The Baptism Of Believers (3)

by T.M. Hyland, Birkenhead | Category: The Baptism Of Believers | Dec 1980

In former articles we examined the Scriptural mode of the ordinance, and established that no other practice than total immersion complies with the command of the risen Christ. This was the mode practised by the apostles and endorsed in their teaching. We also investigated certain traditions, devoid of Scriptural authority, which have been appended to the ordinance and are widely. accredited in Christendom. These traditions distort the symbolism of Christian baptism and make void the word of God. We have observed that in all recorded cases in the Acts of the apostles, belief of the gospel and committal to discipleship always preceded baptism in water.

The most pernicious of the heresies adopted in some sections of Christendom is the doctrine of

Baptismal Regeneration

This heresy first raised its head in the second century A.D. when baptism began to be miscalled a 'sacrament' - a Latin term already in use to describe rites and customs of the pagan 'Mystery' cults. Most standard 'Church' histories refer to this early development. The 'Mysteries' were ceremonies of initiation. By submitting to them the devotee entered into a relationship with the heathen deity. This pagan idea had permeated the thinking of some early 'Church' leaders who were converted from heathenism. Gradually they introduced it into the 'Church', and eventually baptism came to be an initiatory rite. "The 'sacraments' became mystic initiations, direct channels of communication; to be baptized was to be born again" (Church historian, Samuel G. Green, D.D.). Thus the error of Baptismal Regeneration took shape. The professing Church then claimed the sole right to administer the 'sacrament'; no-one outside its pale could be saved.

The claim that baptism in water is the means of regeneration withers in the light of New Testament teaching. The new birth is a divine prerogative (John 1:12,13). Born again persons are those who have been "begotten... through the word of God" (1 Pet. 1:23). Salvation is "by grace... through faith" (Eph. 2:8). The rite of baptism plays no part in securing for the believer the merits of the Atonement (Rom. 3:23-28).

It has been claimed by some that the words of the Lord:

"He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned" (Mark 16:16), imply that baptism plays some part in imparting eternal life to the believer. Such an interpretation of the passage would conflict with the clear teaching of the New Testament - that faith in Christ is the sole basis for the reception of eternal life (John 3:1 6;5 :24). No other conditions are attached. The omission of any reference to baptism in the second part of the Lord's words, "he that disbelieveth shall be condemned", indicates that rejection of the gospel is the sole reason for divine judgement on the unrepentant sinner (comp. John 3:36), not failure to be baptized.

As a consequence of the false teaching prevalent in Christendom, which has gravely distorted the original Christian rite of baptism, some believers have been inclined to minimize its importance and significance. Indeed, there are those who would go further and disregard the ordinance altogether. Since it is not the means of regeneration, they query,

Is baptism essential?

To clarify that question we pose another, Essential for what? and reply; Not for salvation, not for the forgiveness of sins; but an imperative for the loyal disciple as evidence of his love for his Lord.

When Ananias said to Saul of Tarsus, "Brother Saul... arise and be baptized, and wash away thy sins, calling on His name" (Acts 22:13,16), he was addressing an already converted man whose sins were forgiven when he met the Lord on the Damascus road. He must now make a public confession of his allegiance to his new Master, and dissociate himself completely from his previous manner of life. Those who knew the former persecuting Pharisee remained in no doubt of the radical change Saul's public act of baptism signified. It is to this consequence of Saul's baptism that the words, "wash away thy sins" apply.

To illustrate the significance of baptism as a pledge of obedience to Christ, the apostle Paul refers to the crossing of the Red Sea by the redeemed Israelites: "They were all", he writes, "baptized unto Moses in the cloud and in the sea" (Cor. 10:2). The phrase, "baptized unto (Gr. eis) Moses", indicates Israel's commitment to their God-appointed leader. As the Israelites were baptized unto Moses, so the Christian disciple is "baptized unto (Gr. eis) Christ" (Rom. 6:3; Gal. 3:27); his baptism is a confession that the Saviour to whom he owes his deliverance will henceforth be his Leader and Lord.

When the Israelites reached the wilderness side of the Red Sea they set out on an entirely new life - a life of faith and obedience. The returning

waters cut them off from their old life in Egypt. There was no way back. Likewise the baptized disciple dissociates himself from the life he lived when he was "separate from Christ". This is the second lesson Paul drew from his illustration of Israel's Red Sea crossing. This meaning of the ordinance is prominent in other New Testament passages. Paul underlines it in Romans 6:

"We were buried therefore with Him though 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. For if we have become united with Him by the likeness of His death, we shall be also by the likeness of His resurrection" (vv.4,5).

