7. Baptism as a Means of Grace: Part 1

WSC 94. What is baptism? A. Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.

This is the first of (at least) two classes on baptism as a means of grace. This is a very large topic and we will only be able to focus on the main concepts. Today, we will discuss the meaning of baptism. Next week, we will focus on the recipients.

The Meaning of Baptism

Every sacrament consists of two parts:¹ an outward sensible sign and the inward spiritual grace. For baptism, the outward sensible sign is the washing of the person with water according to the name of the Triune God: Father, Son, and Holy Spirit (Mt. 28:19). The inward spiritual grace is Christ and the benefits of the New Covenant.

Baptism signifies our ingrafting (or union) with Christ and all the saving benefits that Christ brings to His people (cf. Gal. 3:26-27; 1 Cor. 6:11), especially the washing away of our sins (Mk. 1:4; Eph. 5:26) and the new birth by the power of the Holy Spirit (Tit. 3:5). In it, we enter into Christ’s death and resurrection (Rom. 6:3-5; Col. 2:12), such that we walk in newness of life (Rom. 6:11, 13; cf. Gal. 2:20). Not only does baptism signify our union with Christ, but it also signifies our communion with His body, the church (1 Cor. 12:13; Rom. 12:5).² For this reason, baptism is an emblem of membership into the visible church.³

The link between the outward sign and the inward grace is called the “sacramental union.” This union is not based on the person who administers the sacrament, nor the element of water itself, but only God who gives grace (cf. Matt. 3:11; 1 Cor. 6:11; Heb. 9:14; 1 John 1:7). While the external administration of baptism does not automatically produce internal regeneration, God sovereignly connects these two together when the sacrament is rightly used and received by faith according to the work of the Holy Spirit.⁴

Comparison of Different Views

There are many differing views of baptism. The main ones that we should be aware of are summarized as follows and contrasted with the traditional Reformed position:

The Roman Catholic Church holds to a superstitious belief that baptism works simply by performing the action (ex opere operato), even apart from faith.⁵ They believe that baptism is absolutely necessary for salvation.⁶ It infuses “sanctifying grace” (a material substance) into a person that eradicates the effects of original sin, and a person is forgiven of all sins that were committed before baptism.

Lutherans believe that baptism produces regeneration (“baptismal regeneration”), similar to Roman Catholics.⁷ Lutherans believe that in reciting the “words of institution,” the element of water is united with “heavenly matter” (i.e., the blood of Christ) so that God works in, with, and through the water to regenerate the recipient.⁸

The Credobaptist (“believers only”) position teaches that baptism is essentially an act of public confession on man’s part, enacted as a promise of obedience to God. Baptism is a sign of our faith and repentance to God, but not a sign or seal of grace from God. As such, the act of baptism does not confer any specific benefits to us, but rather it is merely a testimony of our commitment to Christ.⁹

The Reformed teach that baptism does not impart anything that believers do not already possess by trusting the Word of God.¹⁰ The saving benefits of baptism presuppose the presence of faith. As it is with the Word of God, the efficacy of baptism is completely dependent on the Holy Spirit’s work to produce faith in the recipient. Accordingly, baptism does not produce faith, but only strengthens it (in contrast to the Roman Catholic and Lutheran views). Importantly, baptism is primarily a sign and seal of God’s promises to us. In it, God declares who He is and what He will do for His people (in contrast to the Credobaptist view). Baptism is secondarily an act of confession.¹¹ In the case of adults, baptism must be accompanied by credible evidence of true faith and genuine repentance (Mt. 3:2, 6; Acts 2:37-38; 8:12, 37; 18:8).¹² In the case of infants, they are publicly engaged to be the Lord’s (a relationship that they enter into by their believing parents as their representatives).

Mode of Baptism

The mode of baptism (e.g., the manner that the water is applied) has generally been considered to be an issue of secondary importance.¹³ Throughout church history, affusion (pouring), aspersion (sprinkling), and immersion(dipping) have all been considered to be valid modes of baptism,¹⁴ and all three reflect spiritual images given in the Scriptures (Eze. 36:25; Heb. 12:24; 1 Pet. 1:2; cf. Exod. 24:6; 29:16, 20).¹⁵

Of note, the Greek word that is translated (transliterated) “baptize” in the New Testament does not always mean “to immerse.” The Greek verb baptizo means “to wash” (cf. Mk. 7:4; Lk. 11:38 where the same verb is used, but the idea of “immersion” would not fit). The Greek noun baptismos means “washing” (Mk. 7:4, 8; Heb. 9:1).

