Baptism: An Act Of Obedience
by Pastor Dale Briggs - Christ’s Church of Tucson
Baptism: An Act Of Obedience
There is only one baptism. Ephesians 4:5.
There are many different views on baptism some are heretical and some are not. Obviously we as a church would not want to teach and practice heresy. But what about the various teachings on baptism that are starkly different yet not heretical, should the local church determine for herself which teachings on baptism she is going to teach and practice and exclude all others.
I believe this passage is teaching us that as a church we should decide which view we are going to follow and then practice the teaching of that view and only practice the teaching of that view. We teach and practice what is known as believer’s baptism by emersion. This means that we understand the Bible to teach that baptism should only be administered to believers and we understand the Bible to teach that baptism should be administered by immersing the one being baptized in water.
I have put together a series of questions designed to demonstrate why we teach and practice on believer’s baptism by immersion.
But before we consider these questions I believe it would be helpful to study what the Bible has to say about becoming a believer…
Ephesians 2:1-10 God causes spiritual dead men to become spiritually alive and then grants them the faith to believe in Him unto salvation.
Romans 3:10-20 Man’s helpless state
Romans 3:21-26 God’s provision.
Romans 4:7-11 The value of faith w/o works,
Romans 4:18-21 The content of faith is the promise of God.
I. Why should the church practice Baptism?
A. Commanded by Christ. Mt.28:19
B. Practiced by the church. Acts 2:38, 41; 8:12, 36-38; 9:18; 10:47; 16:11-15, 33: 18:8; 19:5
II. Is Baptism and ordinance or a sacrament?
What is baptism’s relationship with grace?
A. Ordinance. Is not a means of conveying grace.
To ordain means to set in order, to arrange, to prepare and an ordinance is a custom or practice established by an authority.
We recognized two ordinances: the Lord’s supper and baptism. These two events were set in place or arranged for the church by the authority of Jesus Christ Himself. It was Jesus who said to take the bread and the cup in remembrance of Him. Jesus is the one who said that the bread is a symbol of His body that He sacrificed for our sins. Jesus is the one who said that cup is a symbol of the blood He shed on the cross.
Jesus is the one who said go therefore and make disciples of all nations baptizing them in the name of the Father and the Son and the Holy Spirit.
B. Sacrament. Means of conveying grace.
1. No hope of salvation w/o the sacrament.
The only means of obtaining grace thus essential for salvation.
Prior to the reformation the word sacrament referred to a variety of events that were thought to provide experiences of God’s grace that were unattainable by any other means. These events were referred to as rites and they included baptism, confirmation, the holy Eucharist, penance, extreme unction, orders and matrimony. These rites of sacraments were viewed as salvific. They helped secure one’s salvation. Apart from them one could not be saved.
1. Helpful but not necessary for salvation.
The reformers such as John Calvin rejected this sacramental system but maintained its vocabulary. The reformers recognized that God had only ordained two ordinances: baptism and the Lord’s Supper. Even though they recognized the importance of these rites being ordained by God they still called them sacraments and not ordinances. This is because they still saw these rites as vehicles through which God conveyed Grace. Yet, we should point out that the teaching of reformed theology does not support baptismal regeneration. The reformers did not believe one must be baptized to be saved, but they did believe baptism is one of the means by which one can obtain the grace of God required for salvation.
III. Does Baptism save a person? Not according to Acts 10:44.
What about the passages that seem to teach baptismal regeneration?
1. Acts 2:38
a. Teaching meant to reveal heart intent. Peter’s point is that baptism is proof of a repentant heart. Jesus also required proof of a repentant heart. Jesus’ demands on the rich young ruler in Luke 18:18-27 were meant to reveal the intent of the ruler’s heart. On must be willing to forsake all for Christ. Since baptism in the 1st century carried the strong possibility of persecution it was proof of a heart willing to forsake all for Christ.
b. Such an understanding violates clear teaching that salvation is by faith alone apart from works.
c. Throughout the book of Acts forgiveness is linked to repentance not baptism. Acts 3:19; 5:31; 26:20. Plus, some were baptized and not even saved Acts 8:13-24 and some were saved apart from baptism Acts 10:44-48.
d. Paul’ summary of the gospel in I Cor.15:1-4 does not mention baptism.
e. The preposition (eis) that is translated “for” can mean “for the purpose of” but it can also mean “because of” or “ on the occasion of”.