Here Paul refers to that consequence of the Atonement which identifies the believer with Christ in His death. Not only did Christ die for our sins; we also died to sin in His death: "For he that bath died is justified from sin" (v.7). Paul is not saying that the act of baptism introduces the believer to this identification with Christ - that occurs when he places faith in the Saviour. The word "likeness" (Gr. homoioma) means a "resemblance" or "similitude". Baptism symbolizes burial and resurrection. The disciple is plunged beneath the water - burial; he is lifted from it resurrection. From henceforth he will "walk in newness of life"; he will give practical expression to the new status which divine grace has conferred on him.

The apostle Peter describes baptism as "a figure" (1 Pet. 3:21, AV; "true likeness", RV), and like Paul he uses an Old Testament incident to illustrate its purpose and meaning. He refers to the Flood in the days of Noah. The waters which destroyed the ancient world separated Noah and his family from its corruption. The Ark sheltered them from divine judgement; it also carried them forward to a new beginning. Peter comments: "which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ".

The Greek noun eperotema (translated "interrogation" RV, "answer" AV) occurs nowhere else in the New Testament. It seems clear that the idea behind the word is that of "an inquiry" or "a demand" rather than "an answer". Most modern translators give it this sense.

The enlightened believer knows that the outward form of the ordinance has no saving power; that baptism is but the symbol of a spiritual reality. This spiritual reality - his identification with Christ - has been firmly grasped by faith, bringing with it a complete transformation of his outlook on life. As evidence of this his conscience prompts him to undergo baptism. This he does willingly and gladly, indicating his intention to shun those things and pursuits which are incompatible with his new standing in Christ. Henceforth he will live on a higher plane, and "seek the things that are above, where Christ is, seated on the right hand of God" (Col. 3:1). Thus Peter and Paul are at one on the meaning and purpose of the ordinance.

Conclusion

We commenced this series of articles by referring to the command of the risen Lord:

"Make disciples ... baptizing them into the name of the Father and

of the Son and of the Holy Spirit" (Matt 28:19),

noting that He prefaced His command with the declaration:

"All authority hath been given unto Me in heaven and on earth". That is the bedrock New Testament passage on this important subject, standing unshaken down the centuries. It has never been modified or amended.

Against the background of our Lord's definitive statement we have looked at certain traditions which were appended to the ordinance in the early centuries A.D. and are still widely accredited in Christendom. These traditions, and the practices based on them, are devoid of scriptural authority; they have no place in the faith once for all delivered to the saints. We have noted that throughout the Acts narrative those won for Christ through the proclamation of the gospel were then commanded to be baptized as the outward sign of their allegiance to Him. It is clear that no unbaptized believers were added to churches of God in apostolic days.

We referred earlier to the tendency on the part of some believers to minimize the importance and significance of believers' baptism. With this in mind it has been our aim in this series of articles to demonstrate:

(1)that the baptism of disciples was authorized and commanded by the risen Christ;

(2)that it was consistently practised by His apostles;

(3)that the purpose and meaning of the ordinance, as unfolded in the apostles' teaching, is related to a very precious segment of revealed truth;

(4)that although it plays no part in securing for the believer the merits of the atoning work of Christ, none the less it is the duty and privilege of every true disciple of Christ to comply with it.

There we must leave our studies for the present.

Reviewing once again a theme so relevant to the practicalities of true

Christian living has been a heart-searching exercise to the present writer. What solemn obligations were incurred when he took that first faltering step along the disciple pathway so long ago! For while baptism is a once for all transaction, its bearing on Christian experience is life-long. How necessary then, for the baptized disciple to recall time and again tile pledge of allegiance to his Lord which the initial act of baptism signified. The moving appeal of a former editor of Needed Truth comes to mind: "We beseech you to fulfil the debt of love you owe. Perish every selfish object, perish every worldly desire. Be pure, be noble. Rise to the claims of thy Lord, strive to do what His own heart will prize. Remember, oh remember, the confession of Christ made in your baptism. Do not suffer the foul blot of worldliness to mar that sacred type. Never surrender your allegiance to Him" (Henry Elson, vol.26,

p.77).

T.M. Hyland, Birkenhead | Dec 1980
The Baptism Of Believers