Water Baptism

Consecratory

I believe the ritual of water baptism is a consecratory act, meaning that it portrays one being set apart unto God for service in association with that thing God has sanctioned.

The Unger's Bible dictionary says that baptism is “the application of water as a rite of purification and initiation.” I would agree with this, but I believe the word "consecratory" includes both of those ideas. The person baptized is seen as being set apart for service to God (consecration), and this rite (ritual) is a kind of initiation into that service, and it has a purification significance (a washing) from any past defilement or associations. There is also an identification with the particular baptism to the particular service that God has sanctioned.

The book of Hebrews speaks of various washings, which could refer to baptisms that were done under the Old Covenant with Israel: the tabernacle service was “concerned only with foods and drinks, various washings [the Greek word translated is “baptisms”], and fleshly ordinances imposed until the time of reformation.” Hebrews 9:10

The Gospel of John also speaks of a dispute over “purification” when the disciples of John and the Jews (probably the Jewish leaders) in a context about water baptism: “²³ Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. ²⁴ For John had not yet been thrown into prison. ²⁵ Then there arose a dispute between some of John's disciples and the Jews about purification. ²⁶ And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!" John 3:23-26

I think it is also significant that the First Century Jewish historian Josephus, in writing about John the Baptist, said, "They must not employ it [baptism] to gain pardon for whatever sins they committed, but as a consecration of the body implying that the soul was already thoroughly cleansed by right behavior."

I believe the baptism of Jesus by John makes sense when the baptism is seen as being consecratory, that is, setting one apart unto God for service. We also see that after Jesus was baptized, the Holy Spirit came upon him, he was driven into the wilderness to fast for 40 days and then to be tempted by Satan. His ministry would officially begin after that, and that would be his service to God which he was set apart for: “¹³ Then Jesus came from Galilee to John at the Jordan to be baptized by him. ¹⁴ And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?" ¹⁵ But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then he allowed Him. ¹⁶ When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. Matthew 3:13-16 … ​¹ Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. ² And when He had fasted forty days and forty nights ... Matthew 4:1-2 … ¹⁷ From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." Matthew 4:17

Baptism defined

Unger goes on to say about Baptism... “[that it] is held by some scholars to mean 'to dip, immerse.' But this meaning is held by others to be not the most exact or common but rather a meaning that is secondary or derived. By the latter it is claimed that all the term necessarily implies is that the element employed in baptism is in close contact with the person or object baptized.” I include this definition here, because the words “baptized” and “baptism” appear in Scripture with a usage that doesn't necessarily involve the ritual involving water.

Knowing that the word “baptism” or “baptized” is used in a non-ritual sense may remove some of the difficulty concerning the significance of baptism.

Paul wrote that Israel was baptized into Moses, and this would be a non-ritual meaning and use of the word: “all our fathers were under the cloud, all passed through the sea, ² all were baptized into Moses in the cloud and in the sea.” 1 Corinthians 10:1-2 This baptism was an identification or unification with Moses. Moses was Israel's deliverer and leader. Israel was in Moses during their exodus from Egypt.

Similar to Israel being baptized into Moses, the believer is baptized into Christ, who is also a deliverer and leader: “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? ⁴ Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Romans 6:3-4

A similar statement is made to the Galatians:  "For you are all sons of God through faith in Christ Jesus.  For as many of you as were baptized into Christ have put on Christ." Galatians 3:26-27

These references are not about water baptism, but identification, association, or union with Christ—like the second definition Unger gave.

Surely, many believe this speaks of water baptism, and they may use it to describe what water baptism portrays, being buried with Christ and raised with Him, but like the reference to Israel being baptized into Moses, these references can likewise be speaking of the association of the believer with the death and resurrection of Christ.  This association is a work of the Holy Spirit.  The death of Christ releases us from the eternal consequences of sin, and since sin resulted in spiritual death, the release must include being delivered from the condition of spiritual death. The believer is seen as buried and resurrected to a new life: the old man or self with its sinful disposition is seen as dead and buried with Christ, and he is resurrected from the dead with a new man or self—this is his new eternal being, which shall live with God forever, fully realized in the future resurrection of the body.

