The Christian Walk: Baptism

Baptism is an important rite (sacrament) of the church in almost all denominations and independent Bible congregations. Indeed, the definition of baptism and how the right is performed is typically part of what defines a denomination. However, Christians are often confused by baptism, the manner as well as when it should be performed, its meaning and the various commands of scripture.

As always, Teleios emphasizes seeking the scriptures, apart from historical and denominational biases, to learn what God has said to guide us in this age of the church (i.e., the epistles).

What baptism means

First, let’s consider the word itself. The word is βαπτιζω (baptizoo) in the Greek (the language in which the New Testament originally was written), and was an old term borrowed from the dye trade. It meant that a piece of cloth immersed in the dye became identified with the new color (1).

Types of baptism

In the New Testament, baptism’s use can be divided generally from two sections; the historical books and the epistles.

Historical books (the gospels and the book of Acts)
- Historical precedent – Water baptism as a rite was known among the Greeks and Jews.
  - Greek mystery religions practiced baptism for the entry of new members into their societies (2).
  - Jews practiced baptism with water under undescribed conditions and to gentile converts (3,4). It appears that baptism as a rite was performed in the gospels and Acts, at least in one instance (Please see below).
- Specific types of baptism are mentioned in the gospels and Acts:
  - John the Baptist – He administered the baptism of repentance preparing the way of Christ (Matthew 3:7). This baptism appears specific to John the Baptist.
  - Christ’s baptism (Matthew 3) – This was specific to Jesus and His anointing (commission) to be our Savior and the associated testimony of the Holy Spirit and God.
  - Baptizing by the disciples – This was done apparently under the direction of Christ (John 3:26; 4:2). Its purpose is not described. It may reflect a baptism of repentance associated with the offer of the kingdom. However, it would differ from John’s baptism since Christ had come.
  - Baptism of fire (Matthew 3:11) – This meaning is controversial. It may be part of the presentation of Christ and specific to His commission to be our Savior. It also may be associated with the testimony of the Holy Spirit at Pentecost. Further, it might be to the purifying nature of Christ’s teaching (5). In contrast, it might reflect future punishment for sinners who do not repent or the division Christ caused by His coming, perhaps even associated with His commission to die on the cross (Luke 12:49-50).
  - Christ baptism for which He was baptized (Matthew 20:22-23) – This appears to reflect Christ’s role as Savior, not a rite, leading to the cross by His obedience. Christ’s upcoming suffering is implied in the passage. His disciples wanted to sit with Him in heaven. Christ asked if they could tolerate the suffering on the cross (baptism) with which He was commissioned.
  - Baptism in the Great Commission (Matthew 28:20) – This refers to baptism most likely in the time of the church. It might refer to the rite of baptism or to the regeneration associated with preaching the gospel as described in the epistles. Spiritual baptism, almost exclusively, is the type of baptism mentioned in the epistles.
  - Baptism in the early church (Acts) – The rite of water baptism appears to have been practiced in the early church at least in one case (Acts 8:36) but the precise method of baptism is not described in any scriptural instance. Most mentions of what may be water baptism in Acts relatively soon after Pentecost, when the church was primarily Jewish and based in Jerusalem. Later mentions of what may be water baptism are few as the church expanded throughout the Roman Empire and. appear Jewish focused and do not specifically mention the rite of baptism again (instances up to Acts 22:16 and 1 Corinthians 1). Potentially, spiritual baptism may be in view apart from Acts 8. Spiritual baptism (regeneration) is the primary focus in the epistles in the church times as Christ Himself stressed (Acts 11:16). Nonetheless, the church in the 2nd century and beyond did perform water baptism. The practice of this rite after the Bible times is at a minimum evidence for our great freedom in how we structure the church in time and place (6).
Baptism in the epistles. This is essentially spiritual baptism and is discussed also under security of salvation.
- Spiritual baptism – This is an important biblical truth which is vital in understanding who we are as Christians. Our knowledge about baptism will transform the way we think! When we become a Christian, we are identified with Christ’s gracious death and resurrection. Otherwise, at salvation our old self died and was buried with Christ. We are raised now to new life with Him and we sit with Him on the right hand of God the Father (Romans 6:2-12; Ephesians 2:4-7; Colossians 2:12-13). Similar concepts in scripture that also appear to speak to spiritual baptism are: regeneration (Titus 3:5), born again (John 3:5) a new man (Ephesians 4:24; Colossians 3:10), Christ in you the hope of glory (Colossians 1:27), and the seed (1 John 3:9). The importance of spiritual baptism is at least the following:
  - Power not to sin – Although every believer sins, we can say ‘no’ to sin because as a new person in Christ we have the power by the Holy Spirit to live a victorious life and say’ no’ to sin.
  - New life, the reason for the resurrection – Baptism teaches us the importance of the resurrection because we are raised with Christ to new life without which we would still be dead in our sins (1 Corinthians 15:17, Romans 6;2-9).
  - Holiness – Our new life in Christ allows us to be viewed as holy by God and so we can approach Him in prayer (Hebrews 10:19-22). Indeed, without the resurrection and our new life, despite our forgiveness, we would still be dead. This is because without the regeneration (baptism) resulting from the resurrection, we would still be in our sins because of our fallen (depraved) sin nature inherited from Adam (1 Corinthians 15:17-19; Ephesians 2:3).
  - Eternal security – Baptism helps prove we cannot lose our salvation because scripture does not indicate that if we commit sin that our new self can be killed and the old dead self re-resurrected like some bad re-make of the ‘Night of the Living Dead’!
  - In other words, we are transformed permanently to a new life, resurrected with Christ and sitting with Him in heaven. These changes cannot be reversed. What a great comfort we have in truth of scripture!
  - Therefore, as a new person, we are liberated from sin and are free to serve Christ. We cannot be defeated by the misdeeds of our old self nor affected by Adam’s fall.
  - We are not commanded specifically in the epistles, which contain the direction of Christ to the church, to be water baptized. In the church times, we are regenerated by the Holy Spirit (spiritual baptism) who empowers us to give our whole life as a sacrifice and service (Romans 12:1-2).
  - However, Christians and churches are free to implement the rite out of faith in the manner they believe is correct. Water baptism, when performed by any method, might be understood as a public statement of a person’s commitment to Christ by faith to salvation or a symbol of the regenerative work of the Spirit in the person’s life (7).
- Baptism of the dead – This is a difficult and controversial verse (1 Corinthians 15:29). In context, this wonderful chapter deals with the importance of the resurrection and the rapture. The Apostle Paul indicates in verse 30 and 31 how he suffers on behalf of those unbelievers to bring them the gospel. These two verses might integrate with Matthew 20:22-23 with Christ’s question to the apostles if they could tolerate the ‘baptism with which He is baptized’, which He was to suffer on the cross for all men’s sins.
- Therefore, Paul possibly was saying that he was baptized, as an apostle, with a similar mission as Christ to take the gospel to unbelievers, with the accompanying suffering, as a part of his own mission (Colossians 1:24). The verse reflects Paul’s commitment to God’s purpose for his life (Romans 15:15-19).

