Water Baptism is essential for salvation. A tretise on water baptism

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Hello everyone,

I was raised to believe that baptism is an outward sign of an inward work in the life of a believer. Then I started studying the scriptues for myself and found out that there is a whole lot more involved with water baptism than what I had been taught. so i did a tretise on the subject. This is a trough look at what the Bible teaches on baptism. It is a long study, so I will have to post it in sections.

I start off this study with an over veiw of what the different churches believe about baptism, and then go into my own research on the subject.

Here it is:

WATER BAPTISM

A. Baptism:
A ritual practiced in the New Testament church that is still used in various forms by different denominations and branches of the Christian church. Baptism involves the application of water to the body of a person. It is frequently thought of as an act by which the believer enters the fellowship of the church. Widely differing interpretations of the act exist among Christian groups. They have different views on the nature of baptism, who should be baptized, and the appropriate method by which baptism should be administered.

The Nature of Baptism. Three major positions on the nature of baptism exist among Christian groups.

1. The sacramental view—

According to this belief, baptism is a means by which God conveys grace. By undergoing this rite, the person baptized receives REMISSION of sins, and is regenerated or given a new nature and an awakened or strengthened faith. Both Roman Catholics and Lutherans have this view of the nature of baptism. The traditional Roman Catholic belief emphasizes the rite itself-- that the power to convey grace is contained within the sacrament of baptism. It is not the water but the sacrament as established by God and administered by the church that produces this change. The Lutherans, on the other hand, concentrate on the faith that is present in the person being baptized. They also emphasize the value of the preaching of the word. Preaching awakens faith in a believer by entering the ear to strike the heart. Baptism enters the eye to reach and move the heart. One Scripture especially important to the advocates of the sacramental view of baptism is <John 3:5>: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God." They also believe that the act of baptism itself produces a change in the life of the believer.

2.The covenantal view—

Other Christian groups think of baptism not as a means by which salvation is brought about, but as a sign and seal of the COVENANT. The covenant is God's pledge to save man. Because of what He has done and what He has promised, God forgives and regenerates. On the one hand, baptism is a sign of the covenant. On the other, it is the means by which people enter into that covenant. The benefits of God's covenant are granted to all adults who receive baptism and to all infants who, upon reaching maturity, remain faithful to the vows made on their behalf at baptism. The covenant, rather than the sacrament or another person's faith, is seen as the means of salvation; and baptism is a vital part of this covenant relationship. In the covenantal view, baptism serves the same purpose for New Testament believers that circumcision did for Old Testament believers. For the Jews, circumcision was the external and visible sign that they were within the covenant that God had established with Abraham. Converts to Judaism (or proselytes) also had to undergo this rite. But now under the new covenant, baptism instead of circumcision is required. Circumcision refers to a cutting away of sin and a change of heart <Deut. 10:16; Ezek. 44:7,9>. Similarly, baptism also depicts a washing away of sin <Acts 2:38; Titus 3:5> and a spiritual renewal <Rom. 6:4; Col. 2:11-12>. In fact, these two procedures are clearly linked in <Colossians 2:11-12>: "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead."

3..The symbolical view—

This view stresses the symbolic nature of baptism by emphasizing that baptism does not cause an inward change or alter a person's relationship to God in any way. Baptism is a token, or an outward indication, of the inner change which has already occurred in the believer's life. It serves as a public identification of the person with Jesus Christ, and thus also as a public testimony of the change that has occurred. It is an act of initiation. It is baptism into the name of Jesus. According to the symbolic view, baptism is not so much an initiation into the Christian life as into the Christian church. A distinction is drawn between the invisible or universal church, which consists of all believers in Christ, and the visible or local church, a gathering of believers in a specific place. This position explains that the church practices baptism and the believer submits to it because Jesus commanded that this be done and He gave us the example by being baptized Himself. Thus, baptism is an act of obedience, commitment, and proclamation. According to this understanding of baptism, no spiritual benefit occurs because of baptism. Rather than producing REGENERATION of faith, baptism always comes after faith and the salvation that faith produces. The only spiritual value of baptism is that it establishes membership in the church and exposes the believer to the values of this type of fellowship.

4..The Subjects of Baptism.

Another issue over which Christian groups disagree is the question of who should be baptized. Should only those who have come to a personal, conscious decision of faith be baptized? Or, should children be included in this rite? And if children are proper subjects, should all children, or only the children of believing parents, be baptized?

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A..Infant baptism—

Groups that practice baptism of infants baptize not only infants but also adults who have come to faith in Christ. One of the arguments proposed in favor of baptizing infants is that entire households were baptized in New Testament times <Acts 16:15,33>. Certainly such households or families must have included children. Consequently, groups who hold this position believe this practice should be extended to the present day. A second argument cited is Jesus' treatment of children. Jesus commanded the disciples to bring the children to Him. When they did so, He blessed them <Mark 10:13-16>. Because of this example from Jesus, it would seem inconsistent to deny baptism to children today. A third argument put forth by covenant theologians is that children were participants in the Old Testament covenant: "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you" <Gen. 17:7>. They were present when the covenant was renewed <Deut. 29:10-13; Josh. 8:35>. They had a standing in the congregation of Israel and were present in their religious assemblies <Joel 2:16>. The promises of God were given to the children as well as adults <Is. 54:13; Jer. 31:34>. Circumcision was administered to infants in The Old Testament. Since baptism has now replaced circumcision, it is natural that it should be administered to children, according to those who practice infant baptism. ( authors note:Children should not be baptized because your baptism covers them until they reach the age of accountability. (I Cor 7:14) Those who believe in baptismal regeneration (Catholics especially) argue that baptism of infants is necessary. In traditional Roman Catholic teaching, unbaptized infants who die cannot enter heaven in this state, but are instead consigned to a state of limbo. If this fate is to be avoided, they must be baptized in order to remove the guilt of their sins and receive new life. Although Lutherans also believe in baptismal regeneration, they are not as certain that God's grace is communicated through this sacrament. They believe that God may have some method, perhaps not yet revealed to us, of producing faith in the unbaptized. But this, if it is true, would apply only to children of believers. Lutherans are careful to affirm that this whole area of belief is a mystery, known only to God. A final argument presented in support of infant baptism is the historical evidence. Infant baptism has been practiced in the church from early times, certainly as early as the second century, according to those groups that baptize infants. An issue which divides those groups that practice infant baptism is the question of which infants should be baptized. In general, the covenant theologians (Presbyterians, Lutherans, and the various Reformed groups) insist that only the children of believing parents (hence, members of the covenant) should be included. Roman Catholics, however, tend to baptize even infants and children whose parents have not made such a commitment. These different positions on this question show how these groups feel about the role of personal faith in one's salvation. For Roman Catholics, this question presents no real difficulty, since they believe the sacrament of baptism has power in itself to bring about salvation. The only faith necessary is that someone has enough faith to bring and present the child. Faith is also necessary for the person administering baptism. He must believe that the sacrament has saving power. Lutherans, however, with their strong emphasis on faith as the means of salvation, face a more difficult problem. It is obvious that an infant does not have faith. One way of handling this problem is to resort to the concept of unconscious faith. Reasoning power and self-consciousness, they point out, must not be thought of as faith. Luther observed that a person does not cease to have faith when he is asleep or when he is preoccupied or working strenuously. Thus Lutherans believe the Bible teaches the implicit faith of infants <Matt. 18:6; Luke 1:15; 1 John 2:13>. If Jesus could speak of "these little ones who believe in Me," <Matt. 18:6>, and if John the Baptist was filled with the Holy Spirit even from his mother's womb, then little children can have implicit faith. Lutherans also believe that the faith necessary for the salvation of children can be communicated through their parents. For the covenant theologians, the problem of the faith of children is not a difficult issue. It is a potential faith. So also is the salvation. God promises to give the benefits signified in baptism to all adults who receive it by faith. This same promise is extended to all infants who, when they grow to maturity, remain faithful to the vows that were made on their behalf at the time of their baptism. In this view, baptism's saving work depends on the faith that will be, rather than upon the faith that is.

