2010 Session 304 Baptism

Wet or Dry? Is Baptism important?

The Baptism of Jesus This is one of the events that the Early Church considered of great importance, all three of the Synoptic Gospels (Matthew, Mark and Luke) describe the Baptism of Jesus. Mark’s Gospel is the briefest account. Luke adds a little more details and Matthew reports more detail: Then Jesus came from Galilee to the Jordan to be baptized by John. 14But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?” 15Jesus replied, “Let it be so now; it is proper for us to do this to fulfil all righteousness.” Then John consented. 16As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. 17And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” (Matthew 3:13-17) 13

Faith Service Worship Vision There may be times when you find it difficult to reconcile God’s truth to your own opinion or worldview, God’s truth is eternal, it does not change, our understanding of the truth does change as we allow God to work in our hearts and minds.

These sessions are not about opinion, they are about learning truth, the truth contained in the Bible, together we are going to focus on how we apply God’s truth, black & white in a grey world. To set godly priorities, grow in Christian character and live according to God’s standards so that we are a living witness to others.

The basis of our belief: Session 4

Ashingdon Elim Bible Study 4 May 2010

Have you ever wondered...

John the Baptist has been summoning people everywhere to repent and Jesus, amongst others, responds by being baptised.

Have you ever wondered why did Jesus need to be baptised?”

Matthew’s account gives us a clue why Jesus was baptised. We read that John the Baptist at first refused to baptise Jesus, because John felt unworthy.

Jesus told John: “Let it be so now; it is proper for us to do this to fulfil all righteousness.” What did Jesus mean when He said “it is proper for us to do this to fulfil all righteousness”? By submitting to baptism, Jesus acknowledged God the Father’s claim on Him, as on others, for total consecration of life and holiness of character.

Three reasons for Jesus’ baptism 1. A sign of dedication. For Jesus baptism was a sign of his complete dedication to following the will of God. For everyone else who came to John for baptism, this required a change in direction – hence the call for them to repent of their old ways and turn to God’s way of life.

For Jesus baptism was simply a public declaration of His love of God the Father and that He was following the will of God in His life.

Think ahead to Jesus prayer in the Garden of Gethsemane, when he knew that he was going to die on the Cross, he prayed: “Father if you are willing, take this cup from me; yet not my will but yours be done” (Luke 22:42). It was the ultimate submission to the Father’s will – to go to the Cross for us – to reconcile us to the Father. Following the Father’s will was painful. Jesus’ baptism was a public declaration of His commitment to the Father 1

2. A symbol of new beginning. Jesus was baptised to announce the beginning of His earthly ministry.

John the Baptist and God the Father both confirmed Jesus unique calling publicly. Jesus baptism was a public consecration for ministry. See God the Father’s response: “This is my Son, whom I love; with him I am well pleased.”

Water baptism is, in essence, a funeral. It is an act of faith in which we testify, both to God and to the world, that the person we were before is dead and buried, and we are raised as a new creation in Christ.

This is beautifully illustrated by these Scriptures: “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:4)

Remember the Father said something similar at the Transfiguration when a cloud appeared and enveloped them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”

(Mark 9:7). We should live so that the Father is pleased with us - what could be more important than pleasing God.

“having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.”

(Colossians 2:12) Is baptism a command or an option?

3. A statement of example. Jesus taught His followers to be baptised – and here He is giving a firm lead. His baptism was an example for us to follow. Jesus established baptism as an eternal ordinance for His church, calling every believer to follow in His footsteps The Great Commission in Matthew is: “Go therefore and make disciples of all nations, baptising them in the Name of the Father Son and Holy Spirit and teaching them to obey everything I have commanded you” Matthew 28:19-20)

Being baptised is a command from God, not an option. It is an act that God requires of every believer. In fact, among Jesus’ last recorded words on earth were “Whoever believes and is baptized will be saved” (Mark 16:16).

Christ is saying that mere intellectual assent is not enough. There must be a union with him, a real change, like the vegetable to the pickle!

Think about this for a moment: Jesus’ call to believe on Him includes a call to be baptised, does that mean that Jesus sees baptism as important?

More than just a symbol In our modernised, “comfort zone Christianity,” we often take God’s commandments far too lightly.

Chuck Colson wrote: “Most Westerners take baptism for granted, but for many in the world the act requires immense courage. In countries like Nepal it once meant imprisonment. For Soviet or Chinese or Eastern bloc believers, it was like signing their own death warrant.”

In the New Testament, baptism immediately followed a person’s salvation. They didn’t see it as something to be delayed or put off.

Baptism in the Book of Acts

A wedding ring is an outward sign that a person is married. A military uniform is an outward sign that a person is involved in that particular branch of service. Water baptism is a symbol designed by God to identify a person as a disciple of Jesus Christ.

