Baptism
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As many of you as have been baptized into Christ have put on Christ.—Galatians 3:27

Brad Bach

Most Christian denominations practice the rite of baptism as an integral part of their faith, though the significance each attaches to this ceremony differs considerably. Contemporary teachings have become more ecumenical to appeal to the broadest number of potential adherents.

Baptist Church

Some Baptists refer to baptism as an “ordinance,” a teaching of the Bible that Jesus intended his followers to observe, while others think of baptism as a “sacrament” conveying sanctifying grace. Both focus on cleansing from sin as an initiatory rite into membership of the family of God and assurance of a place in his kingdom. Candidates are purified as their sins have been washed away. In recent years, under the influence of the charismatic movement, a growing number of Baptists claim to have been baptized with water and then, as a separate act, with the holy spirit. This has produced outward manifestations such as “prophesying” and “speaking in tongues.”

Baptists place great emphasis on cleansing from sin resulting in personal restoration as that which water baptism denotes.

Roman Catholic Church

For the first three centuries, adult baptism was the norm within the Christian Church. Anyone interested was invited to join the Christian community on a journey of faith. Those who accepted the invitation became candidates for water baptism as a public confession of their decision, and the newly initiated were expected to wear the white garment and keep it unsoiled for fifty days. Today, for the most part, this garment has become a symbol that is present only for the duration of the ritual. From the third century forward, the Roman Catholic Church has taught that baptism is based on the need to remove original sin from the souls of all people, and, among other things, the white garment symbolizes their belief that baptism successfully achieves freedom from Adamic sin.

They claim that several things happen at baptism beginning with the removal of the spiritual effects of original sin from the soul. This removal is accompanied by an infusion of “sanctifying grace” which makes the soul spiritually alive. The soul receives an indelible character that irrevocably identifies it as a member of the heavenly family and all punishment due to pre-baptismal sins is completely remitted.

They teach that our chance to become heirs with Christ is achieved here on earth, and after death there is no chance for baptism, and therefore no chance to become part of the heavenly family. Infant baptism still represents the largest percentage of baptisms in the Roman Catholic Church, although current teaching suggests that infant baptism only makes sense if the parents are true disciples. This thinking illustrates a considerable change in position from the past.

Catholic focus is being washed clean of original Adamic sin, as well as personal sins committed up to the point of the baptism, stressing the personal restorative advantages and benefits derived from baptism. Catholics view the cleansing effects of baptism in a literal, rather than illustrative, way. This is similar to how this church views the bread and wine of the Lord’s memorial supper as real life-giving elements, the actual body and blood of Jesus as taught in the doctrine of transubstantiation.

Mormons

In the Latter-Day Saints (LDS) church, baptism is recognized as the first ordinance of the gospel. Baptism must be by full submersion for the remission of sins, meaning that, through baptism, past sins are forgiven. This occurs after one has shown his faith and repentance. LDS baptism does not purport to remit any sins other than personal ones, as the LDS church does not believe in original sin. LDS baptisms can only occur after the “age of accountability” which is considered to be eight years old.

Membership into the LDS is granted only by baptism without regard to a person being raised in the church. Latter-Day Saints do not recognize baptisms of other faiths as valid because they believe baptisms must be performed by authorized Aaronic Priesthood holders, whom they believe are only found in the LDS hierarchy. The person administering the baptism must recite the prayer exactly, and immerse every part, limb, hair and clothing of the person being baptized. If there are any mistakes, or if any part of the person being baptized is not fully immersed, the baptism must be redone. In addition to the baptizer, two priesthood holders witness the baptism to ensure that it is performed properly.

Unique to this church is the rite of baptism for the dead, or “vicarious baptism.” A living person acting as a proxy is baptized by immersion in typical LDS fashion. The ordinance is performed only in official Mormon temples. Any member of the church who is at least twelve years old may be baptized for the dead. Mormons believe that personal baptism is a required ordinance for those who desire to enter the kingdom of God. Baptism for the dead allows this saving ordinance to be offered to all those who have died without having heard of the gospel of Jesus. Baptism is a required ordinance even for those who have died. This practice of baptism for the dead is based on a revelation Joseph Smith received.

Jehovah’s Witnesses

Jehovah’s Witnesses’ baptismal candidates must answer in the affirmative when presented with the following two queries: 1) On the basis of the sacrifice of Jesus Christ, have you repented of your sins and dedicated yourself to Jehovah to do his will? 2) Do you understand that your dedication and baptism identify you as one of Jehovah’s Witnesses in association with God’s spirit-directed organization?

The first question is appropriate, but the second represents a serious error. Baptism is into Christ, an association with Jesus and with fellow consecrated believers. Believers study the Bible both individually and collectively to understand God’s plan for mankind and his will for them personally. Christians should never be baptized into a man-made organization.

Biblical View

It is important to realize that there are two distinct and separate baptisms taught in the New Testament. The first was known as “John’s baptism” which was only for Jews. It symbolized being washed clean from their sins committed against God’s Law covenant: “Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth” (Amos 3:1,2). Israel alone was under divine commandment, and John’s baptism was only for them, not for Gentiles (Ephesians 2:11, 12) though many have misinterpreted this distinction (see Acts 19:1-5).

