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CHRISTIAN BAPTISM

Course materials presented to the OPC, Franklin Square and Greenville Presbyterian

Theological Seminary by Pastor Bill Shishko

Class 1: Introductory Matters

A. Why Treat This Topic….and Spend So Much Time Doing It?

1. It is part of Holy Scripture, cf. cf. II Tim. 3:16f.

a. Intimately connected with our view of the church and its members.

b. Intimately connected with our view of salvation and how it is conveyed.

c. Affects our view of preaching and teaching, e.g. how do you regard baptized people?

d. Multitude of other practical implications and applications, esp. in child rearing.

2. It’s good to periodically give in-depth attention to some branch of systematic theology.

3. To present a model of “polemics”, i.e, Defending one position in opposition to others, and showing the error of the opposing viewpoint(s), cf. Act 18:26.

4. The confusing diversity of viewpoints both historically and presently, e.g. What does baptism signify? Is it proper to call it a sacrament? In what sense? How do the promises represented in baptism actually apply to the one baptized? Whom are to be baptized? The relation of baptism and faith?

NOTE: Differences esp., but not exclusively, among “paedobaptists”, e.g. GKN, Article 31

5. The persistent (and often very effective) challenges of “Reformed Baptists”

a. Simple, generally easy-to-give responses to “traditional”, e.g. dispensational, Baptist arguments, e.g. “Believe & be…” “Church distinct from Israel.” Follow the Lord in…”

b. More complex, not-so-easy-to-give responses to more sophisticated Calvinistic Baptist arguments, e.g. P.K. Jewett, D, Kingdon, W. Chantry, G. Nicholls, F. Malone.
NOTE: These men deserve a thoughtful response. We profit from giving one.

(*This is the genesis of this class and its material.)

B. A Word of Clarification:

1. Our commitment to making and keeping bonds of fellowship with Calvinistic Baptists. Our debate is collegial and not adversarial.

NOTE: Jealously guard our communion with all who hold to the biblical Gospel/doctrines of grace. *This was the pattern of our Puritan forbearers, e.g. J. Owen & J. Bunyan.

2. Equal jealousy to guard, present, and defend our understanding of baptism, God’s covenantal dealings, and the church. *We believe our confessional view to be correct and most biblical.

NOTE: No rancor or hostility in this. We see different views helping us refine our own.

C. The Question of “Approach”:

NOTE: Incorrect to say “the biblical approach.” Presuppositions always enter in.

eg. Acts 16:15: “Lydia and her household were baptized.” What presuppositions?

1. Usual Baptist Approach: From explicit NT data (exegesis) > Understanding Gods covenant dealings with His people (redemptive history).

2. Usual Paedobaptist Approach: From Gods covenant dealings with His people (redemptive history) > Understanding explicit NT data (exegesis).

NOTE: While this preserves and displays the unity of God’s covenant dealings with His people in both the Old and the New Testaments, it is not as simple to explain. It can also be weak in dealing with some specific exegetical questions, e.g. Acts 8:12 (Samaria) Why only mention men and women who believed and were baptized?

D. My Approach – and My Reasons.

1. Deal with NT passages comprising all of the “raw data” re. baptism., i.e. “Building out” to define our view of baptism and its objects, i.e. I will be using the “usual” Baptist approach as a Paedobaptist.

2. Strengths of this approach:

a. Hopefully (!): It will show the force of the Paedobaptist view, i.e. the historic Reformed confessional position on the subject.

b. Give full-orbed view of the doctrine of Christian baptism, i.e. using all the biblical data.

c. Provides best path to respond to specific “Reformed Baptist” arguments.

d. Makes contribution that is different than (and complementary to) traditional defenses.

e. Gives opportunity to respond to challenges made by our Baptist brothers and sisters.

3. Weakness of this approach: Sometimes hard to follow.

NOTE: Follow the class outline. Be patient. Oversimplification is not always (or usually) a virtue!

E. Goals:

1. Clarify some issues that are or may be unclear in your minds.

2. Lay out a view of baptism that permits us to be “comfortable” with every relevant biblical passage.

NOTE: You cannot do justice to all the material on baptism and the relation of families to the people of God in both their Old and the New Testament forms, i.e. Israel/The Church, apart from a paedobatist perspective – a perspective I prefer to call “oikobaptism”, i.e. household baptism.

