Baptism  by Tony Capoccia

   In this file I will be presenting a close look at an ordinance of
the Church--Baptism. In order to properly worship our Savior we need to
be sure that we fully understand this area, and use it as it was
intended to be used in the Church. I have divided our study into six
areas: origin, significance, mode, efficacy, subjects and application.

   A. ORIGIN OF BAPTISM

   Ritual baptism is as old as the Law. The Old Testament is full of
instances of ceremonial purifications, which were a type of baptism. It
was considered a symbol of divine cleansing (Ezek 36:25). This type of
baptism continued right into the New Testament with the baptism of John
and Jewish proselyte baptism. Christian baptism, however, was not
simply a continuation of these but was a different baptism performed at
the command of Christ. (Acts 19:3 ff.) The other baptisms were for the
most part commanded by God as an outward act of cleansing, however,
true cleansing was impossible with water. True cleansing could only
come from the shed Blood of Christ on Calvary. Even John's baptism was
to cleanse the Jews to prepare them to receive the true cleansing of
Jesus Christ. The origin of Christian baptism is found in the person of
Jesus Christ. It is because of and through Him that the Christian can
participate in complete cleansing through salvation by faith in Christ.
Jesus Himself was baptized to complete all righteousness. It is
important to note that when Christ was baptized, He was already
perfectly clean (never had, nor could sin). In the same way the
Christian is Baptized after Salvation by Faith, to visibly illustrate
the perfect cleansing that had already taken place within.

   B. SIGNIFICANCE OF BAPTISM

   Baptism is an outward picture representing the inward purification
from the guilt of sin. As stated earlier this removal of the guilt and
the responsibility for sin is a result of cleansing, not by water, but
by the Blood of Christ. This removal of sin by the Blood of Jesus is
the Good News of the New Testament. So we can say that baptism reflects
the meaning of the gospel and the salvation it brings. Another way to
say this is that baptism is an identification with Christ. In Acts 2:38
we are instructed to, "Repent and be baptized, every one of you, in the
name of Jesus Christ..."(NIV). The contemporary Greek usage of the
phrase, "in the name of" was a technical term of commerce meaning "to
the account" of someone, signifying ownership. In many countries of the
world today, the rite of Christian baptism is highly significant,
because it is a sign that the person has made his final surrender to
Christ--no more "sitting on the fence." This person has become a
Christian and often this is the point where persecution begins. The
impact of identification with Christ in our country is slowly becoming
more pronounced as true Christianity becomes more distinct from the
ways of our society. In Cols 2:12 we are given the clearest statement
of the significance of baptism, "...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." (NIV). Baptism is associating ourselves with
the death and resurrection of Jesus Christ. It is an outward sign of
what has already taken place on the inside by the baptism of the Holy
Spirit.

   C. MODE OF BAPTISM

   The mode of baptism is one of the most highly debated issues of
baptism. The three different modes that are presented are: sprinkling,
pouring, and immersion. I personally believe that immersion is the
correct mode because it more clearly fits the meaning (see B above) of
baptism in the "death and burial." However, it should never be a point
of division among Christians. We should fellowship with anyone who
clearly has accepted Jesus by faith and faith alone. However, we need
to look at the support for immersion in two main areas: Word study and
early church practice. The word "Baptize" is found in the New Testament
and the Septuagint (Greek text of the first five books of the Old
Testament). In 2Kings 5:14 we find Naaman baptizing himself seven times
in the Jordan, and the word used means "to dip or the be moist with."
In Leviticus 11:32, the Greek word "bapto" translates, "to refer to
immersion," as the articles concerned are put into water. But there are
other uses of this word in the Old Testament where it is not
specifically speaking of immersion (Lev 14:6, 51; Ruth 2:14). In the
New Testament we find much the same evidence, for we find the normal
meaning of the word "baptize" to mean: to dip repeatedly, to immerge,
submerge, dip, dip oneself, wash, to dip in or under. But we do find
cases where baptism is referring to a washing of something less than
full immersion (Mark 7:4; Luke 11:38). However, we can easily see that
the normal use of the word is to immerse. But for further evidence we
need to refer to its use in the context. In Mark 1:9- 10 we observe
Jesus being baptized by John in the Jordan. As Jesus was "coming up out
of the water.." (NIV). Also, another example is in Acts 8:38-39, "Look
here is water. Why shouldn't I be baptized?...then both Phillip and the
eunuch went down into the water and Phillip baptized him. When they
came up out of the water..." (NIV). Thus we find immersion as the
implied mode of baptism in the early church of the Scriptures. We also
find that in the history of the early church, after the closing of the
Scriptures, that baptism by immersion is the accepted mode. In the
Didache (c. A.D. 100) implied clearly is the fact that immersion is the
normal mode of baptism. It must be mentioned that in very special
circumstances pouring was also accepted. Immersion however, continued
to be the common practice until about the thirteenth century.

