Difference between revisions of "Baptism"

<p> <b> 1. [[Christian]] baptism in the NT. </b> -It will be convenient at the beginning of this article to collect the narratives of and allusions to Christian baptism in the NT. The command of our Lord to make disciples of all the nations by baptism (&nbsp;Matthew 28:19; see below, <b> 4 </b> and <b> 8 </b> ) was faithfully carried out by the first disciples. Actual baptisms are recorded in &nbsp;Acts 2:38; &nbsp;Acts 2:41 (the 3000 converts), &nbsp;Acts 8:12 f., &nbsp;Acts 8:16 (Samaritans, men and women, and Simon), &nbsp;Acts 8:36; &nbsp;Acts 8:38 (the [[Ethiopian]] eunuch), &nbsp;Acts 9:18; &nbsp;Acts 22:16 (Saul), &nbsp;Acts 10:47 f. (Cornelius and his friends), &nbsp;Acts 16:15 (Lydia and her household), &nbsp;Acts 16:33 (the [[Philippian]] jailer ‘and all his’), &nbsp;Acts 18:8 (Crispus and his house, and many Corinthians), &nbsp;Acts 19:5 (about twelve Ephesians), &nbsp;1 Corinthians 1:14; &nbsp;1 Corinthians 1:16 (Crispus, Gaius, and the household of Stephanas). </p> <p> In addition to these narratives there are many allusions to Christian baptism in the NT-&nbsp;Romans 6:11., &nbsp;Colossians 2:12, baptized into Christ Jesus, into His death, buried with Him in baptism: a common thought in early times-e.g. <i> Apost. Const </i> . ii. 7 and often in that work (see A. J. Maclean, <i> [[Ancient]] Church Orders </i> , 123).-&nbsp;1 Corinthians 6:11, sanctification and justification connected with the washing of baptism; three aorists, referring to a definite event: ‘ye washed away (ἀπελούσασθε, middle) [your sins] … in the name of the Lord Jesus Christ and in the Spirit of our God’; cf. &nbsp;Acts 22:16 (above): ‘arise and be baptized’ (βαπτίσαι, ‘seek baptism’) and wash away (ἀπολούσαι) thy sins.’-&nbsp;1 Corinthians 12:13, [Jews and Gentiles] all baptized in one Spirit into one body.-&nbsp;Galatians 3:27, baptized into Christ, put on Christ.-&nbsp;Ephesians 4:5, ‘one Lord, one faith, one baptism.’-&nbsp;Ephesians 5:26, Christ sanctified the Church, having cleansed it by the washing (λουτρῷ) of water with the word. The ‘word’ is said by Robinson ( <i> Com. in loc </i> .) to be the ‘solemn invocation of the name of the Lord Jesus’; Westcott ( <i> in loc </i> .) adds: ‘accompanied by the confession of the Christian faith, cf. &nbsp;Romans 10:9’; Chase ( <i> Journal of Theological Studies </i> viii. 165) interprets it of the word or fiat of Christ, and compares [[Cyril]] of [[Jerusalem]] ( <i> Cat </i> . iii. 5).-&nbsp;Titus 3:5, ‘by the washing of regeneration (διὰ λουτροῦ παλιγγενεσίας) and renewing of the [[Holy]] Ghost’; see below, 8.-&nbsp;Hebrews 6:2; &nbsp;Hebrews 6:4, the first principles are repentance, faith, teaching of baptisms (βαπτισμῶν) and of laying on of hands, resurrection, and judgment; [[Christians]] were once enlightened (φωτισθέντας) and tasted of the heavenly gift, and were made partakers of the Holy Ghost; hence the name ‘illumination’ (φωτισμός) and ‘illuminated’ for ‘baptism’ and ‘the baptized’ in Justin ( <i> Apol </i> . i. 61, 65) and elsewhere. Westcott interprets the ‘teaching [διδαχῆς, but B reads -ήν, which is adopted in Revised Version margin and by Westcott-Hort’s Greek Testament] of baptisms’ as instruction about the difference between Christian baptism and other lustral rites. Chase ( <i> [[Confirmation]] in Apostol. Age </i> , p. 44f.) denies this, and interprets the phrase of the baptism of different neophytes, ‘the Christian rite in its concrete application to individual believers’: the ‘heavenly gift’ is one part of the illumination or baptism, <i> i.e. </i> the gift of the Son, of [[Eternal]] life, of sonship (Chase); the partaking of the Holy Ghost is the other part. In any case the ἐπίθεσις χειρῶν must refer to the laying on of hands which followed immersion (see below, 6), though Westcott would extend it to benedictions, ordinations, etc., as well.-&nbsp;Hebrews 10:22 f., ‘our body washed with pure water’ (our sacramental bathing contrasted with the symbolic bathings of the [[Jews]] [Westcott]), ‘let us hold fast the confession (ὁμολογίαν) of our hope.’-In &nbsp;1 Peter 3:21 baptism is the ‘antitype’ of the bringing of Noah safe through the water; the antitype is here the ‘nobler member of the pair of relatives’ (Bigg, <i> International Critical [[Commentary]] </i> <i> , in loc </i> .), the fulfilment of the type; but in &nbsp;Hebrews 9:24 it is used conversely, as it often is in Christian antiquity when the Eucharistic bread and wine are called the antitype of our Lord’s body and blood, e.g. <i> [[Verona]] Didascalia </i> (ed. Hauler, p. 112) ‘panem quidem in exemplar quod dicit Graecus antitypum corporis Christi’; so Cyr. Jer., <i> Cat </i> . xxiii. 20; Tertullian similarly uses ‘figura’ ( <i> adv. Marc. </i> iv. 10), and [[Serapion]] ὁμοίωμα ( <i> [[Liturgy]] </i> , § 1). For other instances, see Cooper-Maclean, <i> Test. of our Lord </i> , Edinburgh, 1902, p. 172f., and <i> Apost. Const </i> . v. 14, vi. 30, vii. 25. In Ps.-Clem. <i> 2 Cor </i> . 14 the flesh is the ‘antitype’ of the Spirit. </p> <p> In the Gospels, Christian baptism is three times referred to: &nbsp;Matthew 28:19, &nbsp;Mark 16:16, &nbsp;John 3:3; &nbsp;John 3:5. In the last passage the words ἐξ ὕδατος, read in all Manuscriptsand VSS[Note: SS Versions.], have been judged by K. Lake (Inaug. Lecture at Leyden, 17th Jan. 1904, p. 14) to be an interpolation, as they are not quoted by Justin. This deduction is very precarious (for an examination of it, see Chase, <i> Journal of Theological Studies </i> vi. [1905] 504, note, who deems the theory unscientific); but in any case the ‘birth of the Spirit’ could not but convey to the Christian readers of the Fourth [[Gospel]] a reference to baptism. Westcott truly remarks ( <i> Com. in loc </i> .) that to [[Nicodemus]] the words would suggest a reference to John’s baptism. An attempt to explain ‘water’ here without reference to baptism is examined by Hooker ( <i> Eccl. Pol </i> . v. 59), who lays down the oft-quoted canon that ‘while a literal construction will stand, the farthest from the letter is commonly the worst’ (see below, 8). </p> <p> In these passages <i> water </i> is not always mentioned; but the word βαπτίζω, which to us is a mere technical expression, and its [[Aramaic]] equivalent (rt.[Note: root.]מבל) would to the first disciples at once convey the idea of water. The clement is mentioned or alluded to in &nbsp;Acts 8:36, &nbsp;1 Corinthians 6:11; &nbsp;1 Corinthians 12:13 (‘drink of one Spirit’), &nbsp;Ephesians 5:26, &nbsp;Titus 3:5, &nbsp;Hebrews 10:22, &nbsp;1 Peter 3:20, and is necessitated by the metaphor of burial in baptism in &nbsp;Romans 6:4, &nbsp;Colossians 2:12. Justin ( <i> [[Dial]] </i> . 