Meaning of BAPTISM

The words commonly used in the NT to denote this ordinance are the verb "baptizõ" and the nouns "baptisma" and "baptismos"; but none of these terms is used only in this sense.

The verb is also used to denote the ceremonial purification of the Jews before eating, for which water was poured over the hands (Luke 11:38; Mark 7:4); figuratively, to signify the sufferings of Christ (Mark 10:38, 39; Luke 12:50); and lastly, to denote the baptismal ordinance.

"Baptizõ" is the intensive form of "baptein", "to immerse", and has a broader meaning than this. In Hebrews (Heb. 9:10) “baptisms,” referring to the various ritual washings commanded in the OT with reference to the rites of the tabernacle, is translated “ablutions”; without any doubt, it refers to the washings ordered in Lev. 6:27, 28; 8:6; eleven; 13; 14; fifteen; 16; 17; 22:6; No. 8:7, 21; 19, etc.

In baptism, the idea expressed is union with someone or something. Referring to the Israelites, it is said in the Scriptures: "all to Moses were baptized in the cloud and in the sea" (1 Cor. 10:2). Thus Christian baptism is identification with Christ in the sphere of his authority and lordship.

(a) BAPTISM OF JOHN.

John's baptism took place in the Jordan, toward which the multitudes were leaving (Mark 1:4, 5), and is mentioned again and again as a baptism of "repentance" (Mark 1:4; Luke 3:3 ; Acts 13:24; 19:4). Those who were baptized in this way had to bear fruit worthy of repentance (Mt. 3:8; Luke 3:8).

They confessed their sins (Mt. 3:6), and exhorted the people to believe in Him who would come after them, Christ Jesus, of whom He himself bore witness (Acts 19:4; cp. Jn. 1:29, 36).

A pious remnant was separated by baptism awaiting the coming of the Messiah; by this baptism they judged themselves, and turned away from the fallen condition of the nation. The Lord Jesus was baptized by John, not in his case for confession of sins, but to associate in grace with the repentant remnant, to fulfill all righteousness (Matt. 3:15).

His baptism by John was also the occasion of the anointing of him by the Holy Spirit for his public ministry, and of the testimony of the Father's pleasure in him, the Son of him.

(b) CHRISTIAN BAPTISM.

Christian baptism implies the confession of Christ as Lord, constituting the external identification with His death, and therefore leaving either the Jewish terrain, guilty of the rejection of Christ as His Messiah, or the Gentile terrain, without God or hope in this world (Rom. 6:3; Acts 2:38, 40; Eph. 2:12).

This baptism is “into (eis) the name of the Father, and of the Son, and of the Holy Spirit” (Mt. 28:19). And "in (epi, or in the mss. B, C, D) the name of Jesus Christ." The Scriptures do not give concrete teaching about the manner of baptism.

The great issue of baptism is who we are baptized into (cp Acts 19 3). But the idea given by the word is that of washing as with the priests of old (Ex. 29:4) rather than sprinkling, as with the Levites (Num. 8:7).

Paul gave secondary importance to the external act to unity among believers (cp. 1 Cor. 1:10-15); He did emphasize the baptism of the Holy Spirit. (See BAPTISM OF THE HOLY SPIRIT).

Regarding who can receive baptism, there are divergent positions. The New Testament does not mention infant baptism as such; In the conversions of Lydia, the Philippian jailer, and Stephanas (Acts 16:15, 33; 1 Cor. 1:16), it is stated that "their entire household" was baptized with them, which includes in the term Greek to all those who were subject to the authority of the head of the family, minors and slaves.

It is alleged that in the case of the Philippian jailer's house his entire house rejoiced. But it is also a fact that the verb believed is in the original masculine and singular, and can only be applied to the jailer (Acts 16:34).

All this leads to the conclusion that with respect to the mode and recipients of baptism it would be unwise to reach dogmatic conclusions. Regarding the nature of baptism, it is an external act that refers to the field of confession, testimony, in public identification with the death of Christ to walk in newness of life (Rom. 6 3, 4)

The position that baptism gives the new birth held by the church of Rome on the basis of Jn. 3:5 is a misinterpretation of the symbolism of the Scriptures, which the apostle Paul, on the other hand, understood very well: "...the washing of water by the word" (cp. Rom. 10 17 "faith comes by hearing , and hearing by the Word of God").

Thus, what we have in Jn. 3:5 is not baptism, but the Word of God made effective by the Spirit.
The different opinions on baptism have given rise to various ecclesiastical groups among Christians. In a short article like this, it is difficult to set out the various positions and their pros and cons, and we refer the scholar to the bibliography at the end of the article.

In any case, always vigorously maintaining the external appearance and not salting