02.24. BAPTISM - 03 - The Significance of Baptism.

BAPTISM – 03 – The Significance of Baptism.

The Lord appointed the ordinance of baptism; therefore it is wise and good. He has been pleased to reveal to us something at least of its design; he has attached some promises to it, and has shown us some of its consequences. It must continually be borne in mind that the promises and blessings are not attached to baptism alone; faith and repentance are ever prerequisites. Nor is there any magical efficacy in the waters of baptism, or any merit in the believer’s action in being baptized. The Lord has been gracious enough to promise certain blessings to the obedient believer. It is our privilege to thankfully accept these, and to pass along the promises to others by faithful proclamation of the Savior’s word. It is not ours either to promise blessings where he has not promised them, or to judge men who, ignorant of the New Testament teaching, yet live up to the light they have. We are now engaged in finding out what God has said. "He that believeth and is baptized shall be saved" (Mark 16:16). The baptism in the name of Jesus Christ of a penitent believer is "unto the remission of sin"; the gift of the Holy Spirit is promised to such an obedient one (Acts 2:38). Men are said to be baptized "into Christ," in whom all God’s promises are, "in whom we have our redemption." This baptism into Christ is not opposed to our belief into Christ (see lesson on Faith). Paul recognised that the doctrine of baptism into Christ was compatible with and indeed explanatory of our sonship through faith: "Ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ" (Galatians 3:26-27). We are baptized into Christ’s death (Romans 6:3); when we remember that his death procured our redemption, the significance of baptism if we are "baptized into his death" is obvious. We are baptized into Christ’s church or body (1 Corinthians 12:13; cf. Colossians 1:18). We are baptized "into the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19), or "into the name of the Lord Jesus" (Acts 19:5). To come into the name means at least to come into a new relationship with him whose name it is The following words of Bishop B. F. Westcott, one of the greatest men engaged on the revision of our English New Testament are noteworthy here: "Am I wrong in saying that he who has mastered the meaning of the two prepositions into the name (for in the name in the baptismal formula, Matthew 28:19) and in Christ has found the central truth of Christianity? Certainly I would have gladly given the ten years of my life spent in the Revision to bring only these two phrases of the New Testament to the heart of Englishmen." Notice, in closing this study, one great text which covers action, subject, and design of baptism, and at the same time suggests a possible reason why the Lord chose immersion rather than sprinkling or pouring as the initiatory rite. The Apostle Paul wrote: "We who died to sin, how shall we any longer live therein? Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death’ We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Romans 6:2-4) Paul here in beautiful fashion shows the connection between God s appointed ordinance of baptism and the great facts of the gospel. He had said (1 Corinthians 15:1-4) that these great gospel facts were the death, burial and resurrection of Jesus Christ. Here he shows that God has ordained that the sinner seeking salvation must in baptism proclaim these facts, his experience must be one of death, burial and resurrection. See what the passage teaches:

(a) Of the action of baptism. It is a burial; the baptismal waters constitute a grave. There is a covering over. This is in favour of immersion, and against sprinkling or pouring.

(b) Of the subjects of baptism. It was the dead Christ who was buried. It is only one who has "died to sin" who can be scripturally buried. First dead, then buried--that is the proper order. It is a terrible thing in the natural world to have one buried who is not really dead. It is a worse thing when one is buried in baptism who has not died to sin. Faith and repentance are both implied here. Note that this is at once out of harmony with infant baptism and with the baptism of an unbelieving or impenitent man. The man of eighty years is not by reason of age more qualified than the babe of eight days. We plead not for adult, hut for believer’s baptism. Only he who has died to sin is ready to be buried with Christ.

(c) As to the significance of baptism. It is "into Christ" and "into his death"; therefore of great importance. But more, after burial comes resurrection. A dead Christ alone--a buried Christ alone--could not have saved. He was raised for our justification (Romans 4:25) But for his resurrection our faith justification were vain (1 Corinthians 15:14) As truly, will burial in baptism be quite fruitless unless it is followed by a rising to walk in newness of life. This rising to a new life is essential to Scriptural baptism, for Paul says: "Buried with him in baptism, wherein ye were also raised with him" (Colossians 2:12; cf. Colossians 3:1). We learn the efficacy of baptism: We "died with Christ" (Col. 2:30; Romans 6:8), ace "buried with him" and are "raised with him." "With Christ" and "into Christ"--these are great phrases to consider in connection with the import of baptism.

It ought to be clear that the appointment of immersion was not an arbitrary thing. Coneybeare and Howson, the well known Church of England writers already quoted, say: "Baptism was (unless in exceptional cases) administered by immersion the convert being plunged beneath the surface of the water to represent his death to the life of sin, and then raised from this momentary burial to represent his resurrection to the life of righteousness. It must, be a matter of regret that the general discontinuance of this original form of baptism (though perhaps necessary in our northern climates) has rendered obscure to popular apprehension some very important passages in Scripture." We altogether disagree with the parenthetical words in the above, but the writers’ words are otherwise noteworthy. Would it not be well for all just to do what God would have them do, and even if they could not see, yet trust the Divine wisdom? He wishes all to become "obedient from the heart to that form of teaching" delivered by him (Romans 14:17).

QUESTIONS.

1. What does the story of Jesus’ baptism teach as to the action of baptism? 2. Give two passages showing what act was performed in. 3. Name any commands you can find for (a) immersion, (b) sprinkling. 4. What does. Christ’s baptism of suffering teach as to the action of baptism? 5. Who may scripturally be baptized? 6. Mention three texts implying that believers only may be baptized. 7. Were there any infants among the three thousand baptized after Peter’s sermon recorded in Acts 2:1-47? 8. Some quote the household baptisms in the New Testament to prove sprinkling. Examine the validity of this. 9. What promises are attached to baptism? 10. Are there promises attached to baptism alone? If not what is presupposed? 11. How does a man get "into Christ"? 12. Show the value of the teaching of Romans 6:3-4, as to the action, subjects and import of baptism.