F. Some Terms:

1. Baptist: One who believes that a person is only to be baptized after believing in Jesus Christ. (There are variations on this view among Baptists.)

2. Paedobaptist (From the Greek word “paedos”, i.e. infant): One who believes that the infant children of at least one Christian believing parent are to be baptized.

3. Oikobaptist (From the Greek Word “oikos”, i.e house): One who believes in the baptism of the infants and children of a home in which at least one of the parents is a Christian believer.)

4. Reformed Baptist: Baptists who agree with Presbyterians on the doctrines of grace. many aspects of covenant theology, and most of the substance of the Westminster Confession of Faith. NOTE: Calvinistic Baptist is a more accurate term than Reformed Baptist. Reformed Christians have always held to paedobaptism/oikobaptism.

5. Sovereign Grace Baptist: Sometimes called New Covenant Baptist, these hold to the doctrines of grace, but reject most of traditional covenant theology, especially in its acceptance of the abiding validity of the 10 Commandments. Sovereign Grace Baptists often (usually?) hold to a view of the New Covenant that is very similar to that of Dispensationalalism

Class 2: BAPTISM: ITS ROOT MEANINGS & BASIC SIGNIFICANCE (pt. 1)
  1. Root Meanings: “Bapto” “Baptizo”
  1. In Classical Greek:

a. Common Baptist View: “(Baptizo) not only signifies to dip or immerse, but it never has any other meaning.” (Alexander Carson, Baptism: Its Mode & Subjects) “This is immersion and immersion only.” (Augustus Strong, Systematic Theology)

b. Response: Classic Baptism, James W. Dale (1867)

  1. “Bapto”: 1. To dip, e.g. “He baptized a vessel into water”.. 2. To dye by dipping. 3. To dye w.out regard to mode, e.g. Lake baptized with blood. Garment baptized by coloring matter paced on it. 4. To glaze. 5. To wet, moisten, wash. ‘Baptized w. frog coloured washes.” 6. To temper, e.g. “Batpized by oil it is softened.” 7. To imbue e.g. “Arrows baptized with the gall of serpents.”.
  2. “Baptizo”: 1. To merse, immerse, submerge, e.g. Sinking ships. 2. To overflow or cover w. water, e.g. Seashore baptized by tide. 3. To wet thoroughly; moisten. 4. To pour upon, to drench. 5. To, in any way, become overwhelmed or overpowered by something, e.g. Baptized w. wine, opium.
  3. Conclusion: “Whatever is capable of thoroughly changing the character, state, or condition of any object is capable of baptizing that object; and by such change of character, state, or condition does, in fact, baptize it.”

i.e. Emphasis in “Baptizo” is on the effect produced.

NOTE: Final standard of interp. is Scripture. These are helps, but not final authority.

  1. In the Greek Old Testament, i.e. Septuagint (LXX)
  1. “Bapto” (18 x): Ex. 12:22, “Dip hyssop in blood”. Lev. 4:6,17; 9:9, cf. 14:6 16 51, “Dip finger in blood.” Lev. 11:32, “Dip vessels in water.”. Josh. 3:15, cf. Dt. 33:24, “Dipped feet in River Jordan.” Ruth 2:14, “Dip morsel in vinegar” I Sam. 14:27, “Dipped staff in honeycomb.” Job 9:31, “You would plunge me into a pit.” *Dan. 5:21, “Nebuchadnezzar’s body was bathed with the dew of heaven.” cf. Ps. 68:23, “That your foot may baptize them in blood.”

cf. NT refs. (3): Lk. 16:24, “dip tip of his finger in water.” Jn. 13:26, “dip bread in bowl.” Rev. 19:13, “Garments dyed in/dipped in blood.”, cf. *Is. 63:1-3

i.e. Biblical usage lines up w. classical usage.

  1. “Baptizo”: (2 x):

1) Is. 21:4, “My soul overwhelms me…” i.e. Come under the influence of my soul

2)*II Kings 5:14, “Naaman baptized himself in the Jordan” Notes…

a)Emphasis not on mode, but effect: Cleansing! cf. vs. 10, cf. vss. 12,14.

b)Activity is clearly ceremonial/sacramental, *vs. 11.

  1. “Baptizo”: Its Basic Significance
  1. Purification: Actual or Ceremonial
  1. *Hebrews 9:10, cf. vss.9f. “various baptisms”. What baptisms? vss. 11-22.