Acts 2: 38. When the people respond to Peter’s sermon on the Day of Pentecost, the first thing he instructs them to do is “Repent and be baptised, 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.”

To say that it is “just a symbol” takes away from the depth and beauty of water baptism. Baptism is so much more.

Acts 2:41 states that they “Those who accepted his message were baptised, and about three thousand were added to their number that day.”

When we are saved, we are spiritually baptised into Christ (Galatians 3:27) and into His Body, the church (1 Corinthians 12:13). Water Baptism is an outward representation of inward reality. In Biblical symbolism, water represents inner cleansing (Ephesians 5:26, Hebrews 10:22,) and spiritual rebirth (John 3:5,) both of which are central themes of baptism.

Acts 8:26-40. This is the account of Phillip leading the Ethiopian eunuch to Christ. As they finish their discussion, the eunuch enthusiastically asks “Look, here is water. Why shouldn’t I be baptised?” to which Phillip replies “If you believe with all your heart, you may.”

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Then both Philip and the eunuch went down into the water and Philip baptised him.

Acts 22:16 The first thing the apostle Paul is told to do after his conversion was to be baptised.

boiling water and then `baptized’ (baptizo) in the vinegar solution.

There are a number of other occasions we could look at as well (Acts 10:46-48; 16:14-15; 16:33; 18:8; 19:1-5.) In each of these there is a sense of urgency attached to baptism.

Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change.

These people all responded to Jesus in simple faith.

However, they didn’t see their faith as complete until they had obeyed God by being baptised.

When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism.

Is not being baptised an act of disobedience?

Baptism is a simple, but profound act of obedience that you a person carries with then for the rest of their life. Baptism represents: A living relationship with Jesus Christ. Without this, baptism is simply getting wet.

If faith without action is dead (James 2:17) and a living faith produces an obedient heart (Matthew 7:21; Luke 6: 46; 1 John 2:3-4) then is not being baptised an act of disobedience?

Can we really walk in obedience to God if our walk with God does not contain obedient response to His commandments?

Some New Testament baptisms The People at Pentecost – Acts 2:37

Baptism is a special way of God communicating His love to us. When we receive God’s saving grace, it is no accident that He calls us to identify with Him in a way that makes it real to us.

The people in Samaria – Acts 8:12 The Ethiopian Eunch Paul

Are you struggling with guilt over your past? It may be because you haven’t yet given the person you once were a proper burial!

Cornelius the centurion.

Lydia, a dealer in purple cloth from Thyatira The Philippian jailer

Water baptism is a very powerful reminder of God’s wonderful grace. The person we were before is dead forever, and we are raised with Jesus as a totally new creation:

And many of the Corinthians, hearing, believed and were baptized.

The 12 Ephesians Paul met

“Therefore, if any person is (ingrafted) in Christ (the Messiah) he is a new creation (a new creature altogether); the old (previous moral and spiritual condition) has passed away. Behold, the fresh and new has come! (2 Corinthians 5:17 Amplified Bible)

New Testament Baptism Pictures Picture 1

Gain not loss Why is the decision to be baptised scary for some people?

There is absolutely nothing to lose, and everything to gain by following Jesus in water baptism. Ultimately, it all goes back to Jesus’ statement “If you love me, keep my commandments.” (John 14:15).

The word in Greek is baptizo (βαπτίζω ). A clear example of the meaning of this word comes from the Greek poet and physician Nicander, who lived about 200 B.C. He wrote a recipe for making pickles. Nicander said that in order to make a pickle, the vegetable should first be `dipped’ (bapto) into 3

You know, even though God waited patiently all the days that Noah built his ship, only a few were saved then, eight to be exact—saved from the water by the water. The waters of baptism do that for you, not by washing away dirt from your skin but by presenting you through Jesus’ resurrection before God with a clear conscience.

1 Peter 3:20-21 (The Message) The Flood is a picture of baptism. The eight people on board the ark knew that they were different than all the other people in the world. They were saved because they believed what God said would happen. The wickedness of the people was gone, and the 8 would start over. It was a fresh start, a new beginning. The old was gone.

For personal reflection

Picture 2 For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea.

They were all baptised into Moses in the cloud and in the sea. (1 Corinthians 10:1-2).

Have you followed the Lord in this beautiful ordinance? If not, Are you willing to follow the command of Jesus and be baptised?

By crossing the Red Sea many things were taking effect. There may have been a helpless feeling when the Israelites walked through the waters seeing the past coming after them.

Are you living what you professed at the time of your baptism? Why not commit to living in the newness of life that you have received in Christ?

But when they came up out of the water and the waters rushed back – they had a brand new life in a new land.

Preaching Baptism There is a lot of confusion about the subject of baptism. Men teach a number of different things about baptism. Some go to seed on the subject while others ignore it altogether.

