Printer Friendly Version

Particulars of Christianity:
309 Baptisms


Closing Statements:
Water Baptism for the Right Reasons

Preface for Baptisms Article Series
Baptisms: Introduction and Historical Background
Original Proclamations about Baptism
Two Baptisms Occurring Separately
Baptizo: Two Baptisms, One Greek Word
Synonymous Phrases: Baptism in the Holy Spirit
Water Baptism in Jesus' Name
No Record of Paul's Water Baptism
Is Baptism Essential to Salvation?
Acts 1: Parallel Account of the Great Commission
Necessity of Water Baptism: 3 Common Arguments
Survey 1: Baptisms in Acts
The Baptism of Crispus (and Assuming Evidence)
Survey 2: Baptism from Romans to Revelation
Baptism and Hebrews 10:22
Conclusions: When and How Are We Reborn?
Survey 3: Baptism and the Ante-Nicene Authors
Closing: Water Baptism for the Right Reasons



In the opening preface, we stated that at the end of this series, we would include an additional segment, entitled, "Closing Statements," which will articulate the right reasons for water baptism.

As we said in the preface, although we reject as unbiblical any arguments which either directly or even unintentionally assert that water baptism the necessary means by which we obtain regeneration, we do NOT discard the practice of water baptism itself. Instead we maintain that water baptism should still be done to this day, but it should be done for the right reasons. And those right reasons are the same reasons that it was practiced in the New Testament and early Church. So, of course, we arrive at the question of exactly what the reasons to water baptize are. It is important to note, however, that none of these reasons will in any way set up water baptism as a necessity or means for obtaining regeneration.


The Missing Prominence of Water Baptism in Scripture

Anyone who has read the rest of our study on baptisms will already be aware that we categorize most of occurrences of the word "baptism" in the epistles as references to baptism in the Holy Spirit. Consequently, quite a large portion of the passages previously thought to describe the function of water baptism actually provide no explanation of the function of water baptism at all, but instead describe the function of baptism in the Holy Spirit. For those who hold to a view that assigns much more central prominence to water baptism, particularly a view that makes water baptism the means of obtaining regeneration, depriving water baptism of so much scriptural discussion will no doubt be alarming.

But the reason for such "alarm" is circular. A lower degree of scriptural assertion for the centrality of water baptism is only a problem if one already has the expectation that water baptism should have a very central function within Christianity. On the other hand, if one approaches the New Testament without an expectation for what water baptism needs to be or should be, then a low quantity of scripture discussing water baptism's role or assigning it a far less prominent role will not be alarming or problematic. It will simply be whatever it is: either a little or a lot of discussion of water baptism and either a central or a non-central function for water baptism.

The essential question in determining the accuracy of an interpretation is NOT, "has this text been interpreted to discuss water baptism?" Instead, the preeminent, essential interpretive question is, "what do the details of the texts themselves indicate about which baptism is under discussion?" If sufficient evidence exists within the text itself to demonstrate that a passage discusses baptism in the Holy Spirit instead of water baptism, then it is irrelevant whether or not we think that passage should be categorized as a discussion of water baptism. Our perception about what a text should say or what prominence water baptism should have is completely secondary and dependent upon what the details of the text themselves express, not the other way around.

In short, our conclusion that the epistles (or even the New Testament as a whole) do not provide a very central function for water baptism cannot be rejected on the grounds that scripture should provide a central function to water baptism. Such an argument presupposes that the centrality of water baptism is a guideline for how to interpret passages where the word "baptism" is mentioned. To do so is a classic case of eisegesis, the process of letting desired or presupposed outcomes dictate the interpretation of a text rather than the details of scripture itself.


What Water Baptism Is Not

Before we cover what function the New Testament does ascribe to water baptism, we will first cover a few more common misunderstandings of what water baptism is.

1. Water baptism is not the baptism by which we enter into Christ or enter into Christ's death.

As we established in our study, the same Greek word for "baptize" or "baptism" was applied throughout the New Testament for both water baptism and baptism in the Holy Spirit. For this reason, when we see the word "baptism" or "baptized" in a passage of scripture, we cannot simply assume that the text is referring to water baptism. It could just as easily be referring to baptism in the Holy Spirit. Romans 6, Galatians 3, and Colossians 2 are three prominent passages where the mere occurrence of these words is often assumed to refer to water baptism. And as a result it is likewise often assumed that water baptism, rather than baptism in the Holy Spirit, has the function described in these verses.

Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

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

Colossians 2:11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body [4983] of the sins of the flesh [4561] by the circumcision of Christ: 12 Buried 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. 13 And you, being dead in your sins and the uncircumcision of your flesh [4561], hath he quickened together with him, having forgiven you all trespasses;

These verses clearly parallel each other and the same general concept is expressed in each. Specifically, these passages assert that we are "baptized into Christ." As such, baptism is depicted as the entrance through which we pass into Christ. But the question arises, which baptism performs this function? Baptism in water or baptism in the Holy Spirit?

During our survey work, we resolved this question by comparison to other passages, such as 1 Corinthians 12:13, where baptism in the Holy Spirit is clearly identified.

1 Corinthians 12:12 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. 13 For by [1722] 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.

In particular, we noted that the phrase "by one Spirit are we all baptized into one body" is a grammatically identical to the teaching that we will be "baptized with [1722] the Holy Ghost" spoken by John the Baptist in Matthew 3:11, Mark 1:8, Luke 3:16, and John 1:33, spoken by Jesus himself in Acts 1:5, and spoken by Peter also in Acts 11:15. So, while Romans 6 and Galatians 3 do not specify which baptism "baptizes us into Christ" but simply use the word baptism, 1 Corinthians 12 is specific. 1 Corinthians 12 tells us that it is the baptism of the Holy Spirit by which "we are all baptized into" and become members of Christ.

We concluded our survey results with these definitive proofs from comparisons to other passages. However, Paul's epistle to the Romans itself provides incontrovertible proof that it is baptism in the Holy Spirit that he has in view in Romans 6. And since Romans 6, Galatians 3, and Colossians 2 are parallel statements, once we identify which baptism Paul has in view in Romans 6 when he writes that we are "baptized into Christ," we will also know which baptism he again has in view in Galatians 3 and Colossians 2, when he makes similar assertions about baptism into Christ.