1)*vs. 13: Sprinkling (r`anti,zousa)…Sanctify(a`gia,zei)…Cleansing (kaqaro,that)

cf. *Num. 19:17f. Dip > Sprinkle > Purification = Baptism

(“Bapto” > “Raino” > Baptizo)

2)*vs. 19: Sprinkled (evrra,ntise) cf. *Ex. 24:6-8. Represents blood of covenant & purification that comes by it.

3) *vs. 21; cf. Lev. 8:19, *16:14, 16. Representing atonement.

> Some conclusions from what we have seen thus far…

  1. The emphasis is baptism is on the effect, i.e. Cleansing.
  2. The activity is clearly ceremonial, i.e. Sacramental.
  3. It represents God’s action, i.e. God alone can cleanse, e.g. Provide atonement.
  4. It is associated with the covenant, e.g. “The blood of the covenant.”
  5. It is not by immersion. It is an act that changes the state of the object that is baptized.
  1. John 3:22-26: Again the focus is on purification. “Many waters there” = Living waters/flowing waters, cf. Num. 19:17.

2. Identification With cf. “Merse”/Merge. One thing becomes identified w. another.

e.g. *Matt. 28:19, cf. I Cor. 10:2, I Cor. 1:13

cf. Rom. 6:3-6, “Baptized into Christ Jesus, baptized into His death.”

I Cor. 12:13, “By one Spirit we were all baptized into one body.”

Gal. 3:27f., “As many of you as were baptized into Christ have put on…”

Col. 2:11f. “Buried w. Him in baptism.”

NOTES:

  1. Cleansing cannot be separated from identification w. God. (This can come because of His covenant).
  2. Baptism retains the basic idea of “to merge with” or “to come under the controlling influence of.”

3. Summary:

  1. NT baptism has its roots in OT baptisms.
  2. It is a ceremonial purification which comes by union with the true and living God through the work of Jesus Christ.
Class 3: BAPTISM: ITS ROOT MEANINGS & BASIC SIGNIFICANCE (pt.2 )

A. Some Notes on the Mode of Baptism

  1. Creedal Positions:
  1. Philadelphia Confession of Faith (1742), Chapt. 30, “Of Baptism”, section 4: “Immersion, or dipping of the person in water is necessary to the due administration of this ordinance.”

b. Westminster Confession of Faith (1647): 28.3 “Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.” (Close vote as to whether or not to exclude immersion!)

NOTE: Way of administering baptism regarded as comparatively unimportant.

  1. Why the Preference for Sprinkling or Pouring?
  1. Character of OT “Baptisms”, e.g. Mk. 7:4, Lk. 11:38.

cf. Ecclesiasticus 34:25, “The one who baptizes himself after the touching of a dead body, if he touch it again, what will avail his washing?” *Ceremonial purification.

Also: Num. 19:17-22, cf. Lev. 14:6f., 15:11; Num. 8:7, Ps. 51:7, Ezek. 36:25-27.

  1. Manner in Which NT Baptism is Depicted.

1)Baptism represents the benefits conveyed by the Holy Spirit.

cf. Matt. 3:11 (Mk. 1:8, Lk. 3:16) Jn. 1:33, Acts 1:5.

2)The Holy Spirit’s baptism is best represented by sprinkling/pouring.

cf. Acts 2:17,33; 10:44-48, cf. Ezek. 36:25-28, Is. 52:15.

NOTE: Emphasis on element applied to object, not object to element!

  1. Response to Typical Baptist Objections:
  1. Christ’s Baptism, *Matt. 3:16.

1)This is neither Christian baptism nor John’s baptism. Both were/are for sinners!

2)Jesus’ baptism explained in vs. 15: Fulfilling law for anointing to Priesthood.

cf. Num. 8:6f. Also: Heb. 3:1, 4:14, 5:5, 9:11 cf. Jesus’ anointing, Is. 61:1f.

  1. Into/Out Of, e.g. Matt. 3:16, cf. Mk. 1:10 (avpo. tou/ u[datoj\); Acts 8:38 (eivj to. u[dwr() & vs. 39 (evk tou/ u[datoj()

But: Into/Out of may also be translated to, toward, unto, from, away from

e.g. Acts 8: “eivj””” used 11 times. Only once translated “into”, vs. 38

i.e. Usually “to”: vss. 3, 5, 16, 25, 26, 27, 40

  1. “evn u[dati“ (“In water”). *With water, e.g. Matt. 3:11, Jn. 1:33, etc. cf. We do not immerse into the Holy Spirit!
  2. “Baptized into Christ’s death” (Rom. 6:3), Also: “Buried w. Him in baptism.”

