I.Baptism Instituted by Christ page 1
II.Church History and Baptism page 4
III.Differing Views/Modes of Baptism page 14
IV.Conclusion page 18
Water Baptism in Church History and New Testament Theology
Bruce P. Landry
I. Baptism Instituted by Christ in the New Testament Church
As all things within our Protestant Church is given unto the sovereign Lordship of our Lord and Savior, I feel that the bible should be used as the basis of all that we do as we look back to the head of the church—the Lord Jesus Christ. “There is no other head of the Church but the Lord Jesus Christ; nor can mere man in any sense be the head thereof.” 1
The Bible tells us the manner in which Jesus came and was baptized is as follows 2:
13Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. 16And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.” (Matthew 3:13-17)
The bible again tells us:
9In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” (Mark 1:9-11)
The Bible gives us a clear indication of the manner in which Jesus was baptized in the Jordan. John the Baptist was baptizing in the Jordan and when Jesus came up from the
water, John saw the heavens open up and the spirit descending on him.
1. WCF, 25:6
2. Here’s Hope New Testament, Holman Christian Standard, Holman Bible Publishers, pp. 33
The question must be asked “How could Jesus come up from the water if Jesus had not first gone down into the water?” This is one of the greatest testimonies for full immersion baptism—the manner in which the head of our church was baptized.
Proponents of “the sprinkling method” of baptism state that Jesus is the head of the church, but rarely look at the biblical references to Jesus’ own baptism. The baptism of obedience Jesus showed for all to follow after we individually have believed on him. A baptism into the New Covenant, which would be signed in Jesus’ own blood. This indeed was the greatest and final sacrifice needed for the atonement of all of our sins.
Wayne Grudem’s position on the mode and meaning of Baptism gives several excellent examples as to the mode of Baptism.3 First, Grudem states that baptism should not be thought of as a barrier causing major divisions among genuine Christians, but that we as churches must have a firm foundation and understand the relevance of baptism. This is whether your denomination holds it to be a sacrament or an ordinance.
Grudem next detail’s that Baptism was carried out in the New Testament in one way: the person being immersed or being put completely under the water and then brought back up again. He gives the following reasons:
(1) The Greek word baptizo means “to plunge, dip, immerse” something in water. This is the commonly recognized and standard meaning of the term in ancient Greek literature both inside and outside of the bible.
(2) The sense “immerse” is appropriate and probably required for the word in several
3. Grudem, Wayne, Systematic Theology, An Introduction to biblical Doctrine, Zondervan Publishing House, Grand Rapids, Michigan, pp.967-969
New Testament passages. In Mark 1:5, people were baptized by John “in the river Jordan” (the Greek text has en, “in,” not “beside” or “by” or “near” the river). Mark also tells us that when Jesus had been baptized “he came up out of the water” (Mark 1:10). The Greek text specifies that he came “out of” (ek) the water, not that he came away from it (this would be expressed by Gk. apo). The fact that John and Jesus went into the river and came up out of it strongly suggests immersion, since sprinkling or pouring of water could much more readily have been done standing beside the river, particularly because multitudes of people were coming for baptism. John’s gospel tells us, further, that John the Baptist “was baptizing at Aenon near Salim, because there was much water there” (John 3:23). Again it would not take much water to baptize by sprinkling, but it would take much water to baptize by immersion. Additional biblical references given are: Acts 8:36, 38-39.
(3) The symbolism of union with Christ in his death, burial, and resurrection seems to require baptism by immersion. Paul says, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by glory of the Father, we too might walk in newness of life. (Romans 6:3-4) Paul again uses the same symbolism in Colossians 2:12.
This truth is clearly symbolized in baptism by immersion as Grudem clearly shows through the baptism of immersion. When the individual being baptized is immersed fully under the water, this becomes a picture of going down into the grave and being buried. Emerging up from the water is a picture of being raised with our Risen Lord and Savior, to walk in newness of life. Baptism in the “immersion” method shows our death to our old way of life and a rising to a new kind of life in Christ.