There is a story about a preacher who went to pastor a particular church. He was fond of preaching on water baptism. Week after week he would preach about baptism. Finally in desperation, the deacons requested that he allow them to pick his scripture text for the following Sunday’s message. He agreed.

They assigned him the text Genesis 1:1. “There“, they said, “let us see him get a sermon on baptism out of that verse.” When he got up to preach, he announced the agreed upon text. His opening sentence then followed, “In the beginning God created the heavens and the earth. The earth is twothirds water. Today’s subject is Water Baptism.”

While we chuckle at his persistence, and realize that he had gone to seed on the subject, to ignore the Biblical teaching on baptism is also wrong.

Baptism is a beautiful picture.

It is a witness. It is Powerful.

Martin Luther, when it seemed to him that the whole church had left the truth of the Gospel, when he was under scrutiny from Church officials as to the truth of his beliefs, when his life was under threat and when he suffered self doubt he would boldly claim, “I am baptised.”

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Additional Study

The baptism of believers looks back to the suffering etc of our Lord. In fact it was this baptism of suffering and death, burial and resurrection that made it possible for us to be baptised by the Holy Spirit (1 Cor 12:13) at the point of our conversion.

‘THE ORIGINS OF BAPTISM’ Who first practiced baptism in the Bible? Read Mk 1:4

Jesus’ baptism was the first public step on the road to Calvary where He was to represent sinners in the place of shame and death (2 Cor 5:21, 1 Pet 2:21-24, Lk 12:50)

Where was it practiced? Read Mt 3:6 Is the name ‘John the Baptist’ biblical? Read Mt 3:1; Mk 6:14; Lk 7:20

What happened to Jesus at His baptism? Read Mk 1:911: Mt 3:13-17

(a) John The Baptist The first baptism mentioned in the Bible was practiced by a prophet named John in the river Jordan (Mt 3:6, Mk 1:5, Lk 3:3). So different was this practice that he was nicknamed ‘John the Baptist’ (Mt 3:1; 11:11&12; 14:2&8; 16:14; 17:13; Mk 6:14,24&25; 8:28; Lk 7:20&33; 9:19).

‘The heavens were opened’ so that He knew His Father’s approval, and the heavenly voice assured Him of His vocation to be the servant-messiah. The words of the Father’s delight in His Son, along with the sending of His Holy Spirit upon Him, reflect that Servant passage in Isaiah 42:1-4 and confirm Jesus’ mission. At His baptism Jesus was anointed for His coming ministry.

Who was John’s baptism for? Read Lk 3:7-21

What happened to Jesus immediately after His baptism? Read Mk 1:12-13 & Mt 4:1-3

It was for all Jews. Matthew and Luke (Mt 3:5-13; Lk 3:7-21) illustrate the range of Jewish people who were baptised.

His great spiritual experience was immediately followed by severe temptations. Jesus’ ministry had begun with full force and the powers of darkness had launched into warfare.

What was John’s baptism for? Read Mk 1:4-5 It was clearly as a sign of repentance seeking the forgiveness of sins. Part of John’s message was that a great judgement was imminent. Only by repentance expressed by baptism could even Jews hope to avoid judgement and be prepared for the coming One who would ‘baptise with the Holy Spirit’ (Mt 3:1-12, Lk 3:1-14).

Is Jesus’ baptism for us? Explain your answer.

The baptism of Jesus was unique for He was the unique Son with a unique mission. However, His baptism is an encouragement to those considering baptism. It serves as a challenge and inspiration and gives the practice the authority of His personal example. It shows us that baptism can have more than a negative meaning (repentance from sin) for it is also an act of positive commitment and obedience to God and His service.

When non-Jews converted to Judaism they also were baptised. This ‘proselyte’ (or convert) baptism was different from John’s baptism. Proselyte baptism was practiced in the pre-Christian era.

Is John’s baptism for us today? Explain your answer.

(c) THE PRACTICE OF JESUS Read Jn 3:22-24

(b) THE BAPTISM OF JESUS

Did Jesus practice baptism? Read Jn 4:1-2

(Mk 1:9-13; Mt 3:13-17; Lk 3:21-22; Jn 1:32-34)

The disciples of Jesus practiced baptism (Jn 3:22-24, 4:1-2) but Jesus did not personally baptise anyone (see Jn 4:1-2). The disciples baptised on the day of Pentecost because they had practiced it, witnessed it, had the example of their Lord and been explicitly commanded by Him to do so.

The arrival of John the Baptist on the scene and Jesus’ own baptism were clear signs that the time had come for Jesus to commence His public ministry (Lk 3:23).

Why was Jesus baptised? Read Mt 3:13-17 John was hesitant to baptise Jesus. His baptism was for sinners. We know that Jesus was sinless (2 Cor 5:21; Heb 4:15). Why then was He baptised?

Where is what is usually called the Great Commission found in Scripture? We find this command of Jesus in Mt 28:16-20 and Mk 16:15-16. Jesus told His followers that they should (a) make disciples; (b) baptise them; (c) teach them.