1)Text also speaks of being “planted together” & being “crucified together”!

2)We also “put on” Christ in baptism, cf. Gal. 3:27.

NOTE: Proper view of water baptism & Romans 6 (cf. Outline, IV:A:2):

  1. Baptism represents washing with/of Holy Spirit (*THE great promise of the New & Better Covenant!)
  2. Washing with/of Holy Spirit comes by union with Christ, cf. Titus 3:5f. Not by works of righteousness which we have done, but acc. to His mercy He saved us, through the washing of regeneration & renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior.”
  3. Union with Christ by an act of saving grace brings the actual results given in Rom. 6:1ff. cf. WCF 28:1. *Not to make things complicated, but to represent all that the Scriptures represent!
  1. One for our Baptist Friends: Paul’s Baptism, *Acts 9:17f., cf. 22:12-16

SUMMARY & CONCLUSIONS (pt. 2)

  1. Biblical baptisms of both OT & NT are rites of purification.
  2. The purification represented in baptism comes by identification with the source of purification, the Triune God.

NOTE: Because the Triune God makes His purification known through His covenant, i.e. “The Covenant of Grace”, baptism is inevitably connected w. the covenant.

  1. Biblical baptisms are rightly administered by sprinkling or pouring of the element(s) used to baptize.

Class 4: Baptism and the History of Redemption

  1. “Types” of Baptism in the Old Testament

“tu,poj”,, cf. Rom. 5:14, I Cor. 10:6,11. “Shadow cast on pates of OT history by a truth whose full embodiment or antitype is found in NT revelation.” (Wick Broomall, “Type/Typology”, Baker’s Dictionary of Theology, p. 533f.)

i.e. Type/ShadowFulfillment (in Christ)Antitype

e.g Passover (+ other feasts)CrossLord’s Supper

Three NT examples: Unquestionably “types” of Christian baptism.

Gather certain lessons to apply & keep for future use.

1.The Baptism of Noah, *I Peter 3:18-22

Exegetical Notes…“avnti,tupon””, vs. 21: Something correspond. to, cf. Heb. 9:24

  1. Clearly: Passage gives instruction bearing on Christian baptism, esp. vss. 18,21,22.

1)Particularly: Care to show how baptism has reference to Christ & His work.

2)Also: Care to distinguish between sign & thing signified, *vs. 21

NOTE: Vs. both Romish and Anti-sacram. views, i.e. Visible sign of invis. grace.

e.g. “Baptism is a sign of human response.”

  1. Presence of the language of the basic significance of baptism

1) Identification: *vs. 18: “bring us to God” (reality) *vs. 20, “eivj h]n…” (type)

2) Purification: *vs. 20: “diesw,qhsan diV u[datojÅ” (“Brought safe through by means of water”) *Water purified the earth and saved the family.

cf. *vs. 21: Reality. *Necessity of faith and obedience

NOTE: Ultimately related to Christ & His work, cf. J. Brown, I Pet. vol 2, p. 253f.

  1. Connected w. God’s covenant made w. Noah as aspect of covenant of grace,

cf. Gen. 6:18, 9:9, 11, etc.

*d. It is the baptism of a whole household in solidarity with faithful Noah.

1)Emphasis in Scripture is on faith of Noah…

2)God’s covenant (at least here) also includes a household, cf. *Gen. 6:18 (“You” is Singular), *7:1 (cf. vss. 7,13,23; 8:16,18); 9:9,12… Heb. 11:7

NOTE: Not commentary on state of hearts of all of Noah’s household, cf. Gen. 9:22

1)Each person required to have “pledge of good conscience toward God”, I P. 3:21

2)Because of very nature of covenant, whole household is sphere in which this mandate particularly applies, i.e. Household = Sphere of covenant blessings.

As long as family members were faithful & obedient they were blessed.

  1. Summary: Noah’s baptism is type of Christian baptism. Baptism of a household.

2. The Circumcision of the Old Covenant People of God, *Colossians 2:11-14

Exegetical Notes… esp. re. “circumcision of Christ.”

  1. Clearly: Circumcision is related to Christian baptism.

1)Circumcision (as type) finds fulfillment in Christ & His work (more in future)

i.e. Not in anything related to nation of Israel.

