WHAT THE BIBLE SAYS ON BAPTISM

WHAT THE BIBLE SAYS ON BAPTISM

2INTRODUCTION

How the Book is Organised2SIMPLE STATEMENT3THEOLOGICAL STATEMENT4THE GREAT COMMISSION4FOR BELIEVERS4FOR ALL CHRISTIANS4THE PICTURE OF BAPTISM4BY TOTAL IMMERSION5DEAD TO SIN - ALIVE TO GOD5THE RESULTS OF BAPTISM6(a) Forgiveness and Cleansing6(b) A Good Conscience6(c) Death to Sin and a New Life6(c) Salvation6(d) Unity with Other Christians6(e) Clothed with Christ7BAPTISM AND THE HOLY SPIRIT7The Gift of the Holy Spirit7The Holy Spirit and Baptism7Baptised in the Holy Spirit8CHRIST'S VICTORY OVER PRINCIPALITIES AND POWERS9NEW TESTAMENT EXAMPLES9HOUSEHOLD BAPTISMS10SOME DIFFICULTIES11ONE BAPTISM11BAPTISM INTO MOSES11BAPTISM FOR THE DEAD11APPENDICES12APPENDIX ONE - Method12APPENDIX TWO - Greek Words12APPENDIX THREE - FURTHER EXPOSITION13APPENDIX FOUR - COMPARISON of JOHN'S BAPTISM and THE BAPTISM ADMINISTERED BY JESUS15APPENDIX FIVE - LIST OF PASSAGES16APPENDIX SIX - VERSES by CATEGORY and CONTENT17

INTRODUCTION

If we look honestly at what the Bible says on baptism we find that, when accompanied by believing faith, baptism is of great benefit. Repentance, salvation, and baptism go hand in hand and provide the new believer with forgiveness, a clean conscience, freedom from sin and a new life to be lived in the power of the Holy Spirit and of the risen Lord Jesus. Throughout his Christian life, in the light of his baptism, the believer is to consider himself to be dead to sin but alive to God through Jesus Christ.

My original intention was to produce the Simple Statement on Baptism as a poster for use at a church open day. When I started looking at the Scriptures I found that my traditional view of baptism fell far short of what the New Testament teaches. Our reaction against certain erroneous views has caused us to deny some of the reality of which the New Testament speaks.

This book, What the Bible Says on Baptism, considers all the direct references to baptism in the New Testament. It is written in a manner which is as easy to understand as is possible without losing theological rigour.

How the Book is Organised

The Simple Statement provides a summary which can be understood by anyone and was designed for use in an evangelistic context.

The Theological Statement attempts to cover each aspect related to baptism. By doing this it covers every verse that mentions baptism.

Some Difficulties deals with some of the problem topics briefly.

The Appendices described below include enough information for you to trace my steps and check my conclusions.

Method explains how the the information was found and organised.

Greek Words defines the scope of the study.

The Further Exposition deals with matters that needed a fuller explanation than was appropriate in the body of the document.

The List of Passages lists each passage in the New Testament which includes "baptism" or "to baptise".

Verses by Category and Content groups the passages logically and gives the main points of each passage.

SIMPLE STATEMENT

BAPTISM

Why?We baptise people because Jesus told his followers to go into the whole world and make disciples, to baptise them, and to teach them to do all that He commanded.

Who?We baptise people who believe that Jesus Christ died to take the punishment for all the wrong things (sins) that they have ever done and will ever do, that He rose up from the dead, and after defeating demonic powers has taken His seat at God's right hand in Heaven. People who are prepared to turn away from all their sins, and want to lead a new life under the authority of Jesus.

How?We use a baptistry which is like a miniature swimming pool full of warm water. If we lived in a country with a suitable climate a river, a lake, or the sea could be used. We lead the person down into the water to chest height, lean them over backwards until their head goes under the water, then we bring them back upright and help them out of the water. This symbolises the person dying to sin, being buried with Jesus Christ, and being raised again to a new life.

You?If you are prepared to repent of your sins, want to live a new life following Jesus, and are baptised your sins will be forgiven and washed away, God will give you a clear conscience and you will receive a new life. The Holy Spirit will live in you, giving assurance that you are one of God's children and power to live in a way that is pleasing to God. You will become a part of the true church (which consists of all real Christians).

The New Testament gives us many examples of people being baptised. They include:

Examples 3000 on the Day of Pentecost

many in Samaria

a sorcerer called Simon

a court official from Ethiopia

the apostle Paul

Cornelius, his relatives and close friends

Lydia (a rich business woman) and her household

a prison officer from Philippi and his household

Crispus (the leader of the synagogue in Corinth), his household and many others from Corinth

some disciples of John the Baptist at Ephesus

THEOLOGICAL STATEMENT

The Theological Statement attempts to cover each aspect related to baptism. In doing so it covers every New Testament verse on baptism.

THE GREAT COMMISSION

After the resurrection Jesus commanded his followers to make disciples of all nations, to baptise them in the name of the Father and the Son and the Holy Spirit, and to teach them to observe all that He had commanded them. This was accompanied by the promise to be with them always, even to the end of the age. (Matt 28:19,20).