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B Believer's baptism—

Those who hold to this view believe that baptism should be restricted to those who actually exercise faith. This approach excludes infants, who could not possibly have such faith. The proper candidates for baptism are those who already have experienced the new birth on the basis of their personal faith and who give evidence of this salvation in their lives. Both positive and negative arguments are advanced in support of this view. The positive approach argues from evidence in the New Testament. In every instance of New Testament baptism in which the specific identity of the persons was known, the persons being baptized were adults. Further, the condition required for baptism was personal, conscious faith. Without this, adherents of believer's baptism point out, baptism was not administered. This is especially evident in the Book of Acts <2:37-41; 8:12; 10:47; 18:8; 19:4-5>, as well as <Matthew 3:2-6> and <28:19>. In the New Testament church repentance and faith came first, followed by baptism. The negative arguments given to support believer's baptism are generally responses to the arguments for infant baptism. One of these revolves around the household baptism issue. Paul spoke the word to the Philippian jailer and all the people in his house. And the jailer "rejoiced, having believed in God with all his household" <Acts 16:34>. Crispus, the synagogue ruler, also "believed on the Lord with all his household" <Acts 18:8>. Those who hold to believer's baptism only point out that these passages do not state specifically that infants were included among those baptized. All the people in these households could have been adults. The other argument concerns Jesus' blessing of the children. The believer's baptism position on this incident from Jesus' life is that baptism is not mentioned or even implied. These children illustrate simplicity and trust, like that which all believers should display. Jesus blessed the children, these groups agree, but this was not baptism. Many believer's baptism groups do practice a ritual known as child dedication, which is more nearly a dedication of the parents than of the child.

C..The Form of Baptism.

The final major issue is the method or form of baptism-- whether by immersion, pouring, or sprinkling. On this issue, Christian groups organize into two major camps-- those which insist upon the exclusive use of immersion, and those which permit and practice other forms. The immersionist position-- This group insists that immersion is the only valid form of baptism. One of their strongest arguments revolves around the Greek word for baptism in the New Testament. Its predominant meaning is "to immerse" or "to dip," implying that the candidate was plunged beneath the water. But there are also other arguments that strongly suggest that immersion was the form of baptism used in the early church. The Didache, a manual of Christian instruction written in A. D. 110-120, stated that immersion should be used generally and that other forms of baptism should be used only when immersion was not possible. In addition, the circumstances involved in some of the biblical descriptions of baptism imply immersion. Thus, John the Baptist was baptizing in Aenon near Salim, "because there was much water there" <John 3:23>. Jesus apparently went down into the water to be baptized by John <Matt. 3:16>. The Ethiopian said, "See, here is water. What hinders me from being baptized?" <Acts 8:36>. The symbolism involved in baptism also seems to argue that immersion was the biblical mode, according to those groups that practice immersion exclusively. <Romans 6:4-6> identifies baptism with the believer's death (and burial) to sin and resurrection to new life, as well as the death and resurrection of Christ. Only immersion adequately depicts this meaning, according to the immersionist position.

D..The pluralistic position—

Holders of this view believe that immersion, pouring, and sprinkling are all appropriate forms of baptism. They point out that the Greek word for baptism in the New Testament is sometimes ambiguous in its usage. While its most common meaning in classical Greek was to dip, to plunge, or to immerse, it also carried other meanings as well. Thus, the question cannot be resolved upon linguistic grounds. These groups also argue from inference that immersion must not have been the exclusive method used in New Testament times. For example, could John have been physically capable of immersing all the persons who came to him for baptism? Did the Philippian jailer leave his jail to be baptized? If not, how would he have been immersed? Was enough water for immersion brought to Cornelius' house? Or, did the apostle Paul leave the place where Ananias found him in order to be immersed? Those groups that use sprinkling or pouring also point out that immersion may not be the best form for showing what baptism really means. They see the major meaning of baptism as purification. They point out that the various cleansing ceremonies in the Old Testament were performed by a variety of means-- immersion, pouring, and sprinkling <Mark 7:4; Heb. 9:10>. Others note the close association between baptism and the outpouring of the Holy Spirit, which was from above. (Acts 2:2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. (NKJ) "Wind"=Spirit hence they were immersed in the Spirit) Thus, in their view, true baptism requires the symbolism of pouring rather than immersion. (from Nelson's Illustrated Bible Dictionary) (Copyright (C) 1986, Thomas Nelson Publishers)

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My Research


Now that we have seen what Nelson has to say about baptism; let's do some research. Where doe's the concept of baptism come from? And what happens when we are baptized? Why is baptism so important? These are the question's that will be answered in this study. Let's start with the 1st question: Where does the concept of water baptism come from?