Let's take a closer look at the context of Romans 6, to find out which baptism Paul has in view in verse 3.

Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein?

Notice as Paul begins this chapter that his focus becomes the question of whether or not Christians should continue to sin. And Paul follows by asserting that Christians are dead to sin. Implied in this, of course, is that Christians still have it within their power to choose to live in sin. And Paul is writing to deter Christians from doing so. But how or when did Christians become dead to sin? Verse 3 gives the answer.

Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore 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.

If we read through all of Romans 6, we can see that Paul continues this discussion of "whether or not Christians should continue to live in sin" throughout the rest of chapter 6 and into chapter 7 as well. Throughout chapters 6 and 7, Paul continues to use the same imagery of death, walking instead in life, the members of the body, and the sinful nature of the flesh. And because Paul continues these same themes from chapter 6 all the way through chapter 7, it is no surprise to find that Paul also continues these same ideas in chapter 8.

The parallels between chapter 6 and chapter 8 are striking. But, where Romans 6 simply mentions baptism, without specifying whether it is baptism in water or baptism in the Holy Spirit that Paul has in view, Romans 8 is abundantly clear. Romans 8 unequivocally informs us that it is by the Spirit of God that we do all the things accomplished through baptism in Romans 6. So much more could be said on the items established in these passages, but only a short comparison is necessary in order to establish the fact that both passages have the same baptism, baptism in the Holy Spirit, in view.

Here is a side-by-side comparison of Romans 6:1-6 and Romans 8:9-14.

In both chapters, Paul discusses that in Christ, we are dead to sin and thus we should cease from sinning.

Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

In both chapters, Paul discusses our participation in the burial and death of Christ.

Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death…

Romans 8:10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness…13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

In both chapters, Paul discusses our participation in the resurrection of Christ by the Spirit.

Romans 6:4 …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. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

Romans 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

(Also, here's the text of Colossians 2.)

Colossians 2:11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:12 Buried 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. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

However, while chapter 6 of Romans only mentions baptism without specifying which baptism is meant, in chapter 8, Paul clearly states that it is by the "indwelling of the Holy Spirit" (chap. 8:9) that we put to death the flesh (chap. 8:13) and obtain a part in the resurrection of Christ Jesus (chap 8:11.) As we established in detail in our survey of the New Testament, the terms "receiving the Holy Spirit" and "the Holy Spirit dwelling inside us" were used interchangeably for the baptism of the Holy Spirit and are synonyms for baptism in the Holy Spirit.

Romans 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you…11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you…14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

As we can see the only thing that changes is that Romans 6 uses the word "baptism" while Romans 8 centers on the "Holy Spirit we have received who now dwells inside us." The actions performed by the two are identical: participation in the death of Christ, turning away from sin, and participation in the resurrection life of Jesus Christ. Thus, we can see that the "baptism" in Romans 6 is merely a synonym or shorthand for the "receiving and indwelling of the Spirit" in Romans 8. Since the very same works performed by "baptism" in chapter 6 are performed by the indwelling of the Holy Spirit just two chapters later in Romans 8, we can assuredly conclude that it is baptism of the Holy Spirit that Paul has in view in Romans 6:1-4, not water baptism.

And since Galatians 3:27 and Colossians 2:11-13 are merely parallels verses to Romans 6:3-4, we interpret all three passages harmoniously to refer to the same baptism, baptism in the Holy Spirit. And this makes perfects sense, since 1 Corinthians 12:13 plainly states that it is by the baptism in the Holy Spirit that we are all baptized into Christ.

So, the picture contained in scripture is complete and consistent, not lacking any detail for confirming this fact, that it is by the baptism in the Holy Spirit that enter into Christ, participate in the death of Christ, put to death our sins, destroy the sinful nature of the old man, and walk in the newness of life of the new man, renewed by the Spirit of God who day by day reminds us of the teachings of Christ Jesus (John 14:26). And by following the Holy Spirit's leading day by day we drink of the water of life that wells up from within us starting at that baptism of the Holy Spirit (John 4:10-14, John 7:37-39).

The end result is that water baptism is not the baptism by which we enter into Christ or participate in his death, putting to death the desires of our flesh. Nor do Romans 6:3-4, Galatians 3:27, or Colossians 2:11-13 indicate that water baptism does any such thing. Instead, these passages do not speak of water baptism at all. Rather, they speak of baptism in the Holy Spirit as the means by which we are baptized into Christ and into his death and by which we mortify the desires of the flesh.

And of course, Paul explains in Romans 8 exactly how we “follow” the Holy Spirit. Paul also provides a similar explanation in Galatians 5. In these passages, Paul makes no reference to following an inner impulse, feeling, or impression from the Holy Spirit. Instead, he states that “following” the Holy Spirit is essentially about choosing to pursue the things of God rather than the things of the world. Effectively, Paul is echoing Jesus’ teaching in Matthew 6:25-33, where disciples are instructed not to set their mind on worldly things but to pursue the things of the kingdom first. In fact, here in Romans 8, Paul equates avoiding the desires of the flesh with following the Law of Christ, the teachings of Jesus. Speaking similarly in Philippians 3:17-21 and 4:6-9, Paul similarly instructs Christians not to set their minds on worldly things but instead to do two things: think on the things of God and follow his example and all things they have learned from him. As Jesus himself taught in Acts 1:8 and as Paul echoes in 1 Corinthians 2:4-14, the teaching of the apostles was by the power of the Holy Spirit and the apostles rightly equated following their instruction of Christ’s teaching directly with following the Spirit. So, there was no mystery what Romans 8 means by being led by the Spirit. If you remained in Jesus’ Law as the apostles taught it and set your pursuit on such things rather than worldly things, then you were pursuing the will of the Spirit of God. And, of course, it is also the Holy Spirit who cleanses us from sin through the regeneration, although this is not a work of leading us but a work of cleansing us and keeping us new.


2. Water baptism is not the pure water which cleanses our bodies.

In our previous section, we examined Romans chapters 6 and 8 as well as Colossians 2. The details of these passages also clear up questions about other functions previously categorized as descriptions of the function of water baptism. One prominent example of this is Hebrews 10.

Throughout Romans 6 and 8, as well as Colossians 2, Paul repeatedly uses the Greek word "soma" (Strong's No. 4983) to refer to the sinful tendencies of the flesh.

