An Overview of Christian Baptism (Part Two)

An Overview of Christian Baptism (Part Two).  In addition to explaining what water baptism is, it is also important to explain what water baptism is not. Baptism in water is not baptism by the Spirit. All believers at the point of salvation are baptized into Christ by the Spirit; they are born again and become members of Christ’s body, the church. “For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit” (1 Cor. 12:13). Spiritual baptism, albeit unseen, is nevertheless true. Water baptism, therefore, as a symbolic act makes visible the believer’s otherwise invisible spiritual baptism. It displays to the world what has been declared by God. “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Cor. 5:17).

In a way that no other Christian action can, water baptism professes to the world publicly what the believer has already confessed to God personally at conversion. Fundamentally, water baptism does not save anyone; it testifies that salvation has come to this person through his or her faith in Jesus alone. Water baptism is a sign, a symbol of identification. As with all biblical symbols and signs, the power remains in what is signified instead of how it signifies. Thus, there is no power in the water itself or the pronouncement of the words, but only in the object of our faith, Jesus Christ. “Everyone who calls upon the name of the Lord will be saved” (Rom. 10:13).

Additionally, water baptism is not the same as the command for the Christian to be repeatedly filled with the Spirit. “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit” (Eph. 5:18). Being filled with the Spirit carries the idea of consciously yielding to the Spirit’s guidance, day-by-day, especially for the purpose of serving others in love. The altered state that comes from yielding to strong liquor (spirits) is the explicit counterfeit of being filled with the Spirit. Water baptism is distinct from being filled with the Spirit because it happens precisely once at the point of conversion; filling happens regularly.

Finally, if a person does not understand the gospel, then he or she cannot rightly believe the gospel. In such a state, any act of baptism would be meaningless. Case in point, Priscilla and Aquila exhort Apollos, although he knows of Messiah from the Old Testament promises up to the baptism of John, had never heard about Christ’s death, burial, resurrection, or ascension of Christ to the Father from where he sent the Holy Spirit to the church. Therefore, when Paul arrives to town, he quickly brings Apollos’ disciples (and presumably Apollos, too) up to speed regarding the redemptive work of Christ. “And he said, 'Into what then were you baptized?’ They said, 'Into John's baptism.' And Paul said, 'John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.' On hearing this, they were baptized in the name of the Lord Jesus” (Acts 19:3-5). Baptism follows belief that Jesus is the sinner’s only hope in life or death.

An Overview of Christian Baptism (Part One)

An Overview of Christian Baptism (Part One).  Water baptism is an ancient ceremony in the church, the first of two ordinances instituted by Christ. The second ordinance is the Lord’s Supper, or Communion. Water baptism beautifully re-enacts the gospel and serves both as an introduction—the individual’s public profession of personal faith in Jesus—and an induction of the baptized person into Christ’s local church. “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom. 6:4). Baptism is all about belonging! You belong to Jesus, and you belong to everyone else who also belongs to Jesus.

The word baptism itself means to dip, immerse, wash. But as a concept, baptism entails much more than a water ritual. Rich in symbolism and diverse in tradition, while water baptism is not salvation, as the thief on the cross could not get baptized before Jesus promised, “Today you will be with me in paradise” (Luke 23:43), water baptism is usually the first act of obedience that a believer in Jesus takes after his or her conversion. This is sometimes called “believer’s baptism” (i.e., credo baptism), because it happens after a profession of belief in Jesus for forgiveness of sins and eternal life. Many born-again, Bible-believing Christians practice “infant baptism” (i.e., paedo baptism) in the Reformed tradition of inducting a child into the covenant community, much like circumcision did for the Jews. Quite distinct from that, though, the Bible gives no endorsement of “baptismal regeneration,” which is the false belief that the ritual of baptism imparts salvation, or any part of salvation.

Water baptism is the distinctly Christian rite that Jesus modeled and mandated as the new, normalized method of publicly identifying with Jesus and his church. In this sense, Peter spoke into one verse two distinct aspects of salvation, without confusing or confounding them, internal belief and external baptism. “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Act 2:38). The internal part, repent/believe, is primary. The external part, be baptized, is secondary since it bears testimony to belief. This is the normal beginning of the Christian journey, belief then baptism.

