Great Doctrines of the Bible
Lesson 18
Baptism
Introduction
In this lesson we propose to present the means, nature and importance
of Christian baptism. This is not a discussion of the baptism in the
Spirit or by the Spirit, which we have already considered fully in
Lessons 6, 7, and 8. This lesson will be a study of the value and proper
mode of water baptism. It is our purpose to expose some of the myths
and errors associated with baptism. At the same time, however, we aim
to show the profound significance for every believer of this ordinance
so clearly commanded by our Lord Jesus Christ. Minor aspects of this
subject are not all considered; however, all essential teaching regarding
biblical baptism is included.
Importance of this Lesson
q Since Christ began His ministry by submitting to water baptism and
closed it by commanding His disciples to “teach and baptize all
nations,” one cannot escape the priority the Bible places on
this ordinance. Baptism is not to be shrugged aside as being irrelevant.
It is not optional. It is a must! It is commanded.
q Therefore, it is of major importance, not only that we be baptized,
but that we are baptized properly and with full understanding of its
meaning and merit.
q There is gross error and misunderstanding about this important doctrine.
Much of the professing Christian Church has given to baptism an interpretation
and significance that is totally without biblical foundation. Consequently,
millions of professing Christians, believing themselves to be children
of God by reason of their baptism, are trusting in a vain hope. Pray
earnestly as you study this lesson that God will give you full understanding
as to the nature and purpose of biblical baptism.
The Lesson
I. THE MEANING OF THE WORD “BAPTISM”
- The word, “baptism” is the English or Anglican form of
the Greek noun “baptisma,” (the process of immersion equals
submersion and emergence), which in turn is derived from the Greek
verb “baptizo” – the
intensive form of the verb “bapto” – meaning to dip,
submerge, or immerse. (It is used in the New Testament also for the
dyeing of a garment or the dipping of a vessel in a well to draw water.)
- While no Baptist has written a lexicon of the Greek language, the
standard lexicons like Liddell and Scott, uniformly give the meaning
of “baptizo” as dip or immerse. The verb never means to
sprinkle or to pour.
- Dr. A.T. Robertson (International Standard Bible
Encyclopedia) contends that the word “baptizo” is the only
proper word to use for Christian baptism. “Baptisma” and “baptismos” are
not used in the New Testament for Christian baptism except by implication.
- The Greek language has been continuous from the beginning. Today
in Greece, Russia, and wherever the Greek church prevails, “baptizo” is
the word for baptism, and immersion is the universal practice.
• “There is no evidence that Luke and Paul and other writers of the
New Testament put on ‘baptizo’ meanings not recognized by
the Greeks.” E.A. Sophocles, GREEK LEXICON OF THE ROMAN AND BYZANTINE
PERIODS, p. 297.
- THAYER’S LEXICON, “baptizo means an immersion
in water performed as a sign of the removal of sin.”
- Alfred Plummer
of the Church of England, in his commentary on Matthew, p. 28, “The
office of John the Baptist was to bind them to a new life symbolized
by immersion in water.”
- Adolph Harnack, well-known German theologian, “Baptism
undoubtedly signifies immersion. No proof can be found in the New Testament
or
in any Christian literature that it signifies any thing else.”
• The world of scholarship has rendered its decision with force
and impartiality on the side of the Baptists in the meaning of “baptizo”!!
II. THE VARIOUS MODES OF BAPTISM AND WHY THEY ARE EMPLOYED
- The
major denominations today rule that water may be employed for baptism
in three ways.
- Immersion – meaning to dip, immerse, or put under.
- Affusion – meaning
the pouring of water on one’s
head.
- Aspersion – meaning that water is sprinkled on one’s
head.
- The Greek words for these three modes are:
- Immersion – “baptismo”
- Pouring – “ekcheo” – to
pour (This is never used for baptism in the New Testament.)
- Sprinkling – “ rhantizo” – to
sprinkle (This is never used for baptism in the New Testament.)
• It is clear that neither pouring nor sprinkling were accepted modes of
baptism in the New Testament.
- The case for immersion:
- The consistent use of the word “baptizo” whenever
water baptism is practiced in the New Testament.
- The universal
agreement of non-baptist scholars (as shown under Section 1) that “baptizo” never
means anything but immersion, and that immersion was the only mode
of baptism
practiced
in the
New Testament.
