What is water baptism according to the Bible?

Now the initial ordinance of baptism unto Jesus Christ is intended to teach the signal lesson of our identification with death: we “were baptized unto His death.” Water baptism is of course spoken of, and the teaching is not, therefore, concerning eternal life. But by baptism we are associated with the death of Christ. “Therefore we are buried with Him by baptism unto death.” The act of baptism is burial in identification with the Lord. Thus I signify having done with flesh — baptism being, not the expression or result of death, but the figure of death, which I acknowledge, publicly associating with Him who has been crucified, as taking the same sentence upon myself. The figure is of course based on the fact of the death of the Lord Jesus. But following this as an essential, logical consequence, our practical responsibility is based upon the fact of Christ being raised up from the dead by the glory of the Father. If Christ has been raised from the dead in a perfectly new condition of life, it is in this sphere of life that I am to live — certainly not in the old ungodly sphere of corrupted life which has already come under sentence of death.

A. — Christian baptism sets forth, not new birth, but salvation by the work of Christ. We are, as another apostle says, buried therein to His death; the virtue of which was proved by His resurrection. This a good conscience requests and receives. But it is carefully said, to avoid superstitious perversion, "not the putting away the filth of the flesh," which was all that water could do, but what a good conscience as to God asks for, salvation by the resurrection of Jesus Christ. For He was given up for our sins and was raised again for our justification. Thus have we acceptance in Him.

On the day of Pentecost Peter exhorted the anxious enquirers saying, "Save yourselves from this untoward generation;" and those who received his word were baptized. In his first Epistle he again speaks of baptism as saving us. What is this salvation which baptism effects?

It is salvation from "this untoward generation," as Peter said. Another translation puts it, "Be saved from this perverse generation." Now baptism is, in one word, dissociation. It is only an outward ordinance, yet it has a meaning: and that is its meaning. It is based upon the death and resurrection of Christ, for we are "baptized into His death," (Rom. 6:3), and so we are "buried with Him" (Col. 2:12). Nothing more effectively dissociates us from the present order of things, cutting our links with the world, than death and burial.

A careful consideration of the prepositions used in the different passages where baptism is mentioned will make the matter very clear.

In Matthew 28:19 we have the risen Lord conferring authority upon his disciples to baptize. He authorizes them to baptize “to (eis) the name of the Father, and of the Son, and of the Holy Ghost.” This is the only place where the authorization is mentioned. The authority for Christian baptism is found here, and here alone. The risen Lord in issuing a commission to the eleven to go and disciple all the nations, authorizes them to formally identify the disciples of Christ with the confession of “the name of the Father, and the Son, and the Holy Ghost.” It is thus plain that baptism is a token, or mark, or badge, of discipleship to Christ. The badge of discipleship is put on by the baptism. The baptism signifies that the one baptized is connected with the profession of “the name of the Father, and the Son, and the Holy Ghost.” Hence the formula “to,” (or “unto”) the name, and so forth.

Baptism has absolutely nothing to do with the work of salvation, but is the confession of Christ's death as our own, just as His resurrection is the ground of our justification (Rom.4:25). The bread and the wine surely do not save us, but they speak to us of a Saviour that did. If baptism were a saving ordinance, then men could save themselves just whenever they chose—surely a false impression. No! His work and His alone did that (1 Pet.2:24).

Baptism, then, is my confession to all, of my faith in Christ who died for my sins, and typifies my identification with Him in that death—just as I eat the bread and drink the wine to show His death. It is but a figure. Noah was saved by or through the water, i.e., the water that was judgment to the world was what bore him away in safety in the Ark, so we—for the water of baptism typifies death, or rather is to me the grave of Christ. Christ passed through death and is risen. We pass through death in baptism, in figure, but it was the Ark that rode the waters of judgment and bare Noah in it. So now Christ having passed through death has atoned for our sins, and we also passing through it in spirit (surely not literally) leave all our sins there (in death) just as Christ really did for us—as another has said, “We pass through death in spirit, and in figure by baptism.”