John’s work was to restore and prepare Jews already under the law covenant to receive their messiah (Luke 3:3; Acts 13:24). All Jews were born under the law of Moses which required they do God’s will to the utmost of their ability (Exodus 19:8; 1 Corinthians 10:1). Recognizing this covenant as in force over them, some of the humble-hearted in Israel also recognized that they had not lived up to the terms of this agreement. These sought out John to be baptized so that they might make a public confession of their sins, emphasizing their desire to be “clean” and prepared to receive the deliverer, the one for whom John was “preparing the way” (Luke 3:4; 7:29, 30).

Some of these repentant Jews eventually became disciples of Jesus, but John’s baptism was by no means a baptism into Christ since Christ had not yet been revealed (John 1:35-37). John’s baptism represented an effort on the part of every Jewish candidate to refresh and renew his or her existing commitment to God and to be obedient as a servant awaiting the Master (Hebrews 3:3-6). John was soon to point out their messiah; the “Israelites indeed” accepted Jesus and came under his leadership as the great deliverer that Moses typified (Acts 3:19-22).

Realizing that John’s baptism was only for repentant Jews helps us understand John’s reaction when Jesus came to him to be baptized. John did not want to do it! He thought it would be inappropriate because he knew Jesus was not a sinner. But Jesus said to John, “Suffer [permit] it to be so now.” In essence Jesus was saying, “I know you don’t understand this, but I know what I am doing and I need to be baptized.” John acquiesced and baptized Jesus (Matthew 3:13-17).

This baptism of Jesus was something new, and it would not be fully comprehended by Jesus’ followers until after his death. Jesus’ baptism was quite obviously not John’s baptism of repentance and cleansing, for we are told that Jesus was “holy, harmless, undefiled, separate from sinners” (Hebrews 7:26). Jesus had no sins to wash away, nothing needing repentance.

So what then did Jesus’ baptism symbolize? It was symbolic of being put to death. Jesus was symbolizing the full submission of his will to do God’s will. Baptism for Jesus illustrated giving up his human life, which literally happened on the cross. Long after his water baptism Jesus proclaimed to his disciples: “I have a baptism to undergo, and how distressed I am until it is accomplished!” (Luke 12:50, NAS). The apostle declares Jesus’ attitude: “When he cometh into the world, he saith, Sacrifice and offering [i.e., typical animal sacrifice] thou wouldest not, but a body hast thou prepared me. … Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.” (Hebrews 10:5-7, quoted from Psalm 40). Jesus’ baptism pictured carrying out his commissioned work of submissively, and obediently, laying down his perfect human life in sacrificial death, executing God’s will by tendering the payment price required to ransom father Adam and all mankind from the grave (Luke 22:42; 1 Corinthians 15:21-22; 1 Timothy 2:5,6).

Baptism pictures sacrificial death for the disciples of Jesus. When a mother came to Jesus asking for special honors for her two sons, he answered: “Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matthew 20:22,23).

In like manner our baptism begins when we commit our life to God; it ends when we die. Baptism comprises our entire consecrated lifetime: “Be thou faithful unto death, and I will give thee a crown of life” (Revelation 2:10). Is our baptism a momentary, passive event marked by repentance, cleansing of sin, and being granted a place in heaven? One need only look at what baptism was like for Jesus and for his disciples. For them it meant a life of service and sacrifice, often ending in a violent death, but it was worth every sacrificial moment for the eternal rewards promised (Mark 10:29,30).

In water baptism, Jesus set an example for all who would become his followers, all who would consecrate their heart, their will, their life to God. Being lowered backward into the water portrayed going down into a grave, putting to death the human will, being dead to the present world, its ways, and ambitions (John 18:36). Being lifted back out of the water portrayed being raised to life again, but now living for God, living as body members of The Christ, joyfully alive to the promised inheritance of blessing all the families of the earth (Genesis 22:16-18).

This understanding clarifies the meaning of what Paul wrote to the Corinthians: “If there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? And as for us, why do we endanger ourselves every hour? I die every day—I mean that, brothers—just as surely as I glory over you in Christ Jesus our Lord.” (1 Corintians15:29-31, NIV) Paul is arguing that the dead will in fact all be raised, just as God promised to Abraham and his seed, which is Christ. Jesus was baptized by sacrificial death to secure that promise, the right to resurrect every man, woman, and child that has ever lived, to raise the dead and, more than that, to bless them with a knowledge of God, and to teach them how to live happily under God’s laws (Isaiah 2:3; Jeremiah 31:31-34).

To obtain that promise, Jesus was willing to die on the cross, to be baptized with the baptism of suffering and death, to be “baptized for the dead” (those who were dead in God’s sight) so that all who have died in Adam might eventually gain eternal life in Christ’s kingdom. God invites the church to reign with Jesus and share in that promise (2 Timothy 2:12; Revelation 20:4). We too are baptized for the dead, dying daily, learning sympathy for the groaning creation as Jesus did (Romans 8:16-23; Hebrews 2:17,18) so that in due time we may work with the glorified Jesus in showering kingdom blessings upon the resurrected world of mankind.

“For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For 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 12:12,13) The Scriptures clearly identify the purpose of the two baptisms, and show that Christ’s sacrifice was the only requirement needed to redeem mankind from Adamic sin.

Thanks and praise be to God who has provided his only begotten son to be a ransom, to be testified in due time, for all humanity.