Baptism

Boyd’s Bible Dictionary:

(dipping, bathing). Christian baptism is the ordinance or rite commanded in which water is used to initiate the recipient into the house of God — the profession of Christianity. Baptism identifies the person with the one they are baptised to. The children of Israel were identified with Moses (1 Cor. 10:2²And were all baptized unto Moses in the cloud and in the sea; (1 Corinthians 10:2)), the repenting Jews with John (Matt. 3:6⁶And were baptized of him in Jordan, confessing their sins. (Matthew 3:6)) and the one baptized unto Christ with Christ (Gal. 3:27²⁷For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:27)). Christian baptism is by going under water and done in the name of the Father, the Son and the Holy Spirit (Matt. 28:19¹⁹Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19)). The church itself was from on the day of Pentecost by the baptism of the Holy Spirit (Acts 2; 1 Cor. 12:13¹³For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)).

“Baptism” From Concise Bible Dictionary:

Used figuratively to express the overwhelming sufferings which the Lord Jesus endured in order to accomplish the purpose for which He came to the earth; He was “straitened” until that work was accomplished (Luke 12:50⁵⁰But I have a baptism to be baptized with; and how am I straitened till it be accomplished! (Luke 12:50); John 12:27²⁷Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. (John 12:27)). When the sons of Zebedee asked to sit on the right and on the left of the Lord in His glory, He at once referred to the cup He had to drink, and asked if they could drink of that cup, and be baptized with the baptism He was to be baptized with. They, ignorant of the depths of suffering involved in the question, said they could. In one sense they should share in His sufferings—the non-atoning sufferings, from the hand of man; but the places they sought were not His to give (Mark 10:38-40³⁸But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? ³⁹And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: ⁴⁰But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. (Mark 10:38‑40)).

“Baptism” From Concise Bible Dictionary:

The Greek is βάπτισμα, from βαπτίζω, to dip, plunge, wash, and so forth. The ordinance of Baptism:

1. JEWISH. In Hebrews 6:2²Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. (Hebrews 6:2) (βαπγισμός) the Hebrew believers were exhorted to leave “the doctrine of baptisms;” and in Hebrews 9:10¹⁰Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10) we read of “divers baptisms or washings,” but which is followed by the words “imposed until the time of reformation,” which “time” is referred to as “Christ being come.” This shows that the baptisms referred to were some part of the Jewish ritual, in which there were many washings and bathings; but none of these washings signified fully the baptism of the New Testament, which as an initiatory ordinance places the baptized in a new position: the Red Sea (1 Cor. 10:2²And were all baptized unto Moses in the cloud and in the sea; (1 Corinthians 10:2)) was a figure of this. It was the Jewish washings that the Hebrew believers were exhorted to leave, or not to be laying again as a foundation.

Further, it has often been said that the Jews received their proselytes by baptism. Of this we have no record in the Old Testament, and Josephus, who details the rites necessary for the reception of a proselyte, makes no mention of baptism. It is true that Maimonides says that proselytes were thus received; but he was not born till A. D. 1135, and was thus far too late to know what took place so long before when contemporary writers are silent on the subject.

2. BAPTISM BY JOHN. This was specially in the Jordan, to which the multitudes went out, and which is spoken of again and again as the baptism “of repentance” (Mark 1:4⁴John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. (Mark 1:4); Luke 3:3³And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; (Luke 3:3); Acts 13:24²⁴When John had first preached before his coming the baptism of repentance to all the people of Israel. (Acts 13:24); Acts 19:4⁴Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. (Acts 19:4)). He challenged the multitudes who came to be baptized that they should bring forth “fruits worthy of repentance” (Matt. 3:8⁸Bring forth therefore fruits meet for repentance: (Matthew 3:8); Luke 3:8⁸Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. (Luke 3:8)). He baptized those who came “confessing their sins,” (Matt. 3:6⁶And were baptized of him in Jordan, confessing their sins. (Matthew 3:6)); and he exhorted the people to believe on Him who would come after him, “that is, on Christ Jesus” (Acts 19:4⁴Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. (Acts 19:4); Compare John 1:29, 36²⁹The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29)
³⁶And looking upon Jesus as he walked, he saith, Behold the Lamb of God! (John 1:36)). The godly remnant by John’s baptism took separate ground from the national body, in expectancy of Messiah’s coming: they judged themselves, and cleared themselves of the sinful condition of the nation. The Lord was baptized by John, thus taking His place among the repentant in Israel, not as confessing sins, but as fulfilling righteousness, as He said, “Thus it becometh us to fulfill all righteousness” (Matt. 3:15¹⁵And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. (Matthew 3:15)).