Num 19:1-20 1 Now the LORD spoke to Moses and Aaron, saying, 2 "This is the ordinance of the law which the LORD has commanded, saying: `Speak to the children of Israel, that they bring you a red heifer without blemish, in which there is no defect and on which a yoke has never come. 3 `You shall give it to Eleazar the priest, that he may take it outside the camp, and it shall be slaughtered before him; 4 `and Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood seven times directly in front of the tabernacle of meeting. 5 `Then the heifer shall be burned in his sight: its hide, its flesh, its blood, and its offal shall be burned. 6 `And the priest shall take cedar wood and hyssop and scarlet, and cast them into the midst of the fire burning the heifer. 7 `Then the priest shall wash his clothes, he shall bathe in water, and afterward he shall come into the camp; the priest shall be unclean until evening. 8 `And the one who burns it shall wash his clothes in water, bathe in water, and shall be unclean until evening. 9 `Then a man who is clean shall gather up the ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying from sin. 10 `And the one who gathers the ashes of the heifer shall wash his clothes, and be unclean until evening. It shall be a statute forever to the children of Israel and to the stranger who sojourns among them. 11 `He who touches the dead body of anyone shall be unclean seven days. 12 `He shall purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third day and on the seventh day, he will not be clean. 13 `Whoever touches the body of anyone who has died, and does not purify himself, defiles the tabernacle of the LORD. That person shall be cut off from Israel. He shall be unclean, because the water of purification was not sprinkled on him; his uncleanness is still on him. 14 `This is the law when a man dies in a tent: All who come into the tent and all who are in the tent shall be unclean seven days; 15 `and every open vessel, which has no cover fastened on it, is unclean. 16 `Whoever in the open field touches one who is slain by a sword or who has died, or a bone of a man, or a grave, shall be unclean seven days. 17 `And for an unclean person they shall take some of the ashes of the heifer burnt for purification from sin, and running water shall be put on them in a vessel. 18 `A clean person shall take hyssop and dip it in the water, sprinkle it on the tent, on all the vessels, on the persons who were there, or on the one who touched a bone, the slain, the dead, or a grave. 19 `The clean person shall sprinkle the unclean on the third day and on the seventh day; and on the seventh day he shall purify himself, wash his clothes, and bathe in water; and at evening he shall be clean. 20 `But the man who is unclean and does not purify himself, that person shall be cut off from among the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean. (NKJ)

Here we see that the Red Heifer was without blemish, defect, and had never had a yoke put on Him. This represents Christ; who was without blemish, defect, and who had never had a yoke of sin upon Him. And as the heifer was killed outside the camp for sin; so also Jesus was crucified outside of Jerusalem. Then after the sacrifice, it was necessary for the priest and the fellow who burned the stuff, to bathe in water. This might be symbolic of the necessity to be "washed" in water baptism after the sacrifice of Christ is applied to some repentant sinner. At any rate, the "water of purification" come's into the picture, (v. 9) and it is "for the purifying from sin". So we see one instance where the blood and water work together to purify someone from sin.

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Lev 16:3-26 3 "Thus Aaron shall come into the Holy Place: with the blood of a young bull as a sin offering, and of a ram as a burnt offering. 4 "He shall put the holy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired. These are holy garments. Therefore he shall wash his body in water, and put them on. 5 "And he shall take from the congregation of the children of Israel two kids of the goats as a sin offering, and one ram as a burnt offering. 6 "Aaron shall offer the bull as a sin offering, which is for himself, and make atonement for himself and for his house. 7 "He shall take the two goats and present them before the LORD at the door of the tabernacle of meeting. 8 "Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat. 9 "And Aaron shall bring the goat on which the LORD'S lot fell, and offer it as a sin offering. 10 "But the goat on which the lot fell to be the scapegoat shall be presented alive before the LORD, to make atonement upon it, and to let it go as the scapegoat into the wilderness. 11 "And Aaron shall bring the bull of the sin offering, which is for himself, and make atonement for himself and for his house, and shall kill the bull as the sin offering which is for himself. 12 "Then he shall take a censer full of burning coals of fire from the altar before the LORD, with his hands full of sweet incense beaten fine, and bring it inside the veil. 13 "And he shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the Testimony, lest he die. 14 "He shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; and before the mercy seat he shall sprinkle some of the blood with his finger seven times. 15 "Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. 16 "So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness. 17 "There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel. 18 "And he shall go out to the altar that is before the LORD, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 "Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel. 20 "And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat. 21 "Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man. 22 "The goat shall bear on itself all their iniquities to an uninhabited land; and he shall release the goat in the wilderness. 23 "Then Aaron shall come into the tabernacle of meeting, shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there. 24 "And he shall wash his body with water in a holy place, put on his garments, come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people. 25 "The fat of the sin offering he shall burn on the altar. 26 "And he who released the goat as the scapegoat shall wash his clothes and bathe his body in water, and afterward he may come into the camp. (NKJ)

Here again, we see that washing the body was an essential part of the atonement process!

Heb 9:19-20 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, 20 saying, "This is the blood of the covenant which God has commanded you." (NKJ)

This passage indicates that the washing of water was considered to be a part of the "blood of the covenant". Hence, the blood of the New Covenant (Jesus Blood), also encompasses water baptism; and replaces the animal/water system of the O.T.

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Heb 9:6-28 6 Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. 7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people's sins committed in ignorance; 8 the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. 9 It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience-- 10 concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation. 11 But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. 12 Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. 13 For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, 14 how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? 15 And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. 16 For where there is a testament, there must also of necessity be the death of the testator. 17 For a testament is in force after men are dead, since it has no power at all while the testator lives. 18 Therefore not even the first covenant was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, 20 saying, "This is the blood of the covenant which God has commanded you." 21 Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. 22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. 23 Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. 24 For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; 25 not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another-- 26 He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. 27 And as it is appointed for men to die once, but after this the judgment, 28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (NKJ)

Heb 10:18-22 18 Now where there is remission of these, there is no longer an offering for sin. 19 Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, 20 by a new and living way which He consecrated for us, through the veil, that is, His flesh, 21 and having a High Priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. (NKJ)

I believe that the washing's mentioned above is the root of N.t. baptism. (I believe that it can be inferred by the context). (I Pet 3:21 There is also an antitype which now saves us-- baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, (NKJ)
Mk 16:16 "He who believes and is baptized will be saved; but he who does not believe will be condemned. (NKJ))

ABLUTION

The ceremonial washing of one's body, vessels, and clothing for the purpose of religious purification. This word is not found in the NKJV, but it occurs in <Hebrews 6:2> and <9:10> in the RSV. In both places the Greek word is baptismos (literally, "dipping"), which can be translated "washings" <Heb. 9:10>. Ablutions have nothing to do with washing one's body for sanitary or hygienic purposes. Rather, these were performed in order to remove ritual defilement. Some of the causes of ritual uncleaness in Bible times were bloodshed <Lev. 17>, childbirth <Lev. 12>, sexual intercourse <Lev. 18>, leprosy <Lev. 12>, menstruation <Lev. 15>, and contact with dead bodies <Num. 19>. At Mount Sinai, the Israelites were told to wash (literally, "trample") their clothes in preparation for worship <Ex. 19:10,14>. Similarly, the Levites as well as Aaron and his sons were prepared for service by washing their clothes and their bodies <Ex. 40:12-13>. (from Nelson's Illustrated Bible Dictionary) (Copyright (C) 1986, Thomas Nelson Publishers)

