Baptism
Baptism
Many of today’s religious groups were founded upon
various beliefs regarding baptism. This study allows the
Scripture to speak for itself regarding the subject of baptism
and will allow the reader to see for himself the
great accuracy of the Word of God without the interpretational
and doctrinal inconsistencies brought to the
subject by man. Let us begin by examining the word
“baptism,” and then continue by tracing the use of water
in baptism from the Old Testament, as it related to the
law, to the present.
To discover the true meaning of “baptism,” we must
search the Scriptures and observe its varied usages. Of
course, “baptism” now is an English word; the Greek
baptisma is directly transliterated into English. The root
form of the word baptisma is baptō, which means “to
dip.” Baptō is also part of the word translated “dippeth,”
embaptō.
From this root baptō arise four words:
1. Baptizō—to make things baptō, dipped.
2. Baptismos—the act of dipping or washing which
is the act of baptizing; this does not occur in
any Church epistle; the four occurrences of this
word are in Mark 7:4; 7:8; Hebrews 6:2; 9:10.
3. Baptisma—the result of baptismos; it is used
twenty-two times in the Bible: thirteen refer to
John’s baptism, five to the Lord’s baptism, three
are found in Paul’s epistles, and the last is in
Peter. Baptisma is in Matthew 3:7; 20:22, 23;
21:25; Mark 1:4; 10:38, 39; 11:30; Luke 3:3;
7:29; 12:50; 20:4; Acts 1:22; 10:37; 13:24; 18:25;
19:3, 4; Romans 6:4; Ephesians 4:5; Colossians
2:12; I Peter 3:21.
4. Baptistēs—the one who does the baptizing.
There are only a few instances where these words are
not directly transliterated into English as “baptize,” but
are instead translated as follows:
1. Baptō is translated “dip” in the only three places
where it is used.
Luke 16:24:
And he cried and said, Father Abraham, have
mercy on me, and send Lazarus, that he may
dip [baptō] the tip of his finger in water, and
cool my tongue; for I am tormented in this
flame.
John 13:26:
Jesus answered, He it is, to whom I shall give
a sop, when I have dipped [baptō] it. . . .
Revelation 19:13:
And he was clothed with a vesture dipped
[baptō] in blood: and his name is called The
Word of God.
2. Embaptō is translated as follows in its only
usages.
Matthew 26:23:
And he answered and said, He that dippeth
[embaptō] his hand with me in the dish, the
same shall betray me.
Mark 14:20:
And he answered and said unto them, It is one
of the twelve, that dippeth [embaptō] with me
in the dish.
John 13:26:
Jesus answered, He it is, to whom I shall give
a sop, when I have dipped [baptō] it. And when
he had dipped [embaptō] the sop, he gave it to
Judas Iscariot, the son of Simon [Baptō is used
in both instances in John 13:26 in several critical
Greek texts.]
3. Baptizō is consistently transliterated “baptize”
except in three usages.
Mark 6:14:
And king Herod heard of him; (for his name
was spread abroad:) and he said, That John the
Baptist [baptizō] * was risen from the dead, and
therefore mighty works do shew forth themselves
in him.
Mark 7:4:
And when they come from the market, except
they wash [baptizō], they eat not. . . .
Luke 11:38:
And when the Pharisee saw it, he marvelled
that he had not first washed [baptizō] before
dinner.
In these last two usages the action is self-evident; when
a Pharisee returned from the market, he washed himself
before eating.
4. Of the four uses of baptismos it is only once
translated “baptism”—Hebrews 6:2. In the other
occurrences both the Authorized and Revised
Versions are correct in rendering the word baptismos
as “washing.” The references are quite
clear because they refer to the ordinances of
divine service which were carried on in the tabernacle.
Mark 7:4:
And when they come from the market, except
they wash, they eat not. And many other things
there be, which they have received to hold, as
the washing [baptismos] of cups, and pots, brasen
vessels, and of tables.