He commanded them to go into all the world and preach the gospel to all creation, and stated that the one who has believed and been baptised shall be saved, but the one who has not believed shall be condemned. (Mark 16:15,16). It is reasonable to assume from this that baptism was intended to so closely accompany believing that there is no need to consider those who have believed but not been baptised.

FOR BELIEVERS

That baptism is for believers is shown in many passages.

On the Day of Pentecost it was those who received the word preached by Peter that were baptised (Acts 2:41). His preaching had included the need to repent (Acts 2:38). In Samaria it was men and women who believed Philip's preaching of the good news about the kingdom of God and the name of Jesus Christ who were being baptised (Acts 8:12). Many of the Corinthians were believing and being baptised (Acts 18:8). And the Gentiles at Cornelius' house had already received the Holy Spirit (Acts 10:47).

Ananias tells Paul to be baptised whilst calling upon the name of Jesus (Acts 22:16). Lydia's heart had been opened by the Lord to respond to the things spoken by Paul (Acts 16:14-15).

An open heart, repentance for sin, responding to, receiving and believing the preached word, and calling upon the name of Jesus. Clear indication that these people were believers.

FOR ALL CHRISTIANS

In New Testament times every believer was expected to have been baptised when they were converted.

He who has believed and been baptised shall be saved, but the one who has not believed shall be condemned. (Mark 16:15,16). There is no category of those who have believed but not been baptised.

In his discourses Paul assumes that all those in the churches to which he writes have been baptised (Col 2:12; Rom 6:3). And somewhat less convincingly (1 Cor 1:13).

THE PICTURE OF BAPTISM

The Scriptures do not present a detailed correspondence between the physical act of baptism in water and its spiritual reality. They do however connect baptism with the death, burial, and resurrection of Christ and the reality of a similar experience in the life of the believer at conversion (Col 2:12; Rom 6:3,4).

The author believes that the following description may be reasonably inferred:

Entering into death is pictured by going down into the water

Burial by being buried below its surface

Resurrection by being raised up out of the water to live a new life.

BY TOTAL IMMERSION

That baptism was by total immersion is shown by John baptising at Aenon near Salim where there was much water (John 3:23) and Philip going down into the water with the Ethiopian eunuch (Acts 8:38).

Total immersion is the only method of baptism that fully brings out the symbolism of dying to sin and being raised up again to new life in Jesus Christ as referred to by the apostle Paul (Romans 6:1-11; Col 2:12-15).

DEAD TO SIN - ALIVE TO GOD

The rebellious hearts of men caused an increase in sin after the giving of the law. However God still acted in mercy and grace to forgive sinners. "where sin increased God's grace abounded all the more" (Romans 5:20).

Leading on from this the question at the start of Romans 6 is "Should we continue to sin so that even greater depths of mercy and grace can be shown to us by God?" (v1)

Paul's response to this question in Romans 6:2-14 shows that baptism is a significant act with implications for the whole of the Christian life, not just its beginning.

The question is first strongly repudiated - "By no means!" (ESV). It makes no sense for those of us who have died to sin to still live in it (v2).

How did we die to sin? When we were baptised into Christ we were baptised into his death (v3).

In the same way that we have shared in his death by being buried with Him in baptism we will also share in His resurrection. We have an ongoing walk of a fresh new kind guaranteed by His resurrection (v4).

If we have been and continue to be united with Him in the likeness of His death we will certainly be united with Him in His resurrection (v5). This identification with His death is an ongoing process. The idea is of two branches growing together so that they eventually unite and become one. The more we identify with Him in his death to sin, the more we live out his resurrection life. Our complete enjoyment of this must await the time when our resurrected bodies are made like His glorious body (Phil 3:21). Meanwhile the certainty that the process will ultimately be completed provides the motivation for further progress along the pathway.

Our old self (literally, old man) was crucified with Him in order that the body of sin might be made of null effect / rendered powerless so that we would no longer be enslaved by sin (v6). Once we were totally enslaved by sin, now we are no longer so. That which once held us prisonner has been rendered impotent.

This is possible because the one who has died has been justified /acquitted / made right / cleared of sin (v7). This state of justification is something that continues in effect i.e. we have been justified and we continue to be just. (Note: most English versions translate this as "freed from sin" - but this is the only verse that they so translate).

If we have died with Christ - at a point of time in the past - we believe that we will also live with Him both now and in the future (v8).

This belief is based on the knowledge that He rose from the dead and will never die again. Death is no longer lord and master over Him - although it was for a while when He took our sins upon Himself (v9). For in that He died, He died to sin once for all i.e. He will never need to die again. His death was a complete and sufficient answer for sin - and in that He lives, He lives to God (v10). Christ's death was with respect to sin. His life is with respect to God, and will never end.

In the same way we are to reckon or consider ourselves on the one hand "dead to sin" and on the other "alive to God" in Christ Jesus (v11). This is a positive attitude of mind which must result in a change of behaviour.

Therefore we are not to let sin rule in these passing mortal bodies - if we did we would obey its wishes and desires (v12) - and not to go on presenting our bodies to sin to be used by it as tools for unrighteous purposes. Instead we should place ourselves entirely at God's disposal, once and for all, as those alive from the dead, to be used as tools for God's righteous purposes (v13).