It is plain that, in some way or other, baptism is given us as a like figure to the flood. The word used for "figure" is "antitype," which has caused many to think of baptism being the antitype of that of which the apostle has spoken; but there is here put upon the word a meaning which, according to Scripture, it does not have. We have the same word in the epistle to the Hebrews, (and there alone in the New Testament,) where the apostle speaks of the things in the earthly tabernacle being the "figures of the true" (Heb. 9:24). Antitypes in the common sense they certainly could not be: it would be the most perfect inversion of the truth conceivable; and it would be equally contrary to the language of Scripture to speak of baptism as an antitype at all. One can understand, of course, the force of it for those who believe in ritualistic views of sacraments; but we need not enter into this here. The word is clearly, as in Hebrews, "figure," or, more fully and literally, "answering figure," which the common version gives as "like figure." The simple force seems to be a figure answering to the facts, and thus we can understand how the apostle should say that baptism (as such a figure) "saves." It is an expression of that which, as a corresponding reality in the soul, does save. We have seen the doctrine of this already in the sixth of Romans, It is noticeable that as the apostle was one of that primal company of Christians who, notably, never were baptized with Christian baptism at all, — so far as any record shows (and thus would be in a sad condition if baptism were ordained for that which ritualism assigns to it,) he says: "doth now save you." He cannot say "us" in this way. He is careful also to add, parenthetically, that baptism is not (what could be the only effect of the water) "the putting away of the filth of the flesh, but the request as before God of a good conscience." Notice that he has no idea of any effect of water but that of "putting away of the filth of the flesh." He has no mystic conception of water, by any possible consecration of it, affecting the soul. Meaning it has, of course, and an important place when this meaning is realized. This, also, has been obscured by the mistranslation of what follows as "the answer of a good conscience before God." It is quite plain, according to what we have seen in Romans, that the "answer" of a good conscience it cannot possibly signify. People are baptized "to Christ." Baptism is a gospel type, and men come to it, therefore, as confessed sinners, to meet Christ in the value of His work for them. Thus "the request of a good conscience" can be clearly understood. The conscience is made good as the result of this work of Christ, and it is this that is ideally sought in baptism. It is found, in fact, not by the baptism itself, which is only burial, the sentence of death upon the sinner carried out, thoroughly, (although in the faith that Christ has died for sinners,) but thus that good conscience itself is obtained by the resurrection of Jesus Christ, the witness of the acceptance of His work, a glorious and perfect one of Him "who has gone into heaven and is at the right hand of God, angels and authorities and powers being subjected unto Him."

Let us remember that scripture does not tell us how much water should be used. Romans 6 to which reference is often made does not speak of "the mode of baptism" but of the significance of baptism. The apostle Paul does not say anywhere that baptism is an external sign of an internal reality, as baptists everywhere teach. The word used in the Greek for baptise, according to Young, signifies "pouring out on" or "putting into" so there seems equal ground here for sprinkling or immersion. As to the mode, I, personally, would immerse. Another has said "I would immerse if I could got enough water. But if not, I would take as much water as I could get and pour it over the person being baptised". However, let us keep in mind that Romans 6 teaches the significance of baptism. A significance it has whenever, wherever, by whomsoever, and to whomsoever, it is applied. (More on this later.)

Baptists whilst making so much of baptism for believers only, generally say "of course baptism does not save". How does this stand in the light of the Lord's own words already referred to in Mark 16, "He that believes and is baptised shall be saved". Note also Acts 2:38, 40-41, "Save yourselves ... they that gladly received his word were baptised". See also 1 Peter 3:21 "The like figure whereunto baptism doth now save us". So there is salvation by baptism!

Baptism is Christ's institution representing dying - in a figure, and is the appointed way for a Jew or a Gentile to get out of his native sphere of Judaism or Paganism and to enter into the faith - Christianity, that divine system, set up of God, on earth. The salvation for the Jew, by baptism, was to be brought out of his place over which the governmental judgment of God was hanging. The salvation is governmental and not eternal and heavenly as I have before said. When the testimony of Peter had been heard on the day of Pentecost, the hearers said. "Men and brethren, what shall we do?" Peter's answer was, "Repent and be baptised everyone of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord your God shall call". Notice this "... unto your children" and then, "And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation". The outcome was that they that "gladly received his word were baptised".

There is not any command to be baptised! The Lord instructed his Apostles in Matt. 28, but that was not a universal injunction. Moreover, it is not a public confession. It simply introduces to the outward privileges of christianity which are no mean advantage in the mercy of God. Baptism is not a symbol of being dead and risen with Christ. "We are buried with Him by baptism unto death" (Rom. 6.). Baptism is putting on Christ (Gal. 3:27). To the eye they were identified with Christ thereby hence there was no sense in seeking to put on Moses (the Law). Baptism is not a sign that they had put on Christ previously! Israel (men, women and children) were baptised to Moses in the cloud and in the sea thus separating to him under his authority. Whether they had faith or not was tested by the wilderness journey. A soldier may wear a uniform and be a traitor, nevertheless, he is responsible in a very different way than a civilian is! Noah prepared an ark to the saving of his house (Heb. 11:7). (In baptism, salvation and not forgiveness of sins or conversion is in view). Noah's sons and their wives shared his salvation, although they had no direct dealings with God.