- Since baptism symbolizes our identification
with Christ in His death, burial, and resurrection (read Romans
6:3-5;
Colossians
2:12-13), immersion
is the only mode that fits the type or pattern. Only through
immersion
are we “buried with him in baptism” and “planted
together in the likeness of his death.”
- The logical conclusion
from biblical examples:
- John 3:23 – “John also
was baptizing…near to
Salim, because there was much water there.” (No need for
MUCH water if sprinkling or pouring is all that is necessary.)
- Mark 1:9 – Jesus walked 60 miles from Nazareth to
be baptized.
- Acts 8:38-39 – in the baptism of the Ethiopian
eunuch, they “went
down both into the water…and came up out of the water.” Clearly,
immersion was employed.
- John the Baptist baptized IN the
Jordan River. There was no need for a river, if pouring or
sprinkling were adequate.
- The “Didach” or “Teaching
of the Twelve Apostles,” written
probably during the first half of the second century (re-discovered
during the 17th century), the most ancient ecclesiastical
manual we have, strongly
advocates immersion while permitting pouring under certain
circumstances (more explanation later).
- The form or mode
of baptism is necessary to its significance. Only immersion
was commanded, and it alone sets forth death,
burial, and
resurrection. The POINT of a symbol is the form or mode in
which it is cast. If you
change the form, you change the symbol. No one has a right
to change the form for the sake of convenience.
- Lightfoot,
British scholar with the Church of England, says in his commentary
on
Colossians 2:12, p. 182, “Baptism is the grave of the
old man and the birth of the new man. As he sinks beneath the
baptismal waters, the
believer buries there all of his corrupt affection…he
rises regenerate, quickened to new hope and life.”
• Dr. Lightfoot is wrong in his statement that man “rises
regenerate,” but
right in his belief in immersion. This quote is given merely
to show that great scholars who are not Baptist, believe in immersion.
- “If evidence is taken from written text – ancient
canon or early church fathers – studied alone, the natural
conclusion would be that immersion was the almost universal
form of administering
baptism,” Dr. A.T. Robertson.
- The problem of the
use of “with” in Matthew 3:11
and Mark 1:8. The committee of THE AMERICAN STANDARD VERSION,
which had no Baptist
members at the final revision, substituted “in” for “with.”
- The
case against pouring or sprinkling:
- Neither mode was practiced
in the New Testament.
- Affusion or pouring may best symbolize the
bestowal of the Holy Spirit. But the Spirit is given immediately
upon repentance and faith, not upon
one’s baptism (Romans 8:15-16;
Galatians 4:6-7).
- Aspersion or sprinkling was not practiced widely
until the 13th century. The church despised those who received
it in earlier centuries.
Not until
the Council of Trent, meeting, in three sessions between 1545 and
1563 during the 19th Ecumenical Council, were pouring and sprinkling
officially
approved by the church.
- The Didache, referred to earlier, as translated
by Philip Schaff, a Presbyterian, says this, “Now concerning
baptism, baptize thus; having first taught all these things, baptize
you into eis
the name of
the Father and the name of the Son and of the Holy Ghost in living
water! And if you have not living water, baptize into other water.
And if you
can not in cold, then in warm water. But, if you have not either
pour water thrice on the head in the name of the Father, in the
Son, and in
the Holy Ghost.”
• This manual was written early in the second century.
• Immersion is not only approved, but strongly urged.
• Some pouring was to be permitted, but with definite guidelines and under
extreme conditions.
- As early as the second century, some Christians
began to give to baptism an emphasis and meaning not justified by New Testament
doctrine and practice.
Some began to teach the erroneous doctrine of baptismal regeneration.
The practice of pouring and sprinkling and infant baptism resulted
largely from this perversion of biblical baptism.
III. BAPTISMAL REGENERATION – DOES
BAPTISM SAVE? (Carefully study
A-B-C-for exam)
Many churches, including the Catholic Church, teach baptismal regeneration
and the baptism of infants.
- To give baptism saving value is to ruin
the symbol. Our baptism is a public confession of that which has already
transpired in our hearts
(Acts 8:37).
- Baptism is a privilege and a duty, not a means of grace.
The picture is lost when something is added.
- The major “proof
texts” used by those who believe in
and practice baptismal regeneration.
