The Mode and Meaning of Baptism
The practice of baptism in the New Testament was carried out in one way: the person being baptized was immersed or put completely under the water and then brought back up again. Baptism by immersion is therefore the “mode” of baptism or the way in which baptism was carried out in the New Testament. This is evident for the following reasons:
(1) The Greek word baptizo means “to plunge, dip, immerse” something in water. This is the commonly recognized and standard meaning of the term in ancient Greek literature both inside and outside of the Bible.
(2) The sense “immerse” is appropriate and probably required for the word in several New Testament passages. In Mark 1:5, people were baptized by John “in the river Jordan” (the Greek text has en, “in,” and not “beside” or “by” or “near” the river). Mark also tells us that when Jesus had been baptized “he came up out of the water” (Mark 1:10). The Greek text specifies that he came “out of” (ek) the water, not that he came away from it (this would be expressed by Gk. apo). The fact that John and Jesus went into the river and came up out of it strongly suggests immersion, since sprinkling or pouring of water could much more readily have been done standing beside the river, particularly because multitudes of people were coming for baptism. John’s gospel tells us, further, that John the Baptist “was baptizing at Aenon near Salim, because there was much water there” (John 3:23). Again, it would not take “much water” to baptize people by sprinkling, but it would take much water to baptize by immersion.
When Philip had shared the gospel with the Ethiopian eunuch, “as they went along the road they came to some water, and the eunuch said, ‘See, here is water! What is to prevent my being baptized?'” (Acts 8:36). Apparently neither of them thought that sprinkling or pouring a handful of water from the container of drinking water that would have been carried in the chariot was enough to constitute baptism. Rather, they waited until there was a body of water near the road. Then “he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing” (Acts 8:38 – 39). As in the case of Jesus, this baptism occurred when Philip and the eunuch went down into a body of water, and after the baptism they came up out of that body of water. Once again baptism by immersion is the only satisfactory explanation of this narrative.
(3) The symbolism of union with Christ in his death, burial, and resurrection seems to require baptism by immersion. Paul says,
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:3-4)
Similarly, Paul tells the Colossians, “You were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead” (Colossians 2:12).
Now this truth is clearly symbolized in baptism by immersion. When the candidate for baptism goes down into the water it is a picture of going down into the grave and being buried. Coming up out of the water is then a picture of being raised with Christ to walk in newness of life. Baptism very clearly pictures death to one’s old way of life and rising to a new kind of life in Christ.
The Subjects of Baptism
The pattern revealed at several places in the New Testament is that only those who give a believable profession of faith should be baptized. This view is often called “believers’ baptism,” since it holds that only those who have themselves believed in Christ (or, more precisely, those who have given reasonable evidence of believing in Christ) should be baptized. This is because baptism, which is a symbol of beginning the Christian life, should only be given to those who have in fact begun the Christian life.
After Peter’s sermon at Pentecost we read, “Those who received his word were baptized” (Acts 2:41). The text specifies that baptism was administered to those who “received his word” and therefore trusted in Christ for salvation. Similarly, when Philip preached the gospel in Samaria, we read, “When they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12). Likewise, when Peter preached to the Gentiles in Cornelius’ household, he allowed baptism for those who had heard the Word and received the Holy Spirit, for those who had given persuasive evidence of an internal work of regeneration. While Peter was preaching, “the Holy Spirit fell on all who heard the word” and Peter and his companions “heard them speaking in tongues and extolling God” (Acts 10:44 – 46). Peter’s response was that baptism is appropriate for those who have received the regenerating work of the Holy Spirit: “Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?” Then Peter “commanded them to be baptized in the name of Jesus Christ” (Acts 10:47 – 48). The point of these three passages is that baptism is appropriately given to those who have received the gospel and trusted in Christ for salvation.
Paul says in Romans 6:3 – 4: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death.” Could Paul have said this of infants?'” Could he have said that “all infants who have been baptized into Christ Jesus were baptized into his death” and “were buried therefore with him by baptism into death, so that as Christ was raised from the dead”? But if Paul could not have said those things about infants, then those who advocate infant baptism must say that baptism means something different for infants than what Paul says it means for “all of us who have been baptized into Christ Jesus.” Those who argue for infant baptism at this point resort to what seems to be vague language about infants being adopted “into the covenant” or “into the covenant community,” but the New Testament does not speak that way about baptism. Rather, it says that all of those who have been baptized have been buried with Christ, have been raised with him, and have put on Christ.
A similar argument can be made from Colossians 2:12: “You were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.” But it could not be said of infants that they were buried with Christ, or were raised with him through faith, since they were not yet old enough to exercise faith for themselves.
The Effect of Baptism
We have discussed above that baptism symbolizes regeneration or spiritual rebirth. But does it only symbolize? Or is there some way in which it is also a “means of grace,” that is, a means that the Holy Spirit uses to bring blessing to people? There is the blessing of God’s favor that comes with all obedience, as well as the joy that comes through public profession of one’s faith, and the reassurance of having a clear physical picture of dying and rising with Christ and of washing away sins. Certainly, the Lord gave us baptism to strengthen and encourage our faith and it should do so for everyone who is baptized and for every believer who witnesses a baptism.
The Necessity of Baptism
While we recognize that Jesus commanded baptism (Matthew 28:19), as did the apostles (Acts 2:38), we should not say that baptism is necessary for salvation. To say that baptism or any other action is necessary for salvation is to say that we are not justified by faith alone, but by faith plus a certain “work,” the work of baptism. The apostle Paul would have opposed the idea that baptism is necessary for salvation just as strongly as he opposed the similar idea that circumcision was necessary for salvation (see Galatians 5:1 – 12).
Those who argue that baptism is necessary for salvation often point to Mark 16:16: “He who believes and is baptized will be saved; but he who does not believe will be condemned.” But the very evident answer to this is simply to say that the verse says nothing about those who believe and are not baptized. The verse is simply talking about general cases without making a precise qualification for the unusual case of someone who believes and is not baptized. But certainly, the verse should not be pressed into service and made to speak of something it is not talking about.
More to the point is Jesus’ statement to the dying thief on the cross, “Today you will be with me in Paradise” (Luke 23:43). The thief could not be baptized before he died on the cross, but he was certainly saved that day. The force of this point cannot be evaded by arguing that the thief was saved under the old covenant (under which baptism was not necessary to salvation), because the new covenant took effect at the death of Jesus (see Hebrews 9:17), and Jesus died before either of the two thieves who were crucified with him (see John 19:32 – 33).
Another reason why baptism is not necessary for salvation is that our justification from sins takes place at the point of saving faith, not at the point of water baptism, which usually occurs later. But if a person is already justified and has sins forgiven eternally at the point of saving faith, then baptism is not necessary for forgiveness of sins, or for the bestowal of new spiritual life.”
Baptism, then, is not necessary for salvation. But it is necessary if we are to be obedient to Christ, for he commanded baptism for all who believe in him.
The Age for Baptism
Those who are convinced by the arguments for believers’ baptism must then begin to ask, “How old should children be before they are baptized?”
The most direct answer is that they should be old enough to give a believable profession of faith. It is impossible to set a precise age that will apply to every child, but when parents see convincing evidence of genuine spiritual life, and also some degree of understanding regarding the meaning of trusting in Christ, then baptism is appropriate. Of course, this will require careful administration by the church, as well as a good explanation by parents in their homes. The exact age for baptism will vary from child to child, and somewhat from church to church as well.