Sin shall not be lord and master over us, because we are not under law but are under grace (v14). Sin is no longer the dominant principle, but God's grace and forgiveness is. John puts it "If we confess our sins (to Him), He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

{See Appendix One for a fuller discussion of Romans 6}

THE RESULTS OF BAPTISM

When baptism is accompanied by a true repentance from sin and a sincere desire to follow Jesus Christ it will not be merely a symbolic act, but will bring:

(a) Forgiveness and Cleansing

On the day of Pentecost Peter tells people to repent and be baptised for the forgiveness of their sins (Acts 2:38). Paul is told to be baptised and wash away his sins (Acts 22:16).

In the context of baptism Paul talks about forgiveness of transgressions and cancelling the debt of broken decrees and ordinances (Col 2:13,14).

(b) A Good Conscience

Peter speaks of baptism as an appeal to God for a good conscience (1 Pet 3:21 NASB).

{Other ways of rendering this verse are discussed in Appendix One}

(c) Death to Sin and a New Life

In baptism we were identified with the death and resurrection of Christ. As surely as Christ once died to sin and now lives to God, we should do the same.

As we continue to grow into a knowledge and experience of his death to sin, we will also experience his resurrected life. This will enable us to live a fresh new life.

Sin is no longer our master. We should place ourselves entirely at God's disposal, to be His tools used for righteous purposes.

We have been made alive together with Christ. We share in his resurrection here and now. Sin is no longer the dominant principle - grace is.

(Rom 6:1-14 passim {see section on DEAD TO SIN - ALIVE TO GOD}, Col 2:12-13)

(c) Salvation

Baptism is so closely linked with salvation in the New Testament that Peter writes "baptism now saves you" (1 Pet 3:21), and on the day of Pentecost he told people to repent and be baptised for the forgiveness of their sins (Acts 2:38).

The accounts of the Philippian jailor (Acts 16:31-34), the Ethiopian eunuch (Acts 8:34-38), and the 3000 on the day of Pentecost (Acts 2:41) clearly show people being converted and baptised on the same day.

(d) Unity with Other Christians

By the action of the Holy Spirit all true Christians have been baptised into one body [the church] (1 Cor 12:13). Admittedly this may not refer to their baptism in water.

Whilst exhorting the church at Ephesus to be diligent to preserve the unity of the Spirit in the bond of peace Paul says there is .... one Lord, one faith, one baptism, .... (Eph 4:3-6) ie the unity of our experience of baptism as well as other aspects of the faith remind us that we are meant to be one in Christ Jesus. {Eph 4:5 is discussed further under Some Difficulties: ONE BAPTISM}

Whilst exhorting the church at Corinth to all agree, that there be no divisions among them, and to be made complete in the same mind and in the same judgement Paul points out that they were not baptised in his name - the implication being that they were all baptised into Christ (1 Cor 1:13-17).

Whilst exhorting the churches in Galatia against class distinctions (Jew and Greek, slave and free, male and female) Paul says "For all of you who were baptised into Christ have clothed yourselves with Christ" (Gal 3:27,28). There is no place in the church for such distinctions, we are all one in Christ Jesus.

(e) Clothed with Christ

The verb {enduo} is used for putting on the inner garment {chiton} or other clothing. It is also used for putting on the new man (Eph 4:24; Col 3:10). Similarly, those who have been baptised have been clothed with Christ (Gal 3:27) i.e. they have put on His character. An inner change has taken place in them, but this results in outward changes of behaviour.

BAPTISM AND THE HOLY SPIRIT

The Gift of the Holy Spirit

On the Day of Pentecost Peter preaches: repent and be baptised and you will receive the gift of the Holy Spirit. (Acts 2:38)

The word for gift used here is the word {dorea} meaning something that is given freely without any cost or charge.

This promise is for all who the Lord calls to Himself, whether Jews from Jerusalem or those from further afield. (Acts 2:38, 39)

The Jews who accompanied Peter to the house of Cornelius, a Gentile, were amazed that the gift of the Holy Spirit had been poured out on the Gentiles also. At this first conversion of Gentiles the evidence of the Holy Spirit was similar to that given to the Jews at Pentecost i.e. speaking with tongues and ecstatic exaltation of God. These Gentiles were then baptised. (Acts 10:44 - 48)

When Peter has to give an account as to why he went to uncircumcised men (Gentiles) he recounts the promise that Jesus had made to them that they would be baptised in the Holy Spirit, and that the same gift had been given to the Gentiles. The Jews realised that God had granted to the Gentiles also the repentance that leads to life. (Acts 11:16 - 18)

In Acts 8:20 Peter forcefully rebukes Simon the Sorcerer for trying to buy the gift of God. In this instance the gift probably refers to the ability to bestow the Holy Spirit by the laying on of hands, rather than to the Holy Spirit himself. The important lesson to learn is that God's gift cannot be bought or earned. It is given by Him freely and without charge.

