Plain Words For The Young Who Belong To Christ

by N.D.W. MILLER | Category: Pages For Young Believers | Oct 1932

Concerning things that differ-

VIII.-ON BAPTISM.

Much has been written upon the subject of Baptism; and the very fact that in all likelihood the majority who read this Magazine arc already baptized, may seem to make another contribution unnecessary.

But you remember, Paul said, "To write the same things to you, to me indeed is not irksome, but for you it is safe" (Philippians 3. 1), and so, I think, we may say about Baptism. Even we, who, as disciples, have been baptized, are prone to forget the fact, and all that our baptism involved.

In considering Baptism we are further reminded of the "things that differ" (Philippians 1. 10, R.V.M.).

In Acts 19., for instance, we find persons "knowing only the baptism of John." They had therefore to be re-baptized in order to bring them into line with God's mind and will which had been more fully revealed since the days of John the Baptist. That is proof enough to shew the importance of understanding and proving things that differ.

But this is not at all intended to be an exhaustive treatise on Baptism, for we must needs be very brief; but we trust it may prove helpful.

In general, that which is called baptism in Christendom is performed by sprinkling; pouring is not so common; and there is also the practice of immersion. There are words used in the New Testament which mean to sprinkle, and to pour, and to immerse; but never-not in a single instance-is the word for sprinkle, or the word for pour, used in connection with Baptism. Rantizo-sprinkling-is used in Hebrews 9. 13, 19, 21; and 10. 22. Rantismos-sprinkling-in Hebrews 12.24 and 1 Peter 1. 2. Proschusis-sprinkling-is used in Hebrews 11. 28. Ekcheo-pour out-- is used 18 times, but it will be sufficient if we only cite Acts 2. 17, and Romans 3. 15 (translated to shed), and refer the reader to Revelation 16. where the same word occurs 9 times.

The word baptizo (from bapto, to dip) is the word associated with the ordinance of Baptism without exception throughout the New Testament. Why then is sprinkling so common? Some light on this is furnished by the following :-" The Latin Church, doubtless in deference to the requirements of a northern climate, to the change of manners, to the convenience of custom, has wholly altered the mode; preferring, as it would fairly say, mercy to sacrifice; and (with the two exceptions of the Cathedral of Milan and the sect of the Baptists) a few drops of water are now the western substitute for the plunge into the rushing rivers or the wide baptisteries of the East" (Eastern Church, pp. 29, 30). This makes sad reading in the light of the plain command of the Lord, as well as the New Testament use of baptizo-"to immerse, to dip," and the fact that Baptism symbolizes burial. In no sense whatever, can sprinkling, or pouring, be looked upon as a figure of burial. But with the many, alas, a few drops of water is the prevailing custom, and, as one error leads to another, so this custom, once introduced, enabled Satan by degrees to establish the evil and truly awful. doctrine of Baptismal Regeneration-the sprinkling, for the most part, being performed on unconscious infants-a practice absolutely contrary to the New Testament, because of its repeated statements that repentance and faith must precede Baptism in water.

It is, however, with the word "baptize"-derived from the Greek baptizo, and used throughout the New Testament, that we have to do (we may state in passing, our firm conviction that all who die in infancy, and those devoid. of reason, are safe for eternity because sheltered by the blood of the Lamb of God which taketh away the sin of the world John 1. 29), and in pursuing our subject we will first of all consider John's baptism.

"The Law and the Prophets were until John" (Luke 16. 16). The birth and ministry of John opened a new era. His baptism was "the baptism of repentance unto remission of sins" (Luke 3. 3). It was exclusively for Israel (Acts 13. 24). And its significance is given us very concisely in Acts 19. 4, where "Paul said, John baptised with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Jesus." So we seethat by being buried in the mystic grave of the Jordan, confessing their sins, the baptised ones thus showed their readiness to receive the Coming King. The rulers, however, "rejected for themselves the counsel of God, being not baptised of him" (Luke 7. 30). You will notice that John's baptism is referred to as "the counsel of God." That is what made it such a serious matter, and that is why the Lord Jesus was so particular about it, hence His great question later on to the chief priests and elders, "the baptism of John, whence was it? from heaven or from men?" (Matthew 21. 25). It was from Heaven, and this, combined with the fact that "John came unto you in the way of righteousness," was what brought the Lord Himself to the Jordan. He had no sins of His own to confess; nor do I believe He confessed the sins of others at that time. But, obedient to the counsel and will of God, "Jesus came from Nazareth of Galilee, and was baptised of John into the Jordan" (Mark 1. 9, R.V.M.), and by His obedience to a God-given ordinance, He hath left us an example that we "should follow his steps" (1 Peter 2. 2]).

The Lord's question in Matthew 21. which we have just referred to, followed a question asked him by the chief priests and the elders-"By what authority doest Thou these things? And who gave Thee this authority?" It is little wonder He did not answer, for they should have known that His authority, like John's baptism, was from Heaven.

Now coming to His triumphant resurrection-sin having been atoned for, and death conquered-we hear Him say- "All authority hath been given unto Me in heaven and on earth. Go ye, therefore, and make disciples of all the nations, baptising them into the Name of the Father and of the Son and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you all the days, even unto the consummation of the age" (Matthew 28. 18-20, R.V.M.). This is what has been called the Great Commission. It contains the commandment to baptize; and, as has often been remarked, the commandment to baptise is the commandment to be baptised.

Matthew 28. 18-20, is part of the commandment which He gave through the Holy Spirit unto the Apostles before He was received up (Acts 1.). The commandment, "teaching them to observe all things," became "the Apostles' teaching" (Acts 2.

42).

Peter's message on the day of Pentecost-after the Lord Jesus had poured forth the Holy Spirit (Acts 2. 33), was to Jews. It contained the staggering words-" Let all the house of Israel therefore know assuredly, that God hath made Him both Lord and Christ, this Jesus whom ye crucified "(Acts 2.86), This message was received by 3,000 souls, who were commanded-" Repent ye, and be baptized every one of you in the Name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." That was the order for the Jew, Jerusalem and Judea.

Following the Lord's direction in Acts 1. 8, we pass to Samaria, where Philip the evangelist wrought mightily under God. "When they believed Philip preaching good tidings concerning the kingdom of God and the Name of Jesus Christ, they were baptized, both men and women." Following Philip's preaching, the Apostles sent down Peter and John from Jerusalem, who prayed for them, "that they might receive the Holy Spirit: for as yet He was fallen upon none of them

then laid they their hands on them, and they received the Holy Spirit" (see Acts 8.). Such was God's way for Samaria.

Then we come to the glad moment when God opened a door of faith unto the Gentiles. "Brethren, ye know how that a good while ago God made choice among you that by my mouth the Gentiles should hear the word of the Gospel; and believe" (Acts 15. 7). So Peter, Spirit-taught, was the chosen vessel whom the Lord sent to Caesarea. The gist of his message concerning Jesus Christ, was-" He is Lord of all" (compare Romans 10. 12). Now in this case, "While Peter yet spake these words, the Holy Spirit fell on all them which heard the Word... Then answered Peter, Can any man forbid the water, that these should not be baptized, which have received the Holy Spirit as well as we? And he commanded them to be baptized in the Name of Jesus Christ" (Acts 10. 44-48). Here is God's order for the Gentiles:

This order, we believe, has never been divinely altered. It is the established order for to-day. The sinner believes the Word-receives the Holy Spirit on believing (Acts 11. 17), and, as a disciple of the Lord Jesus, he is under obligation to be baptized in water.

(To be continued, D.V.)

N.D.W. MILLER | Oct 1932
Pages For Young Believers