2)Baptism may legitimately be called the NT counterpart of circumcision.

3)Shows necessity of faith in connection w. baptism, *vs. 12, cf. I Peter 3:21.

  1. Presence of language of basic significance of baptism, i.e. Identification, vss. 11-13 & Purification, vs. 11: *Both of these were true of circumcision, e.g. Gen. 17:8.
  2. Connected w. God’s Covenant made w. Abraham as aspect of covenant of grace.

cf. Gen. 17:10: Circumcision represents saving work of God even as baptism does. *”Sacramental”: Sign represents that which is signified.

  1. Circumcision was of whole households, i.e. Males, in solidarity w. faithful Abraham.

1)“Abraham received sign of circumcision as seal of righteousnessof faith he had while uncircumcised that he might be the father of all who believe” (R. 4:11)

i.e. As w. baptism…

2)God’s covenant once again includes whole household, *Gen. 17:7, 10f.

NOTE: This did not mean all family members were saved, Gen. 17:19, 23

a)Each person must exercise faith, foll. in steps of Abraham, Rom. 4, Gal. 3.

b)Because of very nature of covenant, whole household is sphere in which this mandate partic. applies. Household is sphere of covenant blessing.

NOTE: We share in this covenant, *Gal. 3:14

  1. Summary: Israel’s circumcision is type of Xian baptism. Circumcision of household.
  1. The Baptism of the Children of Israel, *I Corinthians 10:1-4
NOTE: Essential unity of Israel (tu,poj) and the Church, cf. Acts 7:38.
  1. Clearly: Red Sea crossing is related to Christian baptism, e.g. “brethren” “our fathers”, “same spiritual food & spiritual drink”

i.e. Baptism as entrance into sphere of God’s saving work: God will be their God.

  1. Basic significance of Christian baptism is prominent: Identification, *vs. 2 (cloud = God’s presence) Purification (separated from Egypt).

i.e. Ultimately in X! Greater than Moses: Real deliv. cf. *Belgic Conf., Art. 34.

  1. Connected w. God’s Covenant made w. Moses/Children of Israel as aspect of covenant of grace, *Ex. 19:4-6. cf. God remembered His covenant, Ex. 2:24.
  2. Once again: Baptism of whole households, cf. *Ex. 10:9-11, 24, 12:37

cf. Connected w. covenant/promise made to Abraham, Ps. 105:37-42.

1)Came in conjunction w. faith, *Ex. 14:31: “(In believing) the people came under the controlling influence of Moses” (Adams, p. 31f.)

2)This did not mean that everyone who was baptized was saved, *I Cor. 10:5ff.

  1. Summary: God’s covenants, thus far, always include whole households. They are the sphere of covenant blessing, i.e. Family solidarity & Individual responsibility.
  1. Summary & Conclusions: It is utterly incorrect to say there is no infant baptism in the New Testament!!!

i.e. All OT types present household baptism/circumcision as “sign & seal of God’s covenant” to you and to your children.

TypeFulfillmentAntitype

Christ, cf. Lk. 12:50; Col. 2:11 Christian Baptism(Col. 2:12)

John’s Baptism

Moses/Israel (I Cor. 10:1ff.)

Abraham (Col. 2:11f. Gen. 17:1ff.)

Noah (I Peter 3:18-22)

  1. Basic significance of baptism: Identification & Purification.
  2. Institution connected with unfolding of Covenant of Grace.
  3. Covenant that includes whole households (in solidarity w. a faithful head)

1)Did not mean each individual household member was saved.

2)Family solidarity & Individual responsibility.

d. Household = Basic unit of God’s dealings in Old Testament.

Class 5: John’s Baptism, cf. Matt. 3:1-12; Mk. 1:1-8; Lk. 3:1-18; Jn. 3:29-34.

NOTE: “John the Baptizer” (o` baptisth.j() cf. Paul the Apostle, Philip the Evangelist.

  1. Introductory Remarks:
  1. The many dimensions and difficulties of the subject.

1)Questions: The relation to “proselyte baptism” (if any). The relation to “Essene baptism” (if any). John as a prophet, cf. Is. 1:16f., 44:3; Jer. 4:14, Ezek. 36:25, Zech. 13:1 & Baptism, cf. Mk. 11:29-33. *Relation to NT baptism (?)