Matthew 28:19-20.
Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you. And behold, I am with
you always, to the end of the age."
Baptism
is an integral part of disciple-making endeavour. For this reason when the Lord
commissioned the disciples to be disciple-makers, He instructed them to do this
by baptizing those who believe in Him
and teaching them to observe all that
He commanded. The disciple-making enterprise involves these two means. It is
with this in mind that I venture to touch on this important practice of the church.
Essentially, I will attempt to answer a few questions.
What is baptism? It is the
dipping, immersing, submerging or plunging into water (Matthew 3:16; John 3:23)
in the name of the Father, the Son and the Holy Spirit, to signify our adoption
into Christ, our cleansing from sin, and our commitment to belong to the Lord
and to His church. In the Words of the various dependable and historic
confessions, ‘Baptism is an ordinance of
the New Testament, ordained by Jesus Christ, to be to the person who is
baptized - a sign of his fellowship with Christ in His death and resurrection;
of his being engrafted into Christ, of remission of sins; and of that person's
giving up of himself to God, through Jesus Christ, to live and walk in newness
of life.’ (Romans 6:3-5; Colossians 2:12; Galatians 3:27; Mark 1:4; Acts
22:16) It outwardly marks the entrance into the body of Christ.
Why baptism? It might
look the silliest thing to do to a carnal eye. Yet it is so simple to obey! It
is so important, that the second Person of the Trinity – the Lord of glory
Himself, even Christ, was baptized, ‘to
fulfil all righteousness’ (Matthew 3:15).
Moreover, it is His command and ordinance. We know that the commandments of the
Lord are holy and righteous and good (Romans 7:12) – saints obey them! No true
Christian would disdain or neglect the rule of the Lord who left His glory,
shed His blood and gave His life to save him. The apostles obeyed this rule. At
the very inception of the church of Christ, all who believed were baptized and
added to the number of believers in His church. Shall we disobey what the Lord
has set an example and commanded? If you truly name the name of Christ, then be
baptized and be part of the church of Christ.
The Presbyterian theologian, A.A. Hodge, puts
it this way, ‘Protestants regard the sacraments both as a preaching of the
Word, and as authoritative seals, and badges of church membership’. A
long-serving Baptist pastor, Keith Underhill, so well explains the intention of
Baptism in his exposition of the Baptist Confession of Faith:
What is the intention of baptism? It is both a
message from God to the one being baptized, and a response to God by the one
being baptized.
1) A sign from God – God declares, and so
assures the one being baptized, that he is united with Christ in His death and
resurrection (Romans 6:3-5, Galatians 3:27, Colossians 2:12, see also Matthew
28:19, 1 Corinthians 1:13-16, 10:2), because baptism has the idea of being
united with someone in leadership over the person; and he has forgiveness of
sins through Christ, symbolized by baptism as a washing with water (Acts 2:38,
22:16). Baptism does not accomplish this, but is an outward sign that this has
happened.
2) A commitment by the baptized – Baptism
also symbolizes our saving response to the Gospel, that we have submitted to
the demands of the Gospel, in order to live a new life in Christ (Acts 2:38, 1
Peter 3:21). Thus baptism takes on the character of a covenant ceremony between
God and the one being baptized[1].
While
baptism is a means of grace, yet it does not and cannot save. Its proper and
appointed use cannot be too highly valued. On the other hand, if it is abused
to purposes for which it was not given by the Lord as if it were containing in
and of itself salvation to man or washing from sins, then it is desecrated as
it would encroach on the throne of Christ, the Saviour. The water of baptism
must neither be confused with the blood of Christ, nor the regeneration of the
Holy Spirit. In effect, there is no place of the so called baptismal
regeneration by the Roman Catholics. This truth also crushes to powder the
‘golden calf of reformation[2]’
called infant baptism, which is prevalent among our Presbyterian brothers, as
well as Lutherans and Anglicans friends.
