Believer's Baptism (Matthew 3:16-17)

“[v.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: [v.17] And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.” (Matt. 3:16-17)


1. The Biblical mode of baptism is immersion.

2. The believer who submitted to baptism was always brought to the waters and not the other way around.

     a. Matt. 3:6a “And where baptized of him in Jordan…”
     b. Mk. 1:5b “…and where all baptized of him in the river Jordan…”
     c. Jn. 3:23a “And John also was baptizing in Aenon near Salim, because there was much water there.”
     d. Acts 8:36 “…See, here is water:”
     e. Acts 8:38 “into the water…”

3. The Trinity revealed.

     a. God the Father is revealed as “a voice from Heaven.”
     b. God the Son is fulfilling His Father’s will in getting baptized.
     c. God the Holy Spirit descends “like a dove.”

4. Lessons from the text:

     a. God the Father has something to say: “This is my beloved Son, in whom I  am well pleased.” The Lord Jesus Christ is always pleasing God. Everyone who takes up the name of Christ(i.e. Christians) should follow His example, and in doing so become well pleasing unto the Father. The obedience demonstrated in baptism is pleasing to God.

     b. The Holy Spirit is said to be “like a dove.” Perhaps in a form of a dove, but more importantly, the Holy Spirit is sensitive and can easily be quenched or grieved. We must be sensitive not to hinder His work in our lives.

Believer's Baptism (Matthew 3:13-15)

“(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 us to fulfil all righteousness. Then he suffered him.” (Mat 3:13-15)

The Lord Jesus always teaches by example. Baptism was important to Him. In this passage He traveled approximately 60 miles to get to the Jordan River so that He would be baptized by God’s appointed servant. The Jordan River wasn’t the exactly a favorable place for ceremonial washings. John the Baptist knew that the Lord Jesus was greater than himself. And yet the Lord traveled, and submitted Himself to baptism, because He was obedient to His Father’s will and work.

1. It does matter who administrates baptism. Baptism is a church ordinance. It is given to the church to baptize believers, not merely any one person.

2. It does matter how a person is baptized. The Lord Jesus was immersed else, there would be no need to travel all the way to the Jordan. Remember, the word baptize itself literally means “to dip” or “to immerse.”

3. Baptism is part of God’s plan that the Lord Jesus performed in order to fulfill all righteousness. And so it is incumbent upon all who claim the name of Christ to follow in obedience to the Master’s pattern of getting baptized.

4. Baptism initiated the Lord Jesus’ public ministry. Baptism then, initiates a Christian’s ministry and service to God. Baptism is a visible, public and initiatory declaration of surrender to God. It was important for Christ to identify Himself with God through God’s appointed forerunner. This teaches us, that if we are to do anything for God, we must of necessity; identify ourselves with God’s ordained institution for ministry, i.e. the church.

Believer's Baptism (Matt. 28:19-20)

"(19) Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (20) Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen."

1. Baptism is a command from the Lord Jesus Christ. The command is to make disciples ("...and teach all nations..."). And one cannot be a true disciple without submitting to the ordinance of baptism. But for the fact that Christ commanded baptism, we would have no reason to observe baptism. Our Lord taught and exemplified this Himself (see Matt. 3:16). Ultimately, we who name the name of Christ (Christians) ought to be baptized. We want to be obedient to His commands. He desires it for us, and we, as His followers, obey.

2. Baptism presupposes obedience which is key to discipleship. The Lord commanded us to go and make disciples, within that command are two sets of directives. The first, starts with baptism, the second is further instruction in observing all things that the Lord Jesus has commanded us to do ("...teaching them to observe all things..."). The key ingredient in discipleship is obedience. One cannot disciple a disobedient person.

3. Baptism declares faith and identification with the Triune God. We align ourselves with a Biblical doctrine that we readily confess is mysterious and genuinely incomprehensible by carnal reasoning. In Baptism, we acknowledge that God is God, and we are merely flesh. God is who He reveals Himself in the Bible. He is Triune. The Father, the Son and the Holy Spirit. Three distinct persons, yet one essence (i.e. Divine). Our baptism is a confession of Trinitarian doctrine. What's more, we recognize Him to be infinitely higher than us, and worthy of praise. God deserves our obedience.