14) emphasizes the element used, by calling baptism the ‘water of life’: so in [[Hermas]] ( <i> Vis </i> . iii. 3) the Church (the tower) is built on the waters, ‘because your life is saved and shall be saved by water.’ </p> <p> More indirect allusions to Christian baptism are found in the NT. The Israelites, by a metaphor from it, are said to have been baptized into (εἰς) Moses in the cloud and in the sea (&nbsp;1 Corinthians 10:2). Whatever view is taken of <b> baptism for the dead </b> (&nbsp;1 Corinthians 15:29), it alludes to the Christian rite. It has been interpreted ( <i> a </i> ) of vicarious baptism on behalf of those who had died unbaptized (cf. &nbsp;2 [[Maccabees]] 12:43 ff., offering made for the dead); this was the practice of some heretics (so Tert., <i> de Res. Carn </i> . 48, <i> adv. Marc. </i> v. 10, and Goudge, Alford). But there is no evidence that it existed in the 1st cent., and the practice may have originated from this verse; could St. Paul have even tacitly approved of such a thing?-( <i> b </i> ) The words ὑπὲρ τῶν νεκρῶν are rendered by many Greek [[Fathers]] ‘in expectation of the resurrection of the dead’; but this forces the grammar, and gives no good sense to ὑπὲρ αὐτῶν, which is the best attested reading at the end of the verse; also ‘they which are baptized’ means not <i> all </i> Christians, but some of them.-( <i> c </i> ) Others interpret the verse of people being drawn to the faith and to baptism out of affection for some dead friend; Robertson-Plummer ( <i> International Critical Commentary </i> <i> , in loc </i> .) incline to this.-( <i> d </i> ) Estius and Calvin render ‘as now about to die,’ <i> jamjam morituri </i> ; but see ( <i> b </i> ).-( <i> e </i> ) Luther renders ‘over the graves of the dead’; here again see ( <i> b </i> ). Many other suggestions have been made. It is probable that the problem is insoluble with our present knowledge, and that the reference is to some ceremony in the then baptismal rite at [[Corinth]] of which we hear no more, but not to vicarious baptism (see Plummer in <i> Hasting's Dictionary of the Bible (5 vols) </i> i. 245). </p> <p> Other allusions to baptism (the complete rite, see below, <b> 6 </b> ) may probably be found in the metaphors of anointing and sealing. For anointing, see &nbsp;2 Corinthians 1:21 (χρίσας, aorist), &nbsp;1 John 2:20; &nbsp;1 John 2:27 (the anointing abides in us and is not <i> only </i> a historical act). Though anointing may have accompanied the rite in the NT, and Chase ( <i> Confirmation </i> , 53ff.) decides that it was so used, yet it is also not improbable that its institution at a very early age of the Church may have been due to these very passages-that the practice came from the metaphor. We notice that in the <i> [[Didache]] </i> , § 7, anointing is not mentioned, but that in <i> Apost. Const </i> . vii. 22 (4th cent.), which incorporates and enlarges the <i> Didache </i> , it is introduced. It was certainly used very early. [[Irenaeus]] says that some of the [[Gnostic]] sects anointed alter baptism ( <i> c. Haer </i> . i. xxi. 3f.); and as the Gnostic rites were a parody of those of the Church, this carries the evidence back to <i> c. </i> [Note: . circa, about.]a.d. 150. It is mentioned by Tert., <i> de Bapt </i> . 7, <i> de Res. Carn </i> . 8; by Cyr. Jer., <i> Cat </i> . xxii. 1. From the anointing came the custom of calling the baptized ‘christs,’ χριστοί (Cyr. Jer., <i> loc. cit </i> .; Methodius, <i> [[Banquet]] of the Ten Virgins </i> , viii. 8, where &nbsp;Psalms 105:15 Septuagintis quoted). In the NT, χρίειν is used metaphorically of our Lord; cf. &nbsp;Luke 4:18, &nbsp;Acts 4:27; &nbsp;Acts 10:38, &nbsp;Hebrews 1:9. </p> <p> For sealing, see &nbsp;2 Corinthians 1:22 (same context as the anointing), &nbsp;Ephesians 1:13 (‘having believed ye were sealed with the Holy Spirit of promise’), &nbsp;Ephesians 4:30 (‘sealed in the Holy Spirit’). The aorists in all three passages, which connect the Holy Ghost with the sealing, point to the definite time when they became believers (Chase, <i> Confirmation </i> , p. 52). (The metaphor is used in &nbsp;Romans 4:11 of circumcision; and otherwise in &nbsp;John 3:33; &nbsp;John 6:27, &nbsp;Romans 15:28, &nbsp;1 Corinthians 9:2, &nbsp;2 Timothy 2:19.) Hence in Christian antiquity the baptismal rite, either as a whole or in one or other of its parts, is frequently called ‘the seal,’ σφραγίς; <i> e.g. </i> Hermas, <i> Sim </i> . ix. 16, ‘the seal is the water’; cf. viii. 6; Ps.-Clem., <i> 2 Corinthians 7 </i> ; Clem. Alex., <i> Quis dives </i> , 42; Tert., <i> de Spect </i> . 24 ( <i> signaculum </i> ); Cyr. Jer., <i> Cat </i> . iv. 16, etc. </p> <p> To these passages must be added those which speak of Christian adoption; &nbsp;Romans 8:15; &nbsp;Romans 8:23, &nbsp;Galatians 4:5, &nbsp;Ephesians 1:5; for these see articleAdoption. </p> <p> <b> 2. Predecessors of Christian baptism </b> </p> <p> -( <i> a </i> ) The words βαπτίζω, βαπτισμός, βάπτισμα are used in the NT of various <i> ceremonial washings </i> of the Jews. The verb is derived from βάπτω, ‘to dip’ (found in the NT only in &nbsp;Luke 16:24, &nbsp;John 13:26, and some Manuscriptsof &nbsp;Revelation 19:13, always literally), and has in classical Greek the same meaning. In the NT βαπτίζω is used either metaphorically, of the [[Passion]] of our Lord (&nbsp;Mark 10:38 f., &nbsp;Luke 12:50, and some Manuscriptsof &nbsp;Matthew 20:22 f.-so also βάπτισμα) and of the descent of the Holy Ghost at [[Pentecost]] (&nbsp;Acts 1:5; &nbsp;Acts 11:16, see below, 6), or else of baptism and of [[Jewish]] ablations. For these last, see &nbsp;Mark 7:4 (the Jews ‘baptize,’ <i> v.l. </i> [Note: .l. varia lectio, variant reading.]sprinkle, themselves before meat and have ‘baptizings,’ βαπτισμούς, of vessels), &nbsp;Luke 11:38 (of washing before breakfast, ἐβαπτίσθη πρὸ τοῦ ἀρίστου), &nbsp;Hebrews 9:10 (divers ‘baptisms,’ <i> i.e. </i> washings).*[Note: βαπτισμός is used of Christian baptism in &nbsp;Colossians 2:12 (v.l. βάπτισμα), and in the plural in &nbsp;Hebrews 6:2 (see above, 1); [[Josephus]] (Ant. XVIII. v. 2) uses it of John’s baptism. βάπτισμα is used in the NT 12 times of John’s baptism and 3 (or 4) times of Christian baptism; for its metaphorical nee see above.] Ceremonial ablution was a common practice of the Jews (&nbsp;Exodus 29:4 etc., &nbsp;Mark 7:3 πυγμῇ νίψωνται, &nbsp;John 2:6; &nbsp;John 3:25); and the allusions to washing in connexion with baptism (above, <b> 1 </b> ) would be familiar to the early Christians, who also had the metaphor of cleansing; see &nbsp;2 Corinthians 7:1, &nbsp;1 John 1:7, &nbsp;Revelation 1:5 (some Manuscripts) &nbsp;Revelation 7:14; cf. &nbsp;2 Peter 2:22. </p> <p> ( <i> b </i> ) <i> [[Baptism]] of proselytes </i> .