Romans 6:6 Knowing this, that our old man is crucified with him, that the body [4983] of sin might be destroyed, that henceforth we should not serve sin.

Romans 6:12 Let not sin therefore reign in your mortal body [4983],

Romans 8:10 And if Christ be in you, the body [4983] is dead because of sin; but the Spirit is life because of righteousness.

Romans 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body [4983], ye shall live.

Colossians 2:11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body [4983] of the sins of the flesh [4561] by the circumcision of Christ:

And we noted that Paul is NOT using the Greek word "soma" to physically refer to the body, nor is he referring to us physically putting off our body or physically destroying it or our physical body being physically dead if Christ is in us. Instead, Paul is using "soma" to refer to the sinful nature of the old inner man, which we are to destroy and put off by turning from sin.

Specifically we take note from Romans 6 and 8 how, according to Paul, it is by the Holy Spirit of God that we remove the sinful deeds of the body, even as 1 Corinthians 6:11 says, that we “are washed by the Spirit of our God.” And we follow the Spirit by remaining in Jesus’ teachings as passed on by the apostles and setting our mind on those teachings rather than on the things of the world. So, since Paul has already made it plain that it is by the Spirit that we remove the sinful deeds of the “soma,” it is no mystery what Paul is talking about in Hebrews 10:22 when he speaks of washing the “soma.” We discuss Hebrews 10 in more detail in our survey of baptism comments in the New Testament, but a few more comments on that passages are relevant in light of the above analysis of Romans 6 and 8. Here is the text of the verse.

Hebrews 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies [4983] washed with pure water.

Notice, of course, that the word "bodies" in the phrase "bodies washed with pure water" is again the Greek word "soma." Since Paul uses this word repeatedly in Romans 6, Romans 8, and Colossians 2, we know that it is Paul's precedent to use this Greek word metaphorically to refer to our old sinful nature, rather than to refer to our physical bodies. Furthermore, given that the work of the Holy Spirit is persistently spoken of in terms of living water (drinking, washing, baptizing, immersing, pouring, filling, etc.) throughout the New Testament, there is no reason to suggest that Hebrews 10:22 is a special case in which the work of the Holy Spirit is depicted in terms of pure water. This is no special case – it’s the norm.

And not only do we have such strong precedent, but we know from the very context of Hebrews 10 that Paul is speaking metaphorically concerning the same things here in Hebrews 10. When Paul writes that our "hearts" are "sprinkled from an evil conscience," we know that he does not mean there was any real physical sprinkling of our hearts. No one opened our chests and sprinkled anything on our beating hearts. Furthermore, despite Paul's use of the Greek word "kardia" (Strong's No. 2588), a word which means "that organ in the animal body which is the centre of the circulation of the blood," we know that it is not our actual, physical heart that he has in view, but our inner man.

Since the rest of the statement is metaphorical in nature, since Paul frequently uses "soma" to refer to metaphorically refer to our inner man, and since the entire New Testament almost exclusively speaks of the Holy Spirit and his work using watery imagery, it is completely shortsighted and out of sync with both the metaphorical nature of the preceding phrase as well as Paul's repeated usage of the word "soma" with regard to baptism of the Holy Spirit in Romans 6 and 8, to interpret Hebrews 10:22 as a literal reference to the washing of the physical body.

And not only that, but a comparison to Psalm 51, will quickly reveal that in Hebrews 10:22, Paul is borrowing imagery from David.

Psalm 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

It should be noted that in the Old Testament, hyssop was used in cleansing rituals for sprinkling.

Exodus 12:22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

Leviticus 14:51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

Numbers 19:18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

This is even more interesting when we look to the early Church to see what interpretation of Psalm 51 was available in that day. Clement quotes this Psalm in his First Epistle to the Corinthians.

"Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me.(9) Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me by Thy governing Spirit.." - THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS, CHAP. XVIII.--DAVID AS AN EXAMPLE OF HUMILITY.

Notice that Clement actually uses the word "sprinkle" instead of "purge." So, according to the translations of Psalms available in Clements time, around the 80's AD, David used both the word "sprinkle" and the word "washed," the same two words used by Paul in Hebrews 10:22. But the similarities don't stop there.

It is interesting to note that the very things David is petitioning God for in Psalm 51 are the things that Paul says Christians have received in Hebrews 10. As we look at Psalm 51 in its broader context, we can see that David is quite aware of his sin and that the result is his loss of confidence that God will accept him. David knows he is not clean, but he wants to have the joy of God's acceptance restored to him. This is very similar to Paul saying that we have full assurance before God because we know we have been sprinkled and washed.

Psalm 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities.

Hebrews 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies [4983] washed with pure water.

The elements of sprinkling, washing, and assurance are all present in both Psalm 51 and Hebrews 10. However, what is most significant to this study is that David was not water baptized, nor was he talking about water baptism. Instead, what is David talking about in Psalm 51 when he speaks of being sprinkled and washed?

Psalm 51:10 Create in me a clean heart, O God; and renew a right spirit within me.11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

Clearly David is talking about the Holy Spirit of God cleansing his heart and renewing his spirit. David was a prophet and had received counsel from the prophets of his day. In fact, David’s repentance for his sin concerning Bathsheba came only after he was rebuked by the prophet Nathan in 2 Samuel 12. David is afraid that God will no longer count him among the prophets, will stop counseling him through the prophets, and instead be done with him just as the prophet Samuel ceased to counsel King Saul (1 Samuel 15:26, 35). (Saul himself had been a prophet but the Spirit of God ceased coming to Saul as a prophet around the same time that Samuel stopped giving him counsel – 1 Samuel 16:14-15.) While we are not all prophets like King David, nor do we all necessarily receive counsel directly from a prophet as he did, David’s example illustrates the cleansing work of the Holy Spirit through the historic revelation of God’s word through the prophets. (And, as stated earlier, it is also the Holy Spirit who absolves us of our sins in the regeneration, although this is not a work of leading us but a work of cleansing us.) And the fact that Paul is borrowing from David when David is talking about the cleansing and renewing work of the Holy Spirit demonstrates that Paul also has the cleansing and renewing work of the Holy Spirit in view and not water baptism in Hebrews 10:22.