Believer's Baptism (4 False views)

1. The Sacramental View - (Roman Catholicism) This view teaches that grace is administered through the use of physical and visible elements. God's grace is placed upon a person regardless of the presence of faith within that person.

2. The Covenantal View - (Protestants) This view teaches that baptism is the seal (or sign) of the new covenant replacing circumcision. Grace inheres the soul when faith - either by the candidate, or by parental proxy; and the Word and the water are administered. Pedobaptism is not an issue.

3. The Convinient View - No baptism at all.

4. The Post-modernist View - Any which way will do. You may or may not want to participate, that's just fine. If you want to, we can back-flip you into the pool. "No one is going to push us into a doctrinal corner."

Believer's Baptism (a history)

Immersion is historically the first and recognized manner or mode of baptism. This fact is reported virtually by every historian and/or historical writing which bears upon the topic. Edward Hiscox in his book "Principles and Practices for Baptist Churches," reports a brief history on the deviant mode of pouring. He notes that the first incident of "aspersion" (or pouring) is that of Novatian in A.D. 250 upon his sick bed, hence it is called "clinic baptism." Sprinkling however is rather sketchy but one historian (Vedder) places it on A.D. 259 and adapted as a mode by the Roman Catholic Council of Revenna in 1311. Infant baptism, being motivated by the false doctrine of baptismal regeneration (or pardon through baptism) was recognized as early as A.D. 350. One can observe that convenience would be a motive of changing from immersion to any other mode. This change, however convenient it may be, is unjustifiable. The very word for baptism itself, and the examples in Scripture, and the teachings regarding baptism within the Scriptures themselves tells us that immersion is the only Biblical mode for believer's baptism (or credobaptism - from the Latin "creed" meaning belief, i.e. we only baptized those who have made a profession of faith in Christ).

Believer's Baptism (Introduction)

The term Baptism is transliterated from the Greek word βαπτίζω (baptizo) which means "to dip" or "to immerse." Virtually every lexicographer concurs even though many are not of the Baptist persuasion. The preponderance of the usage of the word baptizo tells us that the mode of baptism is immersion.

Baptism is a New Testament ordinance wherein a believer is immersed upon their profession of faith in the Lord Jesus Christ, and it symbolizes the believer's identification, and union with Christ and fellow believers, the death and burial of the old way of life, the walking in newness of life, and the anticipation of a glorious ressurection.

(More to come)

Chapter 2: The Ancient Churches (part 2)

"For the first three centuries the Lord placed Christianity in the most unfavorable circumstances that it might display its moral power, and gain its victory over the world by spiritual weapons alone. Until the reign of Constantine it had not even a legal existence in the Roman Empire, but was first ignored as a Jewish sect, then slandered, proscribed, persecuted, as a treasonable innovation, and the adoption of it made punishable with confiscation and death." (Schaff, History of the Christian Church, I. 148). [ibid, pg. 26]

Chapter 2: The Ancient Churches (A.D. 100-325)

"Through all of this period there were doubtless many churches that remained true to the New Testament ideals. The more earnestly they adhered to the Scriptural principles the less likely was mention made of them. It was unusual and the heretical that attracted attention and was recorded in the histories of the times." (J. T. Christian)

"For the first three centuries the Lord placed Christianity in the most unfavorable circumstances that is might display its moral power, and gain its victory over the world by spiritual weapons alone. Until the reign of Constantine it had not even a legal existence in the Roman empire, but was first ignored as a Jewish sect, then slandered, proscribed, persecuted, as a treasonable innovation, and the adoption of it made punishable with confiscation and death..." (Schaff, History of the Christian Church, I. 148) [ibid, pg. 26]

The New Testament Churches

"The New Testament recognizes a democratic simplicity, and not a hierarchical monarchy. There is no irregularity, but a perpetual proclamation of principles. There is no intimation that there was a continuity of churches, for doubtless there was, but our insistence is that this was not the dominant note in apostolic life. No emphasis is put on a succession of baptisms, or the historical order of churches. Some of the apostles were disciples of John the Baptist (John 1:35), but there is no record of the baptism of others, though they were baptized. Paul, the great missionary, was baptized by Ananias (Acts 9:17,18), but it is not known who baptized Ananias. Nothing definite is known of the origin of the church at Damascus. The church at Antioch became the great foreign missionary center, but the history if its origin is not distinctly given. The church at Rome was already in existence when Paul wrote to them his letter. These silences occur all through the New Testament, but there is a constant recurrence of type, a persistence of fundamental doctrines, and a proclamation of principles. This marked the whole apostolic period, and for that matter, every period since that time." (Ibid. pg. 22)