Jesus’ baptism was a sign of submission to the Heavenly Father. In Luke 12:50 He spoke of a future baptism, when in obedience to the Father He would experience the baptism of suffering, death, burial and resurrection.

The baptism of Jesus at the hands of John points forward to the baptism of suffering and death, burial and resurrection.

Do you see any significance in the order? The order is significant for it shows that baptism is only for disciples (that is, consciously committed followers). The baptising and teaching are important aspects of making disciples.

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The gospel is to be preached to all, but baptism is only for disciples or believers since it demands personal commitment, intellectual understanding and moral consecration.

Spirit and indeed baptism itself – which proclaims, at least in part, one’s complete dependence on Jesus for cleansing, sealing and saving. We must interpret ‘difficult’ texts in the light of the larger context – the Bible and the themes clearly portrayed therein. It is interesting to note that baptism was seen as a normal, natural and expected part of the believer’s life. After all it was a step of obedience to their beloved Lord!

John’s baptism was of repentance seeking forgiveness of sins and was a forerunner to the work of Christ. It was a unique baptism only for the house of Israel – preparing the way for what would become Christian baptism.

b) THE SAMARITANS Read Acts 8:12-17

Jesus’ baptism was of identification with sinners whom He came to save and it signified the commencement and confirmation of His ministry. It was a unique baptism for the unique Son of God.

What problems arise with this passage?

This passage is used by those who promote infant baptism, that is baptism prior to rebirth. It is also used by some to justify the doctrine of ‘baptism in the Spirit’ as a second work of grace following conversion. But before making too much of the separation theologically between Spirit and rebirth, we would do well to look at the circumstances in which this event took place.

Perhaps by putting this text in the context of the larger picture we will find the answer without compromising or contradicting other clear proclamations of Holy Scripture.

Baptism by the disciples. John’s baptism subsided as baptism into Christ increased. The disciples carried out baptism in obedience to Christ’s command.

BAPTISM IN ACTS It was assumed by the NT writers that their readers were familiar with baptism. This familiarity was established through the practice of John the Baptist, Jesus & His disciples and the ‘Acts’ church. Therefore the NT writers did not consider it necessary to provide a detailed description of baptism or a systematic teaching about its meaning.

You see for the early church, the evangelization of Samaria (Samaritans being a despised people) was not just a matter of an evangelist’s proclamation and people’s response. It also involved the acceptance of these new converts by the mother church in Jerusalem. In trying to satisfy itself as to the genuineness of these Samaritan converts the Jerusalem Church sent Peter and John to them.

There is however ample evidence in the NT to guide us as to the mode, nature, purpose & implications of Christian baptism. And the best place to start is in the book of Acts which gives us a record of the very beginnings of the Christian church.

When Peter and John arrived, they prayed for the Samaritan converts, laid their hands on them, and “they received the Holy Spirit.” Before this, Luke tells us, “The Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus.” The laying on of hands was a mark of identification with these people, rather than the imparting of the Holy Spirit. The Spirit was imparted at that point in order to unify these two people groups and demonstrate that there is no partiality with God – all need to be given opportunity to respond to the gospel.

a) BAPTISMS AT PENTECOST Read Acts 2:37-42 Following Peter’s great sermon his hearers were anxious to discover what God wanted them to do. Peter’s reply was specific (2:38). a) They should repent, which is what John the Baptist had also preached. b) They should be baptised, as John had also directed.

But here there was a significant addition to John’s message. They were to be baptised in the ‘name of Jesus Christ’. Peter identifies the repentance and baptism he is speaking of as being specifically Christian (Christ focused) in that it is done in the ‘name of Jesus Christ’.

What this means, it seems, is that a person in repenting and being baptized calls upon the name of Jesus and thereby avows his or her intention to be committed to and identified with Jesus.

What problems arise with this passage?

In trying to deal with the various elements in this passage, some interpreters have stressed the command to be baptized as a condition to receiving the Holy Spirit and the forgiveness of sins. But this runs contrary to the bulk of Scriptural teaching on forgiveness, the Holy 6

Philip preached to these Samaritans, they responded, and then Peter and John (as representatives of the Jerusalem Church) identified themselves with these despised people, confirming their acceptance by God. Hence, the temporal separation between conversion and the receiving of the Holy Spirit was to convince the Jerusalem Church that these people had indeed been accepted into Christ on exactly the same grounds that the Jewish people had been. This discovery would confirm to the Jerusalem Church that God has no bias.

Their missionary thrust & message would have been deeply affected by this episode.