Justin Martyr also testifies that the inner renewal, rebirth, and washing by the Holy Spirit were available by faith to men such as David in the Old Testament.

"For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed those who repented, and who no longer were purified by the blood of goats and of sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the blood of Christ, and through His death, who died for this very reason, as Isaiah himself said." - DIALOGUE OF JUSTIN, CHAP. XIII.--ISAIAH TEACHES THAT SINS ARE FORGIVEN THROUGH CHRIST'S BLOOD.

Justin is here simply referring back to Isaiah 1:16-17, in which Isaiah says, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well.” It is clear that the washing Isaiah has in view is not a physical washing, but a command (again through a prophet of God) for men to remove from themselves the sinful deeds of the flesh. And Isaiah goes on to say that for those who wash themselves in that way, God himself promises to wash them with forgiveness of their sins.

Justin’s conclusion is that this washing and forgiveness by God was available to saints in the Old Testament, for he writes, “this was that saving bath of the olden time which followed those who repented.” Justin even says that it was this washing, not the blood of goats and sheep, which ultimately purified these Old Testament saints. Clearly Justin is not talking about the superiority of an external washing ritual over the blood of animals. He is talking about the regeneration by the Spirit as the only real cleansing work including in the Old Testament.

Notice also that Justin and Isaiah first note that man repents, washing himself by putting away evil, then God follows with the washing of forgiveness. It is this washing by God following a man’s repentance that Justin says was experienced by the saints of “olden time” when they repented, just as David himself attests that the renewal of his inner man by the Spirit of God was available and so he himself repented of his sin.

And so we can see that David is talking about the rejuvenating and renewing work of the Holy Spirit on the inner man, which is commonly called the rebirth or regeneration. He is talking about God cleansing his inner man and renewing his spirit by the power of the Holy Spirit. So, as a comparison to Psalm 51 demonstrates, neither David nor Paul is talking about water baptism. Both are discussing the internal baptism of the Holy Spirit, the rejuvenating and renewing and cleansing work performed by the Holy Spirit within a man.

Water baptism is not the pure water by which our bodies are washed. Here again, a comparison to the rest of Paul's use of such terms throughout the New Testament indicates clearly that he is speaking metaphorically of the cleansing work of the Holy Spirit, by which we remove the sinful deeds of the body.

This metaphorical method for referring to the baptism in the Holy Spirit is introduced and employed by the Bible itself. It is not forced upon the text by us. Therefore, we are simply carrying out the grammatical-historical method of interpretation properly in accordance with its requirement that we recognize and take into account the Bible's own plain use of language, in this case the author's use of metaphor. Failure to recognize the manner in which the Bible employs language to convey meaning is failure to adequately apply the grammatical-historical method. To put it plainly, we are not allegorizing the text, we are simply recognizing, as we ought to, where metaphor is employed already and inherently by the text itself.


3. Water baptism is not the first fruit or act of repentance.

In the beginning of Matthew and Luke's Gospels, we find some very relevant passages concerning the function of water baptism. Matthew 3 and Luke 3 are parallel passages and they recount John the Baptist's own teaching concerning the baptism of water that he was sent by God to perform.

Matthew 3:4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits meet for repentance:

Luke 3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6 And all flesh shall see the salvation of God. 7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring 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. 9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

In both of these passages, we specifically find John refusing to baptize the Pharisees and the Sadducees in water. And what grounds does John give for his refusal? What does John tell the crowd is the reason for refusing someone to be baptized with water?

In Matthew 3, John is speaking to the Pharisees and Sadducees and he plainly tells them that those who wished to be baptized had to bring forth the fruits of repentance. But, from Luke's account we know that this is not something that only applies to the Pharisees or Sadducees, because Luke records that John also makes this same teaching known to the crowds. So, whether you were a Pharisee, a Sadducee, or someone in the crowds, John was clear that bringing forth the fruits of repentance was a prerequisite for water baptism. John refused and turned down people for water baptism if they did not first exhibit true repentance.

But this is a very strange statement, particularly because many Christians have been taught that water baptism is itself the very first fruit of repentance. But by withholding baptism until a person has brought forth the fruits of repentance, John unequivocally demonstrated that water baptism is not the first fruit or act of repentance. John's comments demanding the fruits of repentance as a prerequisite for water baptism leave no room for water baptism to be considered the initial act of repentance. Instead, water baptism was only for those who were already exhibiting the fruits of repentance. This unequivocally means that water baptism itself can only be considered a secondary act of repentance.

And as we have seen earlier, Isaiah and Justin Martyr both shared this same assessment with John.

Isaiah 1:16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

In Isaiah, God first commands men to repent, putting away their sins and doing good. Then for those who do not rebel against this command but are willing and obedient to it, God promises that He himself will cleanse them, making them white as wool and snow.

And while commenting on Isaiah, Justin agrees that God’s washing of a man (made possible by the blood of Christ) “followed those who repented,” those men who brought forth the fruits of repentance.

"For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed those who repented, and who no longer were purified by the blood of goats and of sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the blood of Christ, and through His death, who died for this very reason, as Isaiah himself said." - DIALOGUE OF JUSTIN, CHAP. XIII.--ISAIAH TEACHES THAT SINS ARE FORGIVEN THROUGH CHRIST'S BLOOD.

And this is not the only passage where Justin Martyr attests that water baptism comes after the fruits of repentance.

"And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe…" - JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. LXI.--CHRISTIAN BAPTISM.

Notice once again that by the time a person comes to the water to receive water baptism, he has already repented of sins.

So, Isaiah, John the Baptist, and Justin Martyr all. And Jesus himself teaches the same thing when he reiterates John's reason for refusing to water baptize the Pharisees. In Matthew 23, Jesus tells the Pharisees that cleansing themselves inwardly of their excesses must necessarily precede any outward cleansing.

Matthew 23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

Both Isaiah, John the Baptist, Jesus, and even Justin Martyr are agreed that water baptism is not the first fruit or act of repentance. Instead, a person must first bring forth the fruits of repentance and only then are they even qualified to be water baptized.


4. Water baptism is not the source of assurance of salvation.

We have already taken note in the previous segment of Matthew 3 and Luke 3 where John the Baptist makes the fruits of repentance a prerequisite even for water baptism.

Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits meet for repentance: 9 And think 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. 10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

Luke 3:7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring 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. 9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

What is significant here is that the fruits of repentance come before water baptism. And more to the point, the New Testament is very clear that it is these fruits, not water baptism, which are how we know if a man is good or evil.

The New Testament is also very clear that these fruits are our confidence before God that he has accepted us and hears us.

Jesus himself speaks of this same idea in two separate places.

Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.

Matthew 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

Notice Jesus’ use of the phrase “O generation of vipers” just as John the Baptist used in Matthew 3 and Luke 3. Once again we take note that in Matthew 7 Jesus is commenting on false leaders of God’s people. Once again he is stating that, for these individuals, the “inside” was not clean. And more importantly, he is saying that what truly matters is that the inside has been cleaned, not the external act of washing.

Likewise, just as John the Baptist knew the Pharisees were not fit for water baptism because they did not bring forth the fruits of repentance, here in chapter 7 and chapter 12, Jesus declares the general principle that men are known by their fruits. If men bring forth the fruits of repentance, then we know that they are a good man. If men do not bring forth the fruits of repentance, then we know they are evil.

However, passages like Matthew 7 and 12 also tell us that water baptism does NOT function as the means by which we know whether or not we are accepted by God. Instead, we know that just as John the Baptist rejected people based upon the fruit in their lives, we are accepted or rejected by God based upon the blood of Jesus and our response of living faith which brings forth the fruits of repentance. Similarly, in Matthew 7 and 12, Jesus tells us that whether or not men are inwardly right with God is demonstrated by the fruits in their lives.

And this should not surprise us at all. In more than one place, Paul also tells us that our confidence that we will receive the kingdom of God is partially dependent on whether or not we bring forth the fruits of repentance.

Galatians 5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.

Ephesians 5:5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord.

Notice again that the epistles attest that we are cleansed, in part, by turning from sin and instead pursuing the righteous morals of the Spirit. In doing so, a man participates and purges himself of sinful desires.

And John records similarly concerning the source of our confidence before God. In his epistle, he writes the following.

1 John 3:22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

1 John 5:14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

According to the Apostle John, how do we know that we have the things that we petition God for? Because we keep his commandments and do those things that are pleasing in his sight. This is how John the Baptist knew that the Pharisees public petition for cleansing would not be heard, because they did not bring forth the fruits of repentance and do the things that are pleasing to God.

But what is John referring to here in his epistle? It is Jesus' own teaching concerning bringing for fruit.

John 15:2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

Here Jesus equates our petitions being answered with our bearing fruit and doing as he has instructed. This is what John identified in his epistles as the source of our confidence before God, that we do as Jesus says, that we bring forth the proper fruit.

In all of these cases, with John the Baptist, with Jesus, with Paul, and with John the Apostle, we have seen that it is the fruits of repentance, not water baptism, that is the source of our confidence before God and the means by which we judge if a man is godly or evil. Water baptism might be a milestone that helps create a substantial mark for the turning point in our lives, and this can be helpful motivation, but water baptism is not the source of our ongoing confidence of salvation before God.


Conclusions Concerning What Water Baptism Is Not

As we move ahead to discuss what function the New Testament does ascribe to water baptism, we take note that water baptism is not the baptism by which we enter into Christ or his death. Water baptism is also not the washing with pure water spoken of by Paul in Hebrews 10:22. Water baptism is not the first fruit or act of faith. And water baptism is not the source of assurance or confidence that we have before God that we are saved.


What Water Baptism Is

At this point, we will cover what function the New Testament does ascribe to water baptism. Despite what some might describe as a less prominent function for water baptism, the following functions of water baptism remain reasons to continue the practice, even if those reasons are not as grand as the alternative reasons suggests by others.


1. Water baptism is an explanatory illustration or antitype.

Specifically, water baptism is an antitype illustrating or explaining what occurs during baptism in the Holy Spirit. In the New Testament era, baptism in the Holy Spirit was at times accompanied by manifestations that could be seen or heard, such as the descent of a dove, tongues of fire, speaking in unknown languages, or prophesying, baptism with the Holy Spirit occurred invisibly to the inner man. But even though these manifestations accompanied baptism in the Holy Spirit in the early church, they did not illustrate or explain baptism of the Holy Spirit. Mankind gets a good understanding of what actually takes place during baptism of the Holy Spirit through the explanatory illustration provided by the physical act of water baptism.

This is why John the Baptist, Jesus, and Peter all used the same Greek word to describe both what happens with the water and what happens with the Holy Spirit. In short, right from the very start, the work of the Holy Spirit is primarily a work of cleansing us and keeping clean us if we remain in the teachings of Jesus Christ, which the Holy Spirit proclaimed through the apostles and the early church. This is why the regeneration is described as a baptism or an immersion, because it is primarily a work of cleansing.

John the Baptist Matthew 3:11 I indeed baptize [907] you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize [907] you with the Holy Ghost, and with fire:

Mark 1:8 I indeed have baptized [907] you with water: but he shall baptize [907] you with the Holy Ghost.

Luke 3:16 John answered, saying unto them all, I indeed baptize [907] you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize [907] you with the Holy Ghost and with fire:

John 1:26 John answered them, saying, I baptize [907] with water: but there standeth one among you, whom ye know not…33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth [907] with the Holy Ghost.

Jesus Acts 1:5 For John truly baptized [907] with water; but ye shall be baptized [907] with the Holy Ghost not many days hence.

Peter Acts 11:16 Then remembered I the word of the Lord, how that he said, John indeed baptized [907] with water; but ye shall be baptized [907] with the Holy Ghost.

In fact, whether baptism with water, the Holy Spirit, or fire, the concept of "baptizing" primarily denotes the idea of cleansing, purifying, or purging.

This is very similar to what we saw earlier from Romans 6 and 8 where Paul associates our receiving the Holy Spirit pursuing the righteous deeds of the Spirit as the means by which we purify our lives and remove the sinful deeds of the body. Galatians 5, Ephesians 4, and Colossians 3 also states plainly that it is by pursuing the righteous deeds of the Spirit that we purge ourselves of such things, “putting them off” even as we would put off filth from the body by immersing in water.