-The Jews admitted ‘proselytes of righteousness,’ <i> i.e. </i> full proselytes, with baptism, circumcision, and sacrifice. This custom was very common in Rabbinical times, though Josephus and [[Philo]] do not mention it, and some have therefore concluded that it did not exist in the 1st cent.; but Edersheim has clearly proved from ancient evidence that it was then in use ( <i> LT </i> [Note: T Life and Times of Jesus the [[Messiah]] (Edersheim).]ii. 746, Appendixxii.). It may be added that the Jews in later times would not have borrowed baptism from the Christians, though it is intelligible that first John and then our Lord and His disciples should have adopted a custom already existing and have given it a new meaning. Such a baptized person was said by the Rabbis to be as a little child just born (cf. &nbsp;Titus 3:5; see Edersheim, <i> loc. cit </i> .). </p> <p> ( <i> c </i> ) <i> The baptism of John </i> is described in all the Gospels. It was a preparatory baptism (&nbsp;Matthew 3:11), the baptism of repentance (&nbsp;Mark 1:4, &nbsp;Luke 3:8, &nbsp;Acts 13:24; &nbsp;Acts 19:4), intended, by an outward symbol, to induce repentance which is the essential requisite for the reception of spiritual truth. So marked a feature of his teaching was baptism, that John is called pre-eminently ‘ <i> the </i> Baptist’ (ὁ βαπτιστής, &nbsp;Matthew 3:1; &nbsp;Matthew 11:11 f., &nbsp;Mark 8:28, &nbsp;Luke 7:20; &nbsp;Luke 7:33; &nbsp;Luke 9:19; Josephus, <i> Ant </i> . xviii. v. 2; in &nbsp;Mark 6:14; &nbsp;Mark 6:24 f. ὁ βαπτίζων). But he himself shows the difference between his baptism and that of Jesus, in that the latter was to be with the Holy Ghost (&nbsp;Matthew 3:11, &nbsp;Mark 1:8, &nbsp;Luke 3:16, &nbsp;John 1:33) and with fire (Mt., Lk.). For the meaning of baptism ‘with the Holy Ghost,’ see below <b> 6 </b> and <b> 8 </b> ( <i> e </i> ). Baptism ‘with fire’ is explained in &nbsp;Matthew 3:12; it is a baptism of judgment separating the wheat from the chaff, and burning the chaff with fire unquenchable (Allen, <i> Com. in loc </i> .; so || &nbsp;Luke 3:17). This interpretation, however, is denied by Plummer ( <i> International Critical Commentary </i> on &nbsp;Luke 3:16), who prefers a reference to the purifying power of the grace given, or to the fiery trials that await Christians. Others see a reference to the ‘tongues like as of fire’ at Pentecost (&nbsp;Acts 2:3). However this may be, the fundamental difference between the two baptisms is that John’s was a ceremonial rite symbolizing the need of repentance and of washing away sin, while that of our Lord was, in addition, the infusing of a new life; see below, <b> 8 </b> . The baptism of John is mentioned in the NT outside the [[Gospels]] in &nbsp;Acts 1:5; &nbsp;Acts 1:22; &nbsp;Acts 10:37; &nbsp;Acts 11:15; &nbsp;Acts 13:24; &nbsp;Acts 18:25; &nbsp;Acts 19:3 f.; the last two passages show that it survived after Pentecost among those who had not yet received the gospel. </p> <p> To this preparatory stage is also to be assigned the baptism of Jesus by John; it was not the institution of Christian baptism, though it paved the way for it, and in some sense our Lord may be said to have thereby sanctified ‘water to the mystical washing away of sin.’ Such also was the baptizing by Jesus’ disciples during His earthly ministry (&nbsp;John 3:22; &nbsp;John 4:2); we note that our Lord carried on the Baptist’s teaching about the approach of the kingdom and about repentance (&nbsp;Mark 1:15; cf. &nbsp;Matthew 3:2), though in His teaching the Good [[Tidings]] predominated, while in that of John repentance was the chief note (Swete, <i> Com. in loc </i> .). </p> <p> <b> 3. [[Preparation]] for baptism. </b> -Instruction in Christian doctrine before baptism is to some extent necessary, because otherwise there cannot be faith and repentance. Our Lord commanded the disciples to teach (&nbsp;Matthew 28:20, διδάσκοντες) as well as to baptize. St. Peter instructed the people and [[Cornelius]] before he commanded them to be baptized (&nbsp;Acts 2:14-38; &nbsp;Acts 10:34-43; &nbsp;Acts 10:48). [[Philip]] instructed the [[Samaritans]] and the [[Eunuch]] before baptism (&nbsp;Acts 8:5 f.,&nbsp;Acts 8:12; &nbsp;Acts 8:35). The instruction of [[Theophilus]] (&nbsp;Luke 1:4) was probably, at least in part, before baptism. Lydia’s baptism followed a preaching (&nbsp;Acts 16:18), as did that of the Corinthians (&nbsp;Acts 18:5). But in most of these cases the teaching was very short, in some of them not lasting more than one day. And no instruction that can be properly so called is mentioned in the case of Saul (&nbsp;Acts 9:18; &nbsp;Acts 22:16), or the Philippian jailer (&nbsp;Acts 18:8; note ‘immediately’), or the twelve Ephesians (&nbsp;Acts 19:5). [[Apollos]] had been instructed (ἦν κατηχημένος) in the way of the Lord, but only imperfectly, and [[Priscilla]] and [[Aquila]] taught him more carefully (ἀκριβέστερον, &nbsp;Acts 18:26). The allusions to the instruction of Christians in &nbsp;1 Corinthians 14:19, &nbsp;Galatians 6:6 (κατηχέω), &nbsp;Romans 12:7, &nbsp;Colossians 1:28 etc. (διδάσκω), have no special reference to baptism. In &nbsp;Romans 2:18 κατηχέω is used of Jewish instruction. </p> <p> At a later period, persons under instruction for baptism were called <b> catechumens </b> (κατηχούμενοι, ‘those in a state of being taught’; cf. &nbsp;Galatians 6:6), and their preparation was called <i> catc̄chçsis </i> (κατήχησις; cf. our word ‘catechism’ from κατηχισμός, through Latin). The catechumens were taught the Creed, or Christian doctrine, during their catechumenate, and their instruction was called the ‘traditio symboli’; they professed their faith at baptism, and this profession was called the ‘redditio symboli’ (see below, <b> 5 </b> ). The baptism in later times normally took place in the early morning of [[Easter]] Day, and the selection of candidates for baptism took place on the 40th day before (Cyr. Jer., <i> Cat. </i> , Introd. § 4; it was called the ‘inscribing of names,’ ὀνοματογραφία); thenceforward the selected candidates were called ‘competentes,’ συναιτοῦντες. In the 4th cent. the catechumenate lasted two years (Elvira, can. 42) or three years ( <i> Ap. Const </i> . viii. 32, and several Church Orders); but this was never a hard and fast rule. [[Catechumens]] were not allowed to be present at the main part of the [[Eucharist]] or at the [[Agape]] ( <i> Didache </i> , 9, and often in the Church Orders). See, further, A. J. Maclean, <i> op. cit. </i> pp. 16-19, 97; <i> Dict. of Christian [[Antiquities]] </i> , article‘Catechumens.’ </p> <p> <b> 4. [[Formula]] of baptism. </b> -It is not quite clear what words were used for baptism in NT times. In &nbsp;Matthew 28:19 our Lord bids His followers make disciples of all the nations, baptizing (βαπτίζοντες, present part.) them into the name (εἰς τὸ ὄνομα, Authorized Version‘in the name,’ see 8) of the Father, and of the Son, and of the Holy Ghost. These words are in all Manuscriptsand VSS[Note: SS Versions.], but F. C. Conybeare ( <i> Zeitschrift für die neutest. Wissenschaft </i> , 1901, p. 275ff.; <i> HJ </i> [Note: J Hibbert Journal.]i. [Oct. 1902] 102ff.) and K. Lake (Inaug. Lect. at Leyden, 17th Jan. 1904) dispute their authenticity, because [[Eusebius]] often quotes the text without them or with ‘make disciples of all the nations in my name.’ The careful refutation of this view by Chase ( <i> Journal of Theological Studies </i> vi. 483ff.) and Riggenbach (‘Der trinitar. Taufbefehl &nbsp;Matthew 28:19,’ in <i> Beiträge zur Förderung christl. Theol. </i> , Gütersloh, 1903) has made this position untenable, and we can with confidence assert that the full test is part of the First Gospel. It has, however, been denied that the words were spoken by our Lord. But the view that He made some such utterance, of which the words in &nbsp;Matthew 28:19 are doubtless a much abbreviated record, is the only way in which we can comprehend how such a Trinitarian passage as &nbsp;2 Corinthians 13:14 could have been written, or understand the numerous passages in the NT which affirm the [[Godhead]] of the Son and of the Holy Ghost (Chase, <i> Journal of Theological Studies </i> vi. 509f.; see also article‘God’ in <i> Hastings’ Single-vol. Dictionary of the Bible </i> ). </p> <p> In Acts we read of people being baptized (almost always in the passive) ‘in (ἐν) the name of the Lord Jesus’ (&nbsp;Acts 2:38 [ <i> v.l. </i> [Note: .l. varia lectio, variant reading.]ἐπί]), or ‘into (εἰς) the name of the Lord Jesus’ (&nbsp;Acts 8:16; &nbsp;Acts 19:5), or ‘in (ἐν) the name of Jesus Christ’ (&nbsp;Acts 10:48). In the [[Pauline]] [[Epistles]] we read of baptism into Christ Jesus, into His death (&nbsp;Romans 6:3), into Christ (&nbsp;Galatians 3:27); with these passages cf. &nbsp;1 Corinthians 1:13; &nbsp;1 Corinthians 1:15 (‘into the name of Paul,’ ‘into my name’), &nbsp;1 Corinthians 10:2 (‘into Moses’), &nbsp;1 Corinthians 12:13 (‘into one body’), &nbsp;Acts 19:3 (‘into what?’-‘into John’s baptism’); all these passages also have the passive ‘to be baptized,’ except &nbsp;1 Corinthians 10:2 which (according to the best reading) has the middle ἐβαπτίσαντο (cf. &nbsp;1 Corinthians 6:11, &nbsp;Acts 22:16; above, <b> 1 </b> ); &nbsp;1 Corinthians 6:11 has ‘in (ἐν) the name of the Lord Jesus Christ and in the Spirit of our God.’ Of these passages only &nbsp;Acts 8:16; &nbsp;Acts 10:48; &nbsp;Acts 19:5 are narratives of baptisms. </p> <p> The Pauline references clearly do not refer to the formula used, though &nbsp;1 Corinthians 1:13; &nbsp;1 Corinthians 1:15 makes it probable that in some form the ‘Name’ was mentioned in the words of baptism. Do the other passages refer to a formula? On this point there is much diversity of opinion. ( <i> a </i> ) It is maintained that the formula at first ran ‘in the name of the Lord Jesus’ or the like; and that the First [[Evangelist]] introduced into his Gospel the Trinitarian formula which was in use towards the end of the 1st century (Robinson, <i> Encyclopaedia Biblica </i> , article‘Baptism’). It is not easy to see how, if the other formula was the original apostolic usage, this one could have been invented in the third or even in the last quarter of the lat cent., unless indeed our Lord had really spoken such words as are found in &nbsp;Matthew 28:19; and in that case it is hard to see why the apostles should have used a quite different formula.-( <i> b </i> ) It is thought that the passages in Mt. and Acts alike refer to the formula used, but that baptism into Christ’s name is necessarily the same as baptism into that of the Holy Trinity. The latter statement is quite true, but it does not meet the whole difficulty.-( <i> c </i> ) It is said that none of the passages in Acts refers to a formula at all, but only to the theological import of baptism (see below, <b> 8 </b> ). This is quite probable; at least the differences of wording show that if a formula is referred to at all in Acts, it was not stereotyped in the first age.-( <i> d </i> ) Assuming that our Lord spoke, at any rate in substance, the words recorded in &nbsp;Matthew 28:19, many think that He did not here prescribe a formula, bat unfolded the spiritual meaning of the rite (so Chase, <i> Journal of Theological Studies </i> vi. 506ff., viii. 177; Swete, <i> Holy Spirit in NT </i> , p. 124; W. C. Allen, <i> International Critical Commentary </i> <i> , in loc </i> .). This view is extremely probable, whatever interpretation we put upon the passage, for which see below, <b> 8 </b> . It was our Lord’s habit not to make regulations but to establish principles; so [[Socrates]] ( <i> HE </i> [Note: E Historia Ecclesiastica (Eusebius, etc.).]v. 22), speaking of the keeping of Easter, contrasts the practice of Jesus with that of the [[Mosaic]] Law in the matter of the making of rules. </p> <p> It is quite possible that no formula of baptism is given in the NT at all, and even that at first there were no fixed words. It is probable that all the NT passages refer primarily to the theological import of the rite, though they may have a remote allusion to the mode of baptizing. But though we cannot assert that there was in the [[Apostolic]] Age a fixed form of words, it was a sound instinct which induced the Church, at least from the 1st cent. onwards, to adopt the Trinitarian formula, and it would be rash indeed to depart from it. If our Lord’s words did not prescribe a form of words, at least they suggested it. We find it in the <i> Didache </i> (§ 7: ‘baptize into the name of the Father and of the Son and of the Holy Ghost’), though in describing Christians in § 9 the writer speaks of them as ‘baptized into the name of the Lord.’ So Justin paraphrases: ‘They then receive the washing with water in the name (ἐπʼ ὀνοματος) of God, the Father and Lord of the universe, and of our [[Saviour]] Jesus Christ, and of the Holy Spirit,’ and says that ‘he who is illuminated (see above, <b> 1 </b> ) is washed in the name of Jesus Christ … and in the name of the Holy Ghost’ ( <i> Apol </i> . i. 61). Tertullian says that the formula has been prescribed [by Christ], and quotes &nbsp;Matthew 28:19 exactly ( <i> de Bapt </i> . 13; note especially that he translates εἰς τὸ ὄνομα by ‘in nomen’ though Migne, apparently by error, gives ‘nomine’). In <i> de Praescr </i> . 20 he paraphrases the text: ‘He bade them … go and teach the nations who were to be baptized (intinguendas) into the Father (in Patrem), and into the Son, and into the Holy Ghosts’; and in <i> adv. Prax </i> . 26 thus: ‘He commands them to baptize into the Father, and the Son, and the Holy Ghost, <i> non in unum </i> ’- <i> i.e. </i> not into one Person. The Trinitarian formula is the only one found in the Church in ancient times. It is prescribed or referred to in Origen, Hom. <i> in </i> <i> Leviticus 7 </i> § 4, in the Church Orders ( <i> Can. of Hipp </i> . xix. [ed. Achelis, § 133]; <i> Ap. Const </i> . iii. 16, vii. 22; <i> Ethiopic Didascalia </i> , 16, ed. Platt; <i> Test. of our Lord </i> , ii. 7), in the <i> Acts of Xanthippe </i> twice (M. R. James, <i> Apocr. Anecd </i> . i. [= <i> Texts and Studies </i> ii. 3, Cambridge, 1893] p. 79), and in the <i> Apostolic Canons </i> [ <i> c. </i> [Note: . circa, about.]a.d. 400], can. 49f. The fact that this last work forbids any other form probably shows that in some heretical circles other words were used. </p> <p> Most of the Eastern Churches, [[Orthodox]] or Separated, use the passive voice ‘N. is baptized,’ or the like. The Westerns, on the contrary, always use the active: ‘N., I baptize thee.’ The latter is perhaps the older form; it is found in the <i> Canons of Hippolytus </i> and (in the plural, ‘We baptize thee’) in the <i> Acts of Xanthippe </i> (as above); and it is favoured by &nbsp;Matthew 28:19 itself (‘baptizing them’) and <i> Didache </i> , 7 (‘baptize,’ imperative). It is also found among the [[Copts]] and Abyssinians ( <i> Dict. of Christian Antiquities </i> i. 162b; H. Denzinger, <i> Ritus Orientalium </i> , Wurzburg, 1863, i. 208, 230, 235). </p> <p> We may ask what is meant by the invocation of the [[Divine]] name over the persons who were being baptized, of which we read in Justin, <i> Apol </i> . i. 61 (‘the name of God is pronounced over him’) and <i> Ap. Const </i> . iii. 16 (‘having named, ἐπονομάσας, the invocation, ἐπίκλησιν, of Father and Son and Holy Ghost, thou shalt baptize them in the water, ἐν τῷ ὕδατι’). In connexion with this, &nbsp;Acts 22:16 (‘calling on his name’) is quoted; but there it is the baptized, not the baptizer, who ‘invokes’; baptism is given in response to the prayer of the candidate. More to the point are &nbsp;Acts 15:17 (‘the [[Gentiles]] upon whom my name is called,’ from &nbsp;Amos 9:12), and &nbsp;James 2:7 (‘the honourable name which was called upon you,’ Revised Version margin, τὸ ἐπικληθὲν ἐφʼ ὑμᾶς); cf. &nbsp;Numbers 6:27, where God’s name is put upon the [[Israelites]] by the threefold blessing, and &nbsp;Acts 19:13, where the Jewish exorcists names the name of the Lord Jesus over the demoniacs, saying, ‘I adjure you by Jesus …’ It is quite possible that in the NT passages there may be some reference to the words used in baptizing, which, as we have seen, probably (at least in the ordinary way) included a mention of the Name. But there is no evidence that any invocation was part of the rite in apostolic times, and Chase denies that it was so ( <i> Journal of Theological Studies </i> viii. 164). Is it necessary to suppose that Justin and the writer of the <i> Apostolic Constitutions </i> refer to anything else than the Trinitarian formula of baptism? </p> <p> <b> 5. Baptismal customs. </b> -Some traces of customs which were part of the rite in the early Church are found in the NT. </p> <p> ( <i> a </i> ) A <i> profession of faith and renunciation of evil </i> is common in ancient times ( <i> e.g. </i> Justin, <i> Apol </i> . i. 61, where the candidate undertakes to be able to live according to the faith; Tert. <i> de Bapt </i> . 6, <i> de [[Idol]] </i> . 6, <i> de Cor </i> . 3, <i> de Spect </i> . 4-Tertullian mentions the renunciations, for which see <i> Encyclopaedia of [[Religion]] and Ethics </i> i., article‘Abrenuntio’). To such a profession the gloss of &nbsp;Acts 8:37, which is older than Irenaeus who mentions it ( <i> c. Haer </i> . III. xii. 8), is the oldest certain reference. But it is possible that there is an allusion to it in &nbsp;1 Corinthians 15:3-8 -or at least to an instruction before baptism-though no form of [[Creed]] can be intended (note v. 3: ‘I delivered unto you first of all that which also I received’-the ‘delivery’ of the faith to the catechumens, see above, <b> 3 </b> ); also in &nbsp;Romans 6:17; &nbsp;Romans 10:9, &nbsp;1 Timothy 6:12, &nbsp;2 Timothy 1:13 f., &nbsp;Hebrews 10:22 f., &nbsp;1 Peter 3:21 (for this verse see <i> Encyclopaedia of Religion and Ethics </i> i. 38), &nbsp;Judges 1:3. While, however, it is extremely probable that some sort of a profession of faith was always made at baptism, the NT passages fall short of proof of the fact. </p> <p> ( <i> b </i> ) <i> Trine immersion </i> is a very early custom, being mentioned in the <i> Didache </i> (§ 7) and by Tertullian ( <i> de Cor </i> . 3, <i> adv. Prax </i> . 26). The practice of immersion would probably be suggested by the word βαπτίζω (see above, <b> 1 </b> ). But J. A. Robinson ( <i> Journal of Theological Studies </i> vii. 187ff.) denies this, and says that as the word is used of ceremonial washings in &nbsp;Mark 7:4, &nbsp;Luke 11:38, it need not imply immersion, though βάπτω (see above, <b> 2 </b> ) does; but need only denote ceremonial cleansing with water. Chase ( <i> Journal of Theological Studies </i> viii. 179f.) replies that the vessels in &nbsp;Mark 7:4 must have been dipped in order to be cleansed, and also that &nbsp;Luke 11:38 means bathing; to this may be added that ceremonial ‘baptizing’ of ‘themselves’ in &nbsp;Mark 7:4 is shown by &nbsp;Mark 7:3 to mean the dipping of their hands into water. However this may be with regard to those passages, it seems more than probable that the word βαπτίζω to the first disciples, when used of baptism, conveyed the idea of immersion, both because it would be difficult otherwise to explain the metaphor of baptismal burial and resurrection (&nbsp;Romans 6:4, &nbsp;Colossians 2:12), and because the Jewish practice in proselyte-baptism (see above, <b> 2 </b> ) was to undress the candidate