Careful readers of 1 Corinthians 12 in the NASB, AV, and NKJV will note that the word gifts in v1 is in italic, indicating that it is a word inserted by the translators. The real subject of the chapter is either spiritual things or possibly, with the NRSV, spiritual people. Similarly the nine things commonly called "gifts of the Spirit" should probably be called "manifestations of the Spirit" (v7). However, diverse gifts (v4), services or ministries (v5), and workings (v6) are referred to. The gifts here are not {dorea} but {charismata} the undeserved gifts given by God's grace. What a pity that these outpourings of grace had become a source of jealousy and division in Corinth instead of being used to build up (edify) the church.

The Holy Spirit and Baptism

The normal New Testament practice was for repentance for sins, believing in Jesus Christ for salvation, being baptised and receiving the Holy Spirit to go together as a single act. (See ONE BAPTISM)

If anyone does not have the Spirit of Christ he does not belong to Him. (Rom 8:9). Hence the disciples of John the Baptist at Ephesus did not have the Holy Spirit because they were not Christians. John had prepared the way for Jesus - on being told about Jesus they were baptised in His name and received the Holy Spirit when Paul laid his hands upon them. (Acts 19:1 - 7)

In the case of the Samaritans they had believed and been baptised but the Holy Spirit had not yet fallen on any of them. This is the only passage in the New Testament where such an expression is used. It implies that a normal part of the sequence of events had not occurred. The apostles came and laid hands on them, and they received the Holy Spirit. (Acts 8:5-17)

Why was there this unusual delay? Perhaps to ensure that the church was totally unified. The schism which existed between the Jews and the Samaritans could not be allowed to enter into the church. The coming of the apostles to Samaria and the Samaritans receiving the Holy Spirit when the apostles laid hands on them was the same experience that many of the Jews must have had in the Jerusalem church. Jew and Samaritan were united in Christ.

See Appendix Two for a Comparison between John's Baptism and the baptism administered by Jesus.

Baptised in the Holy Spirit

John the Baptist looked forward to Jesus as the one who would baptise with the Holy Spirit (Mark 1:8; John 1:33) and with fire (Matt 3:11; Luke 3:16)

Jesus reiterated this promise after his resurrection (Acts 1:5) and may have repeated it several times during his ministry "I remembered the word of the Lord, how He used to say" (Acts 11:16 NASB)

Were the Gentiles in Cornelius' house baptised in the Holy Spirit when Peter preached to them in Acts 10 and 11?

The Holy Spirit fell on them (10:44)

the gift of the Holy Spirit had been poured out upon them (10:45)

they spoke with tongues and exalted God (10:46)

they received the Holy Spirit just as Peter and the Jewish believers with him had done (10:47)

the Holy Spirit fell upon them as upon us (11:15)

the Lord's word "John baptised with water, but you will be baptised with the Holy Spirit" (11:16)

God gave them the same gift (11:17)

Peter obviously regards what happened that day as being the same as had happened to the Jews at Pentecost. It would appear that we have at least two occasions on which people were baptised in the Holy Spirit.

When Paul writes about the manifestations of the Spirit (1 Cor 12:7) he emphasises:

diversity of gifts but one Spirit (v4)

diversity of service but One Lord whom we serve (v5)

diversity of workings but One God who is working all this great variety of things in all this great variety of people (v6)

The Corinthians thought "I am better than you because I exercise more and better manifestations of the Spirit than you do" - Paul points out that each of these manifestations of the Spirit are meant for the benefit of all. (v7) They are the work of one and the same Spirit and it is His sovereign choice which manifestation He gives to whom. (v11)

There is one body which has many members (v12) and we (Paul includes himself and by implication all true Christians) were baptised into it. (v13)

The use of the aorist tense in v13 for "were baptised" and "made to drink" indicates an action that occurred at a point in time. Many take this to refer to Pentecost, but I would take it to be the point in time at which each individual believed. None of the Corinthian believers are excluded from this - there are none waiting for a "second blessing".

Every Christian should be submerged / plunged / overwhelmed (the meaning of the word baptism) by and drink deeply of the Holy Spirit at his conversion and baptism (1 Cor 12:13). The New Testament practice was for these events, conversion, being baptised in water and being baptised in the Holy Spirit to go hand in hand. We separate them at our peril.

Let us not overlook the fact that the manifestations of the Spirit were given for the good of all. Too often the contents of 1 Corinthians 12 have resulted in worse divisions than there were in the church to which they were originally written.

CHRIST'S VICTORY OVER PRINCIPALITIES AND POWERS

Col 2:12 speaks of our being buried with Christ in baptism and raised up to new life with Him.

Principalities and powers can refer to earthly rulers and authorities (Titus 3:1; Luke 20:2) but those mentioned in Eph 3:10 and Eph 6:12 are rulers and authorities in the heavenly places i.e. they are fallen spiritual beings who serve the devil. Christ's victory over these in the resurrection forms an important part of the context of our verse.