II. Church History and Baptism
We should look at the church historical for some understanding of the intended means of Baptism and how men decided to practice in a manner other than that shown by Christ. William A. BeVier shows a good deal of the early church history of full immersion baptism.4 The fact that infant baptism is not found in Church doctrinal statements until the rule of Constantine in 313 should cause any reformed evangelical to question the authority from which springs this practice into existence. Was it of “Jesus Christ” “the head of the Church” or of a “man” who sat in a place who thought himself the head of the Church.
The first clear reference to baptism of infants is in a writing of Tertullian in A.D. 197 where he condemns the act in advising its delay. Evidently it was already in practice to a certain extent, for Tertullian would never have called for a delay in something that was not in existence. He believed that children should not be baptized until adolescence or preferably not until after marriage and maturity. Tertullian saw no forgiveness for post-baptismal sins, this no doubt explains his personal call for a delay in baptism, the strong desires of youth too basily lead to sin. Clement of Alexandria is quoted by Neve as saying: “We baptize the children, although they have no sin.” Neve though does not give the source of the original quotation. Origen on the other hand seems to have felt that children were polluted by sin, hence need remission of sins, and as baptism was efficacious, then they were to be baptized. Newman states that Origen spoke approvingly of the baptism of little children as a well-established custom of the churches. Schaff refers to Origen’s Levit. Hom VIII as his support of Origen’s support of infant baptism. Cyprian and a council of sixty-six bishops in Carthage in 253 decided that infant baptism should be on the second or third day. Yet they allowed the delay that Tertullian had advocated. In 258 Cyprian “defended infant baptism on the ground that the
4. William A. BeVier, Modes of Water Baptism in the Ancient Church ,BSac—V116 #463—Jul 59—230
child is also sinful and therefore needs regeneration” (Ep. ad. fid.). It is generally accepted that from the time of Constantine [313] and the union of church and state that infant baptism became the general rule rather than the exception as previously.
General Historical Background
Historians are generally in agreement that in apostolic and sub-apostolic generations water baptism was a very simple service. In the first century most of the converts were from Judaism and baptism immediately followed profession of faith. By the third and fourth centuries most converts were pagans and a period of instruction was set up between profession and baptism, generally of three years duration but sometimes less. By the third century several symbols and much ritual had been added to the simple baptismal service as described by Justin Martyr, and this order of service will be presented below. Some of these symbols were the sign of the cross; giving of milk, honey, and salt; unction of the head; and the white robe. Schools were set up to handle the large numbers and grades of advancement. In the fourth century for these schools baptism was a sort of elaborate graduation exercise. The Coptic Constitutions of the fourth and fifth centuries called for the three years of instruction, an examination, exorcism, an anointing with oil, an oral profession, and a baptism of triune immersion before the convert was allowed into the church and to partake of the Lord’s Supper. The anointing with oil combined with the water in some areas to render the picture of salvation. Water symbolized the removal of sin, the anointing the positive gift of the Spirit. It has been pointed out that from the second century forward the idea gradually gained ground that baptism works more or less magically, the water itself having power. The place of baptism in these early centuries seemed to make no difference whatsoever as is seen from Hinton’s quotation from Tertullian’s De Bapt. c. IV: “There is no difference whether baptism takes place in the sea or in a pond, in the river or the fountain, the lake or the bath; nor between those who were baptized in the Jordan by John, and those who were baptized in the Tiber by Peter.” We cannot fail to notice in this citation the complete lack of distinction on Tertullian’s part between John’s baptism and Christian baptism. From all indications, baptism took place in the nude in the early centuries. Robert Robinson gives a rather lengthy discussion and presentation of the facts of this aspect of the baptismal service. It is stated there was a separation of the sexes, with deaconesses assisting with the women. Robinson suggests there was theological significance to this method, that in such baptism we put off the old man, being typified by the removal of the clothing. Another suggestion was that as we were naked in our first birth, so should we be in our new or second birth.
Certain seasons of the year were the standard times of baptism after the first century, generally Easter and Pentecost, or Epiphany in the East. The favorite hour seems to have been midnight, with a torchlight service. Men were baptized first, and then the women.
In the minds of some of even the later fathers baptism was not enough in itself for salvation. Tertullian called for repentance to accompany it (De poenitentia, 6) and Origen stated that sin must be forsaken (Homily 21, on Luke). Yet we know that in a real sense Tertullian believed in baptismal regeneration.