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Hence we are prepared for service to the Lord by "washing" in baptism. That is why the N.T. say's such thing's as:

A. Acts 2:38 Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. (NKJ)

1. Mark 1:4 John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. (NKJ)

2. Lk 1:76-77 76 "And you, child, (John the Baptist) will be called the prophet of the Highest; for you will go before the face of the Lord to prepare His ways, 77 To give knowledge of salvation to His people by the remission of their sins, (NKJ) Luke 3:3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, (NKJ)

3. Luke 24:47 "and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. (NKJ)

4. Acts 10:43 "To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins." (NKJ)

5.Heb 9:22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. (NKJ)

6. Matt 26:28 "For this is My blood of the new covenant, which is shed for many for the remission of sins. (NKJ)

7. Heb 10:18 Now where there is remission of these, there is no longer an offering for sin. (NKJ) (because sin has been removed from you).

remission = Strong's # 859 aphesis (af'-es-is); from 863; freedom; (figuratively) pardon:
KJV-- deliverance, forgiveness, liberty, remission. (DIC)

B. Mk 16:16 "He who believes and is baptized will be saved; but he who does not believe will be condemned. (NKJ)

C. Acts 22:16 `And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.' (NKJ)

D. I Pet 3:20-21 20 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. 21 There is also an antitype which now saves us-- baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, (NKJ)

E. Rom 6:1-23 1 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been freed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. 14 For sin shall not have dominion over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? Certainly not! 16 Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18 And having been set free from sin, you became slaves of righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (NKJ)

cont.

 

[gideon3213]

cont.

F. Col 2:12-13 12 buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. 13 And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, (NKJ)

G. Jn 3:5 Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (NKJ)

H. I Jn 5:8 And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one. (NKJ)

Water = Water baptism.
Spirit = Baptism of the Holy Spirit.
Blood = The Blood of Jesus Christ that was shed at the cross: This could be thought of as "baptism in the blood of Christ".

I. Eph 5:25-27 25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. (NKJ)

The passage's above show that water baptism is an essential part of our salvation; just as essential as Jesus blood and resurrection are! The scripture state's that Jesus blood washe's us from our sin's (I Jn 1:7, Rev 1:5); and it state's that water baptism washe's away our sin's, (Acts 22:16): Jesus blood was shed for the remission of sin's (Mt 26:27-28); the baptism of John was for the remission of sin's (Mk 1:4); and we are baptized in the name of Jesus Christ for the remission of sin's (Acts 2:38);and we are told that baptism save's us in 2 place's; I Pet 3:20-21, Mk 16:16.

Jesus state's that we must be born again; and that this rebirth (birth), occurs through water and Spirit.

Jn 3:5-8 5 Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 "Do not marvel that I said to you, `You must be born again.' 8 "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit." (NKJ) Water refer's to water baptism because Rom 6:3-8, and Col 2:12-13 make it plain that when we are baptized, our "old man" (i.e. "sinful nature") or "body of sin" (Rom 6:6), is crucified, and done away with. Being united together in the likeness of Christ's death; we henceforth walk in newness of life. (having been born again). I Jn 5:6 state's: This is He who came by water and blood--Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth. (NKJ) Jesus was baptized by John in the Jordan.

Mtt 3:13-17 13 Then Jesus came from Galilee to John at the Jordan to be baptized by him.14 And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?" 15 But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then he allowed Him. 16 When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. 17 And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased." (NKJ) Then He shed His blood for our sin's; hence, Jesus came by water and blood. Now if water baptism was necessary for Jesus, (and it was); It is also necessary for us!

Heb 6:1-2 1 Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, 2 of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. (NKJ) This passage make's it clear that the doctrine of Baptism's (note the plural usage of the word baptism) is:

1. An elementary principle of Christ.
2. A part of the foundation of the faith. (i.e. salvation) So when we read all other scripture's that deal with salvation, (i.e. Rom 10:9-11, Eph 2:8-10, I Cor 15:1-11, Lk 18:13, etc.) we must understand that water baptism, as a necessary step of salvation, is already understood by the people who received those writing's. (I.e. the Roman's, Ephesians, Corinthian's, etc.) They understood that water baptism is a standard part of the gospel that the apostle's taught. Therefore it was a standard part of the gospel that they taught other's. Therefore it was not necessary for the apostle's to repeat in their epistle's these fundamental truth's. For it was clearly taught to them when Paul, Peter, and other's 1st founded the church’s in those region's. And it is essential that we come to understand these truth's as well!

cont.

 

[gideon3213]

cont.

Now let's take a look at the baptism of John. John's baptism was a "baptism of repentance FOR the REMISSION OF SIN'S". (Mk 1:4) (This baptism was only performed when a person bore "fruit's worthy of repentance" and confessed their sin's; (Mt 3:2-11) And it was the baptism that remitted their sin's. (nothing is mentioned of blood being shed for their sin's. This appears to contradict Heb 9:22. Although people who were baptized into Johns baptism later had to be re-baptized into Jesus.(Acts 19:3-5)) Furthermore, In Act's 2, Peter give's his 1st sermon (after his baptism in the Holy Spirit.), He reminds them of their sin; preached the resurrection of Jesus, and the Lordship of Christ. The 3,000 men listening to his sermon were convicted by the Holy Spirit (i.e. "cut to the heart" (v.37) and asked "Men and brethren what shall we do?" (v.37) Peter's answer was; "Repent, and let every one of you be baptized in the name of Jesus FOR the REMISSION OF SIN'S, (Note: Baptism is always for the remission of sin's; hence it is a necessary part of salvation.) and you SHALL receive the gift of the Holy spirit"(v.38). Hence we see Peter's Holy Spirit given remedy for sin; i.e. Repentance, water baptism, and baptism in the Holy Spirit. Jn 3:5 states, "Unless one is born of water and the spirit (i.e. water baptism (Rom 6:1-23), and Holy Spirit baptism.) he cannot enter the kingdom of God." (i.e. he cannot be saved). (Some interpret this verse to be; "born of water" = being born through natural child birth. (They say the fetus is surrounded by water until it is born. (women say that their "water break's" just before the child is born.) They are only partially correct. For though amniotic fluid does have some water in it; there are other chemical's in it as well. Hence it is not "water" as we know water to be; it is something quit different. (called "amniotic fluid") (I certainly wouldn't want to drink it!) Thus they say that we must be born in the natural flesh and born of the spiritual rebirth. Although it is true that we must be reborn spiritually; I reject the idea that Jesus was commanding us to be born naturally; seeing that it has already occurred, and that amniotic fluid is not water. What Jesus was commanding was something that needed yet to happen to us. Hence it must be a reference to water baptism). I Jn 5:8 state's; And there are three that bear witness on earth: the Spirit, (i.e. baptism in the Holy Spirit), the water, (i.e. water baptism), and the blood; (i.e. Jesus blood that cleanses us), and these three agree as one. (NKJ)(i.e. they are the 3 element's of the 1 salvation that God offer's to men. Just as the trinity (Farther, Son, and Holy Spirit), comprise 3 separate entity’s; but yet are the 1 and only God; So also the Baptism of the Holy Spirit, water baptism, and the Blood of Christ comprise the one salvation that God offer's to man).