The gospel had begun to spread - you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)

infant baptism. However, to conclude that infants were baptised is an argument from silence for a practice which is otherwise not specifically noted.

c) THE ETHIOPIAN Read Acts 8:35-39

Family solidarity certainly was a significant factor in ancient communities but it is more significant to note that ‘faith’ is also frequently attributed to ‘the household’ (16:34; 18:8). In the case of Lydia, and perhaps others, it is most probable that ‘household’ includes servants and companions who would be quite capable of faith.

This man was led to Christ through the reading of the Scriptures and the explanation of those Scriptures given

by Philip. Presumably Philip’s explanation of how the Isaiah passage was fulfilled in Jesus included reference to baptism because the Ethiopian’s first response was to seek baptism. Although only a new convert he was immediately baptised upon his confession of faith in Jesus. Clearly the mode of baptism was immersion (8:3839).

In each case it is striking to note that the baptisms immediately followed conversion. Clearly baptism was the New Testament way of confessing faith. g) THE DISCIPLES AT EPHESUS Read Acts 19:1-7

Verse 37, (‘And 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.”’) is not in many ancient Greek texts of the Bible but clearly reflects a common Christian understanding about the necessity of confession of faith before baptism.

What problems arise with this passage?

In Ephesus Paul found “about twelve men” (v. 7) who were “disciples”, but in whom Paul discerned something amiss.

The question Paul put to the twelve, “Did you receive the Holy Spirit when you believed,” suggests two things:

It is significant to note that deep joy follows the response of the whole heart (8:39).

(l) that he assumed they were truly Christians;

d) PAUL’S BAPTISM

(2) that he held that true belief and the reception of the Holy Spirit always went together.

Read Acts 9:17-20; 22:12-16

These two assumptions caused Paul some difficulty when he met these men, for something in their life indicated that one or the other assumption was wrong. He soon discovered where the problem lay – they had been baptised only with “John’s baptism.”

Conversion does not make baptism unnecessary! Paul was dramatically converted, yet he was baptised as a symbol that his sins were washed away as he too called on the name of Jesus (22:16). Prior to baptism Paul received the Holy Spirit (9:17-18). Paul’s baptism was the beginning of a special life of service and witness (22:14-15).

Despite their being known as disciples, Paul preached Jesus to them as he would to any of the Jews. “John’s baptism,” he said, “was a baptism of repentance” that pointed beyond itself to “the one coming” - that is, to Jesus. So on their acceptance of Jesus as Saviour, they were baptized “into the name of the Lord Jesus”. Then Paul laid his hands on them, as a mark of identification with them, and they received the Holy Spirit, spoke in tongues and prophesied.

e) THE BAPTISM OF CORNELIUS AND FRIENDS Read Acts 10:44-48. These were the first Gentile converts. This account is sometimes described as the ‘Pentecost’ of the Gentile world. The Holy Spirit fell on all who heard God’s Word, before their baptism which followed soon afterward (10:47-48). It is obvious from this account that baptism in the Holy Spirit did not make water baptism ‘in the name of Jesus Christ’ unnecessary or meaningless.

CONCLUSIONS: What would you consider the essentials to be?

The Essentials

It is also significant that Peter ordered (10:48) them to be baptised, as though it is almost inconceivable that believers not be.

What is striking to note is the essentials portrayed in Acts. These being: repentance, faith, baptism, the gift of the Holy Spirit and commitment to the church. The fact that these take place in the life of the believer is of more concern than the order in which they occur.

f) SOME ‘HOUSEHOLD’ BAPTISMS Read Acts 16:11-18, 31-33; 18:8; 1 Corinthians 1:16 Clearly Lydia also believed before her baptism (16:14).

The reference to ‘the household’ raises an important point, since some argue that ‘the household’ must be assumed to include infants and so here is reference to

However, the ‘normal’ sequence suggested by Acts appears to be: 1) repentance and faith (in conversion) 7

2) the Holy Spirit given

b) BAPTISM GIVES TESTIMONY TO CHRIST’S OWNERSHIP Read 1 Corinthians 1:10-17

3) baptism

What do you think this passage tells us about what baptism signifies?

4) full initiation into the life of the church (may be accompanied by laying on of hands). Acts certainly makes clear that baptism is only for believers – age as such is not strictly a relevant factor at all.

What is its meaning?

There were divisions in the church at Corinth and cliques had formed calling themselves after the three leaders. The whole assumption of Paul’s argument here is that baptism implies ownership. Those who had been baptised in the name of Christ belong to Christ and not Paul or Cephas or Apollos or anyone else!

1) it is ‘in the name of Jesus’, which indicates ownership

by Jesus

c) BAPTISM GIVES TESTIMONY TO UNITY IN THE SPIRIT Read 1 Corinthians 12:12-13

2) it is a sign of faith, forgiveness and the gift of the Holy Spirit

What does this passage tells us about baptism?

What is the mode of baptism as presented in Acts?

Again, it is apparent that baptism was by immersion.

The basis of the unity expressed in baptism is that we were all baptised into the one body by the one Spirit.

