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Topic:
Thoughts
And Things Of The Bible -- Baptism,
Christian
The views expressed in the following article reflect those of the
authors from which the information was derived, and do not necessarily
reflect the views of all theologians.
An ordinance immediately instituted by Christ (Matt. 28:19, 20), and
designed to be observed in the church, like that of the Supper,
"till he come." The words "baptize" and
"baptism" are simply Greek words transferred into English.
This was necessarily done by the translators of the Scriptures, for no
literal translation could properly express all that is implied in them.
The mode of baptism can in no way be determined from the Greek word
rendered "baptize." Baptists say that it means "to
dip," and nothing else. That is an incorrect view of the meaning of
the word. It means both (1) to dip a thing into an element or liquid,
and (2) to put an element or liquid over or on it. Nothing therefore as
to the mode of baptism can be concluded from the mere word used. The
word has a wide latitude of meaning, not only in the New Testament, but
also in the LXX version of the Old Testament, where it is used of the
ablutions and baptisms required by the Mosaic law. These were effected
by immersion, and by affusion and sprinkling; and the same word,
"washings" (Heb. 9:10, 13, 19, 21) or "baptisms,"
designates them all. In the New Testament there cannot be found a single
well-authenticated instance of the occurrence of the word where it
necessarily means immersion. Moreover, none of the instances of baptism
recorded in the Acts of the Apostles (2:38-41; 8:26-39; 9:17, 18;
22:12-16; 10:44-48; 16:32-34) favours the idea that it was by dipping
the person baptized, or by immersion, while in some of them such a mode
was highly improbable. The gospel and its ordinances are designed for
the whole world, and it cannot be supposed that a form for the
administration of baptism would have been prescribed which would in any
place (as in a tropical country or in polar regions) or under any
circumstances be inapplicable or injurious or impossible. Baptism and
the Lord's Supper are the two symbolical ordinances of the New
Testament. The Supper represents the work of Christ, and Baptism the
work of the Spirit. As in the Supper a small amount of bread and wine
used in this ordinance exhibits in symbol the great work of Christ, so
in Baptism the work of the Holy Spirit is fully seen in the water poured
or sprinkled on the person in the name of the Father, Son, and Holy
Ghost. That which is essential in baptism is only "washing with
water," no mode being specified and none being necessary or
essential to the symbolism of the ordinance. The apostles of our Lord
were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them
(Acts 1:8). The fire also with which they were baptized sat upon them.
The extraordinary event of Pentecost was explained by Peter as a
fulfilment of the ancient promise that the Spirit would be poured out in
the last days (2:17). He uses also with the same reference the
expression shed forth as descriptive of the baptism of the Spirit (33).
In the Pentecostal baptism "the apostles were not dipped into the
Spirit, nor plunged into the Spirit; but the Spirit was shed forth,
poured out, fell on them (11:15), came upon them, sat on them."
That was a real and true baptism. We are warranted from such language to
conclude that in like manner when water is poured out, falls, comes upon
or rests upon a person when this ordinance is administered, that person
is baptized. Baptism is therefore, in view of all these arguments
"rightly administered by pouring or sprinkling water upon the
person."
The subjects of baptism. This raises questions of greater importance
than those relating to its mode. 1. The controversy here is not about
"believers' baptism," for that is common to all parties.
Believers were baptized in apostolic times, and they have been baptized
in all time by all the branches of the church. It is altogether a
misrepresentation to allege, as is sometimes done by Baptists, that
their doctrine is "believers' baptism." Every instance of
adult baptism, or of "believers' baptism," recorded in the New
Testament (Acts 2:41; 8:37; 9:17, 18; 10:47; 16:15; 19:5, etc.) is just
such as would be dealt with in precisely the same way by all branches of
the Protestant Church, a profession of faith or of their being
"believers" would be required from every one of them before
baptism. The point in dispute is not the baptism of believers, but
whether the infant children of believers, i.e., of members of the
church, ought to be baptized.
2. In support of the doctrine of infant baptism, i.e., of the baptism
of the infants, or rather the "children," of believing
parents, the following considerations may be adduced: The Church of
Christ exists as a divinely organized community. It is the "kingdom
of God," one historic kingdom under all dispensations. The
commonwealth of Israel was the "church" (Acts 7:38; Rom. 9:4)
under the Mosaic dispensation. The New Testament church is not a new and
different church, but one with that of the Old Testament. The terms of
admission into the church have always been the same viz., a profession
of faith and a promise of subjection to the laws of the kingdom. Now it
is a fact beyond dispute that the children of God's people under the old
dispensation were recognized as members of the church. Circumcision was
the sign and seal of their membership. It was not because of carnal
descent from Abraham, but as being the children of God's professing
people, that this rite was administered (Rom. 4:11). If children were
members of the church under the old dispensation, which they undoubtedly
were, then they are members of the church now by the same right, unless
it can be shown that they have been expressly excluded. Under the Old
Testament, parents acted for their children and represented them. When
parents entered into covenant with God, they brought their children with
them. This was a law in the Hebrew Church. When a proselyte was received
into membership, he could not enter without bringing his children with
him. The New Testament does not exclude the children of believers from
the church. It does not deprive them of any privilege they enjoyed under
the Old Testament. There is no command or statement of any kind, that
can be interpreted as giving any countenance to such an idea, anywhere
to be found in the New Testament. The church membership of infants has
never been set aside. The ancient practice, orginally appointed by God
himself, must remain a law of his kingdom till repealed by the same
divine authority. There are lambs in the fold of the Good Shepherd (John
21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14). "In a company of
converts applying for admission into Christ's house there are likely to
be some heads of families. How is their case to be treated? How, for
example, are Lydia and her neighbour the keeper of the city prison to be
treated? Both have been converted. Both are heads of families. They
desire to be received into the infant church of Philippi. What is
Christ's direction to them? Shall we say that it is to this effect:
'Arise, and wash away your sins, and come into my house. But you must
come in by yourselves. These babes in your arms, you must leave them
outside. They cannot believe yet, and so they cannot come in. Those
other little ones by your side, their hearts may perhaps have been
touched with the love of God; still, they are not old enough to make a
personal profession, so they too must be left outside...For the present
you must leave them where they are and come in by yourselves.' One may
reasonably demand very stringent proofs before accepting this as a fair
representation of the sort of welcome Christ offers to parents who come
to his door bringing their children with them. Surely it is more
consonant with all we know about him to suppose that his welcome will be
more ample in its scope, and will breathe a more gracious tone. Surely
it would be more like the Good Shepherd to say, 'Come in, and bring your
little ones along with you. The youngest needs my salvation; and the
youngest is accessible to my salvation. You may be unable as yet to deal
with them about either sin or salvation, but my gracious power can find
its way into their hearts even now. I can impart to them pardon and a
new life. From Adam they have inherited sin and death; and I can so
unite them to myself that in me they shall be heirs of righteousness and
life. You may, without misgiving, bring them to me. And the law of my
house requires that the same day which witnesses your reception into it
by baptism must witness their reception also.'" (The Church, by
Professor Binnie, D.D.).
The views expressed in the above article reflect those of the
authors from which the information was derived, and do not necessarily
reflect the views of all theologians.
Derived from Easton's and Smith's Bible Dictionaries
Fair Use. Presented for educational purposes only.
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These words were posted at one of Shepherd's Care Ministries Sites
called Wisdom Minute. This site is located at:
http://www.findthepower.com/wisdomminute
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