Baptism

 

“In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through faith.”—Colossians 2:11–12

“There is no essential difference between the sacraments of the Old and those of the New Testament.” 

[1]    Circumcision is the sign and seal of righteousness by faith (Romans 4:11) and so is baptism.

Baptism is…  

• a sign and seal of the covenant  realities of grace, union with Christ, regeneration and cleansing of sin
• a pledge to God to walk in newness of life
• an act ordained by Christ for entrance into the visible church

The Meaning and Method of Baptism

Water essentially symbolizes cleansing (Titus 3:5). Grace and salvation are not inextricably tied to baptism; rather, regeneration is importantly signified by baptism (Romans 4:11–12; James 2:20–23).  

The subject is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit according to Matthew 28:19–20. Baptism is a naming ceremony—the baptized person is given the name of the Triune God, denoting a relationship that resembles a marriage pledge when a bride takes the name of her husband. But in the case of baptism, the relationship is not mutual cooperation but asymmetrical synergism between God and man (e.g., Genesis 17).

The word βαπτίζω (baptizo) is used in the Septuagint (the Greek translation of the Old Testament) and in the Greek New Testament to mean both to immerse or to dip and to cleanse or purify by sprinkling or pouring. Thus both immersion and sprinkling or pouring are legitimate modes of baptism. 

Who Should Be Baptized?

Adults must believe in faith before they may be baptized (Mark 16:16).

Children of believing parents are to be baptized on the basis of Scripture:

• The Abrahamic covenant was not more external and less spiritual than the New Covenant (Romans 4:16–18). [3]   The essence of this covenant is continuous with the New Covenant (1 Timothy 2:5, 6; Romans 4:3). The promise, which still holds in the new dispensation, was to include children (Acts 2:39; Galatians 3:13–18, 29).  [4] The parallel between circumcision and baptism may be seen in the language of Genesis 17:2, 5, 7, 12 (between me and you; descendants/household; nations/foreigners [who enter the covenant community]) and Acts 2:38,39 (the promise is for you; your children; all who are far off [who enter the covenant community]).
• God appointed infants to share in the Old Testament covenant sign and benefits. The New Testament Church is the continuation of the Old Testament people of God (Ephesians 2; 1 Peter 2:9). The New Testament expands, rather than limits the Old Testament promises, never excluding children from participation in the covenant (Jeremiah 31:34; Isaiah 54:13). The continuity between the people of God and the signs of the covenant is so strong that not to baptize children would require some specific repeal [5]
                                                                            
• The ground (fundamental reason) for applying the sign of the covenant to children of believers is not that we presume that they are elect or necessarily will be regenerated, but that they are in a covenant relationship with God and that He commands covenant children to receive the sign of the covenant.

To summarize…

• There is unity and continuity between the Old Testament people of God and the New Testament covenant community (the Church). Any differences are related to fulfillment and heightened blessing. 
• In the Old Testament, God commanded that children of believing parents receive the sign of the old covenant—circumcision.
• In the New Testament the sign of the new covenant has become baptism.
• Therefore, the New Testament people of God should apply the sign of the covenant—baptism—to their children.

What does history have to tell us?

Infant baptism is recorded as the normal practice of the Church from the beginning. Origen of Alexandria, who lived from A.D. 185–254, wrote, “The church has received a tradition from the Apostles to baptize even infants.”

Parental responsibility

The covenant requires obedience! Parental nurture, teaching, discipline, reliance on the Spirit’s grace and humble trust that God’s promise, not the fleshly duty of applying water to a child, is strong to save and preserve to the end.

 

By Brad Beier, 2003

 

[1] Louis Berkhof, Systematic Theology, p. 619.

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[2] Paul K. Jewett, a well-known Reformed Baptist theologian in Infant Baptism and the Covenant of Grace: “The two signs [i.e., circumcision and baptism] as outward rites, symbolize the same inner reality in Paul’s thinking. Thus circumcision may fairly be said to be the OT counterpart of Christian baptism. So far the Reformed argument, in our judgment, is biblical.”

[3] But in both the Old and New Testaments membership in the covenant community is objective but membership in the Lamb’s book of life—those who are born from above by the Spirit and who will be revealed on the Last Day—is narrower. It may be thought of like a group photo in which, after many years, some faces have faded while others are shining sharper and more focused than ever.

