“That the way to obtain this salvation is to believe the gospel they preached, and to take on the name and service of Christ, by being immersed in water, and continuing patiently in the observance of all things He has commanded, none being recognized as His friends except those who do what He has commanded.” Article XVI
When the purpose and significance of baptism is fully understood, its absolute necessity will immediately become apparent. From what we have already considered in relation to this rite, it is quitc obvious that there is deep significance associated with it. We shall now examine what the Scriptures have to say concerning its benefits.
Forgiveness of Sins
Of primary importance among the benefits of baptism is the forgiveness of sins. Before one can become an heir to salvation, he must be justified before God. Justification has the meaning of “being pronounced righteous”, and, therefore involves the forgiveness of sins. The very state of reconciliation which the true believers enjoy makes justification imperative, for God will not tolerate a state of sinfulness. The exact manner by which a repentant sinner can repudiate the sins of the body and gain remission there from is provided in the ceremony of baptism. It will be understood that when baptism is alluded to in this article, it follows a proper understanding of the Gospel coupled with the appropriate state of mind. The following examples clearly illustrate that, initially, forgiveness of sins can only come about through observance of this rite.
- The Jews On Pentecost
When Peter, through the power of the Holy Spirit mightily convinced the Jews who had assembled at Jerusalem to celebrate the feast of Pentecost, that the same Jesus which they had taken and crucified was indeed the Messiah they realized that they were in their sins. When the full depth of their sin became apparent to them, they cried in desperation, “Men and brethren, what shall we do?” The reply given them by the apostle clearly shows the relevance of baptism; “Repent, and he baptized every one of you in the name of Jesus Christ, for the remission of sins . . (Acts 2: 37-38) According to Peter, there was no other way out from the burden of their sins, except through immersion in the saving Name of Jesus.
- Cornelius And His House
Allusion has already been made to Peter’s visit to Cornelius, and the unexpected outpouring of the Holy Spirit on Gentiles for the first time. However, just before this divine manifestation, Peter had declared, “To him (i.e. Christ) give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” When Peter witnessed the descent of the Holy Spirit on those to whom his words were addressed, and knowing that this remission of sins was only possible through water baptism, he commanded them to be immersed. “And he commanded them to be baptized in the name of the Lord . .” (Acts 10: 43, 48) There was no hesitancy whatsoever on the part of Peter in making this demand, since he had been commissioned by his Lord to -go . . . therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” (Matt. 28-19)
- Saul Of Tarsus
When Paul was apprehended by the Roman authorities for preaching Christ, he was at last allowed to make his defense to the Jews who had caused his arrest. In his appeal, Paul recounted his own miraculous conversion to the Christian faith, he told how he had been brought to one Ananias for further instruction. When Ananias had confirmed the appear. of Jesus to Paul and had recounted the Lord’s instruction to him concerning his being witness of His name “before the Gentiles, and kings, and the children of Israel”, he instructed the new convert to undergo water baptism. “And now, why tarriest thou? Arise. and he baptized. and wash away thy sins, calling on the name of the Lord.” (Acts 22:16) In these words, Ananias made it clear that the only acceptable way that men could “call on the name of the Lord” was by being immersed into that name.
- Believers In General
The words of the apostle in the second chapter of Colossians, though directed to the believers in Colosse, are intended to apply to believers in every generation. After reminding the brethren that having received the Lord Jesus Christ they had been circumcised ‘with the circumcision made with hands in putting off the body of the sins of the flesh by the circumcision of Christ,” he immediately defines the exact manner in which this had been done. The remarks that follow illustrated that remission of sins was in-separately linked with baptism. “Buried with him in baptism. wherein ye are risen with him through faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven on all trespasses.” (Col. 2:12-13)
Identification With Christ
The validity of baptism is contingent upon finding identification with the crucified Lord. This is hinted at in the Colombian verses above, where Paul indicates that the raising of the Lord from the dead and the quickening (life giving) process experienced by the repentant sinner are brought together in the rite of baptism. Before this, of course, he has been “buried with him in baptism”, which presents for us the whole process of death, burial and resurrection.
In previous articles in this series we have shown that the death of Jesus upon the cross was in the form of an offering for sin. He is described by John as “the Lamb of God, which taketh away the sin of the world”, and by Paul as the sacrificial victim who has made “one sacrifice for sins for ever.” As under the law, one had to identify himself with his offering, so now, in order to benefit by the sacrifice of Christ, one must find identification with Him. Under the law this was done by placing one’s hands on the head of the animal before sacrificing him. This rite was intended to show the sinner that his offering represented him. The violent death which the victim was about to suffer was, in truth, that of which the sinner was worthy. We can see, therefore, that the offerer was actually vindicating God’s judgement upon sin. His part in the offering illustrated his acknowledgement of his own sin and the righteousness of God’s demand that sin is worthy of death.
It is impossible for those desiring reconciliation with God to physically place their hands on the head of our sacrificial victim, Jesus Christ. The rite of baptism provides for this identification. When this is clearly perceived, the true significance of immersion can be appreciated. There is probably no better exposition upon this subject than is found in the sixth chapter of Romans, where Paul uses several different phrases to express the some thought. He addresses those who have put on Christ through baptism:
‘Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him. that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we he dead uith Christ. we believe that we shall also live with him.” (VV3-8)
It will be noted the number of striking figures that Paul uses to impress upon his readers how that baptism joins the believer with Christ. This will become even more apparent by reading only the words in italics from the Romans quotation. Only those, says the apostle, who have been “baptized into Jesus Christ were baptized into his death”. Those who feel that this ordinance is unnecessary for salvation and refuse to submit to it are not in the way of salvation. They are still outside of Christ, and consequently in their sins. Paul, in writing to the Galatians Ecclesias, describes those who have been baptized as having been immersed ‘ into Christ”, “have out on Christ”, of being “in Christ”, and as “Christ’s”. (Gal. 3-27-29)
It will also be observed that the moment in Christ’s experience to which His followers are joined at baptism, is in His death ! A little reflection upon the meaning of baptism will show why this is compatible with the rite. A death has obviously been experienced in the believer and a burial naturally follows. That which has died is described by Paul as “our old man” and “the body of sin”, which he further identifies as “we”. This is in harmony with the relevance of the sin offering, where the sacrificial victim stands related to the one offering as his representative. It was at the cross that sin was condemned. Since sin originates in the nature which we bear, and is always associated with flesh, only the death of the flesh could adequately convey the purpose of the sin offering; that of God’s judgment upon sin. Paul says as much in Romans 6:10; “For in that he died, he died unto sin once: but in that he liveth, unto God.” The Lords own reference to his impending death just before His betrayal further enlarges on this fact: “And as they were eating, Jesus took the bread, and blessed it, and gave it to the disciples, and said, Take, eat; this is my body.” (Matt. 26:26) The flesh, here emblemized by the broken bread was impaled to the cross, and allowed to expire there as an offering.
Baptism, therefore, provides the means by which repentant sinners can join with Christ in His death. The process does not stop there, however, for Paul speaks of “being in the likeness of his resurrection” and of walking “in newness of life”. How beautifully does the apostle express the deep significance of the whole process as experienced by him personally: “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave his life for me.” (Gal. 2:20) The new life of the believer is likened to the immortalized Jesus, in whom the sin principle has been completely destroyed. Our walk in the Truth, manifested in the observance of His commandments, must be characterized by a daily dying to the flesh, in which the demands and cravings of the lower nature are held in check. This is the newness of life to which the true believer is introduced upon his emergence from the waters of baptism.
The Origin of the Organic World – Part One