Here Is Water: The Roots of Christian Baptism

by   Rev. David Johnson                                                                                                                                    Vol. V, No. 2, April 1992

Baptism is a subject that has been much under discussion in recent days, with some Southern Baptist churches moving away from the traditional Baptist position of believers' baptism by immersion to accepting any form of baptism. Others who still hold the need for immersion are baptizing children who have not yet come to the age of understanding. With this in mind the Banner will be publishing a series of articles on baptism ranging from "The Roots of Christian Baptism" to "The Responsibilities of Baptism."

Water is universally familiar and represents one of the most important and necessary components of the physical universe. As it is important within the physical realm, so the Bible takes it and makes it one of the most important symbols of spiritual truth within the Scriptures and the spiritual pilgrimage of man.

Use of Water in the Old Testament: The Jews were a people of covenant relationship, and within this covenant was the frequent use of water for cleansing and ablution. The Old Testament law, particularly in Leviticus and Numbers, contains numerous prescriptions for cleansing through worship and sprinkling. The laws of purity within Judaism are quite explicit in prescribing the conditions by which someone declared unclean was restored to a normal place in society. Sometimes it included isolation for a period of time, sometimes sacrifice, but always washing with water.

Preparation for the Priesthood: Apart from the general laws of cleansing and ablution there were the specific laws appertaining to purification and preparation for the priesthood. The age of consecration for the priest was thirty years of age – a foreshadowing of the One who would be baptized in the Jordan at the beginning of His public ministry.

Proselyte Baptism: One other specific use of water within Judaism was the baptism of proselytes. The Talmud gives three conditions for the admission of proselytes into the Jewish faith: circumcision, baptism, and sacrifice. In the case of women, baptism and sacrifice alone were sufficient. The act of baptism was described as a bath of regeneration. The candidate was required to make a profession of his faith before the "Fathers" of the baptism. He was completely immersed so that every part of the body was covered by water. On stepping out of the water the candidate was considered as having been born anew. Baptism carried with it the implication of a completely and totally new relationship to God, to the past, present and future.

John's Baptism: This had certain similarities to proselyte baptism, but in essence was completely different. Proselyte baptism was private, whereas John's baptism was public. Proselyte baptism was a change of creed, whereas John's baptism was moral. John's baptism was a baptism of repentance indicating a complete change of heart and life. In essence, it was a baptism of conversion in that it depicted a turning from sin to God.

The Baptism of Jesus: It is important to remember in any study of baptism that it was to this baptism of repentance and conversion that Jesus came at the beginning of His public ministry. Thus between the baptism of John and Christian baptism lies the baptism of Jesus. Again it is important to remember that Jesus did not need this baptism for Himself, but for us as an act of identification and obedience that we can follow.

Christian Baptism: Thus we have seen the development of baptism from the Old Testament time period into the New Testament time period, but we must ask ourselves, "Is Christian baptism simply an outworking of all that has gone before, or is there more to Christian baptism than building on some previous model?" The early church saw Christian baptism as something special and significant and not just the offshoot of John's baptism. The account in Acts 19 of the rebaptism of John's disciples is particularly important in that it portrays Christian baptism as a new baptism which differs from and supersedes John's, above all by the name of Christ and the operation of the Holy Spirit. There are a number of facts that make Christian baptism significantly different from all that has gone before:

1. It was instituted by divine authority.

2. It has as its example none other than the example of Jesus Himself. In fact the gospel record speaks of Christ's connection with baptism in three ways: His example, His concurrence, and His jurisdiction.

3. Christian baptism identifies clearly with Christ in His death, burial, and resurrection (Romans 6:3-5), and is symbolic of death to the old life and reception of a new life in the power of the risen Christ.

4. Baptism parallels three Old Testament covenants: the Noahic covenant (I Peter 3:18-22), the Abrahamic covenant (Colossians 2:11-12), and the Mosaic covenant (I Corinthians 10;4).

Thus we see that Christian baptism, although having its roots in the Old Testament, was literally – as far as spiritual experience was concerned – the fulfillment, the capstone, the crown of all that had gone before. For the early Christians, baptism was an essential part of life. They practiced it because Jesus had both commanded and set the example for it and because it vividly dramatized their decision in favor of the Lordship of Christ in their lives.

[David Johnson, Th.D., is pastor of Rileyville Baptist Church.]