THE ORGANIZATION OF THE MATERIAL ON BAPTISM

THE ORGANIZATION OF THE MATERIAL ON BAPTISM

The kind; the purpose, the form; the meaning; and the subjects of baptism,
lb. The kind of baptism: spirit or water baptism?
Introduction:
(1)  Spirit baptism is not for discussion here. Spirit baptism is administered by Christ himself (Matt. 3:11), and falls outside the pale of our discussion (1 Cor. 12:13).
(2)  Water baptism alone can be performed by men. Of the four kinds in the N.T. (Jewish, Jesus; John's, Christian) we are interested solely in Christian baptism.

lc. The institution of the ordinance of Christian baptism in water.
There are just two passages which treat it: Matt. 28:19; Mark 16:16
Three things run parallel:
(1) New dispensation;
(2) Gospel message;
(3) Ordinance of Baptism.

ld. A new dispensation is announced and ushered in by the Lord at the same time.

le. The first announcement is made within eight months of the close of Christ's ministry on earth (Matt. 16:18, 21). Plans for future because of rejection.
2e. The formal announcement comes within forty days after the resurrection. (Acts 1:2-8). Announcement of transition (vs. 2-5); confusion (vs. 6); new plans (vs. 7-8).
3e. The fruition takes place on the day of Pentecost. Luke 24:29 - command to wait; Acts 1:4-5 - Not many days. Acts 2:1-4 - the baptism (Acts 11:16); cf. 1 Cor. 12:13.

2d. A gospel message is given for proclamation among all nations beginning at Jerusalem.

le. The first announcement of the message is given during the forty days. Luke 24:46-49.
2e. Peter preached this message on the day of Pentecost. Acts 2:31-33, 38
3e. Peter preached the same message to the Gentiles in Cornelius' house. Acts 10:39-43
4e. Paul also preached this message in his ministry among the Gentiles. Acts 13:37-39

3d. A Christian ordinance of baptism in water was instituted at the same time as the gospel message. These two cannot therefore be separated. Matt. 28:19; Mark 16:16

Therefore this answers two extreme theological viewpoints.
le. Covenant theology which argues that there is no change; that Israel is perpetuated in the church and all that goes with it.
2e. Ultra-dispensationalism which argues that the change took place later and therefore all ordinances, especially baptism; thus baptism belongs to Israel and not to the church,

2c. The perpetuation of the ordinance of Christian baptism in water.

1d. The apostles knew of the command given by the Lord and recorded in Matt. 28:19 Acts 14:21 - "Teach" - Greek - "matheteuo" ­This is interesting in the light of the fact that Paul is the one who is credited with revealing the program for the dis­pensation of grace. A.T. Robertson says this is indubitable evidence that the Apostles knew of the command of Matt. 28:19.
2d. The apostles also knew the significance of the trine formula commanded by the Lord. Acts 19:3 "Unto what then were ye baptized", should read "Into what then were ye baptized". The preposition is "eis", for it has to do with form. Here the context demands this explanation.
3d. The other passages appearing to use another formula do not contradict the instructions of the Lord in Matt. 28:19.
-Acts 2:38 (epi or en) means on the authority of Christ's name.
-Acts 8:16 (eis) means joining to, in doctrine, the person of Christ.
-Acts 10:48 (en) means on the authority of the name of Christ.
-Acts 19:5 (eis) means joining to the person who bears the name.
-(Wherever "eis" is used it means precisely what it means in 1 Cor. 10:2, and never has reference to the form of baptism but the end and purpose of it; unless the context clearly indicates otherwise).
4d. The ordinance of Christian baptism in water was carried on by the whole company of the apostles.
Acts 2:38, 41;  Acts 8:12-13, 16, 36, 38; Acts 9:18; Acts 10:47-48;  Acts 16:15,33 Acts 18:8; Acts 19:3-5; Acts 22:16; 1 Cor. 1:13-17; 1 Cor. 15:29.

2b. The purpose of baptism: is it a saving or symbolical ordinance?
lc. It is definitely not a saving ordinance.
As argues-
ld. The evidence from the institution of the ordinance.
le. Positive information from Matthew. 28:19.
"Go ye therefore and teach" involves all that is necessary in making disciples and bringing them to a saving know—ledge of Christ.
Obviously then, baptism was not meant for any but the saved, and never at all intended for people who are unsaved.
2e. Confusing information from Mark 16:16
Since there is a textual problem in connection with this passage, it cannot be said that the Bible teaches this. But this is by no means all.
However, since the passage itself is not too clear, then it must be interpreted in the light of the passage that is clear, namely, Matt. 28:19. You never go to an obscure passage when there are plain passages to clear up the obscure ones.
Though, it is possible to accept it just as it stands. The last half of the verse makes it clear that baptism is not the necessary thing for salvation.