As to the mode used, Schaff gives two very revealing citations. One quotes Marriott (in Smith and Cheetham, I, 161) as saying: “Triple immersion [italics Schaff’s], that is thrice dipping the head while standing in the water, was the all but universal rule of the church in early times,” and he quotes in proof Tertullian, Cyril of Jerusalem, Chrysostom, Jerome and Leo I. But Schaff points out that Marriott later admits (p. 168ff) that affusion and aspersion were exceptionally used, especially in clinical baptism. The second citation is from Dean Stanley’s Christian Institutes, who states that immersion was thrice dipping the head of the candidate, who stood nude in the water; but some claim the entire body was plunged under three times. The significant force of these citations is that while baptism may have been by immersion in many cases, it in all probability was not the entire plunging of the body as is practiced today, the claims of some not withstanding.
Most all of the fathers believed that baptism was to “complete and seal the spiritual process of regeneration…” And in both East and West baptism served three purposes, “forgiveness of sins, communication of the Spirit, and the obligation to fulfill the commandments of Christ.”
It does strike me as funny that Tutullian found no difference between the baptism of John and that of the apostles, as Acts gives very clear evidence in Acts 19:2-7 that they were not the same. The baptism into the Lord Jesus came after accepting him, and being baptized into his name, then the Holy Spirit worked within them.
Be Vier observes that there are no real standards but all indications to the early practices continually come back to immersion baptism as the preferred mode other than extraordinary circumstances which might prevent it. Be Vier rightly observes the following suggested order of preference, yet due to his background he points to perceived vagaries:
“About baptism, baptize in this way: After first repeating all these things, baptize in living (running) water, in the name of the Father and of the Son and of the Holy Spirit. If you have no running water, baptize in other water, and if you cannot use cold water, use warm. If you have neither, pour (e[kceon) water on the head three times in the name of the Father and Son and Holy Spirit. And before the baptism let the baptizer and the one who is to be baptized and any others who can do so fast. And you must order the one who is to be baptized to fast one or two days beforehand.” This passage should make all the advocates of any mode today take notice. Nothing is made hard and fast about the mode used and the only thing actually commanded is the previous fast. The concept appears to be that any mode can be used, just so water is applied. The immersionists can well point out that their mode seems to have first choice (but one cannot even be dogmatic here), and it must also be noted that “cold” and “running” water would have precedence over any other, which excludes the modern heated baptistry. One fact is clear, very few Christians of this generation can be found who practice the teaching of the Didache to the letter, and indeed the very tone of the Didache seems to allow a great amount of freedom as to mode and amount of water used.
That the early fathers taught immersion, as the apostles and looked back on the baptism of the head of the church is clearly evident here. Of course, due to numerous things such as a lack of water in specific regions, health concerns, and mobility, alternatives were given by man—not as preferred methods shown by Christ; but ones that man would dictate to suit his needs.
S. Lewis Johnson, Jr. in his article “The Baptism of Christ” again shows that the method of baptism of Christ was full immersion. That we would be able to identify us with Jesus, 2000 years after his death would and should be significant to anyone seeking theological insight.
Christ’s baptism is the illustration of the goal of His ministry. When Jesus descended into the waters of the Jordan and then emerged from them, it seems most likely that this was intended to be a figure of His death. When we turn on in the pages of Matthew to verse twenty-two of chapter twenty and find Him describing His death as a “baptism,” this becomes most likely. In fact that verse may well be Jesus’ own interpretation of baptism; it has to do with death. Thus, John’s baptism foreshadows His death, Calvary is His baptism in death, the Great Commission is a charge to preach with a view to uniting men with His death, while Paul in Romans six explains the subject in detail theologically. John’s baptism, then, mirrors the event of the cross.
The New Testament gives in the bible several illustrations of when the baptism was done in (Acts 2:38; 8:12-13, 36-38; Eph. 4:5). S. Lewis Johnson Jr., may well give us Jesus’ theological perspective on Baptism, a perspective that our beloved Apostle Paul explains further in Romans Chapter 6.