Act's 10:44-48 44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God. Then Peter answered, 47 "Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?" 48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. (NKJ)

In the N.T., Sprinkling of water is not mentioned as a form of baptizing. (neither is pouring water over somebody’s head). The word "baptize" come's from the greek. word baptizo, which mean's:

Strong's # 907 baptizo (bap-tid'-zo); from a derivative of 911; to immerse, submerge; to make overwhelmed (i.e. fully wet); used only (in the N.T.) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism:
KJV-- Baptist, baptize, wash. (DIC)

Hence, according to this dictionary . there is no confusion as to what is being talked about when the word baptize is used; it mean's to immerse, or submerge. Hence, in every instance where the word baptizo is used, it mean's to immerse, or submerge. This leave's no room for "sprinkling" or "pouring". Hence, a person has not been baptized, in the N.T. sense, until he has been dunked.

1. "John baptized with the baptism of repentance." (Acts 19:4)
2. Jesus (i.e. His disciple's) baptized people into discipleship.
3. Apostle's/ disciple's baptized people into Jesus. (discipleship).
4. Jesus baptize's us with the Holy spirit. (Acts 11:15-17, 1:5, Mt 3:11, Mk 1:8, Lk 3:16, Jn 1:33).

When John baptized; he immersed those who confessed their sin's in repentance. And this represented a cleansing of sin's, and a new direction of life to the person who was baptized.

Mk 1:3-4 3 "The voice of one crying in the wilderness: `Prepare the way of the Lord; make His paths straight.' " 4 John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. (NKJ)

cont.

 

[gideon3213]

cont.

Mtt 3:6-11 6 and were baptized by him in the Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers! Who warned you to flee from the wrath to come? 8 "Therefore bear fruits worthy of repentance, 9 "and do not think to say to yourselves, `We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones. 10 "And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire. 11 "I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. (NKJ)

Lk 3:3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, (NKJ) When Jesus disciple's baptized believer's before Jesus death, the baptism represented the "death" of their former life, and the "resurrection" into the new life of obedience to Christ. hence, as a person fall's down when he die's; so also we must "fall down" into the water. And just as a dead man get's up when he is resurrected; and henceforth has a new life; so also we come up out of the water into a new life in Christ. Being set free from every bondage; having had sin removed from us.

Jn 8:34-36 34 Jesus answered them, "Most assuredly, I say to you, whoever commits sin is a slave of sin. 35 "And a slave does not abide in the house forever, but a son abides forever. 36 "Therefore if the Son makes you free, you shall be free indeed. (NKJ)

Hence the "sacramental" view has biblical support.

## (The sacramental view-- According to this belief, baptism is a means by which God conveys grace. By undergoing this rite, the person baptized receives REMISSION of sins, and is regenerated or given a new nature and an awakened or strengthened faith. Both Roman Catholics and Lutherans have this view of the nature of baptism.)

Rom 6:1-12 1 What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been freed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. (NKJ)

Col 2:11-20 11 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, 12 buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. 13 And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. 15 Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it. 16 So let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, 17 which are a shadow of things to come, but the substance is of Christ. 18 Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, 19 and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God. 20 Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations-- (NKJ) (note that this passage does indeed support a part of the "covenantal" view: i.e. In the covenantal view, baptism serves the same purpose for New Testament believers that circumcision did for Old Testament believers. For the Jews, circumcision was the external and visible sign that they were within the covenant that God had established with Abraham. Converts to Judaism (or proselytes) also had to undergo this rite. But now under the new covenant, baptism instead of circumcision is required. Circumcision refers to a cutting away of sin and a change of heart <Deut. 10:16; Ezek. 44:7,9>.

cont.

 

[gideon3213]

cont.

Similarly, baptism also depicts a washing away of sin <Acts 2:38; Titus 3:5> and a spiritual renewal <Rom. 6:4; Col. 2:11-12>. In fact, these two procedures are clearly linked in <Colossians 2:11-12>: "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.")

("Circumcision was administered to infants in The Old Testament. Since baptism has now replaced circumcision, it is natural that it should be administered to children, according to those who practice infant baptism." (I do not hold to this view. But the more I think about it; the less I can criticize those who baptize infant's. My view is given later on in this study.) Also consider that after Philip baptized the Eunuch "they came up out of the water"

Acts 8:26-39 26 Now an angel of the Lord spoke to Philip, saying, "Arise and go toward the south along the road which goes down from Jerusalem to Gaza." This is desert. 27 So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, 28 was returning. And sitting in his chariot, he was reading Isaiah the prophet. 29 Then the Spirit said to Philip, "Go near and overtake this chariot." 30 So Philip ran to him, and heard him reading the prophet Isaiah, and said, "Do you understand what you are reading?" 31 And he said, "How can I, unless someone guides me?" And he asked Philip to come up and sit with him. 32 The place in the Scripture which he read was this: "He was led as a sheep to the slaughter; and as a lamb before its shearer is silent, so He opened not His mouth. 33 In His humiliation His justice was taken away, and who will declare His generation? For His life is taken from the earth." 34 So the eunuch answered Philip and said, "I ask you, of whom does the prophet say this, of himself or of some other man?" 35 Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. 36 Now as they went down the road, they came to some water. And the eunuch said, "See, here is water. What hinders me from being baptized?" 37 Then Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God." 38 So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. 39 Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing. (NKJ) There would have been no need to go into the water if sprinkling or pouring would have done it. (There are 2 other type's of baptism mentioned : A. suffering, (Lk 12:50) B. Holy Spirit. Both are immersion's). Hence the "immersionist" position is the position that I take:

cont.

 

[gideon3213]

cont.