2d. The evidence from the perpetuation of this ordinance.
le. Positive evidence from the perpetuation.
1.   Baptism is a work of righteousness (Matt. 3:13-15); but we are not saved by works of righteousness which we have done (Tit. 3:5).
2.   It is an ordinance or rite performed by the worshipper.
This excludes it as a saving ordinance (Heb. 6:2 with Mark 7:4,8; Luke 11:38; Col. 2:14, 16).
3.   If this passage speaks of water baptism, then it is the answer of a good conscience toward God, not a step in the ladder climbing to God. 1 Peter 3:21
4.   It is unnecessary for salvation as shown from several instances:
-Cornelius was regenerated before the baptism was administered (Acts 10:44-48).
-Samaritans were not regenerated until sometime after baptism (Acts 8:12-17).
-Simon Magus was not even saved though he was baptized (Acts 8:13, 18-24).
-Paul thanked God that he did not administer baptism except in a few cases. 1 Cor. 1:13-17.

2e. Confusing passages and their possible explanation.
Acts 2:37-38
1.    It may be accepted as read A.V. and be true. A most important element is there in the word "repent" Which includes also faith and conversion. This fact does not make baptism the important element nor the saving element.
2.    "For" does not always mean "to get"; It often means "with reference to", or "unto"; or "because". The R.V. has used the word "unto".
3.    By a comparison with Matt. 3:11 and Matt. 12:41, it will be seen that the Greek preposition "eis" may well be translated "because" and thus doctrinal correctness maintained.
4.    The punctuation of this verse in A.V. suggests that "repent" is to be joined with "for the remission of sins", and baptism is not the saving thing.
5.    Since public acknowledgement was necessary here, repentance and baptism are mentioned together.
6.    The response later (Acts 2:41) describes what they thought Peter meant. By receiving the word they believed and were saved. The baptism followed upon saved people. cf. Mark 1:15; Acts 3:19 Acts 22:16

1.   A more literal translation would be: "And now, what are you about to do? Arise, and baptize yourself, even washing away your sins, having called on the name of the Lord."
2.   The basis for this exhortation is the fact that Paul has already called upon the name of the Lord (cf. 22:10, 13 with Rom. 10:13).
3.   Since the act of baptism and washing are acts of obedience, it therefore follows that they are not efficacious in themselves, but are symbols of what happened.
4.   Both "baptize" and "wash away" are in the middle voice, bringing out more clearly the responsibility of obedience.
5.   "Baptize" describes the form; "wash away" the result, picturing in symbol union with Christ. Rom. 6:3-4. The aorist tense of both these verbs points to sim­ultaneous action.
6.   The word washed is used of the whole person figuratively pointing to salvation. John 13:10-11.
-In Lev. 15:11 three words for wash are used: "Pluno" to wash things; "Nipto" to wash parts of a person; "Louo" to wash the entire person.

2c. It is a symbolical ordinance, and nothing more.
ld. It was symbolical in the Old Testament dispensation.
le. This was true of Jewish Baptism. Mark 7:4, 8 and Luke 11:38 (Best) John 3:22, 26; 4:1-2; Heb. 6:2; 9:10 cf. vs. 9 "figure" Grk. parabole. (Good)
2e. This was true of John's baptism. Matt. 3:6-11; Luke 3:3, 7-16; John 1:31, 33; Matt. 3:11
3e. This was true of Jesus' Baptism. Matt. 3:13-17 "In the same manner".
4e. These were shadows, and not efficacious, only symbolical or types. Heb. 10:1

2d. It is symbolical in the New Testament dispensation.
le. It is an act on the part of the individual 1 Cor. 6:11; Acts 22:16 (Middle voice)
2e. It is a work of righteousness and no more. Matt. 3:13-15,
3e. It is the answer of a good conscience (if this is water baptism) 1 Pet. 3:21
4e. It is not efficacious and therefore can only be symbolical.
-1 Pet. 3:21 Saves only as a figure saves. This is defined in the passage - answer of a good conscience.

3d. It symbolizes a number of things (Must be delayed for a special section).

le. The experiences of the believer in salvation.
2e. The saving work of the trine God.

