What does it mean that there is only one baptism (Ephesians 4:5)?

334 The next enlarges in its sphere of application, but loses in its essential character - one Lord, one faith, one baptism. This is profession upon earth, connected with the title of Christ to Lordship over them. He is Lord. It is not union with Him which is in heaven. The Holy Ghost unites us to the Head there; and we hope to enjoy fully what we enter into in spirit. Our calling is above. But faith here is the truth of the doctrine we profess. It is not even personal living faith here, for he could not then say one faith. One faith is the one thing believed, in the truth of which we own the Lord; and in baptism a person is publicly admitted into association with those owning the Lord and holding this faith, who form the house publicly upon earth. All this of course is on earth. There will be no faith in heaven. It is the unity of the owning of Christ's title. There is but one Lord, the holding the truth with which the announcement of Him is connected, and in the announcement of which that Lordship is maintained, and public outward association with the professors of it where that Lordship is owned. Simon Magus believed and was baptized; he was never of the body of Christ. It is a unity which regards professed Christianity on the earth.

In the next verse we have that which has been justly designated the unity of profession, where all things may come in to mar. Hence it is said, "One Lord," which is precisely that which is owned in the common creed of Christendom. And as there is one Lord, so "one faith." It is neither "faith" nor "the faith." That is, it may not be sincere, nor even doctrinally the truth that is held; but we hear of "one faith" in contrast with Judaism on one hand, and with Paganism on the other. Hence "one baptism" follows, which the context shows to be the plain initiatory rite of Christian profession, and nothing else. In the verse before the apostle had spoken of the "one Spirit," and hence it would be superfluous to introduce the statement of His baptism here, even if the adjuncts did not exclude the idea.

Thus we have had, first of all, the great spiritual reality which is always true of Christians, and of none else. They, and only they, have "one Spirit" dwelling in them. They only have the "one hope of their calling." But the moment you come to the "one Lord," this city, yea every city in Christendom, is a witness to a wide-spread profession of His name. As He is outwardly called on, so there is everywhere the "one faith," which does not mean (alas! we know too well) saving faith necessarily, but the faith of Christendom; and accordingly "one baptism" is its mark, because thus they are put on or take the ground of professing the one Lord and one faith.

"One baptism." The Lord's commands respecting baptism are known to all. But it is not likely that the external ordinance is contemplated in this place. We must bear in mind, that the Church in its unity is the subject still occupying the Apostle's attention. Now the Church, as a body, has been once for all baptized by the Holy Ghost. That baptism took place at Pentecost, when God openly adopted as His own the purged worshippers who trusted in the name of Jesus (Acts 2). The Church, thus formed, grows on under the same unction, which can never be withdrawn. Nor does it ever need renewal; for by that act the one Spirit then assumed definitive possession of the one new body. To be received from that time into the Church was to become a participator in that one baptism. This is clearly intimated in 1 Cor. 12:13, where, after describing at length the symmetrical structure of the body of Christ, and dwelling on the varied manifestations of the Spirit as the vital energy of that one body, he adds: "For by one Spirit are we all baptized into one body, whether we be Jew or Gentile, whether we be bond or free; and have been all made to drink into one Spirit." It is never said that if a man is not outwardly baptized, he is none of Christ's; but it is said that none who are destitute of the Spirit are owned of Him. There is, therefore, as a necessary truth, one baptism, as well as one body and one Spirit.*

Some think that this refers to the baptism of the Spirit. But this baptism is seen in the previous verse where we read of the “one body and one Spirit,” for “by one Spirit are we all baptized into one body” (1 Cor. 12:13). Moreover the verse, “One Lord, one faith, one baptism,” clearly points to the circle of profession, as the baptism of the Spirit does to the circle of reality. “One baptism clearly refers to baptism by water (Rom. 6:3-5). The ONE baptism stands in contrast to the baptism of John the Baptist, the baptism of repentance, to all the people of Israel” (Acts 13:24).

Hence we hear next of "one faith," by which is meant the christian faith. If I talk about faith in the sense of its being the medium by which we lay hold of Christ, and are saved in the grace of God, it is never called one faith. By the phrase is meant the common faith that all Christians profess, in contradistinction to the religion or law of Jews and the idolatry of Gentiles. Accordingly, "one Lord, one faith," is followed by "one baptism;" because whoever professed to believe in Christ was baptized with water. Simon Magus received Christ nominally, and was baptized, though he soon proved to be no Christian. Thus, verse 5 gives us, not the unity which is real, and holy, and enduring, but that of the christian profession.

The specification of these unities follows. "One body and one Spirit" are linked together with the "one hope of our calling" in which we have been called. Here we have, as has been often said, the innermost of three circles that we find here. The "one body and one Spirit" give us, one may say, the deepest character of unity, to which the "hope of our calling" of necessity contributes. The energy which carries us forward is the energy which works for edification and blessing now. We have then the circle of profession, not meaning by that at all to imply mere profession, while yet it leaves room for it. Here we have "one Lord," Christ in the authority which belongs to Him; "one faith," that is to say, one creed, the common range of truth which belongs to us all; "one baptism," which is not, as we see at once, the baptism of the Spirit, for that would link with the first circle rather than with the second one. Moreover, baptism spoken of in this way, simply by itself, always seems to mean what we ordinarily call that: the baptism of the Spirit has to be expressed by this addition. The language here is used, in fact, analogically, the baptism of water being analogous with that which is a deeper thing; but in the apostle's words here it is simply the baptism of water, which connects, as we have seen, throughout with the kingdom, and therefore with the Lord. It is that in which the Lord is owned. It is that which brings into the sphere of discipleship and thus is linked with the "one, faith," which is the disciples, creed. All is perfectly fitted together, therefore, here.

Second sphere (v.5) is a wider one and has to do with the public profession of Christianity. It includes the Church, but it also includes those who claim the place of Christians, though they are not born again. It is the sphere of the kingdom of heaven (Mt.13:24-30). Here the one Lord -- the Lordship of Christ -- is the one true authority, and everyone who claims Him as Lord is therefore responsible to Him. "One faith is the one deposit of the truth of God once delivered to the saints (Jude 3). People may speak of various "faiths," but God does not. All are responsible to obey the one faith of God as revealed in Holy Scripture: there is no other. "One baptism" is water baptism "unto Christ," which is the public profession of Christianity, the outward acknowledgement of Christ's Lordship. These two (the teaching of the truth of God's Word and baptism, are "the keys of the kingdom of heaven" (Mt.28:19-20) which Peter used so effectively on the day of Pentecost (Acts 2:16-40).

Secondly, there is a wider circle that includes all who profess Christ as Lord (whether real or unreal in their profession). This is the circle of profession marked by one authority, the Lord, one profession of belief, the faith, and into which we are introduced by one baptism. With the Lord is connected authority and administration. The recognition that there is one Lord would shut out the authority of man, and exclude all independent action. If we admit that there is “one Lord” we cannot admit that it is right for an assembly to ignore discipline truly exercised in the Name of the Lord in another assembly. Thus again, by independency, we may miss the one mind of the Spirit by the practical denial of there being “one Lord”.

Further, there is "one Lord, one faith, one baptism" (ver. 5). That is the circle of public profession and acknowledgement of Christ as Lord. That is wide enough, and large enough. Many are baptized, but are their sins forgiven? If not, they are merely in the circle of profession, and that is a sad condition to be in.

"One Lord, one faith, one baptism." "One Lord" excludes the many lords of the heathens. "One faith" excludes all schools of mere human thought. "One baptism" excludes the many baptisms of the law. The believer professed discipleship to the one Lord, by one baptism.