Water by itself is just that water, without a true repentance from the sinful nature it has no purpose other than an empty religious ceremony and apart from personal commitment to Christ makes no difference in the life of anyone. In the New Testament baptism occurs when a person believes on and trusts Christ as Lord and Savior and then obeys the command to be submerged in water and raised from it as a picture of the salvation experience that has occurred. Baptism comes after conviction of sin, repentance of sin, and confession of Christ as Lord and Savior. To be baptized is to give a personal testimony through the symbol of baptism. Baptism testifies that “ye are washed ... ye are sanctified ... ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:11).
Easton’s Bible Dictionary gives the following description of New Testament Baptism:5
An ordinance immediately instituted by Christ (Matt. 28:19, 20), and designed to be observed in the church, like that of the Supper, “till he come.” The words “baptize” and “baptism” are simply Greek words transferred into English. It means to dip a thing into an element or liquid. In the LXX, the Greek version of the Old Testament, it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and the same word, “washings” (Heb. 9:10, 13, 19, 21) or “baptisms,” designates them all. Moreover, all of the instances of baptism recorded in the Acts of the Apostles (Acts 2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) suggests the idea that it was by dipping the person baptized, i.e. by immersion.
Baptism and the Lord’s Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water in the name of the Father, Son, and Holy Ghost.
II. Biblical References to Baptism In the New Testament
I feel that Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Savior, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. The following verses are referenced: Matthew 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26; Luke 3:21-22; 22:19-20; John 3:23; Acts 2:38-41; 8:35-39; 16:30-33; Romans 6:3-9. The following biblical texts are from the New Revised Standard Version Bible.
13Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14John
5. Easton’s Bible Dictionary, keyword Baptism, Christian
would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. 16And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.” (Matthew 3:13-17)
Jesus came to present himself for baptism to John the Baptist. Jesus was sinless and therefore there was no need for the baptism of repentance other than to set an example of obedience to those who would come after and seek to follow him. This is a very clear example of obedience to follow and one that we should all understand.
19Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.” (Matthew 28:19-20)
Jesus commands all disciples including you and I that we are not to be just church building Christians, we need to take the gospels outside of the four walls of the church and bring it to men so that they might believe. Once they accept then we have a secondary duty to teach all what the word of God commands. Then Jesus promises you and I that he is with us continually to the end of time. This should be something that gives you peace and joy, especially in the days and weeks following the terrorist bombing of the World Trade Center.
23John also was baptizing at Aenon near Salim because water was abundant there; and people kept coming and were being baptized (John 3:23)
John was baptizing in a location that had ample “running” water to do as the Holy Spirit of God was directing him to do. This amount of water was necessary for the early church method of full immersion baptism. Or else he could have carried numerous wine skins and accomplished the baptism purpose proposed by later man.
38Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.” 40And he testified with many other arguments and exhorted them, saying, “Save yourselves from this corrupt generation.” 41So those who welcomed his message were baptized, and that day about three thousand persons were added. (Acts 2:38-41)
Peter stated the truth--salvation is for all generations—after a parent has repented and turned to Christ—they are a fit parent to rise up a child in the way they should go. It first required the people to repent and be saved which is something that can only occur after someone is of an age to be held legally competent. This is why Christians who hold dearly to the word feel that only competent individuals are shown to be partaking of baptism in the New Testament.
30Then he brought them outside and said, “Sirs, what must I do to be saved?” 31They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.” 32They spoke the word of the Lord to him and to all who were in his house. 33At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. (Acts16:30-33)
Paul again addresses the jailer and all who believed—something that cannot be accounted to an infant.
3Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.
5For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. 6We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. 7For whoever has died is freed from sin. 8But if we have died with Christ, we believe that we will also live with him. 9We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. (Romans 6:3-9)
We again see a glorious attribute to obedience to Christ’s example in that through following him in baptism we are identified with Jesus himself in his death, burial, and resurrection. This is a precious thing and draws us into a closer personal relationship with our creator who was willing to become personal and identify with us.
We see that the apostle Paul gives many of the aforementioned and the following Theological perspectives on baptism. Paul does not say that baptism "symbolizes things which had already occurred as many might interpret this. Paul describes baptism into Christ as when such things occur.