3b.  The Form of Baptism: is it sprinkling, single, or trine immersion?

lc. Sprinkling or affusion is wholly untenable as a possible interpreta­tion.
ld. The meaning of the word "baptidso" in the original language will not permit such interpretation. Every competent lexicographer defines the word as meaning dip or immerse.
2d. The usage or the word in the New Testament will not permit this sort of interpretation. Matt. 3:6, 16; Mark 10:38, 39; John 3:23; Acts 8:38, 39.

2c. Single immersion does not fulfill the requirements for Christian Baptism.
1d. It does not satisfy the requirements of the Biblical language.  Robert. I.S.B.E. 385.
-The verb "baptize" is a frequentative; The preposition "eis" means into, or in, as determined by the context.
-The two placed together in construction call for thrice repeated action in Matt. 28:19.

2d. It does not satisfy the requirements of Biblical history...
-Two references to Matt. 28:19.
Paul and Barnabas refer to this passage (rather Luke) in Acts 14:21. Paul refers to this passage in Acts 19:3, suggesting trine action.
3d.  It does not satisfy all the requirements of Biblical doctrine. It makes no provision for two members of the Trinity, the Father and the Spirit.

3c.  Triune immersion does satisfy all the requirements for Christian Baptism.
ld. It satisfies the requirements of the Biblical language.
le. The verb "baptidzo" signifies repeated dipping. All repu­table lexicographers indicate that the primary meaning of the word is this. And they say that is what it means in the New Testament. Any other meanings are derived.  Cf. Robert. Gram. 149.
-There are other such verbs in the New Testament: Sprinkle "rantizousa" Heb. 9:13, 19, 21. Green's Grammar, Page 148  is an intensive form. Numerals with it determine the repetition merely refers to the entire event without specifying the number of dips.
2e. 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.

3e.   The construction calls for motion recognizing three persons. The single name is all that dare be used. The plural would call for more than three actions (cf. Meyer on Matt. 28:19 and Yoder, pages 177-178).
cf. John 19:20 for a similar illustration.

2d. It satisfies the requirements of Biblical History.

1e. The verb "teach" or "make disciples" in the original appears again in the book of Acts. (Matheteuo - Acts 14:21). There are some who maintain that Matt. 28:19 does not appear again in the book of Acts. But this verse indicates apostles knew it.
2e. 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 ye baptized" (vs. 3). If they had received Christian baptism they would have known about the Holy Ghost, for Matt. 28:19 makes provisions 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.

3d. It satisfies all the requirements of Biblical doctrine. Treated more fully later.
le. It symbolizes the full experience of the believer in the union with Christ.
2e. It symbolizes the three persons of the Godhead and their relation to the believer.

4d. It provides a basis for the solution of apparent difficulties raised by other passages.
le. Passages meaning on the authority of the name of Christ.
-Acts 2:38 "epi" and "en" are variants. One has almost as good authority as the other. They are used with the locative case.
-Acts 10:48 "en" with the locative.
In each of the above cases, the description of mode is not in view. Rather the authority of Christ is in view, the authority which he asserted when giving the command for baptism Matt. 28:18-19).

2e. Passages mean into the doctrine or joined to the person of Christ.
-Acts 8:16 and 19:5 "eis" with the accusative.
Samaritans: In this case, it is the purpose of the writer to show that the Samaritans (who have no dealing with Jews‑
-John 4:9) had gone so far as not only to believe upon Christ but to be baptized upon the authority and into all that the name of Christ stood for.
Ephesians: in this case, these Ephesian’s were converts to John the Baptist, and had not yet believed upon Christ.
But once they heard the full message, they also went so far as to believe into all that the name of Christ signified.
-1 Cor. 1:13, 15 - "eis" with Acc. Means the same as above.
Paul was glad it was not so, for Christ is all. (Read Robertson Acts-Word Pict. Pages 35,150,313.)

THE INTERPRETATION OF VARIOUS PASSAGES DEALING WITH BAPTISM

THE INTERPRETATION OF VARIOUS PASSAGES DEALING WITH BAPTISM

Outline:
1.     Passages where the word "baptidzo" is used.
2.     Passages where the word "baptidzo" is not used.

lb. Passages where the word "baptidzo" is used.

lc. Rom. 6:3-4 Is it water or spirit baptism?
1.   The element of water is not mentioned.
2.   Speaks of spiritual union with Christ in death, burial and resurrection.
3.   This is not baptism into water nor into the name of Christ but into Christ. (use word immerse instead of baptize and passage reads ridiculously. We can immerse into water, but not into Christ.)
4.   The "death" is not our death, but Christ's death.
5.   If the passage does refer to water baptism, then all those who are baptized are saved.
6.   To take it as spirit baptism does not weaken the argument for immersion in water, but strengthens it.
Thus the symbol becomes tremendously important. Since we are immersed in the spirit, then the symbol must be of immersion.