(The immersionist position-- This group insists that immersion is the only valid form of baptism. One of their strongest arguments revolves around the Greek word for baptism in the New Testament. Its predominant meaning is "to immerse" or "to dip," implying that the candidate was plunged beneath the water. But there are also other arguments that strongly suggest that immersion was the form of baptism used in the early church. The Didache, a manual of Christian instruction written in A. D. 110-120, stated that immersion should be used generally and that other forms of baptism should be used only when immersion was not possible. In addition, the circumstances involved in some of the biblical descriptions of baptism imply immersion. Thus, John the Baptist was baptizing in Aenon near Salim, "because there was much water there" <John 3:23>. Jesus apparently went down into the water to be baptized by John <Matt. 3:16>. The Ethiopian said, "See, here is water. What hinders me from being baptized?" <Acts 8:36>. The symbolism involved in baptism also seems to argue that immersion was the biblical mode, according to those groups that practice immersion exclusively. <Romans 6:4-6> identifies baptism with the believer's death (and burial) to sin and resurrection to new life, as well as the death and resurrection of Christ. Only immersion adequately depicts this meaning, according to the immersionist position.) Now it is time to answer some question's;

1. Could John have been physically capable of immersing all the persons who came to him for baptism? Yes! Through God's strength all thing's are possible! Remember Samson?
2. Did the Philippian jailer leave his jail to be baptized? If not, how would he have been immersed? According to Act's 16:25-34,(25 About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. 26 Suddenly there was such a violent earthquake that the foundations of the prison were shaken. At once all the prison doors flew open, and everybody's chains came loose. 27 The jailer woke up, and when he saw the prison doors open, he drew his sword and was about to kill himself because he thought the prisoners had escaped. 28 But Paul shouted, "Don't harm yourself! We are all here!" 29 The jailer called for lights, rushed in and fell trembling before Paul and Silas. 30 He then brought them out and asked, "Sirs, what must I do to be saved?" 31 They replied, "Believe in the Lord Jesus, and you will be saved-- you and your household." 32 Then they spoke the word of the Lord to him and to all the others in his house. 33 At that hour of the night the jailer took them and washed their wounds; then immediately he and all his family were baptized. 34 The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God-- he and his whole family. (NIV)) It appears that they did leave the jail and went to a place where there was enough water to immerse them. Then after their baptism; they went to the jailer's house. Then sometime before dawn they returned to the prison. 3. Was enough water for immersion brought to Cornelius' house? Nothing is said of bringing water to Cornelius house in order to baptize them.

Acts 10:46-48 46 For they heard them speaking in tongues and praising God. Then Peter said, 47 "Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have." 48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days. (NIV)

Compare this passage with:

Acts 8:36-39 36 As they traveled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized?" 38 And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing. 40 Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea. (NIV)

The term "water" in the above passage (v.36) indicates water that is deep enough to immerse people in. (as the context show's). So when Peter use's the term "water" (v.47) It can be inferred that the water being talked about was going to be deep enough to immerse the people. We also must not forget that the word "Baptized" in the text is the greek. Word

Strong's # 907 baptizo (bap-tid'-zo); from a derivative of 911; to immerse, submerge; to make overwhelmed (i.e. fully wet); used only (in the N. T.) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism:
KJV-- Baptist, baptize, wash. (DIC)

Hence what Peter said to Cornelius and his house was "can any keep these people from being immersed in water?" Hence when Peter order's them to be baptized in the name of Jesus Christ. We can be sure that they went somewhere to be immersed!

cont.

 

[gideon3213]

cont.

Baptisms deeper significance


Now, after Jesus resurrection; baptism has a deeper significance added to it. Now when we are baptized into Christ; we are "nailed to the cross" with Jesus.

Gal 2:20 "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (NKJ)

Rom 6:3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? (NKJ)

Col 3:3 For you died, and your life is hidden with Christ in God. (NKJ)

Now if this is an immersion into death; what die's? I've never seen anyone's body die when they were baptized. So it must be something in us that die's. But what? the answer is found in Rom 6:6-7 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been freed from sin. (NKJ)

Col 2:11 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, (NKJ)

I Pet 2:24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness-- by whose stripes you were healed. (NKJ)

Water baptism is therefore our participation in Christ's death, burial and resurrection. And it set's us free from the bondage that sin had in our life. (The baptism of the Holy Spirit then empowers us so that we may continue to walk in this freedom, (if we choose to), and thus walk in perfect Holiness.) and hence forth we walk in newness of life.

Rom 6:4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. (NKJ)

According to these passage's; It is at this point that we are made a "New creation in Christ Jesus", (i.e. we are "born again")

II Cor 5:14-17 14 For the love of Christ compels us, because we judge thus: that if One died for all, then all died; 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. 16 Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (NKJ)

II Cor 5:21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. (NKJ)

Now once our new nature is "born" within us; we have 2 choice's:

A. Remain in our new freedom from sin by relying upon the Holy Spirit's power;

Rom 8:10-15 10 And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. 12 Therefore, brethren, we are debtors-- not to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. 14 For as many as are led by the Spirit of God, these are sons of God. 15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, "Abba, Father." (NKJ)

B. Choose to return to your sin and become enslaved to it again:

cont

 

[gideon3213]

Rom 6:10-23 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. 12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. 14 For sin shall not have dominion over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? Certainly not! 16 Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18 And having been set free from sin, you became slaves of righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death. 22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (NKJ)

II Pet 2:19-22 19 While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. 20 For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. 21 For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. 22 But it has happened to them according to the true proverb: "A dog returns to his own vomit," and, "a sow, having washed, to her wallowing in the mire." (NKJ)

Therefore, it behooves us to "not let sin reign in our mortal body’s that we should obey it's lust's" (Rom 6:12) Now should we end up enslaved again to sin, we can still find freedom. But there will be no instant deliverance the second time. (For most people that is). God will make you wrestle with it for a while to see if you are sincere or not. sin is no joke with God! He often let's you struggle with it until you have reached the end of your rope; before He delivers you. In part; this is to let you know that you don't have the power to over come it. Then you learn that it is His power that set's you free: and it is by His power that you will stay free! If you get proud, and start thinking that you are keeping yourself free from that sin; you are setting yourself up for a fall. And fall you will!

cont.

 

[gideon3213]

cont.

Rom 7:5-25 5 For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death. 6 But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter. 7 What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, "You shall not covet." 8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9 I was alive once without the law, but when the commandment came, sin revived and I died. 10 And the commandment, which was to bring life, I found to bring death. 11 For sin, taking occasion by the commandment, deceived me, and by it killed me. 12 Therefore the law is holy, and the commandment holy and just and good. 13 Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. 14 For we know that the law is spiritual, but I am carnal, sold under sin. 15 For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do. 16 If, then, I do what I will not to do, I agree with the law that it is good. 17 But now, it is no longer I who do it, but sin that dwells in me. 18 For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. 19 For the good that I will to do, I do not do; but the evil I will not to do, that I practice. 20 Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. 21 I find then a law, that evil is present with me, the one who wills to do good. 22 For I delight in the law of God according to the inward man. 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! Who will deliver me from this body of death? 25 I thank God-- through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin. (NKJ)

I Cor 10:12 Therefore let him who thinks he stands take heed lest he fall. (NKJ)

Prov 16:18 Pride goes before destruction, and a haughty spirit before a fall. (NKJ)

Prov 11:2 When pride comes, then comes shame; but with the humble is wisdom. (NKJ)

