Baptism Done Right
Brian Kenyon

The term "baptism" and its various forms are taken to mean different things by different people. A dictionary definition, for example, will likely include the meaning of sprinkling infants and/or pouring water over someone's head as a religious rite. Even in the New Testament, several "baptisms" are mentioned (Heb. 6:2), such as John's baptism (Mt. 3:1-6), baptism in the Holy Spirit (Mt. 3:11), baptism in fire (Mt. 3:11), baptism of suffering (Lk. 12:50), and what is sometimes called "Great Commission baptism" (Mt. 28:19; Mk. 16:16). No matter the baptisms mentioned, one truth stands clear: by the time Paul wrote the Book of Ephesians (around AD 60-62), only one baptism was applicable for our salvation and fellowship with God. Paul said, "There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all" (Eph. 4:4-6). Just as sure as there is one Father, Son, and Holy Spirit, there is only one baptism. Most people who claim to follow the Bible would not even think of saying that there is more than one Father, Son, and Holy Spirit, yet they will often claim that there is more than one acceptable baptism. Such thinking is totally inconsistent with the truth. What then is the "one baptism" of Ephesians 4:5? In short, it is baptism done right!

Baptism Done Right Is Immersion in Water

The translation "baptism" (or "baptize") is a most unfortunate aspect of the English translations because "baptism" does not tell us what it means. "Baptism" is a transliteration (where the Greek word is simply spelled out with English letters according to how it sounds). According to historians, members of the early translating committees were from various denominations. If they translated the word according to what it meant, the translations would read "immersion," because that is what the Greek word baptisma means. However, if they translated it "immersion," the denominations would be shown out of harmony with Biblical teaching because many of the denominations practiced sprinkling. Thus, the committees decided to transliterate the word "baptism," and let the denominations define for themselves what the word means to them. Hopefully, the reader can see the fallacy of such an approach to Scripture. Why not simply accept the Biblical meaning of a term and adjust our lives accordingly instead of adjusting the Biblical meaning to fit what we are practicing? Aside from the literal meaning of the term baptism as immersion, New Testament accounts also show that baptism is immersion in water. John baptized in "Aenon near to Salim, because there was much water there" (Jn. 3:23). When Philip taught the Ethiopian eunuch, the eunuch responded, "See, here is water; what doth hinder me to be baptized?" (Acts 8:36). Then, "they went down both into the water, both Philip and the eunuch; and he baptized him" (Acts 8:37). Why would they both need to go into the water if this were merely sprinkling? Also, Paul said baptism was a burial (Rom. 6:3-4). Scriptural baptism is immersion in water.

Baptism Done Right Must Be Preceded by Faith, Repentance, and Confession of Faith in Christ

Scriptural baptism has prerequisites. First, Jesus said, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mk. 16:16). Belief in the Gospel is required before one can be Scripturally baptized (Mk. 16:15). The fundamental facts of the Gospel are the death, burial, and resurrection of Christ (1 Cor. 15:3-4). This does not mean we have to know everything before we can be baptized. Rather, we must know that we are lost in sin and that obedience to the Gospel of Christ is the only answer to sin.

Second, Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38). Here repentance is required before baptism. Repentance is turning away from sin. It is a change of mind that leads to a change of life (Lk. 13:1-5). Since godly sorrow is necessary for true repentance (2 Cor. 7:10), and since godly sorrow can only come when one believes in God, it follows that faith must come before repentance. Obviously, infants are not subjects for Scriptural baptism. They cannot have faith nor can they repent. Infants are not born in sin (Eccl. 7:29; Ezk. 18:20); thus, they need no salvation.

Third, Paul said, "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Rom. 10:10). Note that the confession here is not a confession of sins, but a confession of faith in Christ. The previous verse said, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Rom. 10:9). While Paul here is not concerned with the order of believing and confessing, verse 10 does give the correct order. One cannot honestly confess what he or she does not believe. Paul later said to Timothy, "The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity" (2 Tim. 2:19). This shows that our confession of faith in Christ is predicated upon our repentance, or "departing from iniquity."

Unless our baptism is an immersion in water for the remission of sins, predicated upon our faith, repentance, and confession of faith, our baptism is not Scriptural and will, therefore, not result in our salvation (cf. Acts 19:1-7). Let us take seriously the subject of baptism, examine ourselves, and adjust our lives to the truth of God's word. Have we been Scripturally baptized?