THE ONE TRUE BAPTISM

The One True Baptism

In writing to the church at Ephesus, Paul declared that there is "one baptism" (Eph. 4:5). There is no doubt that he was making reference to spirit baptism by which believers are inducted into the one true church, the body of Christ. Water baptism, the symbol of this spiritual operation, however, is the material counterpart in relation to the local church. It was by means of the experience of water baptism that the believer was introduced into the local congregation, which is the visible representation of the one true church.

The mention of baptism is generally associated with water, and usually with Christian baptism. But there are many other uses of the word in the New Testament. Besides water baptism (John 1:31), it is used of spirit baptism (1 Cor. 12:13), fire baptism (Matt. 3:11), suffering (Matt. 20:22), and figurative (1 Cor. 10:2). And to the surprise of some, it is used in reference to four different kinds of water baptism: Jewish (Mark 7:4 "washing" is word baptism), John's (Matt. 3: 6). Jesus' (John 3:22), and Christian (Matt. 28:19). In this discussion, Christian baptism in water is the subject.

The Institution of Water Baptism

1.                   The institution of Christian baptism followed a clear declaration of Christ's investiture with sovereign authority. "All power [authority] is given unto me in heaven and in earth" (Matt. 28:18). This can only mean that there is no higher authority than He, and that His sovereign authority extends throughout the entire realm of the created universe. Seeing this is true. His last command is the last word in matters of faith and life. This certainly constitutes Him with the right to institute the ordinances for His church.

2.                   The institution of Christian baptism was placed within the great commission consisting of clear instruction. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28:19). The word "go" clearly implies that the apostles were sent on a mission. The word "teach," or better, "make disciples" describes the content of that mission. They must evangelize, do everything necessary to get the saving message of the Gospel before the minds of the people and urge them to believe it. For those who believe it, there was the period of instruction so that they would know how believers should live. Included in this was the ordinance of Christian baptism as a testimony to their faith.

3.                   The institution of Christian baptism as recorded in Matthew was faithfully obeyed by the Early Church. There is no other text in the entire New Testament that records the institution of this ordinance, unless it be Mark 16:16, which verse is held to be spurious since it does not appear in the best manuscripts of the New Testament. Matthew 28:19 is the only text that gives to the church both the form and formula for baptism. And this was recognized by the Early Church. Four passages in the Book of Acts have been construed by some to make reference to a different formula, but actually they refer back to Matthew 28:19, pointing to the authority or person of Christ who instituted the ordinance (Acts 2:38; 8:16; 10:48; 19:5). Paul and Barnabas bow to the authority of Christ in their ministry, as Luke makes clear by the use of the very verb Christ used when giving the great commission (Matt. 29:19 "teach;" Acts 14:21 "taught").

The Intention of Water Baptism

1.  Christian baptism by Trine Immersion, the one true baptism in water, was instituted to picture the tri-unity of God. There is just one baptism, the believer going down into the water once, and coming up out of the water once. But while in the water, the head is dipped three times, once in the name of each person of the Godhead. This is certainly in order, for each person of the Godhead has His part in the salvation of the believer: the Father being the source, the Son being the channel, the Spirit being the agent.

2.  Especially does Trine Immersion point to the judicial facts in the believer's union with Christ. It pictures how the believer was united with Christ in death, burial, and resurrection (Rom. 6:3-5), at the time he identified himself with Christ by faith.

3.  It also pictures the actual experience of the believer at the time of salvation. It was then he was baptized into Christ (Gal. 3:27). It was then that the old life was put away (Rom. 6:6). It was then that believers were raised to new life by regeneration (Rom. 6:4).

4.  But in addition to this, Christian baptism is the public demonstration of a complete break with the past and the ushering into something new. As such, from the very first, it became the door of entrance, for both Jews and Gentiles, into the visible fellowship of the church. The events of the Day of Pentecost became the norm in baptism for the entire Christian era. "Then they that gladly received his word were baptized: and the same day there were added unto them three thousand souls" (Acts 2:41).

The Importance of Water Baptism

A sovereign Christ instructed His church to baptize. That should be sufficient to settle the importance of this ordinance. To enlarge upon this point, however, three things can be said.

1.  It is important because of its testimony to the world. No clearer evidence has ever been given than baptism to indicate to the public a break with the past (Luke 3:3, 8). It serves as a testimony of utter dependence on God for salvation (Rom. 6:23). It is a public confession of faith in Christ (Acts 2:3 8, 41). It is a demonstration of obedience to the command of Christ (Acts 22:16). It is a public dedication of the believer's life to Christ (Rom. 6:4).

2.  It is important because of its discrimination among believers. There are many who claim to be Disciples of Christ. Paul met some in Ephesus (Acts 19:1-5). The only way he could finally determine whether they were Christians was to ask them about baptism. Their answer revealed that they had not believed on Christ, for they had only the baptism of John. From Pentecost to the present, there is no hint from the New Testament records of a class of persons who had not been only baptized but who were also in the membership of local churches. Thus in baptism is to be found the clearest method of determining who belong to the local assembly. For baptism is the initial rite of entrance into the local church.

3. It is important because of its assurance to the individual believer. It keeps ever before the believer the fundamental and saving truths of the Gospel. And it also keeps before him his own response to them (Rom. 6:3-6; 1 Cor. 6:11). Though many believers have not had access to much teaching, almost all have had the privilege of the essential elements of the Gospel as conserved in the rite of baptism. When these truths are believed, the rite of baptism will act as a well-spring of assurance to him as he remembers his experience.