Prov 29:23 A man's pride will bring him low, but the humble in spirit will retain honor. (NKJ)

It is only as we remain humble, and continually remind ourselves that we are walking free from sin by God's power and grace alone, that we will remain victorious over it! (Here is a list of scripture's that deal with walking in freedom from sin: Jn 8:31-36, I Jn 2:1,5, 3:3-10*, Jude 24, Mt 5:48, II Cor 7:1, I Pet 1:3-5,22-23, Rom 8:12-15*, I Pet 2:24, Gal 2:20,5:16.) In Mt 28:19 Jesus command's the disciple's to baptize! Therefore baptizing is not an option that may be fulfilled only if it is convenient; but must be fulfilled as soon as possible! (Mtt 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (NKJ))

In Acts 16:30-33, we see that the Philippian jailer was baptized in the middle of the night. Paul didn't wait until the next afternoon, when it would be warmer, to baptize them. He did it in the middle of the cold night. This show's that Paul placed a High priority on baptizing people. (or at least making sure that they got baptized). And now, knowing the significance of baptism, we can understand why. (Acts 16:30-33 30 And he brought them out and said, "Sirs, what must I do to be saved?" 31 So they said, "Believe on the Lord Jesus Christ, and you will be saved, you and your household." 32 Then they spoke the word of the Lord to him and to all who were in his house. 33 And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. (NKJ))

cont.

 

[gideon3213]

cont.

Problems in scripture regarding baptism.


Now let's look at some problem's that are presented in the scripture's:

1. The thief who died on the cross next to Jesus was not baptized. Yet he was saved.

A. It could be that he was an exception to the rule. Just as at least 2 other people in the N.T. were exception's; i.e. the woman caught in adultery, (Jn 8:3-11), and paralytic who was healed, (Mt 9:2-8). Both had their sins forgiven without any blood being shed;(Yet without the shedding of blood there is no remission of sins), and without being baptized. But remember, this happened before His resurrection! While Jesus was talking to the thief, He was in the process of bearing the sin's of the would: And the work wasn't finished yet. It wasn't until Pentecost that the New Covenant came into effect. So no one could participate in Christ's Death burial and resurrection until then. Hence there was no way that the thief, or anyone else at that point in time, could have participated in the death, burial and resurrection of Jesus through baptism. So he is an exception. (Note: the apostle's could not; and did not; preach the gospel until they were baptized in the Holy Spirit on the day of Pentecost.) But remember, Exception's to the rule never change the rule! All believer's today must be baptized!

B. Having seen that baptism is essential; it is likely and probable that someone "stood in his place" and was baptized in his name. Thus the thief would have been baptized through him.

I Cor 15:29 Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead? (NKJ) (note that Paul did not condemn this practice. So it make's me wonder if it would please our Lord Jesus if we did this today.)

1. Paul say's in I Cor 1:17 that Christ did not send him to baptize, but to preach the gospel of Christ. This appears to imply that water baptism is not a part of the Gospel. If so, it contradicts the scripture's quoted earlier in this study. Jesus commanded the disciple's to baptize; and stated that he who believes and is baptized shall be saved. Hence, if Paul did not preach baptism, and make sure that all convert's were baptized; then he was disobeying Jesus! But we know that Paul did teach baptism as an essential part of salvation; for was it not Paul himself who had stated before the crowd in Jerusalem; "Arise and be baptized, and wash away your sin's"...(Acts 22:16, quoting Ananias; who was a powerful man of God!). And Paul is the author of Rom 6:1-23, Col 2:12,3:3, etc. So he certainly new the importance of baptism! So how is it then, that he now state's that God did not send him to baptize? The context of I Cor 1 is that the Christians had become proud, and were saying that one of them was more important than the other because they had been baptized by a greater man of God than they had been. So Paul is trying to get their mind's off from Christ's minister's and back on to Christ. They seem to have forgotten that it was into Christ that they were baptized. And not the minister's whom God had sent. So Paul was saying that God had not sent him to baptize people into His ministry, (Which if he did so, he would be preaching a different gospel than the Gospel of Christ), but into Christ. That is why Paul did not, as a general rule, baptize people. But he followed the example of Jesus; who did not personally baptize people; but rather had his disciple's baptize them for Him.

Jn 4:1-2 1 Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John 2 (though Jesus Himself did not baptize, but His disciples), (NKJ)

Hence, Just as Jesus Himself was "not sent to baptize", yet He made sure everyone that followed Him was baptized by appointing His disciple's to baptize for Him: So also Paul preached Jesus and made sure that every one was baptized by appointing other's who traveled with him to baptize. (Acts 10:47-48 indicates that Peter did this as well). Thus Paul wasn't saying that baptism wasn't a part of the gospel; for everyone in Corinth that was a Christian was, without exception, baptized in water, and the Holy Spirit. So the Corinthian's already knew the importance of baptism. Hence, Paul did not address this issue in His letter's to Corinth. His purpose in writing his letter was to straighten out problem's that had risen up in the church. And the first problem he addressed was their pride about who had baptized them. Who they were baptized by, wasn't important; Who they were baptized into did! Because they were not baptized into them, But into Christ!

Acts 19:3-6 3 And he said to them, "Into what then were you baptized?" So they said, "Into John's baptism." 4 Then Paul said, "John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus." 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. (NKJ)

cont.

 

[gideon3213]

cont.

Who May Baptize People?

​

1. Men who have been born again through the process of salvation. (Holy Spirit baptism included), may baptize men, women, and children. 2. Women may baptize other women and children; but not men! (I Cor 11:3,7-9, I Tim 2:9-15, I Cor 14:26-38, etc.)

What Condition's Must Be Met Before Someone Is Baptized?


1. Must realize that they are a sinner.

2. Must feel sorrow/grief (conviction) concerning their sin's and repent.

3. Must ask Jesus to forgive them based upon the blood of Christ which was shed at the cross; and believe in Christ's resurrection.

4. Must ask Jesus to come into their Heart (Rev 3:20)

5. Must surrender the rest of their life to serving Jesus/God in sincerity and truth.

6. They must believe with all their heart. (Acts 8:26-39 7).

7. Then they must be instructed about baptism. Now if they have already received the baptism of the Holy Spirit, (with evidence manifested by the person operating in one of the manifestation's of the Spirit, (tongue's being the most common one (Acts 10:44-48)), Then they are "candidate's for Baptism as well. For they have evidence that God has accepted their repentance and sealed them with the Holy Spirit. Now the Baptism of the Holy Spirit is not a prerequisite for water baptism. (Acts 19:1-6) but the other thing's listed above are!

