a description of the process.
Romans 6
This text says much more than some simple words about water baptism, and some even wonder if water baptism is even here. But I think this text gives to us a very powerful image of how immersion pictures very well what water baptism signifies.
6:1 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been freed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
Paul is here discussing the matter of sin and the believer. Even though God’s grace abounds where sin abounds, this is not an excuse and right for the believer to keep on sinning. In fact, it is inconceivable and actually impossible for the believer to continually sin as in the past. Why? Because we were baptized into Christ. We were placed in Christ, we were identified with Christ, we were made a partaker of the benefits of Christ and we were changed. Paul says a similar thing in Galatians 3:27. Since this is true, then this means that when He died, we died. That is what verses 3-4 are saying. He died, was buried, and rose again, and what He achieved became the benefit that we received. It is as if we were there when it happened and it also happened to us. This is what we receive as a benefit by faith. Romans 4 explains this as well. The implication of Christ’s death and resurrection and our association with these events is that even so we should walk in newness of life.
Water baptism by immersion depicts this so vividly that even a young child could see the significance of the act. The rest of verses 5ff explain the relationship now of this reality with our daily walk and sin. Baptism vividly displays visually what God has done through Christ in our lives.
These three passages of scripture and their context, along with the basic word meaning of the verb “to baptize” strongly tell us that the proper method of baptism is to dip in water.
What about sprinkling? What about other methods? All I can say is that the basic observation from root word meanings and scripture contexts is that baptism by immersion is the assumed practice. Baptism does not save anyone. It is not a means of salvation. It does not wash away sins. Therefore, it comes after spiritual baptism, after true salvation as it depicts what God has done in our lives through Christ.