Another case in which “baptism” is used that is not about the ritual is where Jesus said he had a baptism to be baptized with that surely speaks of the sufferings he would face: "You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." ²³ So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father." Matthew 20:22-23.

The Apostle Paul wrote of a baptism that involved the work of the Holy Spirit in which the believer is united with all other believers in one body: “¹² For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. ¹³ For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. ¹⁴ For in fact the body is not one member but many. 1 Corinthians 12:12-14

Mode and Portrayal and Recipient

The mode of the application of the water is debated whether immersion, pouring, or sprinkling--though immersion probably best portrays what the ritual intends to portray. It may be common to say it portrays outwardly an inward change--and that may sound right, but that is an assumption.  If it is a ritual washing as a consecration, then it would seem better to see it as portraying a change of standing and not state:  the candidate's standing with God has changed; he/ she is a new creation; the old is gone, and the new has come.  The state of the person is always a potential thing, depending on their walk and maturity in the Lord.

This change of standing also supports who the recipients should be, being a believer in Christ, who has become a new creation in Christ; and it seems in every case in the New Testament, that it is for those who have responded in faith in Christ. In the account about Cornelius, he first believed, and then was baptized: “⁴³ To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins." ⁴⁴ While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. ⁴⁵ And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. ⁴⁶ For they heard them speak with tongues and magnify God. Then Peter answered, ⁴⁷ 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?' ⁴⁸ And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. Acts 10:43-48 Infant baptism may have been practiced early on in Christendom, but that was a departure from believer's baptism.

The ritual of water baptism is a consecratory act, meaning that it portrays one being set apart unto God for service in association with that thing God has sanctioned and that thing with which the service is identified--which for the Christian is Jesus Christ.

Baptism and Salvation

An important issue concerning the ritual of water baptism is whether it in some way is essential to be saved, in the eternal sense. There are many who believe that baptism is necessary for salvation, or at least the intent to be baptized. It appears that most of the Early Church Fathers held this view. There are also some Scriptures that seem to connect salvation with baptism. There are other Scriptures that say one is saved by faith in Jesus without a reference to baptism, and you have the account of Cornelius and those with him apparently being saved before their baptism. And then there is the issue of the thief on the cross, being told he would be with Jesus in Paradise, without a chance of being baptized.

If salvation requires the ritual to be performed, then salvation would have to be put on hold until one could be baptized, unless the intent to be baptized would suffice, if they were to die before the ritual is carried out. And what about those Scriptures that say we are saved by faith apart from works? Paul makes it very clear that Abraham was justified by faith alone: “if Abraham was justified by works, he has something to boast about, but not before God. ³ For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." ⁴ Now to him who works, the wages are not counted as grace but as debt. David Celebrates the Same Truth ⁵ But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,” Romans 4:2-5. I suppose the response would be that baptism is not a “work” of the Law. Though baptism could have been very much one of the washings of the law for consecration. Obviously, Abraham was not baptized in water to be justified before God: He believed the word of God and was justified.

Salvation and remission or forgiveness of sins can be understood in a temporal sense as well as an eternal sense. It could be that when salvation or forgiveness is associated with the ritual, it could be of some temporal nature. In other words, when one believes in Jesus for salvation, they receive eternal salvation or eternal forgiveness, but when they are baptized, they receive some sort of temporal salvation or forgiveness—just like the believer doesn't need to think his eternal salvation is forfeited every time he sins, but only his fellowship with God is interrupted, which can be restored through acknowledgment: “⁹ If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” 1 John 1:9 So, maybe baptism has some sort of temporal salvation in view—especially for the First century Jew, who was particularly held accountable for the rejection of Christ. Maybe it released the First Century Jew from the consequence coming upon the nation, though I'm not sure how that would really work. The nation would be judged, and the believing Jew would become part of the new people—the “Church,” and Peter does say, "Be saved from this perverse generation." Acts 2:40 That salvation would be a temporal kind of salvation. But it does seem like the believing Jew would have been disassociated when they believed in Jesus—though the baptism would have been a clear associating act with Jesus on their part.