In Colossians 2 we are warned not to be taken captive by man's way of thinking based upon earthly principles (v8) because we have been:

filled with the One in whom all the fullness of Deity dwells (vv9,10)

our flesh cut off with a spiritual circumcision (v11)

buried with Christ in baptism (v12)

raised up to new life with Him through the working of God who raised Him from the dead (v12)

Although we were dead in our transgressions and unholy flesh we were made alive with Christ:

our transgressions forgiven (v13)

the charge against us was the accusation nailed to His cross. (v14)

Christ defeated the principalities and powers and lead them captive in a victory procession. (v15)

The very power that raised Christ from the dead and seated Him in the heavenly places far above all rule and authority and power and dominion is the power that is at work within us. (Eph 1:19, 20) There is still a battle to be fought and a victory to be won. (Eph 6:10 - 17)

NEW TESTAMENT EXAMPLES

The New Testament gives us many examples of people being baptised.

They include:

3000 on the Day of Pentecost (Acts 2:41)

men and women in Samaria (Acts 8:12)

a sorcerer called Simon (Acts 8:13)

a eunuch visiting from Ethiopia (Acts 8:36-38)

the apostle Paul (Acts 9:18)

Cornelius and his relatives and close friends (Acts 10:47-48)

Lydia (a rich business woman) and her household (Acts 16:14-15)

a jailor from Philippi and his household (Acts 16:33)

Crispus (the leader of the synagogue in Corinth) with his household and many others from Corinth (Acts 18:8; 1 Cor 1:14) including Gaius and the household of Stephanus (1 Cor 1:14, 16)

some disciples of John the Baptist at Ephesus (Acts 19:5)

HOUSEHOLD BAPTISMS

Some try to use the instances of household baptism in the New Testament as support for the baptism of infants. That this was not the case is shown by the fact that often when people and their household are baptised it is stated that they believed and were baptised. This demonstrates that only those of sufficient age to be capable of believing were baptised.

Cornelius, his relatives and close friends: the Holy Spirit fell upon them, the gift of the Holy Spirit had been poured out upon the Gentiles, they were speaking with tongues and exalting God, they had received the Holy Spirit just as Peter and the brethren from Joppa had (Acts 10:23, 24, 44 - 48).

Lydia and her household: no statement concerning the household. (Acts 16:14 -15)

The Phillippian jailor: Believesingular in the Lord Jesus, and yousingular shall be saved, you and your household (Acts 16:31). ... having believed in God with his whole household (Acts 16:34). ie v 31 emphasizes both that the jailor himself must believe and be saved, but also that the same condition applies to his household. v 34 makes it clear that the whole household believed.

Crispus: believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptised (Acts 18:8).

SOME DIFFICULTIES

This section explains some of the more difficult passages.

ONE BAPTISM

Eph 4:5 speaks of "one Lord, one faith, one baptism" yet the New Testament speaks both of baptism in water and of baptism in the Holy Spirit.

We have already seen that generally the New Testament practice is for conversion, baptism in water, and baptism in the Holy Spirit to be so closely connected that they are not clearly distinguished ie there is one baptism which occurs at conversion, shown outwardly by baptism in water and inwardly by the work of the Holy Spirit. This is the baptism into Jesus Christ (Rom 6:3).

Note that John's baptism would be another baptism, and so would baptisms carried out as part of Jewish ritual - but Paul is talking in the context of unity in the Church, so these are irrelevant.

BAPTISM INTO MOSES

Paul speaks about the Jewish fathers who were baptised into Moses in the cloud and in the sea (1 Cor 10:2). This clearly refers to the time of the Exodus and wilderness wanderings. As such it has no direct relevance to Christian baptism.

BAPTISM FOR THE DEAD

As part of a proof of the resurrection of the dead Paul says "Otherwise, what will those do who are baptised for the dead? If the dead are not raised at all, why then are they baptised for them?" (1 Cor 15:29)

The best explanation that I have seen for this is that Paul is referring to a peculiar custom practised at Corinth, but that the apostle finds it useful for his argument to prove that the Corinthians themselves believe in the resurrection.

Paul's use of "they" in v29 but "we" in v30 might indicate that he distances himself from this custom.

APPENDICES

The first appendix explains the method used to find and organise the information.

The second appendix states the Greek words which were considered for study.

The third appendix gives a more detailed explanation of certain passages than was appropriate in the body of the document.

The fourth appendix compares the baptism administered by John the Baptist with the baptism administered by Jesus.

The other appendices provide the list of all references to the words for "baptism" and "to baptise", and the list of verses sorted according to category and content.

APPENDIX ONE - Method

Outline of the method followed:

1. List each word that might refer to baptism (See APPENDIX TWO - Greek Words).

2. Produce a full list of all passages containing any of these words. (See APPENDIX FIVE - LIST OF PASSAGES).

3. Summarise the text of each of these passages, and sort them into groups related to content or situation. (See APPENDIX SIX - VERSES by CATEGORY and CONTENT).

4. Write down a series of headings and a list of verses related to them. This produced a skeleton (not preserved).

5. A theological statement was then produced from this skeleton taking care to ensure that everything relevant was extracted from each passage and every verse had been considered. (See THEOLOGICAL STATEMENT).

6. Produce a simple statement for use in evangelistic contexts by carefully summarising the Theological Statement. (See SIMPLE STATEMENT).