It is evident that immersion was the proper Scriptural procedure but sprinkling has become common and christian profession is recognised thereby. The water (much or little) signifies association with the death of Christ. Baptism has no reference to a subjective state in the soul. Baptism does not confer any virtue, it is purely objective. In the Cornelius incident of Acts 10, the Spirit came first because of the natural prejudice of the Jews. There are only two things in Christianity, evident to the eye, viz., Baptism and the Lord's Supper. The former is initial and non-recurrent, but the Lord's Supper is recurrent. "As often as ye eat this bread and drink this cup, ye do shew the Lord's death, till He come" (1 Cor. 11:26). I did not baptise myself, but in partaking of the Supper, I have the privilege of confirming my baptism. Every time I put my hand to the cup I am symbolically taking the Lord's side against the world!

Baptism with the Spirit Promised before Pentecost (Acts 1:5) Fulfilled at Pentecost (see Acts 1:5 and Acts 2) Result: believers joined into one body (1.Cor.12:13) Conclusion: Spirit baptism brings into the assembly, the body of Christ Baptism with fire John the Baptist spoke of it (Mt.3:11) The Lord will carry it out - yet future (Mt.3:12) It would bring judgement: 'he will burn up the chaff with unquenchable fire' (Mt.3:12) Baptism with water John's Baptism John's baptism was 'for remission of sins' (conclusion: baptism is 'in view of' something that is not necessarily possessed at the time when baptism occurs) The meaning of Christian baptism Christian baptism speaks of death ('we have been baptised unto his death') Association with Christ in His death Consequently, the baptised Christian reckons himself dead (and cannot continue in sin) Baptism unto forgiveness of sins Baptism does not result in forgiveness of sins (Acts 8:12) Baptism is 'in view of' forgiveness of sins (recognising you need it, believing you will get it) Baptism 'unto' 'unto' indicates direction ('eis', into). Baptism occurs 'in view of'. Baptism is forward-looking, not retrospective (e.g. forgiveness of sins with John's baptism). Baptism and discipleship 1.Cor. 10:2 shows that the people of Israel had been baptised unto Moses, their leader. John 4:1.2 associates baptism clearly with discipleship. Baptism and our position on earth Baptism takes us into the 'house' or sphere of Christian confession (Eph.4:5). Baptism therefore brings about a change in position, namely from being a Gentile (or Jew) to being a Christian. Baptism and salvation Baptism does not affect our place in eternity, but our position on earth. Baptism saves (1 Peter 3:21), but not for heaven but from 'this wicked generation' (Acts 2:40). Baptism - not related to the church Some were baptised and did not belong to the church (John's baptism, Simon: Acts 8:12) Ephesians 4:4-6 baptism brings into the house, not the body. The initiative for baptism: Acts 2:38; 8:36; 10:48; 22:16; Mt 28:19; Mk 1:5; Mt 3:7 Pictures of baptism (Noah, red sea and cloud, etc.) Baptised for the dead (1.Cor.15:29) Case studies 1.Cor.12:13; Acts 2:4; Mt.3:11.12; Romans 6:3.4; Acts 2:38; 1.Cor.10:2; Mt.28:18.19; John 4:1; Mk.16:16; Lk 7:29.30; 1.Cor.15:29 1.Peter 3:21; Mk 16:16; Eph.4:4-6; Acts 2:38.41; 8:13.16.36; 9:18; 10:47.48; 16:15.33; 18:8; 19:3-5; 22:16; 1 Cor 1:14-16;

How thankful we should be that judgment fell, not upon us but upon our gracious Saviour, just as the death-waters fell, not upon Noah but upon the ark. The whole episode is likened to baptism in 1 Peter 3:21, or rather, baptism is likened to it. The first mention of Christian baptism being administered is in Acts 2, where it is connected with the word, "Save yourselves from this untoward generation." The passing through death in a figure, and thus cutting all links with old associations is, we believe, the main thought in baptism. All Noah's links with the old world were cut by the baptism of the flood. Peter wrote to converted Jews, who had been severed by baptism from the mass of their nation, and thus saved from the governmental judgments about to fall on it. For us Gentiles baptism has the same significance, severing us — if we understand it and are practically true to it — from the world which is rushing on to judgment. Are we true to what baptism means?