BELIEVERS BAPTISM

The practice of baptism in water is a plain command of the Lord Jesus Christ for His followers. Shortly before His ascension into Heaven He said, Go therefore and disciple (see below) all nations, baptizing them in the name of the Father, of the Son and of the Holy Spirit; teaching them to observe all things whatever I have commanded you; and behold I am with you always, even to the end of the age [MAT 28:19, 20]. These are the last two verses of the Gospel written by Matthew. These are the words of the Lord Jesus Christ given to His followers after His death, burial, and resurrection and shortly before His departure to Heaven. These are His marching orders. This is the Great Commission. Modern churches tell us that the mission of the church is to feed the hungry and improve mans environment. This has nothing to do with the Great Commission. These things will surely follow as individuals are converted from the depths of sin and become new creatures in Christ Jesus through the new birth and they then put into practice the Lord’s command: You shall love your neighbor as yourself [MAT 22:39]. First things must be put first. For anyone today to say that baptism is no longer a Christian duty is to place themselves above the Savior and the plain teaching of the New Testament. The command of the Great Commission is threefold:

(1) TO MAKE DISCIPLES. This is the work of evangelism--preaching the Gospel and winning the lost. Note: the word in this passage which is translated teach in the KJ Version means to make disciples - [maqhteusate]. The word translated teaching [didaskonteV] does mean to teach. The Greek words used by our Lord are different.

(2) TO BAPTIZE the disciples. It does not say to baptize in order to make disciples but rather to baptize the ones who have become disciples. Many "put the cart before the horse"! Then there are a few who, in the face of the plain command of the Lord, take their little "pen-knives" and cut this command from their Bibles. It is really incredible, in view of the plainness of the command, that any Christian teacher could do such a thing and teach others the same. How long is the Great Commission to be in force? Our Lord says, even unto the end of the age.

(3) TO TEACH the disciples. Many try to educate lost sinners into the Kingdom of Heaven. They teach them how a Christian ought to live and then attempt to drill these principles or rules into their lives. This is utter folly. The order as given in the Bible is, to make disciples, baptize them, and THEN teach them. Without the new birth the baptism and the instruction is worthless. The baptism will give some a false hope and the teaching will produce some moral living "demons." What are the baptized disciples to be taught? The answer in our text is, all things whatever I have commanded you. Where do we find the things which God has commanded? In the Bible. We do not find it in some preacher or some church. We find God’s instructions in His Book. RETURN TO THE WORD OF GOD.

Baptism DOES NOT make one a child of God. Baptism is only a figure or symbol of what has taken place in the believer’s life. Peter wrote, The like figure (speaking of Noah’s Ark) whereunto baptism does also now save us (NOT the putting away of the filth of the flesh, but the answer of a good conscience toward God) [1PE 3:21]. The Apostle Paul showed what baptism pictures when he wrote: Know you not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection [ROM 6:3-5]. In these two passages we have the meaning and purpose of baptism very plainly stated. It cannot be emphasized too much two of the things of which Peter wrote. First, baptism is a FIGURE. Yes, it is only a picture, whereby the believer testifies that he is a follower of Jesus Christ. Second, to avoid any misunderstanding whatever, Peter says that baptism DOES NOT take away sin—it does not put away the filth of the flesh. It has no saving merit or grace. It simply shows or gives the answer of a good conscience toward God . It is a testimony to the individual believers conversion—his death to sin and resurrection to life in Christ Jesus. By his baptism the believer testifies that he has become a Christian and identifies himself with the people of God in the local church.

Baptism is the immersion of a believer in water in the name of the Father, of the Son and of the Holy Spirit. Are Baptists wrong to INSIST that baptism in the New Testament means ONLY immersion of the believer in water or are Bible "scholars" well aware that it means immersion? The two Anglicans, Conybeare and Howson, in a note on Romans 6 stated that, "This passage cannot be understood unless it be borne in mind that the primitive baptism was by immersion" [Conybeare, W. J. and J. S. Howson. The Life and Epistles of Saint Paul. n.d. New York, NY: George H. Doran Company. p. 557]. In another place they wrote:

It is needless to add that baptism was . . . administered by immersion, the convert being plunged beneath the surface of the water to represent his death to the life of sin, and then raised from this momentary burial to represent his resurrection to the life of righteousness. It must be a subject of regret that the general discontinuance of this original form of baptism has occurred . . . and has rendered obscure to popular apprehension some very important passages of Scripture [Ibid. p. 384].

