TRIUNE IMMERSION

TRIUNE IMMERSION

Triune immersion satisfies the requirements of the Biblical language in the text of Matt. 28:19-20. The verb "baptidzo" signifies repeated dipping. The preposition "eis" with the accusative means into. Being used with the accusative it marks how far the motion should proceed. The context makes it clear that the idea is motion or mode. "Into" signifies motion from certain limits outside to a place within certain limits. The construction calls for motion recognizing 3 persons. The single name is all that dare be used. The plural would call for more than 3 actions. (cf John 19:20 for a similar illustration). Triune Immersion satisfies Biblical history also. The verb "teach" or "make disciples" in the original appears again in the book of Acts. (Matheteuo  14:21). There are some who maintain that Mat 28:19 does not appear again in the book of Acts. But this verse indicates the apostles knew it. The preposition "eis" used in the baptismal formula is purposely used by the Apostle Paul in Acts 19:3. Disciples: "Nay, we did not so much as hear whether the Holy Spirit was given". (Vs. 2). Paul probes deeper, "Into what then were you baptized" (vs. 3). If they had received Christian baptism they would have known of the Holy Spirit, for Mat 28:19 makes provision for the Spirit both by name and action. And it is clear that Paul meant form or action, for that is precisely the way they answer him in the next statement.
 Triune Immersion satisfies all the requirements of Biblical doctrine. It symbolizes the full experience of the believer in the union with Christ. It symbolizes the 3 persons of the Godhead and their relation to the believer.
 It symbolizes a basis for the solution of apparent difficulties raised by other passages. Passages meaning on the authority of the name of Christ. See notes on Acts 2:38 and Acts 10:48. Passages meaning into the doctrine or joined to the person of Christ.
 Baptism by trine forward action fits in with the Biblical language. While Brethren have not been known to reject baptism, simply because it was by some other action than forward, providing it was trine action, yet it is believed that forward action is correct because of Rom 6:3-5. The Scriptural foundation for baptism provides for forward action. It should be noticed that the Bible says, "in the likeness of His death" and not His burial. He bowed His head and gave up the ghost. The scriptural use of the term is in connection with forward action (1 Cor 10:2). "Baptized unto Moses in the cloud and in the sea." (cf Exod 14:15 "That they go forward." The subjects of the baptism should use forward action in this act of worship even as in others.
 Psa 95:6 - "O come, let us worship, and bow down."
 Phil 2:10 - "Every knee should bow."
 Dan 6:10 - "Kneeled upon his knees 3 times a day."
The baptism of converts by forward action enables them to perform the action by themselves. Naaman the Syrian king in 2 Kings 5:14 "dipped himself." The baptistries that have been discovered provided space for forward action only. Baptism by forward action is the most reasonable, easy and natural method of carrying out the command of the Lord. History confirms forward action as the method. Baptism by forward action was the method until 1522, when Thomas Munzer, introduced backward motion.
 The meaning of baptism with its symbolism and significance points to the following things. It symbolizes the Triunity of God. The one baptism, that is, one event (once down into the water, once coming up out, signifies one Person of the Godhead. The one substance water signifies the One God, the unity of the three. The three dippings of the head while in the water points to the three Persons in the Godhead. The equal dippings mark the equality of the Persons. It points also to the work of the Godhead in salvation. The Father is the source and sends the Son and the Spirit. (James 1:17 - "everything is from the Father." 1 John 4:14 - "Father sends the Son." John 14:26; 15:26 - "The Father sends the Spirit." See also Acts 1:4-5 with Acts 11:16. The Son is the channel and administers the Baptism of the Spirit, and regenerates. Mat 3:11; John 15:26 with Acts 2:33; John 5:21. The Spirit is the agent and applies the actual life of God to man (1 Cor 12:13; Titus 3:5).
 Especially does baptism point to the judicial facts in the believer's union with Christ. It symbolizes the believer's union with Christ in death, burial, and resurrection (Rom 6:3-5). One might also point to crucifixion with Christ and walking in newness of life (Rom 6:4-6). It symbolizes the actual experience of the believer at the time of conversion. The believer is immersed into the Spirit, initially meaning death (Rom 6:3; 1 Cor 12:13). The believer is regenerated by the Spirit; immediate result is life (John 3:5; Titus 3:5). The believer is resurrected by the Spirit to walk in newness of life (Rom 8:11; Rom 6:4).
 As evidence, it points to the following things. Baptism is a public testimony of the believer's utter dependence on God for salvation (Rom 6:23). Baptism is a public confession of the believer's faith in the Lord Jesus Christ (Acts 2:38, 41; Acts 8:36-38; Acts 19:4-5). Baptism is a public demonstration of the believer's obedience to the command of Christ (Acts 22:16 with Acts 9:18). Baptism is a public dedication of the believer's life to Christ and a new career (Gal 3:27; Rom 6:4). Baptism is a public ceremony of the believer's entrance into the local congregation (Acts 2:41).
 The instruction of the saints on the subject of baptism. Positive effort should be made to emphasize the importance of baptism in the thinking of God's people, not for its own sake, but for the sake of that for which it stands. Notice how distinctly this ordinance stands out in the minds of the people. If this be true, then how important it is to have it stand out in the proper way (1 Cor 1:13-16). Personal and detailed instruction of every group of candidates should be made before they enter the waters of baptism. This will enable them to understand what they are doing, and what the baptism points to in their experience (Acts 8:36-38). Publicly and repeatedly the whole congregation should be instructed on the meaning and value of baptism. By pointing out what it symbolizes, what it signifies, and what it safeguards, there will not only be a wholesome response to baptism, there will also be a wholesome regard for the fundamentals of the faith (Acts 2:38). Problems should not be avoided in public instruction, but care should be taken not to descend to mere controversy (Acts 19:3-5).
Records of Triune Immersion.
1). 65-120 A.D.  Didache, or training of the twelve. Yoder pg 216
2). 114-165 A.D.  Justin Martyr,  Apologia pg 79
3). 160-190 A.D.  Tertullian Yoder pg 222
4). 150-220 A.D.  Clement of Alexandria  Bauman, pg 26ff
5). 185-225 A.D.  Origen  Yoder, pg 226
6). 315-386 A.D.  Cyril of Jerusalem  Yoder, pg 228
7).       329 A.D.  Basil the Great Yoder, pg 228
8). 354-400 A.D.  Augustine  Yoder, pg 229
9). 340-400 A.D.  Jerome  Yoder, pg 232
10).      347 A.D. Chysostom  Yoder, pg 234
NOTE: The testimony is unanimous for triune immersion among the early fathers, and there is not a dissenting vote. No record is ever given that triune immersion started later than with the apostles.