Galatians 5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Notice that Paul’s statement that the Spirit desires us to behave contrary to the desires of the flesh so that we “cannot do the things that we would.” This is reminiscent of Romans 7:19, in which Paul is again describing this war between the desires of the Spirit and the desires of the flesh, saying, “For the good that I would I do not: but the evil which I would not, that I do.” Clearly, Paul has the same things in mind – that it is by the baptism of the Holy Spirit that we begin to put off and put to death the deeds of the flesh.

And Paul says similarly in other epistles.

Ephesians 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness.

Colossians 3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things' sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him:

1 Corinthians 6:8 Nay, ye do wrong, and defraud, and that your brethren. 9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

As we said earlier, right from the very start, the work of the Holy Spirit is a work of cleansing us, which is why the regeneration is described as a baptism or an immersion. In fact, as we have seen, the Bible frequently describes this single cleansing work in terms of two directly connected stages. It is easy to imagine these things in terms of the first-century Church. In the first stage, in accordance with the atoning work of Christ, the Holy Spirit initially and immediately cleansed new converts at the rebirth. And in the second stage, the Holy Spirit was at work through the preaching of the apostles, prophets, elders, and pastors to teach Christians how to live so they would continually put off and remove the sinful deeds of the old nature over the course of the rest of their lives.

Because the regenerative work of the Holy Spirit is primarily a cleansing work, water baptism is the perfect visible illustration and explanation of what takes place to the inner man when we receive the baptism in the Holy Spirit and are born again. The use of the same term, "baptism" for both immersion in water and immersion in the Holy Spirit, right from the very start of the Gospels, demonstrates clearly that the function of water baptism was as an explanatory illustration of baptism in the Holy Spirit right from the beginning. It is an outward symbolic act signifying what takes place invisibly.


2. Water baptism is a public expression of repentance that has already occurred.

As we discussed in detail earlier, Isaiah, John the Baptist, Jesus, and even Justin Martyr expressed that a person must first bring forth the fruits of repentance before they can even be water baptized. Isaiah expresses this command to repent by a command to "wash."

Isaiah 1:16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

So, when a person comes to be baptized, they must have already brought forth fruits of repentance as John the Baptist clearly stated.

Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits meet for repentance.

Luke 3:7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring 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.

As Jesus says, a person must have already first cleansed the inside of the cup.

Matthew 23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

So, since a person must already clean the inner man before they are water baptized, the act of being immersed in water afterward this internal cleansing actually functions as a physical gesture symbolizing the internal cleansing undertaken by the man himself as he “puts away evil” and “learns to do well,” as Isaiah describes. Therefore, water baptism is a public expression symbolizing the inward cleansing that a man has already undertaken as he brings forth the fruits of repentance even before to water baptism.


3. Water baptism is a public expression of petitioning God for forgiveness.

As we have stated in the previous segment, Isaiah, John the Baptist, Jesus, and even Justin Martyr taught that bringing forth the fruit of repentance and cleaning the inner man came first before water baptism. Keeping in mind that a man had to already have brought forth fruit of repentance before he could be water baptized, we look again at the very first descriptions of John's baptism with water.

Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

Luke 3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

The phrase "baptism of repentance for the remission of sins" indicates that the act of water baptism was for the purpose of obtaining from God remission of sins. Therefore, a person who had already cleansed themselves inwardly and brought forth the fruits of repentance would come forward for water baptism. The act of water baptism was his asking God for forgiveness. As such, we can clearly see that water baptism is a public form of petitioning God for forgiveness.

But, the New Testament is clear that the petitioning of God for forgiveness did not have to be public. Nor did it have to take this public form known as water baptism. Jesus himself attests that forgiveness could also be attained in private prayer.

Luke 18:10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

It is notable in the passage above that Jesus is once again describing why the Pharisees were rejected from forgiveness. Just as John the Baptist said in Matthew 3 and Luke 3, the Pharisees were not permitted to undergo water baptism for the purpose of obtaining forgiveness because they had not first brought forth the fruits of repentance. We have already cited Matthew 23, in which Jesus himself reiterates John's reason for refusing to water baptize the Pharisees.

Matthew 23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

Luke 11 is a parallel account of Matthew 23.

Luke 11:39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. 40 Ye fools, did not he that made that which is without make that which is within also? 41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.

Notice Jesus’ closing statement in both these passages.

In Matthew 23:26, Jesus plainly states that if the inside is cleansed first, the outside is clean also. In saying this, Jesus indicates that what God truly requires is not the outward washing, such as the water baptism which the Pharisees were denied, but the inner cleansing, the bringing forth of the fruits of repentance. If a man cleanses himself inwardly, then the outside is also made clean.

Likewise, in Luke 11 Jesus instructs the Pharisees that “rather” than cleansing the outside, if they will do good, as Isaiah says, and give alms, then in doing so all things are already made clean for them. Clearly, Jesus is here referring to Isaiah 1:16-17 in which Isaiah instructs that God’s command to “wash” is truly a command to “put away the evil of your doings” and to “Learn to do well; seek judgment, relieve the oppressed.” If a person does these things, then both the inside and the outside are already made clean.

This brings us back to Luke 18.

Luke 18:10 Two men went up into the temple to pray; the one a Pharisee,and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

In Luke 18, Jesus states that the publican goes home forgiven simply because he humbled himself in repentance, which the Pharisee would not do. Was water baptism going on at this time? Yes, very prominently. Where in this passage is the publican water baptized? Nowhere. So what’s going on here? Does God the Father require water baptism while Jesus teaches you can receive forgiveness in private prayer? Is Jesus contradicting John who was sent to water baptize?

Of course not. The simple fact is that by washing the inner man, putting away evil, and learning to do good, man is already made clean and forgiven by God. While water baptism is a format for those who had already repented to petition God for forgiveness, we can see that it was not a necessary format or the only format. The true requirement for cleansing and forgiveness was cleansing the inside, putting away evil, and bringing forth the fruits of repentance. And even in Isaiah, God promised forgiveness to all who washed themselves by putting away evil, without requirement for how they petitioned Him. The form of the petition, whether in private prayer as the publican or in the public expression of water baptism was not of central importance.