1. Acts 22:16.
The question here is whether the baptism is the means of having one’s sins washed away. The answer is no. The verb forms of “be baptized” and “wash away” are both causative middle verbs. This means they require an outside agent to perform the action of the verb. The outside agent to perform the washing away of sin is found in the action of calling on His name. Ck. Romans 10:13 The outside agent for the baptism is the one performing the baptism. Thus, this verse is not teaching that one’s sins are washed away by being baptized; rather it teaches that one’s sins are washed away by calling upon the name of the Lord.
1. I Peter 3:21. Peter is clearly teaching that there is some sense in which baptism saves a person. But how does baptism save a person?
In order to answer this question we must first realize that the bible uses the concept of baptism both spiritually and literally.
An example of the literal use is found in Matt.4:13-17
An example of the spiritual use is found in Colossians 2:11,12
Here Paul is showing how being in Christ helps one practice good discernment.
A proper understanding of the phrase “Corresponding to that baptism now saves you … ” is key to a correct interpretation of this passage. In order to help his readers understand his reference to the saving power of baptism, Peter makes an analogy between saving power of salvation and something else ie “corresponding to that”.
To what is the word “that” referring? The word “that” is referring to something in verse 20. What in verse 20 could be used as an example of how baptism saves? In verse 20 Peter is talking about two groups of people during the time of the flood; those who were disobedient and the eight that entered the ark. Who were the one’s being saved and how were they saved. Noah and his family were saved because they were safe in the ark when the judgment of God came.
If Peter is using the concept of baptism in its literal sense then one would be led to think that Peter is making an analogy between the waters of the flood and water baptism, not between the ark and baptism. This is a very awkward analogy because the waters of the flood were a means of God’s destructive punishment not a means of His saving preservation. The waters of the flood did not save anybody. The waters of the flood were not a means of salvation they were a means of damnation.
But what if Peter is speaking of the spiritual baptism whereby the Holy Spirit has placed the believer in Jesus Christ? How would this understanding work with the analogy of Noah and his family being save within the ark during the flood of God’s wrath? This understanding works perfectly. Just as Noah and his family were delivered from the wrath of God because they were in the ark, so the believer is saved from the wrath of God because the Holy Spirit has baptized the believer into the person of Christ.
Just as a wooden boat was Noah’s ark protecting him from God’s wrathful flood so Christ is our ark protecting us from God’s final wrath against sinful humanity. We have been spiritually baptized into the ark of Christ.
This verse does not teach that water baptism saves. This verse teaches that the baptism of the Holy Spirit infuses the repentant sinner into the person of Christ where he/she will be protected from the coming wrath of God. Water baptism does not convey grace. Water baptisms symbolizes the grace that has been conveyed, water baptism is an ordinance and not a sacrament.
IV. What is the significance of baptism?
A. Baptism is an act of obedience.
B. Identification with Christ. Identification speaks of ownership.
Matt.28:19; Acts 2:38
Being baptized in the name of Christ symbolizes a life entwined with Christ and His teaching. The rebaptism of those in Acts 19:3-5. In Acts 19 we read about an encounter that Paul had with some so-called disciples. Something about his encounter with these disciples caused Paul to question whether they had received the Holy Spirit of whom Jesus taught. There was nothing wrong with identifying oneself with John and his teaching of baptism. But, John and his teaching did not provide salvation. Only faith in Jesus and His teaching can provide salvation. Once these disciples heard more about the teaching of Jesus, they transferred their faith to the person of Jesus and His teaching and were baptized in the name of Jesus to show their faith was in Jesus and not John the Baptist. Being baptized in the name of Jesus speaks of one’s identification with the life and teaching of Jesus. Being baptized in the name of the father and of the Son and of the Holy Spirit identifies oneself with the work of the trinity in salvation.
C. Identification with the church. I Cor.12:13
During the dark ages there was no separation of state and church and many were being baptized in order to identify themselves with the state. This was not biblical.
Identification with the church was a declaration of separation from the world not inclusion into it. For by one spirit we were all baptized into one body. Joint citizenship, mutual members of the same family, fellow heirs, fellow partakers of the promise in Christ.
