(Adapted from Baptism & Church Membership)

Is there a command to be baptized?

Our Lord in giving the Great Commission to His disciples declared, “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:15-16). Note how He links faith and baptism. For believers not to be baptized is tantamount to disobedience of a clear unmistakable command. Does our Lord mean that without believer’s baptism we cannot be saved? That He does not mean this is seen in the case of the dying thief for whom baptism was not possible. But the fact that the Lord stated the case this way is significant and His words are in harmony here with those reported by Matthew, who wrote, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even to the end of the world. Amen” (Matthew 28:19-20).

Baptism is to follow instruction of the converts. Believers and believers only are to be baptized. Note that baptism is in the name of the Trinity which implies that the converts are required to have enlightenment as to the nature of God. The command to baptize believers and believers only is to continue to the end of the age which is implied in the words of Jesus, “and lo, I am with you to the end of the world.” What are the grounds for baptism?

If what has been said is correct we should expect to find the apostles carrying out these instructions. If fact this is precisely what they did do. The account of their work from the beginning is described in the book of Acts. In every instance without exception we find that baptism is carried out on the ground of repentance and faith. It is true that both are not mentioned in every instance but then we must remember that true repentance is always mixed with true faith and true faith always includes genuine repentance.

The following examples of baptism should be noted from the book of Acts.

1. The 3,000 converts of the day of Pentecost. [Note: all of these were circumcised Jews who were members of the Old Covenant.] Peter in answer to the question, “What must we do?” Said, “Repent and be baptized every one of you.” Notice that those who gladly received his word were baptized (Acts 2:41).

2. The converts of Samaria (Acts 8:13). When they believed both men and women were baptized.

3. Simon the Sorcerer (Acts 8:13). This deceiver was baptized upon profession of faith. Such an example teaches us that due care ought to be exercised in the examination of candidates for baptism and we are warned that even when due care is exercised it is likely that a small percentage of professing Christians will turn out to be false.

4. The Eunuch (Acts 8:36-38). Believing with all his heart the eunuch was immersed. Some have labored assiduously to controvert the fact of immersion here but to no avail, for no sane person wades into a pool to obtain a few drops of water.

5. Saul of Tarsus (Acts 9:17-18). [Note: he, too, was already circumcised and a member of the Old Covenant, but was unregenerated until his encounter with Christ on the Damascus road.]

6. The household of Cornelius (Acts 10:47-48). Note the evidence that those baptized had received the Holy Spirit.

7. The household of Lydia (Acts 16:14-15).

8. The household of the Philippian jailer (Acts 16:31-33). The word was spoken to all his house. Note the words “believing in God with all his house” (v. 34).

9. The household of Crispus and many Corinthians (Acts 18:8). Note the emphasis on faith. Crispus believed with all his house.

10. The disciples of Ephesus (Acts 19:5). Although immersed (see John 3:23) according to the baptism of John the Baptist, Paul insisted one baptizing these Ephesians to signify their [conversion and] union with the Lord Jesus Christ.

[Note: in all these instances, there is not a single case of infant sprinkling.]

We conclude then both from the Great Commission and from these examples that repentance and faith are the only ground for Christ baptism. Hence the term “believer’s baptism.” In light of this it may be asked what our response would be if our children asked why they could not be baptized on the grounds that they are children of believers. In the Old Testament the children were circumcised. In fact all of Abraham’s house, including the bond slaves, were to be circumcised (Genesis 17:12). The answer to this is that under the Old Covenant administration the whole nation of Israel without exception was embraced. Spiritual salvation was worked out within an external framework. The spiritual implications of the Old Covenant now find the complete fulfillment in the New Covenant (Colossians 2:10-12). The externals are removed and now a new nation is revealed which embraces people of all kindreds and tongues (Revelation 5:9). It is required of every single member of this spiritual nation that they be born again, i.e. that they have a new heart and a new spirit (Jeremiah 31:31-34; Ezekiel 36:26-27; Hebrews 8:7-13). In the New Covenant it is required therefore that “they shall all know me from the least of them to the greatest of them, saith the Lord” (Hebrews 8:11).

Our reply therefore should be as follows: “My child, you have the greatest privilege that exists in the world which is to grow up under the teaching and light of the Gospel, under the nurture and admonition of the Lord. This privilege and advantage is denied the vast proportion of the human race. As soon as you show evidence that you are joined to the Lord Jesus by faith and that you repent of sin then we will proceed to request baptism for you. But you may not under the New Covenant be baptized on the grounds of your parents’ faith or indeed on the grounds that you are born in a [Christian home or] in a country which is nominally Christian. Nor is it right for you to partake of the Lord’s Supper until your union with Christ by faith is confirmed.” The right order for these things is set out for us in Acts 2:41-42. Confusion arises when we forsake the simplicity of the New Testament in regard to baptism which symbolizes our union with Christ and the local church which is likened to the body of Christ (Romans 12:4-8; 1 Corinthians 12:12; Ephesians 4:15-16).

What does baptism symbolize?