2c. 1 Cor. 10:2   Is this a type of water baptism? No!
1.    Paul is using baptism in the cloud and sea as a type of some­thing spiritual. It is a type of Christ as water and blood of Christ. (Important principle here - type of reality in O.T. symbol of reality in N.T.
2.   If these are types of material things, the antitypes would be as follows:
Red Sea             - water baptism
Manna               - communion bread
Water of Rock       - wine at communion
3.    But Paul interprets this differently:
Baptism is into Moses -- baptism unto Christ
Thus water baptism is the symbol of the spirituality of which baptism to Moses is the type.

3c. 1 Cor. 12:13  Is this water or Spirit baptism?
1.    No mention of water is made in this passage.
2.    The text declares that this is baptism by Spirit.
3.    One should compare Acts 1:5 for parallel Greek is same
"en pneumati". en may be instrumental but here it points to the place and material in which baptism takes place.

4c. Gal. 3:27 Is it water or Spirit baptism?
1.    There is no mention of water in the passage or context.
2.    Like Rom. 6:3-4, it speaks of being baptized into Christ.
3.    Water baptism would be out of place in this passage and context.
4.    Water baptism is a perfect symbol of this.
(cf. 1 Cor. 1:2 with 12:13)

5c. Eph. 4:5 Is this water or spirit baptism?
1.    All other items in verses 4 - 6 are spiritual. This agrees well with Eph. 1:3 "every spiritual blessing."
2.    If one ordinance is included here, then why not all of them? 1 Cor. 10:17 certainly points to another.
3.    If water baptism is meant, then the single immersionists might have their finest argument against triune immersion, assuming the baptism refers to mode and not procedure.
4.    There are at least two water baptisms taught in the N.T. as may be seen by Acts 19:3-5. It is my opinion there are four. But there is only one Spirit baptism taught.
5.    Water baptism may be repeated and endlessly (cf. Mormon baptism) Whereas no man ever lived who was baptized by the Spirit more than once.
6.    There is a parallel between 1 Cor. 12:12, 13 and Eph. 4:5-6.
Body       -- Body
Spirit     -- Spirit  Hope
Lord       -- Christ  Faith
Baptism    -- Baptism  God

6c. Col. 2:12 Is it water or Spirit baptism?
1.    The element of water is not mentioned in this passage.
2.    The key to this passage is in verse 11 and in verse 14 "without hands" and "ordinances".
3.    This baptism is that which unites believer to Christ in death, burial, and resurrection.
4.    This baptism is undoubtedly the same as in Romans 6.
5.    If this is water baptism, then circumcision is the 0.T. type, and infant baptism is valid.
6.    If this is water baptism, then Paul is inconsistent in his argument, for he is definitely against forms.

7c. 1 Pet. 3:21. Does this mean one must be baptized to be saved?
    ld. Translations of 1 Pet. 3:21

A.V. "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:"
R.V. "Which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ;"
R.S.V. "Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ,"

Williams "Baptism, which corresponds to this figure, now saves you, too--I do not mean the mere removal of physical stains, but the craving for a clear conscience toward God--through the resurrection of Jesus Christ,"

Centenary "Baptism, the counterpart of that, now saves you, (not the washing off of the filth of the flesh, but the prayer for a good conscience toward God), through the resurrection of Jesus Christ".

Wuest "Which (water) as a counterpart now saves you, (namely) baptism; not a putting off of filth of flesh, but the witness of a good 'conscience toward God, through the resurrection of Jesus Christ".

My own translation "Which water also you as an antitype now saves, even baptism, not of flesh thrusting away filth but of a good conscience an approval to God, through the resurrection of Jesus Christ".