Baptisms are a church family affair. Those being baptized are saying they desire to be identified with the rest of the church body and those of us who witness the baptisms are embracing this desire.
The baptismal service is a central part of the life of the church.
D. Symbolic of the essential teaching of the gospel.
Baptism symbolizes the death of Christ for our sins (Rom.6:4). Baptism is not the means by which we are united with the death but it is a symbolic way of illustrating that we have been united with the death of Christ through faith.
Just as we are immersed into the waters of baptism so we consider ourselves immersed into the death of Christ. Being immersed into Christ’s death means that we recognize His death is the only solution to our sins. Having one’s sins dealt with results in a newness of life. A person being raised up from immersion symbolizes a person being raised up from the deadness of a life enslaved to sin to the newness of a life enslaved to righteousness.
How is it that an unrighteous unworthy sinner can be declared a righteous blessed saint? By putting one’s faith in the work of Christ on the cross, His death burial and resurrection.
The faith that has been graciously granted to us has yielded for us two gracious gifts. First of all our sins have been forgiven and we are now reconciled with God. Second of all we have been given a new life, we have been given the Holy Spirit who is causing us to desire to cultivate a life of holiness and righteousness.
God is no longer a severe judge ready to pour our His wrath upon us. God is now a loving heavenly father ready to do what ever is necessary to perfect the work He began in us.
Baptism by emersion is symbolic of a life that has died to self. Baptism is symbolic of a life that has been bought by the blood of Christ. I am not my own. God has purchased my life with a price. God has redeemed my life from the pit of sin and the price for my redemption was the precious blood unblemished blood of His only begotten Son.
I will honor God with my new redeemed life.
Dead am I to the futile attempts to merit salvation.
The life I now live I live by faith in Jesus Christ who gave Himself up for me that I might be redeemed from and endless eternity of suffering and misery.
Dead am I to the life of carnality and living for the pleasures of sin.
Those getting baptized today are saying that it is their desire to whole heartedly passionately follow after Christ because to do any less would be to live a life denying Him as Savior.
There is a very fine between enjoying the gracious pleasures God has given us in this temporal life in a way that glorifies God and being controlled by the pleasures of this life to a degree that they become gods that rob us of the desire to worship the one and only true God who created all things and sovereignly reigns over all things.
For this reason we must be constantly on our knees before God seeking His divine guidance as to how to enjoy the temporal blessings of this world to the glory of God and not become slaves of earthly pleasures to the dishonor of God’s grace and holiness.
Understanding that we have died to the pleasures of the flesh is essential if we are ever going to experience the joy living a life focused on Christ. We must constantly die to the elementary principles of this earthly life in order to live for the superior principles of a redeemed life. You cannot live for Christ while at the same time live for the vanities and pleasures of this world. There is no way one can seriously being meditating on a future existence in heaven while longing for the temporal pleasures of earth.
V. Who should be receiving baptism?
Who are the one’s being commanded to be baptized? The Christian
Who are the one’s who are identified with Christ? The Christian
Who are the one’s who are identified with the church? The Christian
Who are the one’s who have been baptized into the death of Christ and raised
anew with Him? The Christian
Who were the one’s being baptized in the Bible? The Christian
Consider the biblical pattern was hearing, believing, and baptism.
Acts 2:41; 8:12, 36-39; Acts 10:44-48
People heard the gospel message, their hearts we opened to the truth of the gospel message, they were granted to believe in the gospel message unto salvation and then they were baptized.
“… believing that baptism appertains to believers only, I should consider myself a criminal in the sight of God if I should give it to any but those who believe.”
Charles Spurgeon
What about household baptisms isn’t that prove that babies were baptized?
Acts 16:31-34 The jailor was baptized with his whole household (33) because he with his whole household responded to the gospel with faith (34).
“As long as you give baptism to an unregenerate child, people will imagine that it must do the child good; for they will ask, if it does not do it any good, why is it baptized.”