It seems a valid note that in the preaching of the apostles is seen where baptism played a prominent role in apostolic preaching. In every case of conversion described in the book of Acts, baptism follows believing in Jesus Christ. We as Baptists believe as G. R. Beasley-Murray, a Baptist scholar, observed: "Baptism is...a part of the proclamation of Christ. In an Apostolic sermon it comes as its logical conclusion."
In his Epistle to the Galatians Paul teaches this is the manner in which we put on Christ’s character. From Galatians 3:26-27 we learn that baptism involves the process of “sanctification” or becoming sons of God by faith in Christ Jesus our Lord. As many of you “clothed yourselves with Christ” we become sons of God. If we have put him on and are baptized we are separated from those who are not baptized.
26for in Christ Jesus you are all children of God through faith. 27As many of you as were baptized into Christ have clothed yourselves with Christ. (Galatians 3:26-27)
In his Epistle to the Colossians, Paul shows us that baptism is definitely a work of God. Baptism is a spiritual circumcision in which sins are cut away. Paul again shows our identification with Christ through burial and resurrection with him through faith in the working of God. God himself is the one responsible for this transaction and God alone forgives us all our trespasses. God is the “Great Physician”, slicing away our dead skin through the precious blood of Christ. All that is required of us is that we wait patiently and humbly submit in faith to God’s great skill.
11In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses (Colossians 2:11-13)
Finally, let’s consider what Paul taught concerning baptism in his Epistle to
Titus. Paul teaches that baptism is a washing and regeneration in which the apostle alludes to “baptismal waters” or “living water” which flows from a source. This reminds us that the “light which we bring into this world” flows from a source and that source is “Jesus Christ”. We must remember that Jesus Christ is the true vine, the only vine by which we can receive our nourishment. Jesus Christ alone calls us to turn to this living water present in him alone at our rebirth.
5he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, 6which he poured out upon us richly through Jesus Christ our Savior (Titus 3:5-6)
In his epistles the apostle Paul clearly shows that we have been raised to walk in newness of life (Romans 6:4), and we are made alive by God (Colossians 2:12-13).
This “washing" and "regeneration" does not occur because we have earned it, because baptism is not a work of righteousness by virtue of which we merit salvation. We are saved by the indescribable kindness, love, and mercy of our awesome creator God. It is by God’s mercy alone that he saves us. Through such mercy in Christ Jesus, we are truly "justified by His grace" (Titus 3:6-7).
III. Differing Views and Modes of Baptism
We will now consider some of the differing views by denominations on Baptism. As stated Southern Baptist’s view baptism as an ordinance started by Christ in his willingly allowing himself “who was without sin” to be baptized by John.
Some view baptism as a means of conveying saving grace (baptismal regeneration). In this view baptism “is a means by which God imparts saving grace; it results in the remission of sins. By either awakening or strengthening faith, baptism affects the washing of regeneration.”6 The Roman Catholic view is that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutheran view is that faith is a prerequisite. Infants should be baptized and may possess unconscious faith or faith of the parents.
Others view Baptism as the sign and seal of the covenant. This is the view of Reformed and Presbyterian churches. The sacraments of baptism and the Lord’s Supper are “signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit. Like circumcision in the Old Testament, baptism makes us sure of God’s promises. The act of baptism is both the means of initiation into the churches covenant and a sign of salvation.”6
We view Baptism as a symbol of our salvation. This view of Baptists and others is that baptism is only an outward sign of an inward change. It serves as a public testimony of a believer’s faith in Christ. “It does not produce any spiritual change in the one baptized and conveys no direct spiritual benefit or blessing.”6 Moreover, it is to be conducted only with believers. The Baptist view is the only view that holds only believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.