Conclusions Concerning What Water Baptism Is

As we finish these closing statements, we can see that the New Testament ascribes to water baptism the following functions. Water baptism was and remains an explanatory antitype of the cleansing baptism of the Holy Spirit. Water baptism was and remains a public expression of repentance that had already occurred. Water baptism is an outward washing symbolizing the inner washing that a man had already undertaken by putting away evil and bringing forth the fruit of repentance. Water baptism was a format for publicly petitioning God for forgiveness, even though God granted petitions for forgiveness in other formats too, including private prayers. And, because water baptism was a format for petitioning God for forgiveness, water baptism was perceived to be the normal time when the cleansing baptism in the Holy Spirit would occur, although not by any means necessarily the only way it occurred.

Having established the functions that the New Testament does and does not ascribe to water baptism, we will now move on to briefly cover one last point. Namely, where does the instruction to water baptize come from?


The Divine Instigation of Water Baptism

Our articles have concluded that neither the Great Commission, nor such passage as Romans 6, Galatians 3, and Colossians 2, provide instructions for water baptizing but instead refer to baptism in the Holy Spirit. But does that mean there is no instruction to water baptize at all? And if not, then why should we water baptize?

We're not sure how this point was missed but it is clear that God did command the practice of water baptism - just not for the purposes or in association with the more prominent passages that many would like to assume. The command to baptize comes to the early Church, not from the Great Commission or some comment from Paul in his epistles, but from John the Baptist, who scripture clearly records was told by God to baptize with water.

John 1:33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

The testimony of scripture is clear that it was God himself who sent John the Baptist to baptize with water. Thus, we can be certain that the practice of water baptism was instituted at God's command.

What we are not certain about is why this command from God through John the Baptist should be considered insufficient if it is not backed up further by Jesus or Paul issuing a similar command after John the Baptist. The apostles clearly considered the authority of John to be sufficient. In John 3 and 4 they took up the practice of water baptizing long before the Great Commission was ever given or any epistle ever written.

John 3:26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

John 4:1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but his disciples,)

These passages in John show that water baptism was already an established part of the Gospel message, of the preaching of the kingdom of God, beginning with John the Baptist and from that origin it traces its continual presence into the Church of Acts and beyond. So, why would the continued practice of water baptism throughout the book of Acts, throughout the post-apostolic church in the second century, or even in our own day require some further command from Christ or articulation in the epistles?

Reclassifying such passages as the Great Commission or Romans 6 as references to baptism in the Holy Spirit does not remove every basis for continuing water baptism. On the contrary, God gave this instruction through John the Baptist and the New Testament and post-apostolic church considered that sufficient enough that the practice should be maintained. The evidence within the Bible and in the earliest post-canonical writings simply does not bear out that the early Church perceived an additional direct command beyond the one given to John the Baptist was necessary in order for this practice to continue.

Furthermore, from the earliest Christian times, including both the New Testament starting in the earliest Gospel passages and the second century Church, we see that the function of water baptism is consistently attested to.

Justin Martyr provides a good summary of the function of water baptism as a form of public petition for those who have already brought forth the fruits of repentance.

"Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above;(7) he thus speaks: "Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, saith the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if ye refuse and rebel, the sword shall devour you: for the mouth of the Lord hath spoken it."(8) And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the layer the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed." - JUSTIN MARTYR, THE FIRST APOLOGY OF JUSTIN, CHAP. LXI.--CHRISTIAN BAPTISM.

We see from Justin's comments that he states what reason the church learned from the apostles for the rite of water baptism. What does he say? He says that water baptism is for those who already have repented and so choose to be born again. He says that the purpose of the rite is that we express our choice and request to God to become his children. So, water baptism is affirmed to be a public petition to God, expressing in a public way both the repentance that we've already undertaken in ourselves and also our request to be forgiven.

From the earliest Christian times, we see that the following functions of water baptism consistently attested to. Water baptism was an explanatory illustration or antitype of what took place spiritually and invisibly in a man at the rebirth. And water baptism was held to be an outward expression of the inward cleansing that a man had already undertaken and by which a man publicly petitioned God for forgiveness. Nevertheless, it was not taught that this was the only way to petition God for forgiveness, even as Jesus taught that the publican was forgiven when he humbled himself in private prayer. And finally, because water baptism was a format for petitioning God for forgiveness, water baptism was perceived to be the normal time when the cleansing baptism in the Holy Spirit would occur, although not by any means necessarily the only way it occurred.

Since water baptism was initiated by God's command to John the Baptist and that command was carried out by the disciples of Jesus throughout the Gospels, after Pentecost through the book of Acts, and afterward in the second and third century Church, it should still be continued for these same reasons today. But it should be practiced for these right reasons and not under the guise that it is required for regeneration or salvation.



Addendum: The Biblical Reasons for Jesus’ Baptism

Matthew’s account of Jesus’ baptism by John the Baptist includes Jesus’ statement that it was necessary for him (Jesus) to be baptized (in water) by John in order to fulfill all righteousness.

Matthew 3:13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh (4241) us to fulfil all righteousness. Then he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Some may be tempted to think that Jesus’ remark about the necessity of his own water baptism points to the necessity of water baptism for all Christians. However, there are several reasons this conclusion is not sound.

First, the text does not require the idea of absolute necessity. The Greek word translated as becoming is “prepo,” Strong’s number 4241 which conveys the idea that it was fit and becoming for Jesus to be baptized by John.

Second, John the Baptist does speak of the needfulness of baptism in verse 14. However, the baptism which John says was necessary was baptism in the Holy Spirit which Jesus would bring, rather than the baptism in water which is associated with John. As we have seen, the immediate context of Matthew 3 (verse 11) as well as the rest of the New Testament continues to distinguish between John’s baptism in water and the baptism Jesus would bring which was a baptism in the Holy Spirit. Therefore, John’s comment in verse 14 can only be understood as indicating the necessity of baptism in the Holy Spirit, not baptism in water.

Third, in verse 15 Jesus is referring to an action that he and John the Baptist would undertake together. Verse 15 isn’t saying it was necessary for Jesus to be baptized in water. It isn’t saying that it was necessary for Jesus to be baptized in water in order to fulfill all righteousness. Rather, it is saying that it was fitting for John to baptize Jesus in water. Their joint participation is indicated by the word “us.” John’s involvement was apparently just as critical as Jesus’ involvement. In other words, whatever obligation is present, it is one that equally applies to both the baptizer and the one who is baptized. The joint participation by John and Jesus in the action indicates that personal baptism is not what Jesus has in mind here when he refers to that which is fitting “to fulfill all righteousness.”