In 1 Cor. 10:1-2, Paul states that the Israelites “all passed through the sea, all were baptized into Moses in the cloud and in the sea.” This is a reference to the crossing of the Red Sea. None of the Israelites were submerged, only the Egyptians were. Here, Paul is using the term “baptized” in a way other than immersion.

Jesus taught His disciples that they would be “baptized with the Holy Spirit not many days from now,” and He told them that they would “receive power when the Holy Spirit has come” upon them (Acts 1:5, 8). The occurred at Pentecost. But the disciples were not submerged. Rather, God baptized Christ’s disciples by the pouring out of His Spirit upon them (Acts 2:17-18, 33). This was to fulfill the prophecy of Joel that God would “pour out” His Spirit (Joel 2:28-29; cited by Peter in Acts 2:17-18). The same thing is seen in Acts 10:45, where the Jews were astonished because “the gift of the Holy Spirit had been poured out on the Gentiles also.” In Acts 2, the visible sign of the baptism of the Spirit was “tongues as of fire” that “sat upon each” of the disciples (Acts 2:3), which indicates anointing or pouring, not immersion. God poured out His Spirit.

The “various washings” (Greek: baptismois) mentioned in Heb. 9:10 are references to the Old Testament ceremonial cleansings, which were never by immersion, but always by sprinkling (Heb. 9:13, 19, 21; cf. Num. 19:17-18; Ex. 24:6,8; Lev. 8:19; 16:14).

In Mark 7:3-4, the Pharisees are described as holding to rabbinic tradition, such that they would perform ritual washings before eating, in contrast to Jesus’ disciples. “When they come from the marketplace, they do not eat unless they wash [baptisontai]. And there are many other things which they have received and hold, like the washing [baptismous] of cups, pitchers, copper vessels, and couches.” Here, it is unlikely that baptizo referred to full immersion, otherwise the Pharisees would need to be immersed after each visit to the marketplace, which would be very difficult as most homes lacked the required facilities; moreover, the requirement to immerse their couches under water would also be absurd.

Improving Upon Baptism

The Larger Catechism speaks of “improving our baptism.”¹⁶ It is our duty to attain the experience of the blessings that are signified and sealed by our baptism (Rom. 4:11-12; 1 Pet. 3:21). We are to receive the sacrament rightly, to think about the meaning of our baptism, and to have a continual desire to live faithful and consistent holy lives (Rom. 6:3-5, 22; Gal. 3:26-27; Acts 2:38). It also involves living in unity with love towards our fellow Christians because we acknowledge that we are all baptized by the same Spirit into one body (1 Cor. 12:13, 25-27).