APPENDIX TWO - Greek Words

Three Greek words were considered to be of possible relevance; and {baptidzo, baptisma, and baptismos}. Of these the latter proved to be irrelevant, probably only referring to Jewish ceremonial washings. The other two are a verb and its derived noun. All occurrences of these three words in the New Testament are listed in APPENDIX FIVE - LIST OF PASSAGES.

A fourth word, {baptistes}meaning one who baptises refers only to John the Baptist, and hence is not directly relevant to the study of Christian baptism.

APPENDIX THREE - FURTHER EXPOSITION

This Appendix gives a more detailed explanation of certain passages than was appropriate in the body of the document.

1 PETER 3:18-22

This passage contains a number of difficulties which lie outside the scope of this book on baptism. Two issues, both in v21 are in scope:

Does baptism save us?

Does baptism give us a good conscience or is baptism our response to having our conscience right with God?

Does Baptism Save?

Peter clearly states that baptism saves us (1 Pet 3:21). Of course this does not mean that the physical act itself can save a person who does not have faith in Jesus Christ. It does mean that when accompanied by believing faith and carried out at the proper time (i.e. when the person first repents of their sins and trusts in Christ) baptism saves.

Does Baptism Result in a Clear Conscience?

In the NASB Peter speaks of baptism as an appeal to God for a good conscience (1 Pet 3:21).

The RSV and ESV render it similarly, but the AV and NKJV talk of baptism as the answer of a good conscience towards God.

The NIV renders it "the pledge of a good conscience towards God" which is somewhat ambiguous as a "pledge" can be either "the downpayment given to us which guarantees that eventually we will receive the real thing" or "the oath which we make to God". In its margin the NIV substitutes "response" for "pledge".

If the NASB, RSV, and ESV are wrong how do we get this clear conscience? Through salvation! But Peter has just said that baptism now saves us. So if we followed the New Testament practice of salvation and baptism being part of a single act, then the clear conscience would be the result of the salvation which is the result of baptism.

ROMANS 6

In Romans 5:20 Paul showed that the increase in sin due to man's rebellion against the Law caused God's grace to abound even more so that He could forgive such rebels. The natural question then would be "If God's grace is greater the greater the amount of sin it has to overcome then surely to receive more grace we need to commit more sin?" Paul discusses how inappropriate this would be in Romans 6:1-14.

To understand the passage it is important to grasp that as believers certain things have happened once which have an ongoing effect now.

How can we who have died to sin once for all still live in it (v2)? The very idea is so preposterous that Paul does not need to answer the question.

Baptism is a once for all identification with the death of Christ (v3).

We have been buried with Him once for all, so that we can enjoy an ongoing walk of a fresh new kind guaranteed by His resurrection (v4).

If we have an ongoing experience of growing into Him, in the likeness of His death, we will similarly enjoy His resurrection (v5). Knowing from experience that our old man was crucified once and for all, in order that the body of sin might be made powerless once and for all, that we should no longer be enslaved to sin (v6). For the one who has died has been and continues to be acquitted of sin (v7).

If we have died once for all with Christ we believe that we will live with Him (v8), knowing (by reflection) that Christ has been raised from the dead once for all and He will never die again. Death no longer rules as lord and master over Him (v9).

Christ died for sin, once and once only. Now He is alive for evermore. That life is lived to God (v10). In the same manner we are to reckon or consider ourselves in Christ Jesus as being dead to sin, but alive to God (v11).

So we must not let sin continue to reign (v12); we must not go on presenting the members of our bodies as tools or weapons of unrighteousness to be used by sin (v13). Instead we should present ourselves once for all to God, and our members to be used as tools for righteousness (v13). For sin will not rule over us (ultimately? or now?) because we are under grace not under law (v14).

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The analysis below shows the reasons behind the points given more readably above:

All who have been baptised [aorist] into Christ Jesus have been baptised [aorist] into His death. (v3)

We have been buried [aorist - point action in the past] with Him through baptism into death so that we can walk in newness of life. Newness of life [not merely new life] - the continuing walk of a fresh new kind every day guaranteed by His resurrection. (v4)

If we have been and are being grown together [] in the likeness of His death - if we have shared in His death and it is our on-going experience [note the perfect of to be or become ie have become and are continuing to be] we shall also share in his resurrection. If we are experiencing His death now we will also experience his resurrection in the future. (v5)

Our old man was crucified [aorist] with Him, that our body of sin might be made powerless [aorist], that we should no longer serve sin [as its slaves]. (v6)

The one who has died [aorist participle] has been and is justified [perfect] from sin. (v7)

If we have died [aorist] with Christ we believe we shall live [future] with him. (v8)

Christ has been raised [aorist] from the dead and He will never die again. Death no longer rules as lord and master over Him. (v9)

The death that He died, He died to sin, once for all; but the life that He lives, He lives to God. (v10). Christ died once and once only. Now He is alive for evermore. That life is lived to God.

In the same manner we are to reckon or consider ourselves as being dead to sin, but alive to God in Christ Jesus. (v11)

Do not let sin continue to reign [present] ... (v12)

Do not keep on presenting [present] your members to sin, but once and for all present [aorist] yourselves to God. (v13)

Sin will not rule [future] over you (v14)

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I am sure that further study of this passage would be very rewarding in bringing out the greatness of the Lord's provision for us in baptism and in our ongoing walk with him.