completely, and to immerse him so that every part or his body was touched by the water (Edersheim, <i> LT </i> [Note: T Life and Times of Jesus the Messiah (Edersheim).]ii. 745f.; the candidate also made a profession of faith before the ‘fathers of the baptism’ or sponsors). But it is also probable that total immersion could not always be practised, as in the case of the Philippian jailer; and that when this was the case the candidate stood in the water, which vas then poured over him. </p> <p> There is no trace in the NT of <i> trine </i> immersion, which doubtless was founded on the Trinitarian formula, though this is no evidence against its existence, in the apostolic period. [[Flowing]] (‘living’) water, if it can be had, is prescribed in the <i> Didache </i> (§ 7) and in several Church Orders (Maclean, p. 104). In case of necessity the <i> Didache </i> ( <i> loc. cit </i> .) expressly allows affusion. Immersion is implied in <i> Ep. of [[Barnabas]] </i> , § 11, where we read of going down into the water laden with sin, and rising up from it bearing fruit in the heart. </p> <p> ( <i> c </i> ) <i> [[Clothing]] the neophytes </i> .-In the early Church the putting off of the clothes of the candidates before baptism, and the clothing of them afterwards, usually in white robes, were emphasized as ceremonial actions; but of this we have no certain evidence before the 4th century. [[Constantine]] was buried in his baptismal robes (τὰ ἐμφώτια, <i> Dict. of Christian Antiquities </i> i. 162). The Church Orders make a great point of the clothing, and the <i> Test. of our Lord </i> mentions white robes (ii. 12, see Maclean, p. 105), as does Ambrose, <i> de Myst </i> . 34 (vii.). Even from the first, whether immersion was total or partial, there must have been an unclothing and a re-clothing; and this, as it would seem, gives point to the metaphor about ‘putting off’ (ἀπεκδυσάμενοι) the old man, and ‘putting on’ (ἐνδυσάμενοι) the new, in &nbsp;Colossians 3:9 f., and about ‘putting on’ Christ in baptism in &nbsp;Galatians 3:27; cf. &nbsp;Romans 13:14, &nbsp;Ephesians 4:24. The metaphor goes back in some degree to OT times; in &nbsp;Zechariah 3:3 f. Joshua the high priest is stripped of his filthy garments as a symbol, and Justin ( <i> Dial </i> . 116) perhaps applies this to Christian baptism: ‘even so we … have been stripped of the filthy garments, that is, of our sins.’ Josephus tells us ( <i> Bellum Judaicum (Josephus) </i> ii. viii. 5) that the [[Essenes]] clothed themselves in white veils and bathed as a purification, and then partook of a common meal with benediction before and after it; then, laying aside their garments, they went to work till the evening. But there was apparently no symbolism about this clothing. </p> <p> ( <i> d </i> ) The <i> kiss of peace </i> after baptism is common in Christian antiquity. Justin ( <i> Apol </i> . i. 65) describes it as taking place after the newly-baptized are received among the faithful and after the people’s prayers, <i> i.e. </i> at the Eucharist which followed the rite of baptism. [[Cyprian]] ( <i> Ep </i> . lviii.4, <i> ad Fidum </i> ) alludes to it at the baptism of infants. In the Church Orders it is used at Confirmation, as well as at the Eucharist, and (apparently) at all times of prayer (Maclean, pp. 18f., 108). Tertullian ( <i> de Orat </i> . 18) says that some did not observe it in times of fasting. There could be no better symbol of Christian love than this, and it is highly probable that it was used in worship in NT times; such would seem to be the suggestion of the ‘ <i> holy </i> kiss’ in &nbsp;Romans 16:16, &nbsp;1 Corinthians 16:20, &nbsp;2 Corinthians 13:12, &nbsp;1 Thessalonians 5:26, and of the ‘kiss of <i> love </i> ’ in &nbsp;1 Peter 5:14. But there is no evidence in the NT as to its use in baptism. </p> <p> ( <i> e </i> ) For a possible use of <i> anointing </i> in the NT, see <b> 1 </b> ; for the <i> laying on of hands </i> , see 6. The <i> sign of the cross </i> was used in early times, and was often called the ‘seal’ (Maclean, p. 108; Cyr. Jer., <i> Cat </i> . xiii. 36). Some think that this is referred to in the passages cited above in <b> 1 </b> about ‘sealing’; but this is more than doubtful. </p> <p> ( <i> f </i> ) Of three other early baptismal customs there is no trace in the NT. (α) <i> [[Sponsors]] </i> are mentioned by Tertullian in <i> de Bapt </i> . 18 (‘sponsores’); cf. <i> de Cor </i> . 3 (‘inde suscepti’). They were called ‘susceptores’ (ἀνάδοχοι) because they ‘received’ the newly-baptized when they came up from the font; cf. ἀναληφθείς, Socrates, <i> HE </i> [Note: E Historia Ecclesiastica (Eusebius, etc.).]vii. 4. They are found in the Church Orders (Maclean, p. 98f.); and, especially in the case of infants, when they make the responses for them, they might be the parents or others of their ‘houses’ ( <i> Test. of our Lord </i> , ii. 8). In Justin ( <i> Apol </i> . i. 61) ‘he who leads the person that is to be washed to the laver’ seems to be the baptizer. (β) <i> [[Fasting]] before baptism </i> is ordered in the <i> Didache </i> (§ 7), and is mentioned by Justin ( <i> Apol </i> . i. 61) and Tertullian ( <i> de Bapt </i> . 20; cf. <i> de Jejun </i> . 8), and frequently in the Church Orders (Maclean, pp. 133f., 137f.). This is analogous to the fasting in &nbsp;Acts 13:2 before the sending forth of Barnabas and Saul. (γ) <i> The tasting of milk and honey </i> by the newly-baptized after baptism (and communion) seems originally to have been an [[Egyptian]] and ‘AfricanR </p>

<p> Jewish Background As with most Christian practices and beliefs, the background of baptism lies in practices of the Jewish community. The Greek word <i> baptizo </i> , “immerse, dip, submerge” is used metaphorically in &nbsp;Isaiah 21:4 to mean, “go down, perish” and in &nbsp; 2 Kings 5:14 for Naaman's dipping in the [[Jordan]] River seven times for cleansing from his skin disease. The radical [[Qumran]] sect which produced the [[Dead]] Sea Scrolls attempted to cleanse Judaism. The sect laid great emphasis on purity and purifying rites. These rites normally involved immersion, though the term baptizo does not seem to appear in their writings. It is quite possible that such a rite was used to initiate members into the community. Along with the rite, the Essenes at Qumran emphasized repentance and submission to God's will. </p> <p> At some point close to the time of Jesus, [[Judaism]] began a heavy emphasis on ritual washings to cleanse from impurity. This goes back to priestly baths prior to offering sacrifices (&nbsp;Leviticus 