Footnotes

1
WLC Q163: What are the parts of a sacrament? A: The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.
2
Bavinck, Herman. Reformed Dogmatics, Vol. 4: Holy Spirit, Church, and New Creation. Baker Academic, 2008, pp. 505-506.
3
Consider the Larger Catechism 165: “the parties baptized are solemnly [i.e., formally or publicly] admitted into the visible church.” Similarly, the Westminster Confession of Faith, chapter 28, paragraph 1 states that baptism is for the “admission of the party baptized into the visible church,” citing 1 Cor. 12:13 as one of the proof texts.
4
The Heidelberg Catechism 69 describes baptism as such: “I am certainly washed by [Christ’s] blood and Spirit from all the pollution of my soul, that is, from my sins, as I am washed externally with water.” cf. Bavinck, Herman. Reformed Dogmatics, Vol. 4: Holy Spirit, Church, and New Creation. Baker Academic, 2008, pp. 519.
5
Roman Catholics believe that when the priest pronounces the “words of institution,” the element of water becomes a “maternal womb,” such that those who receive it are actually regenerated. Bavinck, Herman. Reformed Dogmatics, Vol. 4: Holy Spirit, Church, and New Creation. Baker Academic, 2008, pp. 508-509.
6
Rare exceptions are allowed, such as in the case of “baptism of blood” (i.e., martyrdom, like the thief on the cross) or “baptism of desire” (i.e., a person who genuinely wants to be baptized, but is struck dead before he is able).
7
This is an error. It is confusing the sign and the thing signified. Notice, Titus 3:5 does not speak of “the regeneration of washing” but the “washing of regeneration.” We are not regenerated by outward baptism. Consider, also, Acts 8:13, 23: “Simon the Sorcerer ‘was baptized’ and then soon afterwards the apostle Peter said to him ‘thou art in the gall of bitterness, and in the bond of iniquity.’ If baptism of itself confers regeneration, as an opus operatum [as an ‘operation performed’], Simon would have been regenerated by his baptism: he would have been a new creature in Christ Jesus; but as a matter of fact he was still in the bond of iniquity. Clearly baptism did not convey any grace to Simon the Sorcerer. The whole idea that the sacraments of themselves confer grace is contrary to the Bible’s emphasis on faith as necessary for salvation.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 461.
8
Bavinck, Herman. Reformed Dogmatics, Vol. 4: Holy Spirit, Church, and New Creation. Baker Academic, 2008, p. 509.
9
Ibid, p. 512.
10
“Involved here is a Protestant principle: those who attribute to baptism a communication of grace that cannot be obtained through the Word and by faith open the door to the Roman Catholic doctrine of the sacrament.” Ibid, p. 515.
11
Ibid, pp. 475-476.
12
Bavinck, Herman. Reformed Dogmatics, Vol. 4: Holy Spirit, Church, and New Creation. Baker Academic, 2008, p. 514.
13
Calvin considered this issue to be adiaphora. The “immersion-only” view is relatively novel. Insistence that immersion is the only valid mode of baptism by English Particular Baptists in the mid-1600s was an unprecedented move that even the early Anabaptists did not demand. This position rejects church history dating back all the way to at least the Didache (circa 100 AD). For instance, in the Second London Baptist Confession of Faith of 1689, chapter 29, paragraph 4, it states that “Immersion—the dipping of the person in water—is necessary [essential] for the due [rightful or adequate] administration of this ordinance.” Fesko, J.V. Word, Water, and Spirit: A Reformed Perspective on Baptism. Grand Rapids, MI: Reformation Heritage, 2010, pp. 330-331.
14
Indeed, the Westminster Confession of Faith (28.3) states that immersion is not necessary, but baptism can also be rightly administered by pouring or sprinkling water upon a person 3. Similarly, the Didache (7.3), one of the earliest Christian documents and a manual on the Christian life (circa 100 AD), allows for pouring as a mode for baptism. Interestingly, one of the earliest examples of a “house church” (i.e., a home that was structurally modified for Christian worship) is from the early third century at the site of Dura-Europos in northwestern Syria. In it, there is a baptistery but one that would have been too small for immersion, implying that pouring was likely the norm at that particularly time and place. Kruger, Michael J. Christianity at the Crossroads: How the Second Century Shaped the Future of the Church. IVP Academic, 2018, pp. 88, 105.
15
Namely, (1) affusion is symbolic of the work of the Holy Spirit being poured out on God’s people. For instance, Is. 44:3 says, “For I will pour water on him who is thirsty, and floods on the dry ground; I will pour My Spirit on your descendants, and My blessing on your offspring.” See also Eze. 39:29; Pr. 1:23; Joel 2:28-29; Zech. 12:10; and Acts 2:33. (2) Sprinkling is symbolic of cleansing and sanctification by the Holy Spirit. For example, Eze. 36:25 says, “Then I will sprinkle clean water on you, and you shall be clean” and Eze. 36:27 speaks of the agency of the Holy Spirit: “I will put My Spirit within you and cause you to walk in My statutes.” See also Ex. 24:8; Lev. 8:30; Heb. 9:19-21; 11:28; 12:24 (cf. Num 8:5-22, especially v. 7; Ps 51:7; Num 19:18-20). (3) Immersion is symbolic of the waters of judgment (e.g., in the “baptism” of Noah [1 Pet 3:21], the unbelieving world is immersed; in the “baptism” of the Red Sea [1 Cor 10:1-2], the Egyptian army is immersed; the crucifixion of Jesus Christ on the cross is described as a “baptism” [Luke 12:50]. Therefore, immersion signifies our burial with Christ wherein He took upon Himself the judgment for our sins (Rom. 6:3-4; cf Ps. 69:1-2; see also Pss. 18:4, 16; 42:7, Isa 8:7-8; 30:27-28; Jonah 2:3-6). Fesko, J.V. Word, Water, and Spirit: A Reformed Perspective on Baptism. Grand Rapids, MI: Reformation Heritage, 2010, pp. 330-335.
16
WLC Q167: How is our Baptism to be improved by us? A: The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.

Footnotes

Related Articles

1. Repentance, Faith, and the Means of Grace

2. Faith is a Saving Grace

3. Repentance is a Saving Grace

4. The Means of Grace

5. The Word as a Means of Grace

6. The Sacraments as a Means of Grace