   D. EFFICACY OF BAPTISM

   As was stated before, the symbolism of baptism is mainly the
association of oneself with the salvation of Jesus Christ. But we need
to ask the question, does baptism have any effect at all on the person
being baptized? Is there anything that results from the rite of
baptism? This question is quickly answered by many false leaders who
say that baptism in some way brings salvation. The Mormons, for
example, believe that water baptism (by their own apostle) is a
definite requirement for salvation. The Roman Catholic Church holds to
the lie that baptism removes the stain of original sin. They have held
this false notion for many years, even claiming that an infant who dies
without having been baptized, would not go to Heaven (nor Hell) but to
a place called "Limbo" (someplace like Heaven but without the presence
of Our Lord). The Scriptures are abundantly clear on this point, that
baptism has no effect whatever on salvation. There are over two hundred
verses in Scripture that state that salvation is by faith and by faith
alone. But while baptism is not a part of salvation, it is commanded by
Christ. Our gracious Lord and Savior would never ask us to do anything
that would harm us, but only require those things that would benefit
us. Baptism produces nothing except the blessing of being obedient to
Christ. I cannot help but notice that Scripture many times state that
we are to, "repent and be baptized." (Acts 2:38). Since we know that it
is strictly by faith and faith alone that we are saved, it follows then
that the second part of the command (be baptized) is our first command
from Our Lord to the new christian. It reminds me of a person who joins
the army and is given his first command by the General as a test of the
willingness of the new recruit to obey orders. In the case of Christ, I
believe that He realizes that new believers need to go "public" with
their new faith. So many times we have allowed and encouraged
(sometimes by our silence) new Christians to "put off" being baptized
until later. We teach them to obey other commands of Christ but not His
first one! Because God honors those who honor Him, I believe that when
a person submits to baptism there is a special blessing bestowed on him
that is not available in any other act of christian worship.

   D. SUBJECTS OF BAPTISM

   Who may be baptized? The big controversy in this area is the subject
of infant baptism. Most fundamentalists say that only those who have a
personal relationship to Christ should be baptized. This of course
implies that the person has made some sort of a free will commitment to
Jesus by faith. Therefore, one could conclude that no infants could or
should be baptized. An infant cannot be a believer. Too many salvation
passages speak of free will decisions on the part of the believer. For
example, "...if you confess with your mouth and believe in your heart
that Jesus is Lord you will be saved." (Romans 10:9). This verse leaves
all infants out. The Word of God says one is to repent and be baptized
in order to be saved; thus only those who have repented in their hearts
and accepted the forgiveness of Christ can be eligible for water
baptism. Thus since repentance, believing and confessing Christ are
impossible for infants they are ineligible for baptism.

   E. APPLICATION OF BAPTISM

   When we take the basic requirements for baptism as discussed above
and try to apply them on the local church level we find a wide
application.

   1. The requirement for baptism should be included in the
presentation of the gospel message. It is a rare occasion when someone
tells an unbeliever that they must repent and be baptized. We often
times overly state the requirement to believe and to put our faith in
Jesus but fail to advise them of the very first command that Jesus will
make of the new believer--baptism! Baptism is really a test which
causes them to "count the cost." In order to be saved one needs a
humble heart that is willing to yield all to Christ, being ready to do
whatever He will ask of them. The inclusion of the post- salvation
requirement for baptism tests the heart of the person contemplating
making a decision for Christ. If the person wants to "Accept Jesus as
His Lord and Savior, " but does not want to yield to baptism, then his
heart is not ready to obey the commands of Christ.

   2. Because of the unique blessing of being obedient to the first
command of Christ, we should be sure that the new believer is baptized
as soon as possible. If we delay his baptism, then he is cheated from
an early blessing from God that he will need during this critical
period following salvation when many changes and adjustments are being
made in his life as a new believer. At times churches have believed
that the new convert must have a broad understanding of Christian
Doctrine before being baptized. This is not really true. All they
really need is to have trusted Jesus Christ as their Savior.

   3. The mode of baptism I would use is immersion and would prefer
that the baptism be a service of its own. This is one of the greatest
opportunities to witness for Christ before many unbelievers. In our
country, being baptized is looked upon by most as another official
ceremony such as marriage. Many unbelieving families and friends will
come to a baptismal service and the church should "make the most of the
opportunity, " and build the whole service around the theme of dying to
self and living for Christ.

   4. Lastly, we must encourage the new converts to give their personal
testimonies of their salvation. What powerful testimonies new believers
can give because it is still fresh in their minds and in their family's
too. For the person who would have objections to speaking before a
crowd, the pastor could assist him by asking questions he could answer,
avoiding the ones which could be answered by a "yes" or a "no."

   Jesus said, "Go and make disciples of all nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit, and
teaching them to obey everything I have commanded you. And surely I
will be with you always, to the very end of the age." (Matt 28:19-20).
Let us go and baptize in a manner that is in accordance to the command
and wishes of our Savior, bringing Him glory forever.

   Tony Capoccia

../