6. Erickson, Christian Theology, 3:1090; 3:1093; 3:1096
There are significant differences concerning the modes used in baptism. Part of the problem is that the word baptism is actually an un-translated word, having been incorporated into English through transliteration of the Greek word baptisma (verb, baptismo. There are three modes of baptism being practiced today: sprinkling, pouring, and immersion. The defense for each of the modes is as follows.6
(1) Pouring or affusion. Historically, pouring was applied by the one baptizing pouring water three times over the head of the one being baptized—once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17-18). Phrases such as “went down into the water” (Acts 8:38) and “coming up out of the water” (Mark 1:10), it is claimed, can relate to pouring just as well as immersion. The Didache, written early in the second century, stated, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.” The inference is that although the early church employed immersion, it allowed for pouring. It appears that both of these modes were in existence as early as the second century the preferred method of immersion indicated.7
Further support for the pouring mode is claimed from early pictorial illustrations showing the baptismal candidate standing in the water with the minister pouring water on
7. Ryrie, Basic Theology P. 424; and G. W. Bromiley, A.T. Robertson, T.M. Lindsey, and W.H.T. Dau, “Baptism” in Geoffrey W. Bromilley, ed., The International Standard Bible Encyclopedia, 4 vols. (Grand Rapids: Eerdmans, 1988, 1:410-26
his head. And finally, in the household baptisms of Cornelius (Acts 10:48) and the
Philippian jailer (Acts 16:33) it would appear more likely that pouring rather than immersion was employed.
(2) Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century. Two precedents are often cited in support of sprinkling. In the Old Testament, Levites were cleansed when water was sprinkled on them (Num. 8:5-7; 19:8-13). Hebrews 9:10 makes reference to these ritual cleansings as “baptisms” (translated “washings” in the NASB). In the third century, Cyprian declared that it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.
(3) Immersion. It is generally acknowledged that the early church immersed the people coming for baptism. A lexical study of baptizo indicates it means to “dip, immerse.”8 Oepke indicates baptizo means “to immerse” and shows how the word has been used: “to sink a ship,” “to sink (in the mud),” “to drown,” and “to perish.”9 This basic meaning accords with the emphasis of Scripture: Jesus was baptized by John “in the Jordan” and He came up “out of the water” (Mark 1:9-10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism.
8. Arndt and Gingrich, Greek-English Lexicon, p. 131
9. Albrect Oepke, “Baptizo” in Gerhard Kittel, trans., Theological Dictionary of the New Testament, 10 vols. (Grand Rapids: Erdmans, 1964), 1:530
The many pools in Jerusalem would have been used for immersion and would likely have been used to immerse a large group like the 3,000 on the day of Pentecost (Acts 2:41). It is also known that proselytes to Judaism immersed themselves, and immersion was also the mode practiced by the early church. Immersion best illustrates the truth of the death, burial and resurrection with Christ in Romans 6 and other Pauline epistles.
Infant baptism. Infant baptism, which is practiced by Roman Catholics, Anglicans, Presbyterians, Methodists, and Lutherans, is defended on several grounds. It is very closely related to covenant theology. As infants in the nation Israel were circumcised and thereby brought into the believing community, so infant baptism is the counterpart of circumcision, which brings the infants into the Church community. It is related to household salvation (cf. Acts 16:15, 31, 33-34; 18:8). Some understand the statement, “when she and her household had been baptized” (Acts 16:15) to mean infants were baptized.10
IV. Conclusion
Since I believe that baptism is an ordinance showing obedience to Christ and not something that is believed to bestow something “upon you or place you within a sacred covenant community” it is evident that this “sacrament” or “ordinance” controversy will remain between denominations until Christ returns.
I look to Christ as the head of the Church. As such I would strongly advocate
10. R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Minneapolis: Augsburg, 1961), p. 660. Cf. David John Williams, Acts: A Good News Commentary (San Francisco: Harper, 1985), p. 185; and William Neil, “The Acts of the Apostles” in The New Century Bible Commentary (Grand Rapids: Eerdmans, 1981), p. 143.
that all born again believers follow Christ in “Immersion” baptism in “living” running water. I would do so for the prior reasons cited from scripture and church history.
The opposing brothers and sisters in Christ do so on the grounds related to the covenant distinctive they feel are present in the word of God. Something that Baptists do not and would not agree is scriptural or needed.
Although both views are strongly held beliefs our joint efforts should be to bring as many brothers and sisters to our Lord’s table prior to the end of this present age. The angels rejoice at each decision made by believers who come into the body of Christ. When we bring believers into that body we are fulfilling the “Great Commission” requirement mandated by Jesus Christ. Continue to strive for the light that is in Christ Jesus Our Lord.
Water Baptism in Church History and New Testament Theology
New Testament Theology
By: Bruce P. Landry