No one is about to question the scholarship and knowledge of the New Testament of two more Anglicans, B. F. Westcott and J. B. Lightfoot. They both taught that the baptism of the New Testament was immersion. Westcott wrote: "The few drops of holy water with which the unconscious infant is sprinkled bear little resemblance to the stream into which in the first age the full-grown convert descended that he might rise from beneath its waters to a new life. But if the form be changed, the reality still remains" [Westcott, Brooke Foss. Village Sermons. 1906, London, GB: Macmillan and Co., Limited. p. 272]. Lightfoot wrote: "As he sinks beneath the baptismal waters, the believer buries there all his corrupt affections and past sins as he emerges thence . . . to new hopes and a new life. . . . Thus baptism is an image of his participation both in the death and in the resurrection of Christ" [Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. 1879 (1968), Grand Rapids, MI: Zondervan Publishing House. p. 184].

Even the Church of England Book of Common Prayer recommends first dipping the infant in the font, saying:

And then naming it after them (if they shall certify him that the Child may well endure it) he shall dip it in the Water discreetly and warily, saying, I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost. Amen [Book of Common Prayer. 1571, Cambridge, GB: C. J. Clay, M. A. At The University Press. No page numbering given].

Martin Luther wrote:

Baptism (Die Taufe) is baptismos in Greek, and mersio in Latin, and means to plunge something completely into the water, so that the water covers it. Although in many places it is no longer customary to thrust and dip infants into the font, but only with the hand to pour the baptismal water upon them out of the font, nevertheless the former is what should be done. It would be proper, according to the meaning of the word Taufe, that the infant, or whoever is to be baptized, should be put in and sunk completely into the water and then drawn out again. For even in the German tongue the word Taufe comes undoubtedly from the word tief [deep] and means that what is baptized is sunk deeply into the water. This usage is also demanded by the significance of baptism itself. For baptism, as we shall hear, signifies that the old man and the sinful birth of flesh and blood are to be wholly drowned by the grace of God. We should therefore do justice to its meaning and make baptism a true and complete sign of the thing it signifies.

Baptism is an external sign or token, which so separates us from all men not baptized that we are thereby known as a people of Christ, . . . In this holy sacrament we must therefore pay attention to three things: the sign, the significance of it, and the faith.

The sign consists in this, that we are thrust into the water in the name of the Father and of the Son and of the Holy Spirit; however, we are not left there but are drawn out again. This accounts for the expression: aus der Taufe gehoben. The sign must thus have both its parts, the putting in and the drawing out.

The significance of baptism is a blessed dying unto sin and a resurrection in the grace of God, so that the old man, conceived and born in sin, is there drowned, and a new man, born in grace, comes forth and rises [Luther, Martin. Luther's Works, Volume 35: Word and Sacrament I. Edited by E. Theodore Bachmann. 1960, Philadelphia, PA: Muhlenberg Press. pp. 29, 30].

Concerning Luther’s third point FAITH, Luther wrote, "we owe everything to faith alone and nothing to rituals". [Op. Cit. Volume 36: Word and Sacrament II. Edited by Abdel Ross Wentz. 1959. p. 64]. Again he wrote, "Thus it is not baptism that justifies or benefits anyone, but it is faith in that word of promise to which baptism is added. This faith justifies, and fulfills that which baptism signifies" [Ibid. p. 66].