Mark 7:8:
For laying aside the commandment of God, ye
hold the tradition of men, as the washing [baptismos]
of pots and cups: and many other such
like things ye do.
Hebrews 9:10:
Which stood [serving] only in meats and drinks,
and divers washings [baptismos], and carnal
ordinances, imposed on them until the time of
reformation [rectification].”
From every Biblical usage of the word “baptism,” we
can only conclude that the root meaning and the basic
thought in baptism is washing. Therefore, we should note
three other words in the Greek which also mean “to
wash.”
1. Niptō—to wash a portion of one’s body.
Matthew 15:2:
Why do thy disciples transgress the tradition
of the elders? for they wash not their hands
when they eat bread.
2. Louō—to bathe or wash the entire body; from
which we also get our word “ablution.”
Hebrews 10:22:
Let us draw near with a true heart in full assurance
of faith, having our hearts sprinkled from
an evil conscience, and our bodies washed with
pure water.
3. Plunō—to wash or rinse inanimate things; ordinarily
this word is used in speaking of washing
clothes.
Revelation 7:14:
And I said unto him, Sir, thou knowest. And he
said to me, These are they which came out of
great tribulation, and have washed their robes,
and made them white in the blood of the Lamb.
These three Greek words fully cover the subject of
washing. The word “wash” is used in the definition of
each one of the above words. Therefore, we must logically
conclude that the verb baptizō has a meaning in
common with all of these three aforementioned Greek
words, yet must be distinct from each. A close study of
each usage of baptizō reveals that baptizō does not denote
the removal of bodily uncleanness or filth, but rather
the removal of ceremonial uncleanness and is symbolic
washing. The outward cleansing of the flesh by washing
or baptism was to symbolize spiritual cleanliness. Entrance
into the tabernacle was conditioned by baptism
which meant the cleansing of the flesh at the laver by
merely dipping to indicate ceremonial washing or cleansing.
(See Exodus 30:18–24.)
Exactly what means were used outside the temple for
washing? The Old Testament tells of the laver of the tabernacle
(Exodus 30:17–21), the sea and the ten lavers of
Solomon’s temple (I Kings 7:23–39) and the river of
the temple (Ezekiel 47:1–12).
In the court of the tabernacle between the gate and
the door stood two vessels—the altar and the laver
(Exodus 40:29,30). Considering the minute detail and
exactness of the patterns shown to Moses regarding the
tabernacle (Exodus 30:1–10), it is interesting to note
that the laver of the tabernacle was not given dimensions
or proportions but The Word simply states what it
was for—“to wash withal” (Exodus 30:18). The fact
that the details are missing regarding the laver emphasizes
the fact that it was not an integral part of the completed
structure and that something better would come to replace
it.
The temple of Solomon replaced the tabernacle. This
temple of Solomon had no single laver between the entrance
of the gate to the outer area and the door of the
temple, but had instead the sea and the ten lavers, five
on each side of the house (I Kings 7:23,38,39). The ten
lavers were used to wash the offering and they were set
on bases each having “four brasen wheels” (I Kings 7:30).
Again the wheels indicate easy disposal; they could roll
out of the way for something more permanent.
In the temple of Ezekiel, which is yet to come to
pass in the future, the lavers and the sea will be removed
and in their place, issuing from under the threshold of
the house, will flow the river of living water (Ezekiel
47:1–5). Ezekiel’s temple will not have water in containers,
but a moving, living river, deepening as it flows
(Ezekiel 47:3–5). Thus, in the course of God’s plan we
see that the lavers are all alike until finally lost in the
river of living water.
The ceremonial cleansing, called washing and baptism,
applies specifically to Israel. The laver of the tabernacle,
the sea and the ten lavers of Solomon’s temple,
and the river of Ezekiel are all applicable to Israel—the
first two under the Old Testament and the latter in the
future when paradise is reestablished on earth. These two
times which. apply only to Israel are together Biblically
called the kingdom period. The question thus becomes:
What about baptism in the period of time between the
law and the new paradise, between the time of Solomon’s
temple and the river of Ezekiel?