Teleios research – Young Christians and baptism

Teleios recently completed a survey of visitors to the Instagram account, GodsHolyScriptures (8). We had 189 participants, of whom 61% were <18 years, 74% evangelicals and 50% from the southeast or Midwest USA. In total 86% believed that they were saved by grace alone and 40% believed they could not lose their salvation. We asked participants if they had been baptized, the method, and what it signified. Here are the top 4 answers regarding method of baptism and some associated meanings:

Immersed as an adult (32%) – Strong differences in the rite of baptism exist across denominations. Immersion baptism, which perhaps most closely represents the regenerative work of the Holy Spirit, is preferred by many Baptists. They believe generally the rite should be performed after salvation when the convert is old enough to make a responsible decision (9).
- Many Christians believe it symbolizes primarily a commitment to God by the new believer which was true also in our survey (20%).
Sprinkled as a child (23%) – This form of baptism is preferred by several traditional denominations and is generally believed to convey either (10):
- Forgiveness of the sin nature, and prior sins, allowing for a fresh start and working towards salvation, combined with grace (Catholic viewpoint).
- Salvation in infants too young to make a decision for Christ. This protection lasts to the time of the age of responsibility (Presbyterian viewpoint).
- Commitment by parents to raise a child in a Godly manner leaving the responsibility to the child to be saved and baptized as an adult (various individual churches).
Never been baptized (19%) – Although this group might be seen as disobedient by some Christians, the epistles, which contain the injunctions to the church, do not command water baptism. Of course, salvation itself is by grace alone with no added works required (Ephesians 2:8-9). The Quakers, Salvation Army and some Baptists do not believe in water baptism (11).
Spiritually baptized by the Holy Spirit at Salvation (15%) – This choice is closest to the meaning of baptism in the epistles. The apostle Paul explained that spiritual baptism ‘identified’ us (βαπτιζω, baptizoo) in the death and life of our Lord Jesus Christ.

Baptism represents the regeneration by the Spirit to a new person who can serve our Lord. This regeneration appears to occur at salvation accompanied by the sealing of the Holy Spirit (Romans 6:2-9; Colossians 2:11-13; Ephesians 2:4-7). Indeed, 68% of the participants in our survey believed baptism represented the regeneration of the Holy Spirit in their lives (Titus 3:5).

In summary, the rite of baptism is a very controversial topic and often elicits strong emotions from people who have strict beliefs. This chapter attempts to comment in a scripturally based and transcultural manner. Christians are free to water baptize out of faith by the method they wish to demonstrate their commitment to our blessed Savior.

The main point of baptism in the epistles is spiritual baptism which signifies our regeneration into new life by Christ’s resurrection.

The Christian Walk: Baptism

Sign Up

You have Successfully Subscribed!

Facebook

Top Posts

Follow Us