Fourth, any comparison of Jesus’ baptism to our own involves the fact that Jesus is filled with the Spirit at the moment of his water baptism by John. Some may want to take this to mean that baptism in the Holy Spirit would normally occur at or by means of baptism in water. Additionally, it may be thought that this passage is instructing us about a procedure that would and should be used as the standard practice and normal experience for Christians afterwards. However, while we may be tempted to draw these kinds of parallels between Jesus’ baptism by John and our own baptisms, such comparisons leave out the real and significant differences between Jesus’ baptism by John and our own baptisms in water.

Number one, Jesus being filled by the Holy Spirit is miraculously and visibly attested to through the descent of the Spirit in the form of a dove and through the voice from heaven proclaiming Jesus to be God’s beloved Son. If Christ’s water baptism corresponds to our own, then we should likewise see a dove-like manifestation of the Spirit accompanied by a divine proclamation. The fact that such phenomena do not occur when Christians are water baptized sufficiently undermines our ability to simply assume correlations between Christ’s water baptism and our own, including the notion that Christians normally receive the Holy Spirit at water baptism.

Number two (and more importantly), the New Testament clearly teaches that John’s baptism was a baptism of repentance for the remission of sins. For other men, water baptism is an act expressing repentance from sin and forgiveness for sin. But for Christ this was not the case. Since Christ was completely sinless he had nothing to repent of and was in no need of forgiveness. Christ did not need to be water baptized as an act of repentance from sin or to be forgiven of sin. These facts clearly demonstrate that the purpose behind Christ’s water baptism must be different from any purpose the New Testament provides for the water baptism of sinful men.

Number three, the coinciding of Jesus’ baptism in water and the descent of the Holy Spirit upon him can be sufficiently accounted for as a visual explanation that water baptism is itself a metaphorical illustration of the purification that actually comes by the indwelling of the Holy Spirit. Instead of conveying, “you must receive this baptism in order to receive that baptism,” it could just as easily be God’s way of saying, “when John does this physical work, he is symbolizing this spiritual work which the Messiah will bring.” The entire event could simply be a way of unveiling the metaphor to the people. There is no need to assume or demand that the coinciding timeframe serves to point to the need for water baptism as the mechanism for receiving the Holy Spirit.

Since clear and significant differences do exist, we are not justified in simply assuming parallels between Christ’s water baptism and our own. More specifically, the uniqueness of Christ’s water baptism prohibits us from simply assuming that the necessity for Christ to be water baptized is equally applicable to his followers. We may want to assume that the purpose behind Christ’s water baptism was simply to instruct us about the need for each of us to be water baptized. However, the bible provides ample explanation for why it was fitting for John to baptize Jesus without needing to invoke universal implications for all Christians to be water baptized. The presence of these explanations undermines the ability to simply assume that Jesus was baptized in water in order to show that we too need to be water baptized.

Jesus’ baptism by John has nothing to do with repentance from sin or forgiveness. Neither does it have to do with setting a precedent for all men to be water baptized. Rather, it was fitting for Jesus to be baptized by John in order to:

1) Identify Jesus to Israel (John 1:31).
2) Fulfill biblical requirements for Jesus to serve as the Messianic priest king.
3) Fulfill biblical requirements for Jesus’ role as the sacrifice for the sins of the world (John 1:29, 36).

Sacrificial animals were washed by the priests as a part of Old Testament sacrificial ritual. As the sacrificial Lamb of God who would make atonement for the sins of the world, it was necessary for Jesus to be washed by John the Baptist who was, in fact, a priest.

Likewise, the Old Testament required that all who served as high priests had to perform baptismal washing before they could begin their priestly service (Exodus 29:1-6, 30:20, 40:12, 2 Chronicles 4:6). And, it was also necessary that those serving as priests first be anointed before entering into their priestly office (Exodus 29:7 and 40:13). Jesus was baptized in water in order to prepare him to begin his ministry as high priest. His anointing by the Holy Spirit in the form of a dove descending from heaven also signifies the onset of his priestly ministry. Hebrews 5:5 confirms these conclusions by quoting Psalm 2:7 to refer to Christ’s becoming the high priest of the new covenant. Psalm 2:7 and Matthew 3:17 both refer to God’s proclamation that Jesus was his Son.

Additionally, the kings of Israel had to be anointed. In fact, Saul, David, and Solomon were all anointed by prophets. Saul and David were anointed by Samuel. And Solomon was anointed by Nathan (1 Kings 1:33-39, 45). Moreover, Solomon was anointed by Nathan the prophet at the Gihon Spring. In this way, Jesus was anointed by the Holy Spirit as king when John the Baptist, who was both a priest (Luke 1) and a prophet (Matthew 11:7-9), baptized him in the Jordan River. It is in accordance with this that Hebrews 1:5 applies Psalm 2:7 and 2 Samuel 7:11-17 to Jesus. (Psalm 2:7 is considered to be a coronation psalm for Davidic kings.) Note that Psalm 2:7, 2 Samuel 7:11-17, and Hebrews 1:5 and 5:5 are directly related to Christ’s baptism by John in which a voice declares Jesus to be God’s son.

In summary, there are clear phenomenological and purpose differences between Christ’s water baptism and water baptism of his followers. Likewise, the bible itself provides clear reasons why it was fitting for John the Baptist (a priest and prophet) to baptize Jesus (a Davidic king and high priest) in the Jordan River. These biblical facts make it unnecessary and unjustified to assert that Jesus’ baptism by John should be understood to convey the necessity of water baptism for all Christians. On the contrary, the bible provides ample explanation for Jesus’ water baptism. These reasons are uniquely different from the reasons for the water baptism of others. Others are baptized as an act expressing repentance for the remission of sins. Christ was not. Christ was baptized in water to anoint him as king, as high priest, and to wash him as the sacrifice for the sins of the world. None of these factors are applicable to us. And the biblical reason for Christians to be water baptized (to express repentance and as a means for the forgiveness of sins) are not applicable to Christ. Therefore, we are not biblically or logically justified in making assumptions about Christ’s water baptism and general Christian practice.