The day of Pentecost founded a new period or administration.
At that time another change came in relation
to baptism regarding the Church. In order to see exactly
what this change meant, let us begin ten days before
Pentecost at the time of the ascension in Acts 1.
Acts 1:4, 5:
And, being assembled together with them [the apostles],
[Jesus Christ] commanded them that they should
not depart from Jerusalem, but wait for the promise
of the Father, which, saith he, ye have heard of me.
For John truly baptized with water; but ye shall be
baptized with the Holy Ghost not many days hence.
In other words, with the coming of the greater
(holy spirit), the lesser (water) came to an end. This
replacement was initiated on Pentecost. On Pentecost
the replacement first applied.
Galatians 3:27, 28:
For as many of you as have been baptized into Christ
have put on Christ.
There is neither Jew nor Greek, there is neither bond
nor free, there is neither male nor female: for ye
are all one in Christ Jesus.**
Being baptized into the body of Christ doesn’t mean
baptized with the old physical element of water, but with
the new spiritual element of holy spirit.
I John 1:7:
But if we walk in the light, as he is in the light, we
have fellowship one with another, and the blood of
Jesus Christ his Son cleanseth us from all sin.***
Christ has done the cleansing for us. Our only work
is to accept Him. He then washes away our sin.
The records of baptism in Acts, the book which records
the events of Pentecost and immediately thereafter,
do not mention water at all; thus to say there is water
involved in baptism can only be private interpretation.
In Acts 2:38 Peter baptized “in the name of Jesus Christ.”
In Acts 8:16 people were “baptized in the name of the
Lord Jesus.” In Acts 9:18, “he [Paul] received sight forthwith,
and arose, and was baptized.” And in Acts 19:5,
“When they heard this, they were baptized in the name
of the Lord Jesus.”
If we are to rightly divide the Word of God, we must
allow the Bible to speak for itself and not read into it
the theologies and doctrines of men. Nowadays whenever
the word “baptize” is mentioned, water is immediately
associated with it because of the influence of religious
doctrines, but we have just seen by examination of the
above verses of Scripture that water is never stated.
On the other hand, even though we have these accounts
which so clearly show that water was no longer necessary
after the day of Pentecost, there are other Scriptural
accounts which imply the use of water in baptism and
which must be considered.
Peter speaks of water in Acts 10.
Acts 10:47:
Can any man forbid water, that these should not be
baptized, which have received the Holy Ghost as
well as we?
This is the same Peter who spoke in Acts 2:38. Why
did he include water in Acts 10 when earlier he did not?
In Acts 2:38 he did not have time to go to his office and
prepare a sermon; he spoke by revelation and inspiration.
But after the day of Pentecost, Peter was preaching in
the synagogue and was still influenced by it. He simply
reverted to his previous doctrine and added water. Peter
himself clarifies this same account later in Acts 11.
Acts 11:16:
Then remembered I [after I had ordered water baptism]
the word of the Lord, how that he said, John
indeed baptized with water; but ye shall be baptized
with the Holy Ghost.
This record indicates he did not baptize the Cornelius
household of believers in water.
In Acts 19 Paul asked certain disciples at Ephesus regarding
what Apollos did.
Acts 19:2, 3:
. . .Have ye received the Holy Ghost since [when]
ye believed? And they said unto him, We have not
so much as heard whether there be any Holy Ghost.
And he said unto them, Unto what then were ye baptized?
And they said, Unto John’s baptism [water].
So we see that water baptism did occur because Apollos
had not been fully instructed even though something
much greater had come to replace the water. Why did
this happen?
Acts 21:20:
. . .Thou seest, brother, how many thousands of Jews
there are which believe; and they are all zealous of
the law.