Points for further consideration include:

Connectives - flow of the argument - interdependency of sections

Future tenses

which refer to the immediate future ?

which to the resurrection of the body ?

APPENDIX FOUR - COMPARISON of JOHN'S BAPTISM and THE BAPTISM ADMINISTERED BY JESUS

Six passages in the New Testament compare the baptisms administered by John the Baptist and by Jesus. The inclusion in all four gospels and twice in Acts suggests that it is very important.

The table shows which words are included in each of the passages.

The baptisms administered by John the Baptist and Jesus

JESUS

JOHN

Matt 3:11

Luke 3:16-

John 1:33- 2

Mark 1:81-M

Acts 1:5--

Acts11:16--

inSpiritHolyand fireinwater

1B and L omit

2C includes

Is there any difference between baptising in ( en) and baptising with or by (dative case)?

John's baptism is referred to as "in" in two passages, "with" or "by" in three passages, and in one passage the textual evidence is divided with the majority of manuscripts M using "in", but with the Egyptian manuscripts just using the dative.

If we follow the majority text for Mark then only Luke (both in his gospel and in Acts) uses the straight dative. Is this merely Luke's style or is he trying to convey something slightly different to the other gospel writers?

If we follow the Egyptian manuscripts for Mark it could be argued that the usage is about equally balanced, suggesting that there is no difference in meaning.

It is also possible that later copyists may have had a tendency either to insert or to omit " en"

APPENDIX FIVE - LIST OF PASSAGES

This section provides a list of each passage in the New Testament which uses the noun baptism or the verb to baptise.

Instances of a related Greek word best translated as washings are included for you to verify that it was correctly excluded from further study.

PASSAGES ON THE VERB TO BAPTISE

{baptidzo}

to baptise; to dip, immerse, sink; to wash, bathe.

Matt 3:6, 11, 13, 14, 16; 28:19;

Mark 1:4, 5, 8, 9; 6:14 , 24; 7:4; 10:38, 39; 16:16

Luke 3:7, 12, 16, 16, 21; 7:29, 30; 11:38; 12:50;

John 1:25, 26, 28, 31, 33, 33; 3:22, 23, 23, 26; 4:1; 10:40;

Acts 1:5; 2:38, 41; 8:12, 13, 16, 36, 38; 9:18; 10:47, 48;

11:16; 16:15,33; 18:8; 19:3, 4, 5; 22:16;

Rom 6:3;

1 Cor 1:13,14,15,16,17; 10:2; 12:13; 15:29;

Gal 3:27.

PASSAGES ON THE NOUN BAPTISM

{baptisma}

baptism; immersion.

Matt 3:7; 21:25;

Mark 1:4; 10:38; 10:39; 11:30;

Luke 3:3; 7:29; 12:50; 20:4;

Acts 1:22; 10:37; 13:24; 18:25; 19:3,4;

Rom 6:4; Eph 4:5; Col 2:12; 1 Pet 3:21.

PASSAGES ON THE NOUN WASHINGS

{baptismos}

washings.

Mark 7:4;

Heb 6:2; 9:10.

APPENDIX SIX - VERSES by CATEGORY and CONTENT

When considering the fifty odd passages covered by this study I found it useful to summarise the content of each passage and group related passages together under the following headings:

Ministry of John the Baptist

Continuing Impact of John's Ministry

John's Testimony to Jesus

John's Demise

Jesus' Baptism

Jesus' Ministry

The Great Commission

Individuals and Groups being Baptised

Symbolic

Theology of Baptism

Ceremonial Washing

The Word "Washings"

THE MINISTRY OF JOHN THE BAPTIST

Mark 1:4

(Luke 3:3)John the Baptist...preaching a baptism of repentance for the forgiveness of sins.

Matt 3:6

(Mark 1:5)they were being baptised by him in the Jordan River, as they confessed their sins

Luke 3:7multitudes who were going out to be baptised

Luke 3:12tax-gatherers came to be baptised

Matt 3:7Pharisees and Sadducees coming for John's baptism

John 1:28Bethany beyond the Jordan where John was baptising

John 3:23John also was baptising in Aenon near Salim because there was much water there; and they were coming and being baptised.

John 1:25why are you baptising if you are not the Christ, nor Elijah, nor the Prophet?

THE CONTINUING IMPACT OF JOHN THE BAPTIST'S MINISTRY

Luke 7:29,30when all the people and the tax-gatherers heard this, they acknowledged God's justice, having been baptised with the baptism of John. But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptised by him [John].

Acts 1:22...the baptism of John until the day that He was taken up from us....

Acts 10:37...after the baptism which John proclaimed ....

Acts 13:24...after John had proclaimed before His coming a baptism of repentance to all the people of Israel

Matt 21:25(Mark 11:30; Luke 20:4)

"... was the baptism of John from heaven or from men?"

THE TESTIMONY OF JOHN THE BAPTIST TO JESUS

John 1:31in order that He might be manifested to Israel, I came baptising in water

John 1:33He who sent me to baptise in water said to me, "He upon whom you see the Spirit descending and remaining upon Him, this is the one who baptises in the Holy Spirit."