As a means of grace, it means that as one is
baptized in the name of the Father, and
of the Son and of the Holy Spirit. Clearly this is one of the clearest
verses on both the unity of Trinity – in
the name (the name is singular – it is not in the names) meaning
God is one. There is diversity of the three Persons – the Father, the Son and the Holy Spirit, for each is distinctively
designated. By all means, we must
look up to God in this ordinance,
since it is Christ’s own idea, and we must expect from God through it the
conveyance of His grace and peace. ‘Baptism is to be reverenced, but not
idolized. It is to be used as means, but not rested in as an end. No one is to
imagine himself the better, simply because he has attended on any ordinance, (baptism
included)’[3].
Who is eligible for baptism? Of course, we
should just learn from the pages of Scriptures how to rightly administer
baptism, to the right people (true believers) at the right time and age
(definitely not at infancy, as such cannot clearly and publicly profess faith
in Christ. In quoting the Baptist Confession of Faith, Those who actually profess repentance towards God, faith in, and
obedience to, our Lord Jesus Christ, are the
only proper subjects for this ordinance. (Mark 16:16; Acts 8:12; 36,37;
2:43; 18:8)
Where and in what context should
baptism be administered? Can Christian baptism be conducted as a private
event, outside of the oversight of a local visible church? Who should
administer the sacrament or ordinance of baptism? Can it be administered by any
person, by any baptized Christian, or must it be administered only by a
minister who has been set apart to office in the church? These are ancient and
important ecclesiological questions, which are being raised anew in our day.
However, in answering them, we should evaluate the evidence of Scripture in
terms of instruction and example.
A
close and thorough examination of the New Testament evidence clearly indicates
that our Christians have held that baptism should only be administered within
the context of the local church and that baptism should only be properly
administered by the church’s officers. In obedience to the Great Commission
cited above. After all, these instructions were especially given to them as the leaders and representatives of the
church.
The
context of Acts indicates that the converts at Pentecost were baptized by Peter
and the other apostles (Acts 2:38-43). The first Samaritan converts were
apparently baptized by Philip who had preached the gospel to them (Acts 8:12).
Philip was one of the seven servants of the church at Jerusalem (Acts 6:5).
Luke notes specifically that the Ethiopian Eunuch was baptized by Philip (Acts
8:36-38). Saul (Paul) was ostensibly baptized by Ananias, who, though he is
only overtly described as a “disciple,” likely served as an officer of the church
at Damascus (Acts 9:10-18), since God spoke to him directly, designating him a
prophetic office.
Cornelius
and the other converts at Caesarea seem to have been baptized by the apostle
Peter aided by the six men from the church at Joppa (most likely including at
least some of the church’s officers) who accompanied him (Acts 10:23, 44-48;
11:12-17). Paul and Silas apparently baptized Lydia, the Philippian jailer, and
the converted members of his household (Acts 16:14-15, 31-33). Paul also
apparently baptized Crispus and the other converts at Corinth (Acts 18:5-8; cf.
also 1 Corinthians 1:14, 16 where Paul says he baptized only Crispus, Gaius,
and the household of Stephanus in Corinth), as well as the twelve disciples at
Ephesus (Acts 19:5). A survey of Acts reveals that there is not a single
explicit narrative description of a believer being baptized by anyone other
than a church officer. It further shows that, whenever the Apostles preached to an entire household, and they believed, and manifested the indwelling
of the Holy Spirit, the whole household was baptized.
The
Great Commission specifies duties, for the performance of which the apostles
were to provide. One of these was the administration of baptism. They were
commanded, not to make disciples and teach them the baptism doctrine or the
duty of being baptized; but to make disciples and actually baptize them. The
administration of the rite was in their care; and, where they could not personally
perform it, it was made their duty to provide for its performance by
delegation. Therefore the administration was not designed to be left to any one
whom the candidate might select or prefer (this is true of teaching as well). It
is the duty of the pastors under whose oversight he is to provide.
This
has direct implications on any non-baptized Christian. Even though you have
been a Christian for a century – seek to be baptized properly (biblically)
immediately as a believer. Then become a member of a Bible-preaching, believing
and practising local church. You must delay no further in obedience, if you
want to honour your Saviour and Lord. For, He has instructed us to baptize them
in the Name of the Triune God. Pastors, you have a responsibility of baptizing
those who believe properly.
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