3. CHRISTIAN BAPTISM. We have seen that John the Baptist preached the baptism of repentance. During the Lord’s ministry before the cross, some were baptized to Him as Messiah (John 4:1¹When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (John 4:1)). After His death and resurrection Peter preached, not repentance, but the rejected Jesus as exalted, and made Lord and Christ. When they were pricked in heart, he said to them, “Repent ... ”, but the baptism was to the remission of sins because the work was now done which gave it fully: they were baptized to the remission of sins—administratively and governmentally (Acts 2:38³⁸Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)).

Romans 6:3-4³Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? ⁴Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:3‑4) gives the meaning of Christian baptism to saints who had been baptized long before. It treats of the death of Christ (the sinless One,) as death to sin and to the state man was in, and draws conclusions from it for us inasmuch as He is risen. They were baptized to His death, that is, they have a part in it—they are alive to God in Him risen (and consequently also alive to Him risen—not to law), and hence sin was not to reign any longer; but there is no resurrection with Him in these verses. Baptism is prefigured by Israel’s passage through the Red Sea, not by their crossing the Jordan, though resurrection is added in Colossians 2:12¹²Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:12), as leaving sins behind: “Having forgiven you all trespasses.” It is individual, and reception into the profession of Christianity: “one Lord, one faith, one baptism.” The signification of baptism goes further in Colossians than in Romans, but is always connected with a status upon earth, and not with heavenly privileges. It saves (1 Pet. 3:21²¹The 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: (1 Peter 3:21)); we wash away our sins in it (Acts 22:16¹⁶And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22:16)); we go into death in it; and in Colossians 2:12¹²Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:12), it is added, we “are risen:” hence also it is individual. The church as such has never to be brought into death, its very origin is in the resurrection of Christ (Col. 1:18¹⁸And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18)); it is first-born in the new creation.

It is clear that Baptism, though in a certain aspect it places the recipient in a resurrection status, giving Christ for our life, never takes us out of the earth; but puts us in the position of Christian responsibility in it, according to newness of life, as it is said, “so we also should walk in newness of life.” There is a warning in 1 Corinthians 10:1-6¹Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; ²And were all baptized unto Moses in the cloud and in the sea; ³And did all eat the same spiritual meat; ⁴And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. ⁵But with many of them God was not well pleased: for they were overthrown in the wilderness. ⁶Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. (1 Corinthians 10:1‑6). They were baptized, “but with many of them God was not well pleased.” A mere sacramental position is not enough: we have to “continue in the faith, grounded and settled” (Col. 1:23²³If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; (Colossians 1:23)). We are called, as baptized, to walk in this world as dead and risen again, as in a wilderness. It is the expression of the outward visible church in its profession: “one Lord, one faith, one baptism.” In baptism we have a good conscience by the resurrection (1 Pet. 3:21²¹The 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: (1 Peter 3:21)). We wash away our sins in it, calling on the name of the Lord (Acts 22:16¹⁶And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22:16)); we are received by it into the responsible place of God’s people in this world.

With Peter, Christian baptism seems more connected with the kingdom of heaven (compare Matt. 16:19¹⁹And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. (Matthew 16:19); Acts 2:38³⁸Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38); Acts 10:48⁴⁸And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:48)); with Paul, it was connected rather with the house of God when he did use it. Paul had a new commission. He is not found, like Peter, ministering in the midst of a known people who had promises, calling souls out of it to repentance, that they should receive remission and be separated from the untoward generation. Paul takes up man as man (though owning the Jews) and brings him into God’s presence in light. For the Gentiles it was, even in testimony, a wholly new resurrection state, not merely a good conscience through the resurrection; and baptism, which gives a status on earth founded on resurrection, forms no part of Paul’s testimony, any more than of the mission in John 20:21-23²¹Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. ²²And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: ²³Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:21‑23); and Paul tells us himself, that he was not sent to baptize.

Faith sees that when God brings a man into privileges on earth, he does not separate his household from him, for example (Genesis 7:1¹And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. (Genesis 7:1)). Under Christianity this surely holds good (see 1 Cor. 7:14¹⁴For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:14)), and we see households were baptized by Paul.