The Holy Spirit is the one into which all Christians are baptised at conversion. The baptism spoken of in this passage refers to the baptism in the Spirit whereby He overwhelms a person bringing that person to new life in the body of Christ.

3) it implies cleansing from sin 4) it signifies obedience to Christ The Timing In Acts the time of faith, confession and baptism seem to be generally identical.

Why do we have a long delay between conversion and baptism?

d) BAPTISM AS TESTIMONY OF UNION WITH CHRIST’S DEATH & RESURRECTION Romans 6:1-11; Colossians 2:12

‘BAPTISM IN THE EPISTLES’

What do these passages tells us about baptism?

The book of Acts helps us to picture baptism as practiced by early Christians. But it is the Epistles (letters) which give us a more systematic teaching with regard to the significance of baptism. Most characteristically the NT writers urge Christians to live out what their baptism signified.

Romans 6 is a most important passage and is not easy to understand.

But what is obvious is that Paul stresses the union between the actual death and resurrection of Christ and the death to the old life of sin and the resurrection to new life of the believer. In order to make this union clear Paul reminds his readers of their baptism. When they were covered beneath the water it was like going into a watery grave. The symbolism is vivid. But then we were raised up out of the water, and that is like entering into new life (6:3-4).

a) BAPTISM GIVES TESTIMONY TO CHRIST’S TRANSFORMING POWER Read Galatians 3:26-29 What does baptism signify in this passage?

Baptism signifies transforming identification with Christ.

We are ‘sons of God’ through faith in Christ and our baptism gives public testimony to our transformed status.

So, says Paul, your baptism reminds you of the spiritual death and resurrection which you experienced in Christ when you trusted in Him.

We must understand that Paul is not promoting baptism as a means of salvation. No-one is saved by baptism. Indeed, Paul mentions baptism only once in the paragraph, but faith five times. Rather baptism is an outward sign of the union that already exists through faith.

This has three main truths for us to note: 1. this theology of the meaning of baptism demands immersion as a mode. Any other form lacks the vivid symbolism of total immersion, 2. baptism signifies that the heart of our faith is union with Christ’s death and resurrection. These central Gospel events are preached every time baptism is practiced. In this sense baptism is truly a ‘Gospel sacrament’, and like the Lord’s Supper proclaims the death and resurrection of Christ (1 Cor 11:26). And,

This faith, proclaimed through baptism, leads to fellowship in which all racial, social and sexual distinctions are meaningless. To be in union with Christ is to be in union with Christ’s people regardless of race, status or gender.

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3. baptism has a distinctive ethical meaning. Paul says, in effect, you must live now in the light of what has really happened to you. Your ‘old life’ is finished, dead and buried. You are now alive for God and must serve Him, not your old sinful nature. We do not live up to an ideal, we live out from what God has done for us.

The pledge of a good conscience toward God renders a difficult expression in Greek. The thought appears to be as follows: The conviction of sin by the Holy Spirit in the mind calls for a response of faith or commitment to Christ and his work. This is concretely and “contractually” done in the act of baptism. Saving faith (“saving” because of its object - Christ) is expressed in baptism (cf. Acts 2:38-39). Salvation comes to men because Christ has risen from the dead.

Paul uses baptism to illustrate our vital union with Christ in his death (v. 4), though baptism does not accomplish it. He pictures burial with Christ, however momentarily, in the submergence of the body under the baptismal waters. The importance of burial is that it attests the reality of death (1Cor 15:3, 4). It expresses with finality the end of the old life. It also expresses the impossibility of a new life apart from divine action. The God who raised Jesus Christ from the dead has likewise imparted life to those who are His.

Hence baptism symbolizes our pledge to Christ.

RECAP

What has this passage got to do with baptism?

The Epistles reveal something of the manifold significance of believers baptism. In short, they teach us that baptism gives testimony to the fact that through Christ we have become children of God – we have been transformed. It gives testimony that Jesus owns us and affirms that we don’t own ourselves. It gives testimony to the unity fellow believers share in the Holy Spirit. It gives testimony to union with Christ in His death and resurrection. It is a public confession of Jesus as Lord and our pledge to Christ.

It is believed that in the early days of the church someone about to be baptised stood in the water and confessed that ‘Jesus is Lord’. Many scholars believe that this simple one line confession is reflected in Romans 10:9.

To call Jesus ‘Lord’ meant that He was acknowledged to be absolute owner, King and God. This verse teaches that both inner faith and outward confession are necessary for authentic salvation.

‘WHY SHOULD I BE BAPTISED?’

The same truth is taught in Colossians 2:12. e) BAPTISM AS CONFESSION OF JESUS AS LORD Read Romans 10:9-13

As mentioned in our Introduction, the NT writers urge their readers to actually live out the significance of their baptism – live out what their baptism represents. For through baptism we publicly proclaim the significances thereof and are thereby held to live in a way that appropriately reflects and confirms those significances.