The ordinances are symbols not sacraments

"President E.Y. Mullins has concisely stated the historical contention of Baptists in the following words:

"...Forms and ceremonies are like ladders. On them we may climb up or down. If we keep them in their place as symbols, the soul feeds on the truth symbolized. If we convert them into sacraments, the soul misses the central vitality itself, spiritual communion with God. An outward religious ceremony derives its chief significance from the context in which it is placed, from the general system of which it forms a part. If a ceremony is set in the context of a spiritual system of truths, it may become indispensable element for the furtherance of those truths. If it is set in the context of a sacramental system, it may and does become a means for obscuring the truth and enslaving the soul." (McGlothlin, Infant Baptism Historically Considered, 7)" (ibid, pg. 19)

On Baptism (part 2)

"The New Testament teaching is quite clear on this point. (Faith as a prerequisite to baptism, of which infants are incapable of exercising) John the Baptist required that those who were applicants for baptism should experience repentance, exercise faith, make a confession of sin and live a righteous life (Matt. 3:2; Acts 19:4). Jesus first made disciples and then baptized them (John 4:1), and gave them distinct commandement that teaching should precede baptism (Matt. 28:19). In the preaching of the apostles repentance antedates baptism (Acts 2:38): The converts were filled with joy, and only men and women were baptized (Acts 8:5, 8, 12). There is no account or inference implying the baptism of an infant by Jesus or his apostles." (ibid, pp. 16-17)

On Baptism

"Baptism was an outward confession of faith in Christ. It thus expressed a belief in the death, burial and resurrection of Jesus Christ, and a subsequent resurrection of all believers through the eternal Spirit. Only believers were baptized and that upon a public profession of faith in Jesus Christ. The church was composed of believers or holy persons. The members were called in the New Testament "beloved of God, called to be saints;" God's elect, holy, and beloved." The conditions of membership were repentance, faith, righteousness, and the initiatory rite of baptism, which was symbolical of the changed life." (ibid, pg. 16)

Church Leadership

"The officers of the church were first, pastors, indifferently called elders or bishops, and secondly, deacons. These were the honorable servants of a free people. The pastors possesed no authority above their brethren, save that by service they purchased to themselves a good degree of glory." (ibid, pg.14)

Church autonomy (part 2)

"In the New Testament sense of the church there can be no such an organization as a National or General Church...the church, in the Scriptural sense, is always an independent, local organization. Sister churches were 'united only by ties of faith and charity'..." (Ibid, pg. 14)

Baptist Distinctives: Church autonomy (part 1)

John T. Christian wrote "A History of the Baptists" published by Bogard Press. There are two volumes to this magnificent work. I shall attempt to present exerpts that struck me as interesting.

"A New Testament Church is a company of baptized believers voluntarily associated together for the maintenance of the ordinances and the spread of the gospel of Jesus Christ."

"The distinctive characteristics of this church are clearly marked in the New Testament."

"Such a church was a voluntary association and was independent of all other churches. It might be, and probably was, affiliated with other churches in brotherly relations; but it remained independent of all outward control, and was responsible to Christ alone, who was the supreme lawgiver and the source of all authority." (From chapter 1 The New Testament Churches. p 13)

Communion - A Symbol Not A Sacrament (part 4)

False Teachings about Communion

Transubstantiation - This is a false teaching adopted by the Roman Catholic Church in the Lateran Council (1215 A.D.) under Pope Innocent III. They teach that the bread and cup supernaturally becomes the person of Jesus Christ. This teaching necessitates salvation by eating bread, a complete misunderstanding of Jn. 6:32-58. If followed to its logical conclusion, one can partake of Communion without sincere faith and repentance and still ‘receive Jesus.’ This is nothing less than apostasy (a turning away from the Gospel).

Consubstantiation - The presence of Jesus is with, in or under the elements of the bread and cup. Protestants affirm this doctrine and in doing so they avoid the tension created by the Catholic church. The elements do not turn into Christ, but Christ is somewhere present in the elements. This is still making Communion to be mystical when it is not.