16:4 ,Leviticus 16:4,&nbsp;16:24 ). Probably shortly prior to the time of Jesus or contemporary with Him, Jews began baptizing Gentile converts, though circumcision still remained the primary entrance rite into Judaism. </p> <p> John's Baptism John the Baptist immersed repentant sinners: those who had a change of mind and heart (&nbsp;John 1:6 ,John 1:6,&nbsp;1:11 ). John's baptism—for Jews and Gentiles—involved the same elements later interpreted in Christian baptism: repentance, confession, evidence of changed lives, coming judgment, and the coming of the kingdom of God through the Messiah, who would baptize with the Spirit and with fire (&nbsp;Matthew 3:11 ). John thus formed a purified community waiting for God's great salvation. </p> <p> Jesus' Baptism John also baptized Jesus, who never sinned (&nbsp;Matthew 3:13-17; &nbsp;John 1:13-16 ). Jesus said that His own baptism was to fulfill all righteousness (&nbsp;Matthew 3:15 ). Thus Jesus acknowledged that the standard of life John demanded was correct for Himself and for His followers. In this way He was able to identify with sinful mankind and to be a model for others to follow. In this way Jesus affirmed John and his message. The coming of the Spirit and the voice from heaven showed that Jesus represented another point in God's revelation of Himself and formed the connection between baptism and Christ's act of redemption. </p> <p> Christian Baptism John's baptism prepared repentant sinners to receive Jesus' baptism of the Holy Spirit and of fire. (Note that Jesus did not do the water baptizing; His disciples did—&nbsp;John 4:1-2 .) Jesus' baptism and the baptizing by His disciples thus connected baptism closely with the Holy Spirit. When Jesus comes into a life, the Holy Spirit comes with His saturating presence and purifies. He empowers and cleanses the believer in a spiritual baptism. The main differences between John's baptism and Jesus' baptism lie in the personal commitment to Christ and the coming of the Holy Spirit in Jesus' baptism (&nbsp;John 1:33 ). </p> <p> A thorough study of the Holy Spirit is helpful to understand what “baptism with the Holy Spirit” means (&nbsp;John 1:33 ). The sequence of baptism and the coming of the Spirit into individual lives will show some differences (&nbsp;Acts 8:12-17 ). The usual sequence of events is: the Spirit comes into a person's life at conversion, and then the believer is baptized. The Holy Spirit is the gift who comes with salvation (&nbsp;Acts 2:38 ) and is its seal (&nbsp;Ephesians 4:30 ). The Holy Spirit saturates the new Christian's life. Or we might say that Jesus baptizes the new Christian by plunging the person into the Holy Spirit's presence and power (&nbsp;John 14:16-17; &nbsp;Acts 11:15-16 ). </p> <p> To be baptized is to clothe oneself with Christ (&nbsp;Galatians 3:27 NRSV, NIV). Baptism refers to the suffering and death of Christ (&nbsp; Mark 10:38-39; &nbsp;Luke 12:50 ). Christian baptism is in a sense a sharing of this death and resurrection and all that brought Christ to those events (&nbsp;Romans 6:1-7; &nbsp;Colossians 2:12 ). Baptism shows that a person has died to the old way of life and has been raised to a new kind of life—eternal life in Christ (&nbsp;Matthew 28:19-20; &nbsp;Colossians 3:1; &nbsp;2 Timothy 2:11 ). The resurrection from the water points to the Christian's resurrection also (&nbsp;Romans 6:1-6 ). </p> <p> Believers' Baptism In the New Testament baptism is for believers (&nbsp;Acts 2:38; &nbsp;Acts 8:12-13 ,Acts 8:12-13,&nbsp;8:36-38; &nbsp;Ephesians 4:5 ). Water apart from personal commitment to Christ makes no difference in the life of anyone. In the New Testament baptism occurs when a person trusts Christ as Lord and [[Savior]] and obeys the command to be submerged in water and raised from it as a picture of the salvation experience that has occurred. Baptism comes after conviction of sin, repentance of sin, confession of Christ as Lord and Savior. To be baptized is to preach a personal testimony through the symbol of baptism. Baptism testifies that “ye are washed ye are sanctified ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (&nbsp;1 Corinthians 6:11 ). </p> <p> Church [[Practice]] The church has attempted to build its practice upon that of the New Testament but has not found agreement always as to what the practice was. Several church groups practice the baptism of infants. This necessarily moves away from immersion to sprinkling as the mode. They have tried to justify infant baptism on the basis of the baptism of households (&nbsp;Acts 11:14; &nbsp;Acts 16:33; &nbsp;Acts 18:8 ), by connecting Christian baptism with Jewish baptism of Gentile converts which may have included baptism of children, and by interpreting Christ's saying in &nbsp;Mark 10:4 as indicating an invitation to bring young children or infants into the church. Others have tried to see continuity between the covenant theology of the Old and New Testaments joined by the rites of circumcision and baptism, so that if introduction into the Jewish covenant community was through circumcision of the infant, so introduction into the Christian community would be through baptism of the infant. Most New Testament scholars find these arguments as fitting the practice of the church rather than resting on strong exegetical grounds, for the New Testament emphasized the connection of faith and baptism. </p> <p> The setting of baptism is often restricted to a church setting with an ordained person. In the New Testament baptism takes place in varied settings wherever there is another person to do the baptizing (&nbsp;Acts 8:36-39; &nbsp;Acts 9:18; &nbsp;Acts 10:47-48 ). Both Jesus and Paul let others do the baptizing, so that the restriction of baptism to a leading professional minister does not seem to be the New Testament practice. </p> <p> [[Rebaptism]] Scriptural baptism (baptism because of belief in Christ) occurs once. Sometimes people are baptized again because they feel they were not saved when they were first baptized. If that was the case, the first baptism simply wasn't scriptural baptism. Others are baptized because something changes in their beliefs—other than their salvation experience—and they either want to be or are urged by someone else to be rebaptized. The purpose of baptism was never to affirm each change in beliefs. For example, Apollos got his understanding corrected, but no mention is made of his rebaptism (&nbsp;Acts 18:24-28 ). The disciples grew spiritually and changed in understandings, but no mention is made of their rebaptism. Christians are to become