Should Infant's Be Baptized?​

1. Some would argue that since circumcision was administered to infant's in the O.T.. And since baptism has now replace circumcision in the N.T.: And being that Infant's that are children of a believing parent are sanctified by the believing parent. Then the infant ought to be baptized

(I Cor 7:12-14 12 To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. 13 And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. 14 For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy. (NIV))

.The problem is this; Just as it was possible for a circumcised baby to reject Judaism when he reached the age of accountability, and thus go to hell. So also a baptized infant may reject Christianity when he reach’s the age of accountability. And thus go to hell. Although it is true that the child will remain holy until he reach’s the age of accountability due to his parent's salvation; this fact is true whether or not the child has been baptized. And the question arises as to whether or not the child should be re-baptized when he reach’s the age of accountability and decides to surrender the rest of his life to serving Jesus/God. Seeing that scripture place's great emphases on personal faith being necessary first, before one can be baptized, and being that an infant is not capable of having such faith; I conclude that if he was baptized as an infant; that it was meaningless, and he need's to be rebaptized. And no where in scripture are we commanded to baptize children. Hence infant's should not be baptized so that later on someone may not be deceived into thinking that because he was baptized as an infant; that he doesn't need to be baptized again.

Should Children Be Baptized?​

1. Yes; provided that they have reached the age of accountability, and they understand the process of salvation; and are sincere in their commitment to Christ.

How Many Time's Should a Person Be Baptized?​

​

1. If someone was baptized as a child; or was baptized into a cult; or did not understand what baptism is about; they need to be re-baptized. But if some one has been baptized with full understanding as to what baptism is all about. Then once is all that is necessary. (You only get born again once).

​

When Should a Convert Be Baptized?​

1. As soon as possible!

Should Animal's Be Baptized?​

1. No. They do not have a soul that need's to be saved. So baptism is meaningless.

This completes my tretise. I hope you enjoyed it.

God bless.

 

[Jeremiah1]

Um, wow..., I would like to engage in a discussion on this, but dude, you posted waaay too much there.

Just my opinion, generally when starting a discussion it's good to just give a brief point or two to support your view and then let the conversation get going and hold the rest in your arsenal for later on in the conversation.

 

[gideon3213]

Um, wow..., I would like to engage in a discussion on this, but dude, you posted waaay too much there.

Just my opinion, generally when starting a discussion it's good to just give a brief point or two to support your view and then let the conversation get going and hold the rest in your arsenal for later on in the conversation.

Yes, I suppose that that is one way to do it, but then it could take a few weeks to say everything that I have posted above! I believe in giving all the information first, then let everyone examine it, it saves a lot of time in the long run!

have a great day!

 

[Scotth1960]

A..Infant baptism—

Groups that practice baptism of infants baptize not only infants but also adults who have come to faith in Christ. One of the arguments proposed in favor of baptizing infants is that entire households were baptized in New Testament times <Acts 16:15,33>. Certainly such households or families must have included children. Consequently, groups who hold this position believe this practice should be extended to the present day. A second argument cited is Jesus' treatment of children. Jesus commanded the disciples to bring the children to Him. When they did so, He blessed them <Mark 10:13-16>. Because of this example from Jesus, it would seem inconsistent to deny baptism to children today. A third argument put forth by covenant theologians is that children were participants in the Old Testament covenant: "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you" <Gen. 17:7>. They were present when the covenant was renewed <Deut. 29:10-13; Josh. 8:35>. They had a standing in the congregation of Israel and were present in their religious assemblies <Joel 2:16>. The promises of God were given to the children as well as adults <Is. 54:13; Jer. 31:34>. Circumcision was administered to infants in The Old Testament. Since baptism has now replaced circumcision, it is natural that it should be administered to children, according to those who practice infant baptism. ( authors note:Children should not be baptized because your baptism covers them until they reach the age of accountability. (I Cor 7:14) Those who believe in baptismal regeneration (Catholics especially) argue that baptism of infants is necessary. In traditional Roman Catholic teaching, unbaptized infants who die cannot enter heaven in this state, but are instead consigned to a state of limbo. If this fate is to be avoided, they must be baptized in order to remove the guilt of their sins and receive new life. Although Lutherans also believe in baptismal regeneration, they are not as certain that God's grace is communicated through this sacrament. They believe that God may have some method, perhaps not yet revealed to us, of producing faith in the unbaptized. But this, if it is true, would apply only to children of believers. Lutherans are careful to affirm that this whole area of belief is a mystery, known only to God. A final argument presented in support of infant baptism is the historical evidence. Infant baptism has been practiced in the church from early times, certainly as early as the second century, according to those groups that baptize infants. An issue which divides those groups that practice infant baptism is the question of which infants should be baptized. In general, the covenant theologians (Presbyterians, Lutherans, and the various Reformed groups) insist that only the children of believing parents (hence, members of the covenant) should be included. Roman Catholics, however, tend to baptize even infants and children whose parents have not made such a commitment. These different positions on this question show how these groups feel about the role of personal faith in one's salvation. For Roman Catholics, this question presents no real difficulty, since they believe the sacrament of baptism has power in itself to bring about salvation. The only faith necessary is that someone has enough faith to bring and present the child. Faith is also necessary for the person administering baptism. He must believe that the sacrament has saving power. Lutherans, however, with their strong emphasis on faith as the means of salvation, face a more difficult problem. It is obvious that an infant does not have faith. One way of handling this problem is to resort to the concept of unconscious faith. Reasoning power and self-consciousness, they point out, must not be thought of as faith. Luther observed that a person does not cease to have faith when he is asleep or when he is preoccupied or working strenuously. Thus Lutherans believe the Bible teaches the implicit faith of infants <Matt. 18:6; Luke 1:15; 1 John 2:13>. If Jesus could speak of "these little ones who believe in Me," <Matt. 18:6>, and if John the Baptist was filled with the Holy Spirit even from his mother's womb, then little children can have implicit faith. Lutherans also believe that the faith necessary for the salvation of children can be communicated through their parents. For the covenant theologians, the problem of the faith of children is not a difficult issue. It is a potential faith. So also is the salvation. God promises to give the benefits signified in baptism to all adults who receive it by faith. This same promise is extended to all infants who, when they grow to maturity, remain faithful to the vows that were made on their behalf at the time of their baptism. In this view, baptism's saving work depends on the faith that will be, rather than upon the faith that is.

cont.

Friends, Both adult believers in Christ and the Church, and infant believers in Christ and the Church, should be baptized. Infants baptized into the One Orthodox Catholic Church will later be instructed in the holy Orthodox Faith. Adult converts to Christ in the Orthodox Church need to be baptized in water and the Spirit, also.
See: Hainsworth, Fr. John. (2005). INFANT BAPTISM: WHAT THE CHURCH BELIEVES. Conciliar Press Ministries, Inc., P.O. Box 76, Ben Lomond, CA 95005-0076 Conciliar Press - Home page

Scott R. Harrington Erie PA