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.