- John 3:3-5 – “Except
a man be born of water and of the Spirit,…”
- Christian
baptism was not commanded until after Pentecost. So, the phrase, “born
of water” could not mean water baptism.
- In verse 4, Nicodemus
asks about returning to his mother’s
womb. In verse 6, Jesus speaks of a fleshly and spiritual birth.
It seems clear
that Christ here is speaking of both a natural and a spiritual
birth.
- Acts 2:38 – (very popular among baptismal regenerationalists) “Repent,
and be baptized…in the name of Jesus Christ, FOR the
remission of sins…”
- The Greek word for “FOR” is “eis,” meaning “into.”
- However, “into” is
not the only interpretation for “eis.” Luke
11:32 says, “They repented at ‘eis’ the
preaching of Jonas.” Here “into” makes
no sense. Here it is logically translated “on the basis
of.” Acts 2:38, could rightly be
translated “On the basis of your repentance and remission
of sins be baptized, etc.”
• To insist on the use of “FOR” is to make remission
of sins the result of a work on our part. This, of course,
is contrary to clear
Bible teaching (Ephesians 2:8-9; Titus 3:5-6).
• It is wrong to build a doctrine on a questionable preposition, and/or
a translation that is diametrically opposed to scripture.
- Acts
22:16 – “arise, and be baptized, and
wash away thy sins, calling on the name of the Lord.”
- Here
the Apostle Paul is giving his testimony at Jerusalem.
- In Acts 9:6 a stunned and shattered Saul of Tarsus
called Jesus Lord and yielded to His control.
- In Acts
9:11 it says “behold he prayeth.”
- In Acts
9:15 God said, “…he is a chosen
vessel unto me.”
- In Acts 9:17 Annanias called him “Brother
Saul.”
- In Acts 9:17 Annanias said, “The Lord…hath
sent me, that thou mightest…be filled with the
Holy Ghost.”
- Then in Acts 9:18, Paul is baptized.
• It is clear that Paul was saved and filled with the Spirit BEFORE he
was baptized.
• Always interpret difficult passages in the light of passages that are
perfectly clear. Examples:
Acts 8:12, “When they believed, they were baptized.” Acts
8:37 – “If you believe, you may be baptized.” Acts
2:21, “Whosoever shall call on the name of the Lord shall be saved.”
Romans 10:13 – “For whosoever shall call on the name of the
Lord shall be saved.”
• It is clear that we are saved, not by baptism, but by calling upon the
name of the Lord by faith.
• The word “calling” in this text is a participle
of “means.” The
verse should read, “…and wash away thy sins, (by means
of) calling on the name of the Lord” (Acts 22:16).
Baptism then follows a public confession of our total identification
with Christ in His death, burial, and resurrection.
- 1 Peter 3:19-21
(Another very popular text for those who teach baptismal regeneration).
- Peter here clearly states that baptism does not
put away the filth of the flesh. Only the blood of
Jesus can
do
this (Revelation
1:5;
1 John 1:7).
- Peter also declares that eight souls getting into
the ark was a matter of obedience in contrast to the
millions who were
disobedient.
Baptism
is a matter of obedience and “the answer of a good conscience
toward God.”
- Noah built the ark “to the saving of
his house” (Hebrews
11:7). The eight souls were saved physically because they were
in the ark. Our ark of safety is Christ (Romans 8:1).
- The word “figure” means “the
counterpart of the reality of salvation. It is the outward
testimony of
an inner
faith.”
- Mark 16:16, “He that believeth and is
baptized shall be saved.”
- Rule #1 – Any scripture
must be interpreted in the light of all scripture (2
Peter 1:20).
- Rule #2 – A difficult or ambiguous
passage should always be interpreted in the light of
clear
passages (Matthew 28:19).
- Rule #3 – It is wrong
to build a doctrine on a disputed passage. The two
oldest manuscripts do
not include verses 9-20
of this chapter.
IV. THE MATTER OF INFANT BAPTISM
- Sadly, we must admit that not only
the Catholic Church, but also the majority of evangelical Protestants
practice infant baptism.
- The arguments of those who favor and practice
infant baptism go like this:
- In Acts 2:38-39 “the promise is
unto you, and to your children.” It
is assumed that “children” here includes infants and
not simply descendants.
- It is said that Lydia (Acts 16:15) and
the Philippian jailer (Acts 16:31-33) were baptized with their
households. It is presumed
that
households included infants.