John Calvin in his discussion of baptism stated, "it is evident that the term baptise means to immerse, and that this was the form used by the primitive Church" [Calvin, John. Calvin's Institutes. Book Four, Chapter xv. n.d., Grand Rapids, MI: Associated Publishers and Authors Inc. p. 701]. In the same chapter, with reference to EPH 5:25, 26; TIT 3:5 and 1PE 3:21 he wrote:

For he did not mean to intimate that our ablution and salvation are perfected by water, or that water possesses in itself the virtue of purifying, regenerating, and renewing; nor does he mean that it is the cause of salvation, but only that the knowledge and certainty of such gifts are perceived in this sacrament. This the words themselves evidently show. For Paul connects together the word of life and baptism of water, as if he had said, by the gospel the message of our ablution and sanctification is announced; by baptism this message is sealed. And Peter immediately subjoins, that that baptism is not the putting away of the filth of the flesh, but the answer of a good conscience toward God, which is of faith. Nay, the only purification which baptism promises is by means of the sprinkling of the blood of Christ, who is figured by water from the resemblance to cleansing and washing. Who, then, can say that we are cleansed by that water which certainly attests that the blood of Christ is our true and only laver [Ibid. p. 694].

Even the 1992 Catechism of the Catholic Church clearly affirms the true meaning of the word to baptize:

Article 1

The Sacrament of Baptism

1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."

I. What is this Sacrament Called?

1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen’s burial into Christ’s Death, from which he rises up by resurrection with him, as "a new creature [Emphasis added - aal]."

1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God" [Catechism of the Catholic Church. 1992, Concacn Inc. - LIBRERIA EDITRICE VATICANA, 1994, Ottawa, ON: Publications Service, Canadian Conference of Catholic Bishops. p. 266].

Only those who have consciously and willingly made a profession of their faith in the Lord Jesus Christ are proper subjects for baptism. This is very carefully shown in the book of Acts where it is written: Then those who gladly RECEIVED HIS WORD [that is, believed] were baptized [ACT 2:41]. Again in the record about the Ethiopian eunuch we read: And as they went on their way they came to a certain water: and the eunuch said, ‘See, here is water: what hinders me to be baptized?’ And Philip said, ‘If you BELIEVE with all your heart, you may.’ And he answered and said, ‘I BELIEVE that Jesus is the Son of God’ . . . and he baptized him [ACT 8:36-38]. According to the Bible, only the one who truly believes in Jesus Christ as his Savior is a proper subject for baptism.

INFANT BAPTISM

Bible baptism requires belief in the Gospel BEFORE the baptism is performed. Baptism FOLLOWS becoming a Christian. Infants have not heard and believed the Gospel and therefore are not proper subjects for baptism. ALWAYS in the New Testament believing precedes baptism.

There are two major arguments given for infant baptism:

(1) The claim that baptism takes the place of Old Testament circumcision. This argument rests entirely on a false inference. There is not one phrase in the whole New Testament saying or suggesting such a thing. Also those who use this argument usually teach that "baptism" has some saving grace for the infant. They apparently forget or are unaware that Old Testament circumcision itself was only a symbol or sign. ROM 4:11 states: And he received the SIGN of circumcision. This fact destroys their major reason for connecting the two SYMBOLS. The Jews claimed Abraham as their father through the Law but Abraham is only the father of all those who believe and not to Abraham, or to his seed, through the Law [ROM 4:11, 13]. Neither circumcision nor baptism can make one a child of God.