Like the Old Testament references to passing through the waters of the Red Sea (Psa. 78:13; Isa. 43:2), going under the water of baptism symbolizes descending into the grave. The sinner willingly joins Jesus’ death, sinking under the water, because he or she believes that Jesus willingly died as the perfect and only substitute for sin. “We have concluded this: that one has died for all, therefore all have died” (2 Cor. 5:14). Furthermore, just as Jesus did not remain dead, even so the believer does not stay under the water at baptism. By faith, he or she spiritually rises with Jesus in his resurrection. “And he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:15).

Water baptism, therefore, declares publicly to the world what the Apostle Paul explained carefully to the church: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20). Water baptism depicts the believer’s unity with Jesus by faith through all the aspects of redemption—death, burial, and resurrection.

The Immeasurable Greatness of His Power

The Immeasurable Greatness of His Power.  Power is important, and increased power is sometimes essential to get a job done. But raw power, unless it is converted into a usable form, is unhelpful if not lethal. Hurricane Helene teaches us that lesson.

Like most people in Western NC who did not already own a generator before Helene, we bought a generator after Helene. But harnessing that generator to power the well pump and water pressure tank, the fridge and freezer, the stove and oven, the modem and router is the real trick. Having 5800 Watts, 30 Amps, and 240 Volts is completely useless until it has been converted into a useful form. Raw power is unforgiving.

Many trips to the hardware store showed me that several people were trying to do what I was attempting to do, to reverse-hook up a generator to power the house. Only a few of us could find the parts we needed as we commiserated in the electrical aisle! By the time I figure this power puzzle out, the electric company will probably have restored power to the community. Oh well, there will always be another storm to justify the purchase of a generator, though probably none in my lifetime as historically devastating as Helene.

A theological parallel to converting electrical power into a useful form was waiting for me in Ephesians 1:16-23. Like the raw power of electricity, but infinitely more so, God is inaccessible in his full strength. We who are weak cannot tie into his omnipotence without a mediator—a step-down transformer, so to speak. Jesus Christ made the raw power of God approachable. He who is great became small, so that we who are small might have a relationship with him who is great. Jesus did not become less powerful by becoming small; he became knowable, accessible. His omnipotence is now regulated through relationship.

Paul’s prayer for the church at Ephesus hints at this power conversion. “May God give you a spirit of wisdom and of revelation in the knowledge of him … that you may know … what is the immeasurable greatness of his power toward us who believe” (Eph. 1:17, 19). His great power “that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places” (vs. 20) is ever present, since God never ceases being God, but it is now directed (think: converted) toward us who believe in his Son! Omnipotence transformed to daily use! Paul’s prayer is that the church comes to understand that the same omnipotence that raised Christ from the dead is available to them and at work in them.

Who Is Man?

Who Is Man? (Colossians 1:21-29)

²¹ And you, who once were alienated and hostile in mind, doing evil deeds,

²² he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,

²³ if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.

²⁴ Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church,

²⁵ of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known,

²⁶ the mystery hidden for ages and generations but now revealed to his saints.

²⁷ To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.

²⁸ Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ.

²⁹ For this I toil, struggling with all his energy that he powerfully works within me.

Who Is Christ?

Who Is Christ? (Colossians 1:15-20)

¹⁵ He is the image of the invisible God, the firstborn of all creation.

¹⁶ For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.

¹⁷ And he is before all things, and in him all things hold together.

¹⁸ And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

¹⁹ For in him all the fullness of God was pleased to dwell,

²⁰ and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Count the Patience of Our Lord as Salvation

Count the Patience of Our Lord as Salvation.  “I hate wait,” said Inigo, the inimitable character in The Princess Bride (Willian Goldman, 1973). I think it is safe to say that we all “hate wait,” but especially our daughter-in-law who is in her second week past her baby’s projected due date. Today, she gets dibs on hating the waiting, and tomorrow, too, if applicable! What happens when we wait, though, is an indispensable part of our spiritual development. If we never have to wait, then our faith would be flat. Waiting becomes spiritual texture and strength.