learners along with their baptism, but no mention is made of any need to rebaptize them if they were scripturally baptized the first time. Rebaptism in the New Testament seemingly occurred only when a group of people never had received the Holy Spirit, who is the seal of salvation (&nbsp;Ephesians 4:30; see also &nbsp;Acts 1:4-5; &nbsp;Acts 2:38 ,Acts 2:38,&nbsp;2:41; &nbsp;Acts 8:12-13 ,Acts 8:12-13,&nbsp;8:36-39 ). Although the dozen people focused on in &nbsp;Acts 19:1-7 had John's baptism, they were then properly scripturally baptized as they trusted in Jesus and received the promised Holy Spirit. </p> <p> Baptism and [[Salvation]] Baptism is not a requirement of salvation, but it is a requirement of obedience. Baptism is a first step of discipleship. Although all meanings of baptism are significant, the one that most often comes to mind is water baptism as a picture of having come to know Christ as Lord and Savior. Baptism is never the event but, rather, the picture of the event. So the pattern of obedience is to come to Christ in trust and then to picture that through the symbol of baptism. </p> <p> Johnnie [[Godwin]] </p>

<p> &nbsp;Matthew 3:11 (b) Two baptisms seem to be included in this passage. </p> <ul> <li> the first is the baptism of the believer in the Holy Spirit. </li> <li> the second one seems to be the baptism of the sinner in the lake of fire from which there is no resurrection. </li> </ul> <p> The Lord [[Jesus]] gives us over to the Holy Spirit when He saves us, and this seems to be called a baptism as in &nbsp;Acts 1:5. We should note that it is never the element that is moved, but always the person. The water is not put on the person, but contrariwise the person is always put in the water. It is the person who is put in the Spirit, or in the body of CHRIST, which is the church. It is always the person who is moved and placed in baptism. </p> <p> &nbsp;Luke 3:21 (c) The baptism of JESUS certainly had nothing whatever to do with salvation, nor the new birth, nor forgiveness. He said that He did it "to fulfill all righteousness." He took His place publicly by this rite with those who were to walk in newness of life and be known as Christians, believers or saints of GOD. </p> <p> &nbsp;Luke 7:29-30 (b) A type of burial wherein the believer accepts GOD's condemnation of himself, admits that he had to die at Calvary, and therefore should be buried out of sight in a watery grave. Thus he justifies GOD's diagnosis of his case, and proves it by going through this symbolical burial. Those who refuse to be baptized thereby reject GOD's testimony about their wickedness and sinfulness. They refuse to admit that they are so bad that they should be put to death and buried. </p> <p> &nbsp;Luke 12:50 (a) This is the baptism of our Lord JESUS which He endured on the Cross when GOD poured out His wrath upon Him and engulfed Him as it were in the burning billows of His anger. He had already been baptized by John in the water. Now He is baptized in the mystic fire of GOD's wrath. It was said by Him in prophecy "all thy waves and thy billows rolled over me." That is the baptism that saves us. He went down under the flood instead of us. He was baptized there at [[Calvary]] in our place. He is the ark of safety into which we enter for protection from the deluge of GOD's anger against sin. </p> <p> &nbsp;Romans 6:3 (b) This baptism seems to represent that mysterious and rich experience which any person enjoys in the Lord JESUS. Immediately upon trusting [[Christ]] the believer is reckoned as having been baptized in or buried with the Lord JESUS in contrast with his former position of being buried in the world. The believer is said to be "in Christ," whereas, before, he was "in the world." </p> <p> &nbsp;1 Corinthians 10:2 (b) This is the baptism accomplished in the Red Sea when the walls of water on each side, and the cloud above hid Israel from the sight of the Egyptians. They went through what was apparently a tunnel, and this is called a baptism. They were set free from the damnation of [[Pharaoh]] into the leadership of Moses. They were released from the bondage of Egypt and brought into the liberty of the children of GOD. </p> <p> &nbsp;1 Corinthians 12:13 (b) In this place the believer is in a mysterious way put into the body of CHRIST, the church, by the Holy Spirit as soon as he trusts his soul to JESUS CHRIST. In every case the word "baptism" is used to indicate that the change or the transfer is a complete transaction which involves the entire person and personality. </p> <p> &nbsp;Colossians 2:12 (b) Here again baptism is a symbol of burial in order that the world may know that the Christian is dead and buried so far as the world is concerned. The Christian emerges from the watery grave to bear witness and testimony that he is "alive unto God" and is walking with Him. </p> <p> &nbsp;1 Peter 3:21 (a) We should note in this case that Noah and his family were not in the water at all. They were "in the ark," which is a type of the Lord JESUS. CHRIST was baptized under the waves and billows of GOD's wrath, and it is His baptism that saves, not our own baptism. The passage says "in like figure." Those who stayed out of the water were saved by the ark which was in the water. Those who are "in Christ" are saved by the baptism of CHRIST on Calvary. He endured the wrath of GOD and we who belong to Him go free. </p>

<p> '''Baptism.''' It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries, this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of '''Christ''' . It is the public profession of faith and discipleship. </p> <p> Baptism signifies - </p> <p> 1. A confession of faith in '''Christ''' ; </p> <p> 2. A cleansing or washing of the soul from sin; </p> <p> 3. A death to sin and a new life in righteousness. </p> <p> The mode and subjects of baptism being much-controverted subjects, each one can best study them in the works devoted to those questions. The command to baptize was co-extensive with the command to preach the gospel. All nations were to be evangelized; and they were to be made disciples, admitted into the fellowship of '''Christ's''' religion, by baptism. &nbsp;Matthew 28:19. </p> <p> It appears to have been a kind of transition from the Jewish baptism to the Christian. The distinction between John's baptism and Christian baptism appears in the case of Apollos, &nbsp;Acts 18:26-27, and of the disciples at Ephesus mentioned &nbsp;Acts 19:1-6. We cannot but draw from this history, the inference that in Christian baptism, there was a deeper spiritual significance. </p>