(2) Our Lord's discussion of children, especially in MAT 18:1-6 and LUK 18:15-17. This argument, because it rests on the words of the Scripture, deserves to be looked at more closely. The KJVersion translates the Greek word brefoV (brefos) in the text of LUK 18:15 as INFANTS. They also use the oft-quoted words of our Lord in verse 16 which says, Suffer LITTLE children to come unto Me, and forbid them not: for of such is the Kingdom of God. One very serious error is made by those who teach infant baptism using these passages for support. The error is in ASSUMING that these LITTLE children or INFANTS brefoV (brefos) spoken of are, in fact, infants unable to understand and believe the Gospel. Both of these passages make it crystal clear that this assumption is false. In LUK 18:17 our Lord plainly says, RECEIVE the Kingdom of God as a little child. In MAT 18:6 He says, one of these little ones who BELIEVE in Me. Plainer language could not be used. These little ones RECEIVE and BELIEVE Him. Some will still object that our translation says INFANTS and some of those who know a little Greek will say that the word brefoV (brefos) can only mean INFANT and not an older child. First one needs to be reminded that Jesus said plainly that these little children RECEIVE and BELIEVE in Him. Second, how IS the Greek word brefoV (brefos) actually used in the New Testament AND in the Greek of New Testament times? The word occurs only in LUK 1:41, 44; 2:12, 16; 18:15; ACT 7:19; 2TI 3:15 and 1PE 2:2. It is used: (a) OF THE UNBORN CHILD—the CHILD (brefoV - brefos) leaped in her womb [LUK 1]; (b) OF THE NEWBORN CHILD—You shall find the BABY (brefoV - brefos) wrapped in swaddling clothes [LUK 2] and (c) OF THE LITTLE CHILD OF TEACHABLE AGE—And that from a CHILD (brefoV - brefos) you have known the Holy Scriptures, which are able to make you wise unto salvation through faith which is in Christ Jesus [2TI 3]. The word (brefoV - brefos) is used in this last passage to emphasize the young age at which Timothy began learning the Scriptures. It is here used of the young child WHO CAN UNDERSTAND and RECEIVE the Gospel. Little ones can AND need to be saved.

A check of the secular writings of New Testament times shows that the word (brefoV - brefos) was used in the same ways as in the New Testament. The standard authority for classical, Old and New Testament Greek by Liddell and Scott, under (brefoV - brefos) says, "add III. Child, exateouV brefoV . . . ii A.D. . . ." [Liddell, Henry George and Robert Scott. Greek-English Lexicon. Supplement by E. A. Barber. c.1968, Oxford, UK: The Clarendon Press. Under (brefos)]. What we have here is an early Greek inscription which speaks of a "six-year old child"—a six-year old (brefoV - brefos).

These little children, who our Lord called to Himself had true saving faith. They were children of God because they BELIEVED on Him Whom to know aright is life eternal. Children do need to be saved. And yes, the Bible teaches BELIEVERS’ baptism and not infant baptism.

JOHN 3:1-10

1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews.
2 The same came to Jesus by night and said to Him,
"Rabbi, we know that You are a teacher come from God for no man is able to do these signs that You do unless God is with him."
3 Jesus answered and said to him,
"Truly, truly, I say to you, Except one is born again ["from above" does not fit the context–see verse 4. The phrase born again simply means born of the Spirit. Verse 5 explains verse 3] he is not able to see the Kingdom of God" [JOH 18:36; LUK 16:16;18:17f]
4 Nicodemus said to Him,
"How can a man be born when he is old? Can he enter the second time into his mother's womb and be born?"
5 Jesus answered,
"Truly, truly, I say to you, Except one is born of water [1st birth] and of the Spirit [2nd birth–Verse 6 explains verse 5] he is not able to enter into the Kingdom of God.
6 That which is born of the flesh is flesh [1st birth–physical birth] and that which is born of the Spirit is spirit [2nd birth–spiritual birth. One becomes a child of God not by physical birth, one’s own works, or the works of others BUT by God--JOH 1:13; ROM 9:15, 16. Baptism, which is not even alluded to in this passage, is only a testimony to one’s profession that he has been born again by trusting in the promise of God--Peter plainly calls it a figure [1PE 3:21]and Paul calls it a sign [ROM 4:9-11]].
7 Marvel not that I said to you, ‘You must be born again.’
8 The wind blows where it wishes and you hear its sound but do not know from where it comes and where it goes; so is everyone who is born of the Spirit."
9 Nicodemus answered and said to Him,
"How can these things be?"
10 Jesus answered and said to him,
"Are you the teacher of Israel, and know not these things? . . ."

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This Page Last Updated: 08/31/01 A. Allison Lewis aalewis@christianbeliefs.org