 

[4] For a small sampling of Scripture that grants covenantal promises and privileges to children of believing parents, see Psalm 102:28 and 103:17-18; Deuteronomy 5:9, 10; Ezekiel 37:24–26; Isaiah 59:21 and Luke 1:48–50.

 

[5] Think about the massive conflict that arose when circumcision was not required in the early church for non-Jews. Wouldn’t a similar conflict have arisen if the children of Jewish believers were now suddenly excluded from the covenantal promises?   

 

Why Formal Membership in a Church?

Excerpt from the Introduction to Redeemer Seminar Handbook, Redeemer Presbyterian Church (NY) 2007

Scripture Indicates Church Membership in New Testament Times

Many benefits of a vital congregation are available to anyone who becomes involved, members or not. But there is a rationale for formal membership[1]:

Church in the New Testament usually meant a specific local church like that at Ephesus or Corinth. Did people actually join local churches formally, or was it an informal association? Five indications:

1. The biblical metaphors used to describe local churches

   Flock, temple, body, and household are used specifically of local churches (Acts 20, Eph 2, 1Cor 12, 1Tim 3). Each of these metaphors has a clear distinction of who is part of the church, and who isn’t.

2. The meaning of “the whole church”

   In 1 Cor 14:23, Paul says “if the whole church comes together in one place...” How would the leaders know if the “whole church” was there if no formal relationship was established?

3. The instructions for pastoral oversight and spiritual leadership

   Pastors/overseers/shepherds were to care for “all the flock” (Acts 20:28, cf. 1Tim 3, Acts 20, Phil 1:1, Titus 1). Leaders of the citywide churches must have had some listing of believers. Since leaders were accountable for the souls of the flock under their care (Heb 13:17), they must have had some commitment for care.

4. The meaning of the word “join”

   After the fiery end of Ananias and Sapphira in Acts 5:13, no non-Christians “dared join them [the church], but the people esteemed them highly.” The Greek word for join has strong connotations of commitment. The same word is used to speak of sexual relationships (1 Cor 6:16) and joining to the Lord (1 Cor 6:17).

5. The instructions for church discipline

   Matthew 18:15-17 and 1 Corinthians 5 talk about putting a person out of the church (remove NASB, expel NIV) and treating him like an unbeliever. Since unbelievers were welcome at worship, removal must have indicated a distinct formal association.

“In the New Testament there is no such person as a Christian who is not a church member. Conversion was described as ‘the Lord adding to the church’ (Acts 2:47). There was no spiritual drifting.” (Douglas Millar).

Biblical Reasons for Joining a Church

1.  You have the benefit of receiving the care of, and being accountable to, spiritual leaders. Every believer must “obey your leaders and submit to them, for they are keeping watch over your souls” (Hebrews 13:17). This command assumes that you have a covenant with certain spiritualleaders. They are responsible for you and you to them. Some people may say, “I am accountable only to God. “Ultimately, only God has authority over you. But the doctrine of sin should sober us about making ourselves the sole judges over our own hearts, “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jer. 17:9). Hebrews 3:13 says we need others to exhort us “daily” lest we become hardened by sin.

2. You have the benefits of church power to shape the ministry of the congregation.

   Members choose officers and guide the direction of the congregation. Officers are elected (Acts 6:1-6), by “the people.” Formal membership entitles you to voting rights within the government of our church. While congregational meetings are open to anyone who wishes to attend, only members may pass resolutions, vote for changes to the by-laws or nominate and elect the officers. Members officially call the pastors to the work of the church and recommend the annual budget to the Elders.

3. You are not ashamed to identify with Christ or His people (Mark 8:38).

4. You stop being an independent Christian (Matt 18:15-17, Heb 13:17).

5. You participate in a stronger, more unified effort of God’s people.

6. You have greater opportunities to use spiritual gifts (1Cor 12, Eph 4).

7. You openly demonstrate the reality of the Body of Christ (1Cor 12:27).

8. You encourage new believers to a commitment to the local body (Heb 10:24f).

9. Informal membership privileges may include priority in pastoral and private counseling, church ceremonies such as marriage, and opportunities to lead church ministries or serve as church officers. Members may have their infant children baptized into the covenant family as well.