Baptism’s Origins
Baptism is even more ubiquitous than the quiet time in just about every circle there is. The largest non-Catholic group of Christians is a loosely-knit group of people who call themselves Baptist and got this name because of their insistence on believer’s baptism. This lesson will focus on believer’s baptism rather than covenantal baptism, though there is necessarily some overlap.
It is surprising to many that Baptism is not once found in the Hebrew Scriptures, but immediately presented as a “known fact” at the opening of the Greek Scriptures. (I use these terms because we should “un-learn” the Old and New Testament labels we are so used to). Prior to John the Baptist, there is not a single mention of Baptism, and only a few hunches to build any kind of development of the practice. By the first century the practice of ritual immersion was “standard Judaism,” as can be seen by the introduction of Baptism in the Scriptures. The practice is known as mikvah and comes from Jewish oral law. According to orthodox Judaism, the practice goes all the way back to Adam, immediately after the fall. How many of Jewish teachings concerning mikvah are true and how much are tradition is a discussion for another day. However, what is important for us is to recognize that Baptism comes from ancient Jewish traditions and is not in any way an invention nor instruction for the “saved by grace” Body of Christ. If Christians baptize today, the practice grew out of Jewish roots. It remains essential to rabbinical Judaism to this day.
Baptism Before Paul
Baptism in the Gospels is almost exclusively connected with John the Baptist or the early part of Jesus’ ministry. We do not see Jesus or His followers being baptized outside of some connection with John until the end of the Gospels. The baptism of John included repentance, was by immersion, practiced by adults, and was connected to the arrival of the Messiah. It seemed to be an outward expression of an inward experience, and yet did not seem to be an optional expression if that inward experience of believe in Messiah’s coming was legitimate.
Though Jesus referred to John’s baptism and His apostles baptized people early in His ministry (John 3:22, 4:1-2), we have no recorded teachings of Jesus concerning water baptism until Matthew 28:19, where Jesus instructs His apostles to Go ye therefore, and teach all nations, baptizing them….
And this appears to be exactly what the Apostles did. Upon the day of Pentecost, with the “baptism of the Holy Ghost,” Peter announces to the crowd that they must Repent, and be baptized, every one of you (Acts 2:38), then they proceed to baptize about three thousand souls (Acts 2:41). The same happened under Philip in Samaria (Acts 8:13), then with the Ethiopian eunuch (Acts 8:38). Saul of Tarsus was then baptized after his Damascus road experience (Acts 9:18). Finally, gentiles were baptized with the baptism which John preached (Acts 10:37) by command of the Apostle Peter (Acts 10:48).
At this point, Baptism seems to be an essential element in believing that the resurrected Jesus is the living Messiah, coming soon to judge the world and establish His Kingdom.
Baptism After Paul
Paul, having been baptized himself, comes with a much lighter view of Baptism than had previously been displayed. He baptized the Jewess Lydia (Acts 16:15), and Jews at the Corinthian synagogue (Acts 18:8), but also the Gentile Philippian jailor (Acts 16:33). Yet when Apollos, knowing only the baptism of John (Acts 18:25), met Aquila and Priscilla, they showed him the way of God more perfectly (Acts 18:26), that is, the way of God inclusive of the Pauline revelation. Paul himself has a similar experience in Ephesus to those who John’s baptism of repentance (Acts 19:4).
When Paul speaks to the Roman Jews about their experience of being baptized unto Jesus Christ (Rom. 6:3) I believe he is speaking about their water baptism (many would disagree). But when Paul speaks to the Corinthians his doctrine of Baptism is that it is clearly a minor and secondary matter in his belief and practice. First, he did not have strong recollection of those he baptized nor be concerned if he baptized any (1 Cor. 1:14-16). Second, he said that Christ sent me not to baptize (1 Cor. 1:17). This last statement seems to be in direct opposition to the so-called Great Commission, in which Christ sent His apostles to baptize.
Paul’s separation of the Gospel and baptism (1 Cor. 1:17) really changes the game. Christ sent the Apostles to baptize (Mat. 28:19), Peter commanded them to be baptized (Acts 10:48), yet Paul said, “I’ll just preach the Gospel.” How can this be, unless Baptism under the Pauline pattern (1 Tim. 1:16) is optional and not essential?
Baptism As We’ve Been Taught
We’ve been taught that the local church is “observing the two ordinances of Christ” (Baptist Faith & Message, article VI), and that baptism is “is an act of obedience symbolizing the believer’s faith” and is “prerequisite to the privileges of church membership and to the Lord’s Supper” (BF&M, article VII). But to build such a doctrine one must ignore the Pauline portion of Scripture.
My Baptism Doctrine
I believe that water baptism is neither an ordinance of the church nor a requirement of faith. It is not a step of obedience nor a provision of grace. It is neither encouraged by Paul nor prohibited by Paul. Therefore, if one chooses to use Baptism as a symbolic portrayal of the death, burial, and resurrection of Jesus Christ to publicly display their gratitude, then they may. If they choose to forgo baptism, then they may do that as well, and be as holy and right before God as any baptized believer.