Union with Christ is the main thing symbolized. This union is a union with Him in His death, burial, and resurrection (Romans 6:4-6). This passage is crucial because it stands between two great themes of the apostle in his great epistle. In the first five chapters of Romans he deals with Justification. In the next three chapters he explains Sanctification. Union with Christ is central to both. We are justified on account of our union with Christ by faith alone. Being united with Christ in His death, the atoning merit of that death is imputed to us and upon these grounds the Father declares us to be justified. We now live a new life of obedience and holiness, being united to Christ in His resurrection. His life is our life. We are now joined to Him.

These truth are beautifully and perfectly portrayed in the water burial of baptism. Apart from burial no other mode could symbolize the momentous facts of this union. Once we grasp that believer’s baptism and union with Christ go together we have the key not only to the reasoning of Paul in Romans chapter 6, but also the key to understanding Ephesians chapter 4; Colossians 2:9 to 3:10; 1 Corinthians 10:1-17, and 12:12-31; and also 1 Peter 3:18-4:2. In every instance exhortation is made to live in a way which is consistent with our union with Christ and references to baptism are to be interpreted in this light.

Believer’s baptism also symbolizes the washing away of sins (Acts 22:16). Therefore unless the one baptized actually enjoys remission of sins it is wrong to proceed with the ordinance.

What is the correct mode of baptism?

The Greek word, I baptize, in all Greek lexicons means, I dip, immerse or submerge. Greek writers, Pagan and Christians, ancient and modern, unite in their testimony that this is the meaning of the word. Moreover, it is not without significance that in Greece and Russia immersion is the unbroken and universal practice, the Greeks acting consistently with a knowledge of their own language.

Immersion is the correct mode not only because of the meaning of the word but also because this is entirely consistent with the foregoing symbolism of burial signifying union with Christ in His death and resurrection. It is also consistent with the idea of “washing away” (Acts 22:16).

Jesus was baptized according to the Greek meaning of that word for it says, “He went up straightway out of the water” (Matthew 3:16). If sprinkling is enough then there is no point in going down into the water and coming up out of the water just to have a few drops dripped upon the head.

Why was our Lord Jesus Christ baptized?

John the Baptist was aghast that the spotless Lamb of God (John 1:29) should insist on baptism because this made him appear a sinner with all the other sinners who were being baptized to symbolize the washing away of sin. “Suffer it to be so now,” insisted Jesus, “for thus it becometh us to fulfill all righteousness” (Matthew 3:13-17; Luke 3:21-22; Mark 1:9-10). Our Lord united Himself to us in baptism by identifying Himself with us. He who had no sin took our sin upon Himself and now believers who had no righteousness receive His righteousness (2 Corinthians 5:21). The Head of the Church was baptized by immersion signifying the death, burial, and resurrection through which He was to pass for us. We who are members of His body, by following our Lord in baptism, signify our complete identification or union with Him in His death, burial, and resurrection.

Why do we baptize into the name of the Trinity?

The into is not a typing mistake. The Greek word “eis” signifies into to indicate the union of the believer not only with Christ but also with the Father and the Holy Spirit. Both Father and Holy Spirit testified their approbation of the baptism of Jesus in Jordan. All three persons of the Trinity are active in the work of redemption and it is into communion with all three that we are brought when we are saved by grace alone through faith alone.

What responsibility is involved in baptism?

We read Ephesians 4:5 of one Lord, one faith, one baptism. There is ultimately on Spirit baptism only and this is explained in 1 Corinthians 12:13 where it says, “For by one Spirit we are baptized into one body.” See also Galatians 3:27. This “body” is the Church in which there are many members. The analogy of a human body aptly describes the local or visible church. Through regeneration or the new birth the believer is baptized by the Holy Spirit into union with Christ the Head once and for all. This union is initiated once. It should be symbolized in water baptism properly administered by immersion. We should not overlook, however, there is also union with the body, the local church, the membership of which should consist of believers only.

When our union with Christ is symbolized in the ordinance of baptism we do not forget therefore the union of the believer with the body as well as the Head. It is not possible to have one without the other. Church membership is the main responsibility of baptism and the candidate should be well instructed in the responsibilities of it. Most churches have summarized the responsibilities of church members in writing and also have a summary of basic doctrines. . .Moreover, the chief-shepherd has appointed undershepherds (Hebrews 13:17; 1 Peter 5:1-4) and through them has established a means of teaching and discipline. Those seeking baptism should know that they are responsible to receive instruction in regard to the fundamental matters, and that they are to make ample provision for growth in grace and knowledge of the Lord Jesus Christ to whom they are joined (Matthew 28:20; 2 Peter 3:18).

The candidate for baptism should expect questioning from the elders in regard to the subject, which should be properly understood so that the full benefit designed by the Lord for the ordinance may be experienced. Unless the candidate is willing to shoulder the responsibilities of church membership and submit to the oversight of the local, visible church where he is to be baptized (or, in exceptional cases, to the oversight of some other local church), it us unwise to proceed.

(Rev. Erroll Hulse has been in the pastoral ministry for over 40 years. He has authored a number of books, including A History of the Baptists, A Testimony of Baptism, Who Are the Puritans?, The Believer’s Experience, Give Him No Rest, and a number of booklets. Also, he is an international conference speaker and has been the editor for over a quarter a century of the bimonthly journal Reformation Today.)