2d. The sense in which Baptism saves believers.
The realtive pronoun "which" (RV), O   is neuter and must refer to water, the last word in the previous verse, and it too is neuter. So it is actual water that is here under consideration.
The coordinate conjunction "also" (RV),  Kai  , means that there are two antitypes being considered; one in the previous verse being the flood waters, and in this verse the waters of baptism.
The word antitype (figure AV, likeness RV), antitupou  means the counterpart of reality, or that which stands over against the reality. The flood waters were the antitype of what saved in the days of Noah, namely, the ark. The waters of baptism are the antitype of what saves Christians, namely, the Christ.
The word antitype does not mean in Greek what it means in English as a careful study of Heb. 9:24 will reveal. It comes more nearly meaning what we signify by the word symbol or figure. The word antitype in the Greek is neuter in gender and nominative, and must be in opposition to the relative pronoun "which", meaning water.
The kind of baptism, Baptisma,, is determined by the use of the word in this sentence. It is nominative case, and neuter gender, and stands in further opposition and explanation of the relative pronoun "which" and the word "antitype". Let it be remembered, however, that Peter declares that water baptism saves only as a figure can save. Just as the flood waters saved as a figure, so also does baptism. The figure is a counterpart of reality, pointing to the reality, but in no sense to be regarded or identified as the reality.

3d. The correction of any misunderstanding on the part of believers.
The action of baptism is not the putting away of the filth of the flesh. It is not in any sense to be regarded as efficacious in itself.
Literally, then, or as a physical operation, baptism is not a putting away of any of the filth of the old sinful nature.
Metaphorically, also, as a ceremonial application, baptism is not to be construed as an act that puts away by washing, the sinfulness of the human soul and spirit.
The phrase ou sarkoj apoqesij rupou under consideration must be taken in its largest sense, for each noun is without the article and must be qualitative.

4d. The particular sense in which baptism must be regarded.
It is the answer or approval or witness of a good conscience toward God, that, and nothing more.
In contrast with the forgoing idea; alla marks this bold contrast. While it is not putting away of filth of flesh in any sense, it is something, and Peter now wants the believer to view carefully the thing which it is.
It is something which proceeds from a good conscience.

 Soneidhsewj agathj
A good conscience is one sprinkled from evil works (Heb. 9:14; 10:22). It is the realization that one has come under the penalty-removing blood. Such a soul is no longer regarded by God as guilty and therefore obligated to suffer punishment.
Such a conscience approves, testifies to, answers God with baptism. This is the only place in the New Testament where this word occurs. In ancient Greek it never means answer, but in the legal use of the day it referred to the Senate's approval after inquiry had been made. In this place it must mean that baptism is the approval which a saved man makes publicly, testifying to everyone, but especially to God, that he has been saved by the efficacious work of Christ.

5d. The actual means through which salvation is ministered to believer

Di anastasewj Jhsou Cristou

The channel or means is specifically under consideration as indicated by the preposition "By" AV, or "through" RV di used in this verse.
It is through the resurrection of Jesus Christ that salvation is channeled to believers. It is the resurrection of Christ that guaranteed that the penalty for sin was completely paid (Rom. 4:25). It is the identification of the believer with Christ in death and resurrection that brings him into newness of life (Rom. 6:4)
The ark brought eight souls through the flood waters to safety; yet the flood waters are the counterpart or figure of the reality in the ark.
Christ brought believers through the wrath of God to safety, yet baptism in water is the counterpart or figure of the reality of Christ in resurrection.

8c. Heb. 6:1-2 Is this water baptism or spirit?
1. These six things are fundamentals of Judaism.
a.  Beginning principles of Christ -- the first logos.
b.   Book written to Jews in danger of going back to Judaism.
c.  If these are the fundamentals of Christianity, then believers ought not to leave them, in the sense of departing.
d.  Christ's name is not mentioned in a single one of these.

2. These doctrines meant the following things:
a.  Repentance from dead works -- Heb. 9:14
b.   Faith toward God, not toward Christ
c.   Doctrine of baptisms - just one Christian baptism. Heb. 9:10
d.   Laying on of hands - imposition for sacrifice.
e.   Resurrection of the dead - "out-resurrection" in N.T.
f.  Eternal judgment - in N.T. judgment is past. (Saphir and Bengel hold this position)

3. The whole context rather supports this contention.

2b. Passages where the word "baptism" is not used.

lc. John 3:5 Is this water baptism?

1.  Certain negative things argue against this being baptism.
a. The word baptism does not occur in the passage.
b. If it is baptism, it cannot be Christian for this had not yet been announced. Matt. 28:19
c.  In act the announcement of building the church has not ever been made. Matt. 16:18
d.  Nowhere else in the Bible is water baptism made the agent for the new birth.

2.  Certain positive things argue against water baptism.
a.  Nicodemus knew what Christ meant, as Christ makes very clear. (9-10)
b.   Therefore one must consult the O.T. for information. Ezekiel 36:24-30 parallel with John 3:5
    Water          - water
    Spirit         - Spirit
    New Birth      - New heart
c.  This passage deals with entrance into the kingdom.
d.  The sprinkling in Ezekiel would call for baptism by sprinkling.