I'm not sure that on the Day of Pentecost when the Jews and their proselytes asked Peter what to do, after seeing and hearing his message, would have understood his words—or even he intended them to mean—a temporal kind of forgiveness or salvation. Some believe those who asked what they should do of Peter were already believers and saved at that point—since they asked—and peter is telling them: "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” Acts 2:38 If they were already saved, what were they to repent of, and what is this remission of sins? And then they will receive the Holy Spirit—though this could be just the special manifestation of the Spirit in e exercise of spiritual gifts. Some try to understand the “for” her in the sense of “because of”: be baptized because of the remission of sins. If one repented in the sense of they resolved to get right with God by believing in Jesus, they would have forgiveness of sin, and because they have it, they should be baptized. And then they receive the Holy Spirit in the sense of His manifestation in their lives. That use of “for” is possible, but not as common.

I guess I am open to the possibility that water baptism could be very closely associated with faith, and in a sense completes it, at least for the First century Jew. Their baptism assumes faith. And the manifestation of the Spirit afterwards makes it clear that it is in connection with Jesus as the Christ that all this is happening and not just because they are sons of Abraham or Jews. It could be that in the mind of Peter, to be baptized and to believe are inseparable—at this point. And at this point in time, such expectation is acceptable to the Holy Spirit. The repentance would be a resolve to get right with God by believing in Jesus as the Christ and being baptized in His name. And this would work with the words of Jesus at the end of Mark –though that is a variant text that is disputed: “He who believes and is baptized will be saved; but he who does not believe will be condemned.” Mark 16:16 Of course, the salvation here could be of some temporal kind, but I question if it is. It's true that Jesus doesn't say that one is condemned if they do not believe and is not baptized, but if they do not believe, they probably will not carry through with baptism. The baptism is an expected act associated with the believing.

When Paul is baptized by Ananias, we see Ananias saying to Paul, “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” Acts 22:16 The washing away of sins could be some sort of temporal thing, but I wonder if Ananias was thinking in those terms. It's often thought that Paul was saved when he saw Jesus and called him “Lord,” but is that for certain? I have thought that while he was in Damascus until Ananias came to him, he was kind of in a state of limbo, waiting for further revelation. The revelation from Ananias and the exhortation to be baptized may have been the final piece of revelation that resulted in him to believe and be baptized. His sins then washed away.

Connected with this is the words of Peter: “...the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God).” 1 Peter 3:20-21 Like with Paul, baptism is the answer of a good conscience toward God. By baptism, one is accepting what it is associated with, being Jesus. This would especially apply to the First Century Jew, because of the consequences it would bring, such as ostracism from those who don't believe. Concerning the Baptism of John, we read how baptism “justified God”: ²⁹ And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. ³⁰ But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” Luke 7:29-30 Looking at Peters statement again, associating baptism with the flood, it was through the flood, that God saved Noah's family from the corruption of the world, and through baptism, the believer disassociates from the nation that rejected Christ. The baptism is the manifestation of one's faith in that which God has sanctioned.

I just want to add here that I don't believe John 3:5 is about water baptism, but it is about the negative and positive aspects of the new birth/ regeneration: “⁵ Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. ⁶ That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” John 3:5-6 The being born of water and spirit, speaks of the negative and positive aspects of the new birth, being the washing and renewing work of the Holy Spirit in regeneration: “not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, ⁶ whom He poured out on us abundantly through Jesus Christ our Savior, ⁷ that having been justified by His grace we should become heirs according to the hope of eternal life.” Titus 3:5-7

So, I am open to the idea that those passages that speak of baptism and salvation in some sense is closely associating the baptism with faith in Christ, that faith is assumed in it. And keep in mind that Jesus was not baptized to be saved, but it is a manifestation that one is in agreement with what it is associated with, and it is a consecratory ritual—being set apart unto service to God, in association with that which God has sanctioned.