Why should a believer be baptised? The preceding studies have suggested several reasons but it may be helpful to summarise the values found in baptism for a believer.

Baptism publicly proclaims Jesus is Lord. f) BAPTISM AS A PLEDGE Read 1 Peter 3:18-22 What do we discover about baptism from this passage?

1. BAPTISM IS AN ACT OF OBEDIENCE Read Matthew 28:19 and John 14:15

Peter draws an analogy between the believers’ salvation and those who were saved from drowning by being in Noah’s Ark. They were saved ‘through water’ (3:20), that is the Ark floated safely in the water which brought death and judgement to others.

Do these texts have anything to say regarding ‘Why should I be baptised’?

Jesus gave us a clear commission, which included baptism. If we wish to be faithful and obedient disciples we need no other argument than it is Jesus’ will for us. The question is, ‘Will I obey His clear command concerning baptism?’

Peter says that the water of the Flood-judgment portrays the water of baptism. Baptism is the representation of the OT deliverance from judgment. How does baptism “save”? Peter says it does not concern an external washing from filth but relates to the conscience. In the proclamation of the gospel, salvation from sin and its punishment is announced through Jesus’ death and resurrection.

2. BAPTISM IS AN ACT OF PUBLIC CONFESSION OF FAITH Read Matthew 10:32-33 What does that passage have to do with baptism?

No one, and certainly not Jesus, suggests that it is easy to make a public confession of faith. But Jesus insisted that all true disciples should confess Him (Matthew 10:32-33). Baptism was clearly a primary way in which the first Christians showed that Jesus was their Lord

The announcement of the penalty for sin stirs the conscience and the Spirit brings conviction (John 16:811; Acts 2:37 f.; 13:37-41).

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to those around about them. It was the occasion when both in simple verbal confession, ‘Jesus is Lord’ (Romans 10:9) and by the action of the baptism itself Christ was proclaimed.

Testament sometimes attributes to baptism what we think of as due only to faith (like salvation or the gift of the Holy Spirit, see Acts 2:38), but that is because the only baptism they knew and practiced was ‘faithbaptism’. That is, baptism was their profession of faith.

When they believed they were baptised.

Even those of us who find it difficult to speak in public can in this way make our confession clear and public for all to see.

Because baptism marks a new beginning it is preferable not to delay baptism once we become Christians.

Sometimes people say, ‘I am not ready. I am not good enough. I do not understand it all.’ Baptism is not a moment of spiritual graduation, but rather a commencing the course. We will never know it all, or be good enough. Christ is the only one who knows everything and the only one who is good enough - our trust is in Him. Baptism gives us the base from which we may grow as Christians.

3. BAPTISM IS A SIGN OF FORGIVENESS Read Acts 22:16 What does this tell us about why we should be baptised?

The washing in ordinary water in baptism is a way of symbolising that by faith in Jesus our sins have been washed away (Acts 22:16). Our bodies will be clean after immersion, but even more important is the reminder that our souls have been cleansed.

If we are sure we are Christians, then baptism is for us.

4. BAPTISM PREACHES THE GOSPEL Read Romans 6:1-11

6. BAPTISM IS AN ACT OF SPIRITUAL COMMITMENT Read 1 Peter 3:21

What does this tell us about why we should be baptised?

Why then should we be baptised according to this text?

Baptism is an acted sermon. It proclaims our Lord’s death, burial and resurrection not merely as events of ancient history, but as events which have present day power and significance. Each believer testifies through baptism that his or her faith is centred on Christ and His death and resurrection. In baptism the believer proclaims that Christ has conquered death and brought about new and abundant life. Romans 6:1-11 is clear evidence that baptism symbolises the fact that we are joined with Christ in His death and resurrection.

It is as Peter has it , a ‘pledge’ to God (1 Pet 3:21). That is what baptism meant for Jesus. And although His baptism was unique because He was uniquely God’s Son with a unique mission of saving the world, that is what baptism should mean for us. ‘All to Jesus I surrender.’

The old hymn captures the spirit we should bring as believers to our baptism.

‘HOW ABOUT INFANT BAPTISM?’

There is great blessing for the obedient Christian who identifies with Christ’s death, burial and resurrection through the waters of baptism.

1. IS BAPTISM ONLY FOR BELIEVERS? In our consideration of Scripture throughout these studies the answer to the above question cannot be other than a resounding – YES! However, many Christian denominations administer baptism to infants. Though a minority of churches are comfortable describing babies as ‘believers’, most insist that the baptism of infants needs a later confession of faith when the full meaning of baptism is ‘confirmed’. Only then can that person be a fully practicing member of the church.

5. BAPTISM MARKS A NEW BEGINNING What do you think that means?

We are to be in practice what our baptism symbolizes: dead to sin and alive to God (Romans 6:11). It must be stressed that in the New Testament, baptism is so identified with the new experience of repentance and faith that it is difficult to summarise the meaning of baptism without describing the faith experience itself.