- They believe that children of believing
parents are “born
within the church, have an interest in the covenants of grace and
a right to
its seal (baptism).”
- If children can be full of the Holy
Ghost from their mother’s
womb (Luke 1:15), are in the kingdom, (Matthew 19:14), are holy,
are born of believing parents – who dares to hinder them
from being baptized?
- Arguments against the practice of infant
baptism:
- Even the Didache, the earliest available Christian
manual, does not allow the baptism of infants.
- Many non-Baptist
scholars do not approve of infant baptism.
Jacobus – a Congregationalist – “We have
no record of infant baptism in the New Testament.”
Scott – a Presbyterian – “The New Testament
contains no explicit reference to the baptism of infants
or young children.”
Plummer – of the Church of England – “The
recipients of Christian baptism were required to repent
and believe.”
- Like sprinkling and pouring, the practice
of infant baptism sprang from the early error of giving
to baptism a significance not warranted
by scripture. Baptism became a sacrament instead of an ordinance, and
the doctrine of baptismal regeneration was embraced. The reasoning was,
that if babies were born with sinful natures, and if baptism is essential
to salvation, then babies should certainly be baptized.
- The New Testament
requirements for baptism are:
- Repentance – Acts 2:38; Matthew
3:2; Acts 17:30
- Faith – Acts 8:12, 37; Acts 16:31
- Instruction – Matthew
28:19-20
• These three things infants simply cannot do. Baptism is for repentant
believers who have been duly instructed in the Christian faith.
- The Bible teaches that infants and small children are saved
without baptism.
(Read Matthew 18:3-4, 10, 14; Matthew 19:14; Mark 10:14-15),
see also the story of David’s sin
(2 Samuel 12:13-23).
- The sacramental transmission of regeneration to
a child via baptism is wholly without biblical foundation,
and it is totally
rejected by
Baptists everywhere.
V. IS BAPTISM AN ORDINANCE OR A SACRAMENT?
- An ordinance is a practice
by the church, which has been ordained or commanded by the Lord.
- The Lord has given us but two ordinances.
- The Lord’s Supper – Luke
22:19-20; 1 Corinthians 11:23-26.
- Water baptism – Matthew
28:19-20.
- Water baptism is commanded and is obligatory, but
it has no sacramental or redemptive value.
- A sacrament is
a practice of the Church that has been given saving or redemptive
value by the church. It is a visible
act
by which some
spiritual grace is believed to be effectively conveyed.
Catholics, for example, have adopted seven sacraments;
baptism, confirmation, the Eucharist, penance, extreme
unction, holy
orders, and matrimony.
The Council of Trent declared that all seven sacraments
were instituted by Christ!!!
VI. THE IMPORTANCE OF YOUR BAPTISM (Know these points for
the exam.)
- Since our Lord Himself, who is our example in all things,
was baptized,
and since He commanded that we be baptized, its importance cannot
be avoided.
- It is an act of obedience to Jesus Christ (Matthew 28:19-20).
- It
is a public testimony that you have repented of all your sins, and
that you have placed your faith fully in Christ as your Savior
and Lord.
- It is a confession of your total identification with Christ
in His death, burial, and resurrection
(Romans 6:3-5).
- It portrays or reveals the world’s greatest miracle,
the resurrection (Colossians 2:12).
- It witnesses to a revolutionary
change in your life. Buried with Christ in baptism, you now rise
with Him to live in the power of
a new and resurrected
life.
VII. WHO IS ALLOWED TO PERFORM THE BAPTISM?
Normally, the pastor of the local church performs the baptism; however,
the New Testament does not limit this to only the pastor. Any officer
of the church or other member in good standing may be authorized by
the church to perform this ordinance.
Conclusion:
Christian baptism is an ordinance commanded by the Lord Jesus Christ.
It is, therefore, an act of obedience. It is not a sacrament. While being
obligatory, it has no saving or redemptive power. It is an outward witness
to a transaction, which has already occurred in one’s heart. It
is complete immersion in water so as to fully and scripturally identify
with Christ in His death, burial, and resurrection. It is for those alone
who have repented of their sins, placed their faith in Christ and have
been duly instructed in the Christian faith. While the New Testament
does not limit who may baptize, the pastor of a local church normally
performs baptism.
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