“I am amazed that an unconscious babe should be made the partaker of an ordinance which, according to the plain truth of Scriptures, requires the conscious acquiescence and complete heart-trust of the recipient. Very few, if any, would argue that infants ought to receive the Lord’s Supper; but there is no more Scriptural warrant for bringing them to the one ordinance that there is bringing then to the other.” Charles Spurgeon
Since the Bible makes no more mention of infants receiving baptism than it does them receiving communion why should we baptize infants when we do not allow them to take part in communion.
VI. How should baptism be administered?
1. The meaning of the word teaches immersion.
1. The root word of baptizo is the intensive form of bapto which sometimes may suggests cleansing, but in the intensive form the idea is always immerse.
2. If God had intended baptism to be done by sprinkling or pouring (ie anointing) there are other Greek terms He could have used. The Greek term for sprinkle is rantizo Heb.9:21. The Greek word for pouring is epicheo Luke 10:34 and for sprinkling is prochusis Heb.11:28. These words are all used in the NT but never for the rite of baptism.
3. Extra biblical usage of the word points to immersion. The word is also used for drawing water out of a well when it refers to the bucket being “baptized” into the water.
B. Biblical examples speak of immersion.
1. Jesus was baptized by immersion. “In the Jordon” “Out of the water” Mark 1:9-10. “Much water” John 3 :23
2. The Ethiopian eunuch was baptized when he came to water. He and Phillip both went down into the water and they both came up out of the water. Acts 8:36
C The symbolism represented by baptism teaches immersion. Baptism symbolizes the death to an old life of sin and the regenerated new life of one in union with Christ. Rom.6:4. This is a concept that the true believer desires to be immersed into.
D. The metaphoric used of the word speaks of immersion. Notice in Luke 12:50 the word is used metaphorically to refer to the walk of obedience Jesus would exemplify as He yielded His life up to crucifixion. One would not describe the horrors of death by crucifixion as death into which one was sprinkled. Christ was immersed into death.
“I should think it a high sin and treason against heaven, if, believing that baptism signifies immersion, and immersion only, I should pretend to administer it by sprinkling …” – Charles Spurgeon
Conclusion:
Baptism is first and foremost and act of obedience. Jesus Christ Himself calls upon the redeemed to be baptized and the testimony and example of the early churches reinforces the imperative nature of baptism.
Baptism should be referred to as an ordinance and not a sacrament. And ordinance is something established by and authority and baptism was established by he highest authority, Jesus Christ the eternal Son of God. The word sacrament is used to describe a rite that conveys grace, since there is no more grace conveyed in baptism then there is in any other act of obedience there is no grounds for referring to this rite as a sacrament.
Baptism is reserved for the truly born again believer in Jesus Christ. The examples of scripture support this understanding plus, the various meanings of baptism all support a believer’s baptism. Baptism should always be done by immersion. This is the meaning of the word. Furthermore as an ordinance the symbolism of baptism is very crucial. One gain not adequately symbolize the believer’s solidarity with Christ and with other believers unless one is immersed. Immersion is also the only mode that significantly conveys the true believers attitude of being dead to sin and alive unto Christ.
If one questions whether one should or should not be baptized because baptism is not a salvific issue one should listen to these words from Charles Spurgeon.
“I feel shocked when I hear people say, “but it is not essential to salvation.” You mean and beggarly spirit! Will you do nothing but what is essential to your own salvation? A Pharisee or a harlot might talk so. Is this your love to Christ that you will not obey him, unless he shall you for it, unless he shall make your soul’s salvation depend upon it?” – Charles Spurgeon
Baptism is a privilege and an honor. Baptism is perhaps one of the most significant non-salvific teachings in the Bible. Baptism is the believer’s opportunity to convey in a very real sense the greatest work God has ever performed.
Make no mistake about it salvation is the greatest manifestation of the power of God; even greater than the creative power of God that created all that is in 6 literal 24 hour days. God’s original creation was a magnificent display of God’s power and creative beauty, yet it was created susceptible to the destructive force of sin. God’s work of redemption in the heart of the believer as yielded a born again creation that will never be susceptible to the destructive power of sin to separate one from His creator.
The ordinance of communion symbolizes why a person can be redeemed.
The ordinance of baptism symbolizes how a person can be redeemed.
Both of these ordinances have an extremely high place in the church and deserve the highest priority within the life of the church.
May all be done in the church to the glory of Christ and the honor of His word.