3.  Explanation of the passage
a.   Water is a symbol of the Word of God and the Spirit of God.
John 4:14
John 15:3
John 7:37-39
b.   The Word is the agent of the new birth.
James 1:18
1 Pet. 1:23
John 4:14
c.   If one insists that this must be taken literally, then also "pneuma" should be wind, as in verse 8.
d.   The Samaritan woman made a blunder of taking Jesus literally (John 4:15) Let us not do so.

2c. Eph. 5:26. Is this water baptism?
1. Two mistakes have been made by scholars of other denominations.
a.   Anglicans say this refers to water baptism.
b.   Older Brethren referred this to feetwashing.
2. Correct view refers this to spiritual cleansing.
This is performed by the Word of God and feetwashing is the symbol.
3. Three things should be observed relating to this passage.
a.   Two changes should be made: "washing" to "laver" loutrw and "by" to "in" cf. Marg. of ASV. The word really describes what takes place in the laver.
b.   Christian laver is the Word of God.
c.   Sanctification and cleansing is never by material water but always by the Word of God.
John 15:3 cf. John 17:17
Psalm 119:9

3c. Titus 3:5. Does this refer to water baptism?
1.   Neither the term "water" or "baptism" appear in the text.
2.   The word "washing" is again the word "laver". More accurately, the word "washing" describes what takes place in the laver.
3.   The two agents of John 3:5 appear here in the same order. The new birth is also the subject of this passage.
4.   Paul denies any reference to works of righteousness, which would include baptism. (cf. Matt. 3:14, 15)
   (1) Washing in order to regeneration (John 15:3). Justification.
   (2) Renewing of the Holy Spirit which is regeneration.

4c. Heb. 10:22. Does this refer to baptism?
1.   Pure water: - Type
Pure means morally and this excludes baptism.
Pure physically is not possible for they have already been baptized, and such a thought is impossible.
2.   Drawing near has to do with the priest. Lev. 16:3-4
3.   Sprinkled - has to do with blood. Exod. 29:1-12, 16, 20
4.   Pure water - type bathed. (louw) Exod. 29:4
5.   The Word of God is pure. The antitype Psa. 12:6; Psa. 119:140
Washing of regeneration done by the Word.

THE CLASSIFICATION OF THE KINDS OF BAPTISM IN THE NT

THE CLASSIFICATION OF THE KINDS OF BAPTISM IN

 

 THE NT

lb. The Historical Books of the NT carry the most numerous references to baptism (first five books).
This is important, for they record the beginnings of Christianity. And in these books the distinctions are made.

2b. The particular distinctions in the kinds of baptism are indicated. There are five kinds, water and spirit, figurative, fire, suffering.

lc. There are five different kinds of baptism.

                  Water Spirit Suffering Figurative Fire
Matt.      3:11
Mark       1:8      "     “   
Luke       3:16     "     “
John       1:33     "     “
Acts       1:5      "     “
Matt.     20:22, 23                 “
Mark       10:38, 39                “
1 Cor.     10:2                              “

2c. There are four kinds of water baptism.
Jewish baptism ---Heb. 6:2; Mark 7:4-8: Luke 11:38
John's baptism ---Acts 19:3, 4
Jesus' baptism ---John 3:22; 4:1-2
Christian baptism---Acts 19:5

3c. There is only one kind of Spirit baptism.
Ephesians 4:5 - This baptism is never repeated

3b. The fundamental differences between water and Spirit baptism.
lc. As to administrator.
Spirit baptism is Christ's own work, Matt. 3:11 (Distinction in 1 Cor. 12:13).
Water baptism is church's work, Matt. 28:19
(Jesus never baptized in water - cf. John 3:22 with 4:1, 2)

2c. As to accomplishment.
Spirit baptism brings men into the body of Christ. 1 Cor. 12:13
Read R.V. and Greek text.
Water baptism brings men into the visible church. Acts 2:41

3c. As to significance.
Spirit baptism is a new spiritual relationship with Christ.
This is the reality.
1 Cor. 12:13 cf. Gal. 3:27

Water baptism is a material symbol of this new relationship with Christ. Since the word baptidzo is used in each case, it describes the reality in one case, and gives a clear picture in the symbol.

4b. The importance of water and Spirit baptism must not be overlooked.
lc. Spirit baptism is Christ's work upon men.
2c. Water baptism is Christ's command to men.