SPECIAL TOPIC: BAPTISM

SPECIAL TOPIC: BAPTISM

Baptism in the Jewish life
1. Baptism was a common rite among Jews of the first and second century A.D.
  1. preparation for worship at the temple (i.e., cleansing rite involving partial washing with water)
  2. the self baptism of proselytes (involving immersion)
    
    If someone from a Gentile background were to become a full child of Israel, he had to accomplish three tasks:
    1. circumcision, if male
    2. self-baptism by immersion, in the presence of three witnesses
    3. sacrifice in the temple if possible
  3. an ancient priestly act of purification (cf. Leviticus 15)
    
    In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, John’s baptism of repentance would have been humiliating for a natural child of Abraham to undergo a Gentile acceptance ritual.
2. Some OT precedents can be cited for ceremonial washing.
  1. as a symbol of spiritual cleansing (cf. Isa. 1:16)
  2. as a regular ritual performed by the priests (cf. Exodus 19:10; Leviticus 16)
    
    It should be noted that all other baptisms in first century Jewish culture were self-administered. Only John the Baptist's call for baptism involved him as an evaluator (cf. Matt. 3:7-12) and administrator of this act of repentance (cf. Matt. 3:6).
Baptism in the Church
1. Theological Purposes
  1. forgiveness of sin ‒ Acts 2:38; 22:16
  2. reception of Holy Spirit ‒ Acts 2:38 (Acts 10:44-48)
  3. union with Christ ‒ Gal. 3:26-27
  4. membership in church ‒ 1 Cor. 12:13
  5. symbol of a spiritual turning ‒ 1 Pet. 3:20-21
  6. symbol of a spiritual death and resurrection ‒ Rom. 6:1-5
2. Baptism was the early church’s opportunity for a person’s public profession (or confession). It was/is not the mechanism for salvation, but the occasion of the verbal affirmation of faith (i.e., probably, "Jesus is Lord," cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). Remember, the early church had no buildings and met in homes or often in secret places because of persecution.
  SPECIAL TOPIC: BAPTISMAL REGENERATION
3. Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Acts 2:38,41;10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ’s own experience (cf. Rom. 6:7-9; Col. 2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.
4. Baptism and Repentance in Acts 2:38
  
  Curtis Vaughan, Commentary on Acts, has an interesting footnote on p. 28 related to Acts 2:38.
  
  "The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative. This change from the more direct second person command to the less direct third person of ‘baptized’ implies that Peter’s basic primary demand is for repentance."
  
  This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). Repentance seems to be a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized believers! To the early church baptism was the public profession of faith (i.e., Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:9-11). It is the occasion for the public confession of faith in Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon, though repentance is (cf. Acts 3:19; Luke 24:17). Baptism was an example set by Jesus (cf. Matt. 3:13-18; see SPECIAL TOPIC: BAPTISM OF JESUS). Baptism was commanded by Jesus (cf. Matt. 28:19). The modern question of the necessity of baptism for salvation is not addressed in the New Testament; all believers are expected to be baptized. However, one must also guard against a sacramental mechanicalism! Salvation is a faith issue, not a right-place, right-words, right-ritual act issue!
  SPECIAL TOPIC: REPENTANCE (NT)
  SPECIAL TOPIC: REPENTANCE (OT)
5. The exact mode of Christian baptism nor the administration is as important as the repentant, believing heart of the person being baptized. It is true that the etymology of the Greek VERB is "to dip" or "to plunge." But remember, etymology is not always a good way to denote current usage. The NT examples of baptism could be
  1. immersion
  2. pouring
  3. sprinkling
6. Baptism in the NT usually involves believers. Adults who repented and believed were expected to be baptized. Therefore, most accounts in the NT deal with believing adults.
  However, the issue of second generation believers is not addressed specifically. There are several accounts of "household baptisms."
  1. Cornelius (Acts 10:2; 11:14)
  2. Lydia (Acts 16:15
  3. the Philippian jailor (Acts 16:31-34)
  4. Stephanas (1 Cor. 1:16)
    It is assumed there were children in these households. The early church disagreed whether this was analagous to the circumcision of infants, on the eighth day in the OT. This rite made children part of "the covenant community," but they had to exercise faithfulness in their adult life for it to be a reality
    (a) Irenaeus ‒ affirmed infant baptism
    (b) Tertullian ‒ questioned it (De Baptismo, 18)
    Modern denominations who practice infant baptism/christening usually make a person's salvation a two step event
    i. infant baptism as a commitment of the family and church to inform and live before
    the child in such a way that faith is understood and received
    ii. at some point (often 12 years of age) the child is instructed in the faith in a
    specific way and asked to receive it personally by affirmation of gospel truths

For more historical information, see ABD, vol. 1, pp. 583-593 and Millard Erickson, Christian Theology, 2^nd edition, pp. 1098-1114.