Church

The word “church” is an interpretation of the Greek word “ekklesia” which means “assembly.” Church is an interpretation because it is telling you what kind of assembly is in view. Church actually comes from another Greek word, “Kuriakos,” which means “the Lord's.” The word Church just kind of evolved from the Greek word over time. In most places in the New Testament, where ekklesia appears, it is referring to the assembly of God. The Church is an assembly of believers in Christ.

The primary aim of the assembly is set forth in Ephesians 4:11-16 (text below). It sets forth that each member in the assembly (“the body”) has a part (a gift, role, and “ministry”) towards building up the assembly in unity of “the faith” and maturity. There are certain roles of a leadership nature that are to help equip the others in fulfilling this ministry. This aim is something an individual cannot do by himself, since he/ she is outside the assembly: he can't do his part, if he is not part of the assembly. Of course, there are circumstances where one cannot be part of an assembly of believers, but this is the ideal.

The Apostle Paul gave some practical instruction on how the assembly should function, in his letter to the Corinthian Church in Chapter 14 (text below). This was because they were placing too much emphasis on a certain gift. The instruction he gave reveals that there was more involvement, more participation, among those assembling together at that time. The usual church "worship service" today doesn't really allow for such--the format Paul gave is definitely different.

The Apostle Paul gives a list to the Corinthian Church of a Divine order of the roles. Though the word “pastor” appears in the Ephesians 4:11 reference, it does not appear in the list in Corinthians. “Pastor” appears in the English in Ephesians 4:11, but elsewhere, the Greek word from which it is translated is always “shepherd.” But Corinthians does not list the pastor/ shepherd. But it does list “teacher,” and some believe the role in Ephesians 4:11 is not just pastor but “pastor-teacher.” Paul wrote to the Corinthians: “God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.” 1 Corinthians 12:28 It might seem that “pastor” and “teacher” are the same role or function in the Church. The designation “pastor” is often used for the “elder” and more specifically the vocational elder. Elder is an office, and all elders should be able to teach, but not all teachers are elders. In a sense, all teachers are pastors/ shepherds, but not all pastors are elders. Elder is an office, and not all qualify for that office, whether they can teach or not. Paul's list that has teacher but not pastor probably combines the two.

The Church is the Lord's assembly, with the aim of each member doing its part to build up and mature in the faith, having certain leaders to help them fulfill this; the assembly is to gather together and function in a way that this can be accomplished.

Ephesians 4:11-16: 11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, 13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, 15 but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— 16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. Ephesians 4:11-16

1 Corinthians 14:26-33: 26 How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. 27 If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. 29 Let two or three prophets speak, and let the others judge. 30 But if anything is revealed to another who sits by, let the first keep silent. 31 For you can all prophesy one by one, that all may learn and all may be encouraged. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion but of peace, as in all the churches of the saints. 1 Corinthians 14:26-33

crazy Bible

 "The Bible says crazy sh!t too, but nobody takes it seriously": Bill Maher

If he's talking about the Mosaic Covenant, and its requirements, then it needs to be kept in mind that it applied to the theocracy of Israel only, setting them apart from the nations, but it contained timeless morality. Things like the animal sacrifices were to teach that sin has a consequence before God, which is death; they provided a temporal kind of forgiveness for the Hebrews in their special status with God (by which the nations could observe and learn about God's holiness and salvation from sin), and they foreshadowed the future sacrifice/ death of Christ as God's ultimate answer to the sin problem of mankind (by His death we have forgiveness of sin, are justified and born again/ receive eternal life).

If he's referring to the miraculous things God did, it should be pointed out that if God created all things, then He can do anything with His creation that is not contrary to His nature.

If he's referring to what man has done to one another, it should be pointed out that man has a measure of free will and an evil nature, and God allows that free will and evil to a certain extent.

God instituted government to exercise justice on certain evil, but if the government becomes evil and does not execute justice, then that government and society's existence is limited. We see this several times in the Scriptures, with the destruction of Noah's world, the cities of the Plain (such as Sodom), the Amorites/ Canaanites, Israel (taken captive by Assyria and Babylon), Assyria, Babylon, and so on.