At the end of Matthew’s gospel we have a commandment connected with baptism and apostolic mission to the Gentiles exclusively, but then there is nothing of repentance or remission. It is simply discipling all the nations, baptizing and then teaching them (Matt. 28:19-20¹⁹Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: ²⁰Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:19‑20)). (This passage contemplates in its full sense a work to be done at the end of the age by the Jewish remnant toward the Gentiles. Christian baptism now is for Jews and Gentiles alike, that by it they should lose their standing as such, and being committed to the death of Christ be brought into Christian profession, leaving those distinctions behind them.) The direction in Luke 24:47⁴⁷And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47) is repentance and remission of sins. In Mark 16:15-16¹⁵And he said unto them, Go ye into all the world, and preach the gospel to every creature. ¹⁶He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15‑16) salvation belonged to him who believed and was baptized; for if he was not, he refused to be a Christian.

Scripture gives no definite teaching as to the mode of baptism, the great point being what the recipients of the ordinance were baptized to (compare Acts 19:3³And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. (Acts 19:3)). The idea conveyed by the word is “washing,” as with the priests of old (Ex. 29:4⁴And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. (Exodus 29:4)), rather than “sprinkling,” as with the Levites (Num. 8:7⁷And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. (Numbers 8:7)).

As to the formula used, some have supposed that because we read in the Acts that persons were baptized “to the name of the Lord Jesus,” the instruction given in Matthew 28:19¹⁹Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19) to baptize “to the name of the Father, and of the Son, and of the Holy Ghost,” was superseded. But this does not follow: baptism is always to some person or thing. The disciples found at Ephesus had been baptized to the baptism of John, (Acts 19:3³And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. (Acts 19:3)); the Israelites had been baptized to Moses; and those baptized in the Acts were to the name of the Lord Jesus as Savior and Lord; and there is no reason why this should not be combined with the words found in Matthew, and a person be baptized in the name of the Lord Jesus unto the name of the Father, and of the Son, and of the Holy Ghost. In Acts 2:38³⁸Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38) the preposition is ἐπί (ἐν in MSS B, C, D); in Acts 10:48⁴⁸And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:48) it is ἐν; and elsewhere it is εἰς.

4. BAPTIZED FOR THE DEAD. This occurs in 1 Corinthians 15:29²⁹Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (1 Corinthians 15:29). Some maintain that the Corinthian saints had fallen into the error of holding that if some of their number had fallen asleep without being baptized, others could be baptized for them, and that Paul was condemning this. But in the language he uses there is no condemnation. If 1 Corinthians 15:20-28²⁰But now is Christ risen from the dead, and become the firstfruits of them that slept. ²¹For since by man came death, by man came also the resurrection of the dead. ²²For as in Adam all die, even so in Christ shall all be made alive. ²³But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. ²⁴Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. ²⁵For he must reign, till he hath put all enemies under his feet. ²⁶The last enemy that shall be destroyed is death. ²⁷For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. ²⁸And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (1 Corinthians 15:20‑28) inclusive be read as a parenthesis, 1 Cor. 15:18¹⁸Then they also which are fallen asleep in Christ are perished. (1 Corinthians 15:18) explains 1 Cor. 15:29²⁹Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (1 Corinthians 15:29); and 1 Cor. 15:19¹⁹If in this life only we have hope in Christ, we are of all men most miserable. (1 Corinthians 15:19) explains 1 Cor. 15:30-32³⁰And why stand we in jeopardy every hour? ³¹I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. ³²If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. (1 Corinthians 15:30‑32). Thus, if there be no resurrection, those “fallen asleep in Christ are perished....else what shall they do who are baptized for the dead?” Why step into their place in the ranks, and be in jeopardy every hour, like soldiers in a war, if the dead rise not? What advantage was it for Paul to have fought with beasts at Ephesus if the dead rise not? The allusion in the “jeopardy every hour” and in the “fighting” is to those in danger, as soldiers in a war.

Strong’s Dictionary of Greek Words:

Number:

908 (find all occurrences in KJV Bible)

Greek:

βάπτισμα

Transliteration:

baptisma

Phonic:

bap’-tis-mah

Meaning:

from 907; baptism (technically or figuratively)

KJV Usage:

baptism