Waiting is good and it produces goodness. Waiting is not hateful for God or hate-filled for us. Waiting is part of the Lord’s good recipe for us to be “conformed to the image of his Son” (Rom. 8:29). The whole creation along with us is agonizingly waiting, “groan[ing] inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (Rom. 8:23). “We wait for it with patience” (Rom. 8:25). Waiting is part of the wanting.

More than our feelings though, our attitude most affects our waiting. God’s patience does not imply his reluctance to answer our prayers. It is quite the opposite. Wait is an answer to prayer, as solidly as any Yes or No! The waiting forces us to focus on what we think about God and his care for us while we are waiting. It is a very cerebral aspect of spiritual maturity, but essential, nonetheless.

Peter connected a statement about patience and waiting to a command about patience and waiting during a time when his readers were tempted to perceive the Lord’s delay in intervention during their persecution as the Lord’s preoccupation somewhere else. “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance … [but] count the patience of our Lord as salvation” (2 Pet. 3:9, 15). He doesn’t care, says the doubter. He isn’t able, says the scoffer. He is bringing all to repentance including me, says the waiter.

Counting is both an action of ascribing the what and why of waiting (vs. 9) and an attitude of interpreting the how and where of waiting within God’s sovereign purposes (vs. 15). But mostly, waiting submits the when of waiting under the who of God. Who is God during our waiting? He is patient. He is good. He is present. He is strong. He is unchanging. If we count God’s patience as his “slowness” to keep his word, then we miss its gift (vs. 9). If we count God’s patience as his “salvation,” then we receive its gift. Transforming our attitude is the work of waiting. Strengthening our trust is the purpose of waiting.

Will we trust God in our in-between spaces with our in-between phases? Will we entrust our waiting to God who is patient? “Therefore, let those who suffer according to God's will entrust their souls to a faithful Creator while doing good” (1Pe 4:19). Our attitude affects our worship.

Guard the Good Deposit

Guard the Good Deposit. The Apostle Paul and Timothy shared a special bond which Paul described as a spiritual father/son relationship. Paul likely shared the same bond with Silas, Titus, Epaphroditus, Luke, and the others mentioned in his epistles, but more of what he wrote to Timothy has been preserved than to the other protégés. He wrote of Timothy to Timothy: “my beloved and faithful son in the Lord” (1 Cor. 4:17), “my true child in the faith” (1 Tim. 1:2), and “my beloved child” (2 Tim. 1:2).

A native of Lystra, the notorious place where Paul was stoned and left for dead (Acts 14:19), Timothy’s mother (Eunice) and grandmother (Lois) were likely converted during or shortly after Paul’s first missionary journey through southern Asia Minor (modern-day Turkey). When Paul returned to Lystra on his second missionary journey a few years later, he recruited young Timothy to join his company of itinerant missionaries (Acts 16:1-5). In a relatively short span of time, Timothy was ordained and installed as the bishop of Ephesus (1 Tim. 1:3, 18).

In the two letters written to Timothy in the New Testament, Paul spoke of the gospel in terms of a treasure that had been entrusted to him. “In accordance with the gospel of the glory of the blessed God with which I have been entrusted” (1 Tim. 1:11). As the word entrusted conveys, God placed into Paul’s stewardship “the pearl of great value” (Matt. 13:46). But Paul did not, as Jesus had described, “light a lamp and put it under a basket” (Matt. 5:15). Instead, Paul guarded the gospel by entrusting it again to the next generation of disciple-makers. “This charge I entrust to you, Timothy” (1 Tim. 1:18). “O Timothy, guard the deposit entrusted to you” (1 Tim. 6:20). Deposit and entrust are forms of the same word.

Although the gospel proceeds from human to human, it is God alone who is the guarantor of the gospel. “I am convinced that he is able to guard until that Day what has been entrusted to me” (2 Tim. 1:12). “By the Holy Spirit who dwells within us, guard the good deposit entrusted to you” (2 Tim. 1:14). Finally, Paul encouraged Timothy to do what he had done with the gospel, to entrust it again further and wider. “What you have heard from me in the presence of many witnesses, entrust to faithful men who will be able to teach others also” (2 Tim. 2:2). Thus, the best strategy for guarding the good deposit is giving the gospel away.