Christian baptism in the New Testament seems to have been linked with the gift of the Holy Spirit, as indeed with cleansing from sin and union with Christ.

2. HOW DID THE PRACTICE OF INFANT BAPTISM DEVELOP? Most scholars accept that baptism in NT times was for believers and was by immersion. But at some stage the church began to baptise infants of believing parents.

Let us be clear the New Testament insists we are saved by faith (Eph 2:8) and that each Christian (baptised or not) has been given the Holy Spirit (Rom 5:5; 8:9,14). In the New Testament the experience of faith came to fruition and public confession in baptism. Accordingly the New

Today some churches are willing to baptise infants even when the parents have made no real profession of faith.

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to show that they belong to God’s (New) covenant people.

‘Household’ Baptisms Just when infant baptism began is uncertain. Some claim that the ‘household’ baptisms of Acts refer to this practice. This however is extremely unlikely and at best is an argument from silence, for it is nowhere specified that babies were baptised. This interpretation goes against the thrust of the rest of NT teaching on baptism.

It is true that Colossians 2:11-12 does refer both to circumcision and baptism, but it does not teach that circumcision was replaced by baptism. And in any case there is still no mention of infants. The New Covenant is entered into by faith expressed in baptism. And without faith, baptism is without meaning. There seems no real Scriptural evidence that the faith of others can be injected into a form of baptism to make it meaningful.

Tertullian The first specific reference to infant baptism is in the writings of Tertullian, a Church Father, at the end of the second century. He mentions the practice in order to oppose it! It seems that as the inner experience (faith) became separated from the outward act (baptism) the practice of infant baptism along with certain superstitious practices developed. There can be no doubt that the norm for baptism in the early centuries was for believers to be baptised.

b) The Blessing of Children Some hold that the action of Jesus in blessing children (Mk 10:13-16) is justification for baptising infants. To neglect to admit children is to despise them, it is argued.

But the account in Mark has no mention of baptism at all. Children of believers certainly are to be ‘brought to Jesus’ in the context of faith and worship – but that is not what baptism is in the NT. Baptists have a simple form of Infant Dedication where God’s blessing is sought upon the child of believing parents. That is all some who practice infant baptism believe they are doing. The question is, ‘Why call it baptism?’

Augustine In the forth century Augustine gave infant baptism a systematic theological basis arguing from his concept of original sin and original guilt. The very act of baptism came to be regarded as cleansing from sin and to make a person to be ‘born again’.

c) The Holiness of Children Another difficult verse which is sometimes used to defend infant baptism is 1 Cor 7:12-14. here it is asserted that the children of believers are regarded as ‘holy’. But the main point of Paul’s argument here is to discuss the Scriptural status of an unbelieving partner to a believer. No one suggests that the unbeliever in the marriage should be baptised! Whatever the verse means, it is clear that it is very dubious as a justification for infant baptism.

Paedobaptist, Anabaptist And Baptist During the Reformation when so many practices and teachings of the Western Church were rejected, some Christians (called by their opponents Anabaptists which means ‘rebaptisers’) began to question infant baptism.

They insisted, from their study of Scripture, that the church is to be comprised of believers, and that true baptism is only for such. Baptists began later, but taught the same view of baptism. We now have both ‘Baptist’ and ‘Paedobaptist’ (child-baptiser) groups in the church.

CONSECRATION Read Romans 12:1-2 How does this apply to baptism?

How apply to infant baptism?

3. HOW IS INFANT BAPTISM JUSTIFIED? Some Paedobaptist scholars admit that the Scriptural evidence for infant baptism is weak, but defend it by an appeal to church tradition. Most Baptists are committed to the position that the Word of God has the final say in all matters of faith and conduct and any tradition which conflicts with God’s word should be rejected.

Read Hebrews 10:19-25 How does this apply to baptism? How apply to infant baptism?

These texts relate to consecration/submission/ surrender. An infant is incapable of demonstrating these requirements. There is little convincing argument from Scripture to defend infant baptism.

However, other Paedobaptist scholars justify the practice of infant baptism on their interpretation of Scripture.

The three main Scriptural grounds are as follows:

To the question, ‘Is baptism only for believers’, the NT seems to give a very clear answer. Even if you were ‘baptised’ as a baby, that was an action in which you took no conscious part. Surely the challenge for you as a believer is to confess your faith in the only baptism attested in the NT and to declare that baptism is only for those who trust in the Lord Jesus Christ!

a) Baptism and Circumcision The Bible is a book of Covenants, the old and the new.

Under the Old Covenant male babies born to Israelites were to be circumcised to show they belonged to the people of God. Similarly, it is argued, in the New Covenant, infants of believing parents are to be baptised 11

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