Matt 3:11

(Mark 1:8; Luke 3:16; John 1:26,27)I baptise you with water for repentance....He will baptise you with the Holy Spirit and fire.

Acts 1:5John baptised with water, but you shall be baptised with the Holy Spirit not many days from now

THE DEMISE OF JOHN THE BAPTIST

Mark 6:14people were saying "John the Baptist has risen from the dead"

Mark 6:24...ask for...the head of John the Baptist

THE BAPTISM OF JESUS

Matt 3:13 (Mark 1:9-11; Luke 3:21,22)Jesus ... came to John to be baptised by him.

John protests, but Jesus says "Permit it at this time, for in this way it is fitting for us to fulfill all righteousness.".....

The Spirit of God descends like a dove and a voice says "This is My beloved Son in whom I am well-pleased"

THE MINISTRY OF JESUS

John 3:22Jesus was spending time with them [His disciples] and baptising

John 3:26He ... to whom you have borne witness ... is baptising, and all are coming to Him

John 4:1,2the Pharisees had heard that Jesus was making and baptising more disciples than John (although Jesus Himself was not baptising ....).

John 10:40... to the place where John was first baptising

THE GREAT COMMISSION

Matt 28:19make disciples of all the nations, baptising them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the earth.

Mark 16:16He who has believed and has been baptised shall be saved; but he who has not believed shall be condemned.

INDIVIDUALS AND GROUPS BEING BAPTISED

Acts 2:38Repent, and let each of you be baptised in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.

Acts 2:41those who had received his word were baptised .... about 3000 souls.

Acts 8:12when they [Samaritan men and women] believed ... the good news about the kingdom of God and the name of Jesus Christ, they were being baptised...

Acts 8:16Samaritans who had been baptised but not yet received the Holy Spirit !!!!

Acts 8:13Simon the sorcerer

Acts 8:36-38The Ethiopian eunuch - at his request

Acts 9:18Saul - N.B. filled with the Holy Spirit in v 17

Acts 10:47,48Cornelius, relatives and close friends - N.B. the Holy Spirit fell on them in v 44

Acts 11:16"John baptised with water, but you shall be baptised with the Holy Spirit" - Peter's report of the above

Acts 16:14,15Lydia and her household

Acts 16:33The Philippian jailor and his household

Acts 18:8Crispus (the leader of the synagogue), his household, and many of the Corinthians

Acts 19:1-6Disciples of John at Ephesus needed to be baptised in the name of Jesus and have hands laid on them to have the Holy Spirit come on them

Acts 18:25Appollos....being only acquainted with the baptism of John. [Actually we do not know if he was baptised again in Jesus' name]

SYMBOLIC

Mark 10:38,39Are you able to drink the cup that I drink, or to be baptised with the baptism with which I am baptised? ....

Luke 12:50I have a baptism to be baptised with

THE THEOLOGY OF BAPTISM

Acts 2:38Repent, and let each of you be baptised in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.

Acts 2:41those who had received his word were baptised .... about 3000 souls.

Acts 8:12when they [Samaritan men and women] believed ... the good news about the kingdom of God and the name of Jesus Christ, they were being baptised ...

Acts 22:16Arise, and be baptised, and wash away your sins, calling on His name

[ Ananias to Saul - quoted by Paul in his defense at Jerusalem]

1 Pet 3:21corresponding to that [8 people brought safely through the water in the ark], baptism now saves you - not the removal of dirt from the flesh, but an appeal to God for a good conscience - through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

Rom 6:1-11....all of us who have been baptised into Christ Jesus have been baptised into His death. Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. ...united in His death, so also in His resurrection...the old man was crucified...our body of sin made powerless...we died with Him, we will live with Him....consider yourselves dead to sin but alive to God in Christ Jesus.

Col 2:12-15having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the certificate of debt consisting of decrees against us which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through the cross.

Gal 3:27For all of you who were baptised into Christ have clothed yourselves with Christ.

Eph 4:5one Lord, one faith, one baptism, ....

1 Cor 12:13For by one Spirit we were all baptised into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

1 Cor 1:13-17Baptism shows the folly of the divisions at Corinth. Paul only baptised a few there. "For Christ did not send me to baptise, but to preach the gospel, ... that the cross of Christ should not be made void"

1 Cor 10:1,2...our fathers were all under the cloud, and all passed through the sea; and all were baptised into Moses in the cloud and in the sea; .....

1 Cor 15:29.... those who are baptised for the dead .....

CEREMONIAL WASHING

Mark 7:4they do not eat unless they cleanse [some Gk texts use {baptidzo} here, others {rantidzo} to sprinkle - the meaning is similar in this context] themslves

Luke 11:38the Pharisee ... was surprised that He had not first ceremonially washed [Lit. baptised] before the meal

THE WORD WASHINGS

The following references use the word {baptismos} which means washings. They are not considered further.

Mark 7:4washing of cups and pitchers and copper pots

Heb 6:2instruction about washings, and laying on of hands, and ...

Heb 9:10food and drink and various washings, regulations for the [physical] body

Roland Ramsdale

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