Communion - A Symbol Not A Sacrament (part 3)

Communion cannot bestow grace on anyone; only God can do this. Grace is God’s favor. It is something that He gives, and nothing that we can earn in and of ourselves (Eph. 2:8). God has given us His only begotten Son Jesus Christ who is full of grace and truth (Jn. 1:14). To receive Him as savior is the Bible way to receive grace (Jn. 1:12).

“So... why is Communion important?”

1. Remembrance - it reminds the church of the Lord’s atonement or sacrifice. The bread symbolizes His body and the cup symbolizes His blood (I Cor. 11:24-25).

2. Examination - Before participating, each believer is instructed to examine his life to ensure that he is right with God and the church (I Cor. 11:28; 31).

Communion - A Symbol Not A Sacrament (part 2)

The Lord Jesus Christ is the originator of this ordinance (I Cor. 11:23) and the church is the only institution in the New Testament whereby Communion is observed (Acts 2:42; Acts 20:7; I Cor. 11:20). Therefore, it is worthless to partake of the bread and cup, when one has not by faith partaken of the true Bread of Life, Jesus Christ.

In John 6:47 the Lord explained in very simple terms what He meant by partaking of His flesh and blood - “Verily, verily, I say unto you, He that believeth on me hath everlasting life.” The language used by Jesus (i.e. ’Bread of Life’) is one of many metaphors used to describe the significance of Christ alone as being the only way of salvation (other metaphors of Christ include Jn. 8:12 ‘Light’; 10:9 ‘Door’; 10:11 ‘Shepherd’; 15:1 ‘Vine’).

Communion A Symbol Not A Sacrament (part 1)

This is another home-church-made Bible tract that our church gives out as part of our evangelism. It's called 'Communion- A Symbol not a Sacrament.'

There are several terms that are used synonymously with the word Communion - “The Lord’s Supper,” “The Lord’s Table,” and “Breaking of Bread.” Unfortunately, with the proliferation of false teachings today, Communion is misunderstood by many to be a means of receiving grace. Is Communion a sacrament? What is the purpose of Communion?

Thankfully, the Bible has the answer to all of life’s important questions. The doctrine of Communion is no exception. Just what exactly does God say about it? The answer to that question is truly what matters.

Baptism (part 4)Some false teachings about baptism

1. Baptismal Regeneration—That baptism saves. Only Jesus saves (see Rom. 1:16).

2. Infant Baptism—That babies need to get baptized. (See Matt. 19:14). Note that everybody who was baptized in the Bible exercised faith, infants cannot do this.

3. No Baptism—That somehow baptism is not important. John. 14:15 teaches us that to love Christ is to keep His commandments. Baptism is one of these commandments.

4. Pouring or Sprinkling—That somehow these can be considered “baptism.” John baptized people in the Jordan river (Mark 1:5; also see Jn. 3:23). Jesus Himself when he was baptized “went up straight way out of the water” (Matt. 3:16). What is clear in the Bible is that baptism is a symbol of the Lord’s death, burial and resurrection (Rom. 6:3,4 and Col. 2:12). Nothing other than immersion could adequately picture such an event. Besides, the fact is that the word ‘baptize’ literally means “to dip” or “to immerse.” This shows us the proper method.

Note: There are other false teachings about baptism like that of misapplying 1 Cor. 15:29.

DAVID CLOUD: 1 Corinthians 15:29 speaks of the “baptism of the dead.” It is very difficult to know precisely what this was. Following are two good possibilities: (1) It could refer to sects which practiced some sort of baptism for the dead. “History indicates that there were sects which practiced baptism for the dead. Paul may be referring to them when he said, ‘Else what shall they do which are baptized for the dead?’ But notice the change in pronouns in the next verse: ‘and why stand we in jeopardy every hour?’ Notice ‘they’ are baptizing for the dead and ‘we’ are standing in jeopardy. Paul does not include himself nor any Christian with those who were baptizing for the dead! Paul simply questions, ‘Why are they doing it if there is no resurrection?” (Tanner, Baptism for the Dead). (2) It could refer simply to the act of baptism itself. We are baptized for the dead in the sense that we are baptized to symbolize Christ’s dead, burial, and resurrection (Romans 6:3-5). “As they receive baptism as an emblem of ‘death’ in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection” (Adam Clarke). In cases like this, when it is very difficult to be certain that only one interpretation is true, I tend to think that more than one might be true.