These people believed and therefore were saved; but
the revelation had not yet been given explaining the
magnitude of the coming of the holy spirit on Pentecost so
the believers were still zealous for the law. And one of
the requirements of that law was to be water baptized.
People are still zealous for the law and, to this day, do
not accept that which is addressed to them from Romans,
Corinthians, Galatians, Ephesians, Philippians, Colossians
and Thessalonians. Not once is water baptism ever mentioned
in these epistles. Still very few people dare to
believe God’s Word and act accordingly. Tradition is
too comfortable a rut.
To bring further light to the subject, let us look at a
verse of Scripture which is often quoted during the ceremony
of water baptism.
Matthew 28:19:
Go ye therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of
the Holy Ghost.
This verse clearly states that the apostles were to teach
(“make disciples of ”) all nations. And yet, the Old Testament
states that Israel would never be numbered among
the nations.****Thus, this command could only hold true
for Gentiles (“nations”). Later in the epistles, written
specifically to born-again believers, the Church is “called
out” from both Gentiles and Jews.† Secondly, the phrase
“baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost” is never carried out by the
apostles or by anyone else in the early Church. Eusebius
(340 A.D.), the first great Church historian, quoted from
manuscripts which could not have had these words. He
quoted Matthew 28:19 eighteen times without ever using
these words. Justin Martyr (165 A.D.) and Aphraates of
Nisbis (340 A.D.) never quoted these words either. The
difficulty is apparent.
Matthew 28:19 was spoken shortly before Jesus ascended
into heaven; it gave last minute instructions. Now
whatever Jesus said at that time surely would have been
important enough for the apostles to remember. Yet in
Acts 2:38, the first record after the original outpouring
on the day of Pentecost, Peter “baptized in the name of
Jesus Christ,” not “in the name of the Father, and of
the Son, and of the Holy Ghost.” If the command in
Matthew 28:19 were truly given, then ten days later
Peter had already forgotten what Jesus had told him.
In Acts 8:16, “they were baptized in the name of the
Lord Jesus.” In Acts 10:48, “And he [Peter] commanded
them to be baptized in the name of the Lord.” And in
Acts 19:5, “When they heard this, they were baptized in
the name of the Lord Jesus.” The book of Acts never
once mentions the apostle’s or anyone else’s ever carrying
out the command given in Matthew 28:19. From
this evidence it is highly unlikely that the words “baptizing
them in the name of the Father, and of the Son,
and of the Holy Ghost” in Matthew 28:19 were included
in the original Word of God, but were added sometime
later.
To be baptized in someone’s name sets a person apart
from the masses. When the children of Israel were baptized
“in the cloud and in the sea” (I Corinthians 10:2),
they were (1) sanctified, separated out from the Egyptians
and (2) were identified in that baptism with Moses. The
same pattern can be found today. When you are baptized
in the name of Jesus Christ, you are (1) sanctified,*****
separated out from the unbelievers who are not saved,
making you a member of the Church, and you are (2)
identified with Christ****** and all the authority His Name
represents, just as Israel was identified with Moses. So
it can be seen that water baptism was indeed instituted
by God, but only for Israel and the kingdom, and then
for only a limited period of time.
Since the day of Pentecost every person who desires
to be born again by God’s Spirit must believe on Jesus
Christ. At that moment he is given something far greater
than the benefits of water baptism: righteousness, justification,
sanctification and redemption. To be born again
is to have Christ within; He is the hope of glory; He
cleanses us from all sin. It’s a spiritual baptism.
Since the day of Pentecost, we are indeed free from
the law; and part of that law was water baptism. According
to Galatians 5:1, we are to “Stand fast therefore
in the liberty wherewith Christ hath made us free, and
be not entangled again with the yoke of bondage.”†† There
is nothing that can add to our completeness in Him.
Jesus Christ paid it all and we are now perfectly equipped
in Him for His service, for we are baptized with holy
spirit in the name of Jesus Christ.