A Fresh Look At
SCRIPTURAL
BAPTISMBy E. L. Bynum "(13)Then cometh Jesus from Galilee to Jordan unto John, to
be baptized of him. (16)And Jesus, when he was baptized, went
up straightway out of the water: and, lo, the heavens were
opened unto him, and he saw the Spirit of God descending like
a dove, and lighting upon him: (17)And lo a voice from heaven,
saying, This is my beloved Son, in whom I am well pleased."Matthew 3:13,16,17.
"...keep the ordinances, as I delivered them to you."I Corinthians 11:2.
Is Scriptural Baptism Important? The Son of God knew it was important, for Jesus walked 60
miles to be baptized by the only man who was authorized to
baptize at that time. The Holy Spirit knew it was important for
He attended the baptism of Jesus. God the Father knew it was
important for He sent John the Baptist to baptize, and He also
voiced His approval when His only begotten Son was bap-
tized. The Devil must think that it is important for he has tried
to counterfeit it many times.What Is Necessary In Order To Have Scriptural Baptism? It must be administered according to the teaching of the
Bible, if it is to be scriptural baptism. Anything less than this
is not true baptism, even though many might call it baptism.
There are four conditions that must be met, if we are to have
scriptural baptism.
1. A SCRIPTURAL SUBJECT -- A Child of God! Only
those who are children of God can be baptized. A person must
be saved, born again, before he can be baptized. Jesus was
never lost, therefore He did not need to be saved. He was al-
ready the only begotten Son of God. All others must be saved
before they can be baptized.
Scriptural baptism is believers' baptism. The lost are to
be taught (discipled), then baptized. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:" Matthew 28:19. In Acts 2:41
they received the Word, then they were baptized. In Acts
8:12,36,37, they believed, then they were baptized. "(12)But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. (36)And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? (37)And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." In Acts
10:43,44,47-48a, they believed, received the Holy Ghost, and then
they were baptized. "(43)To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (44)While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. (47)Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (48a)And he commanded them to be baptized in the name of the Lord." (Lost people do not receive the gift of the
Holy Spirit). When the Philippian jailor asked, "(30)what must I
do to be saved?" they said, "(31)Believe on the Lord Jesus Christ,
and thou shalt be saved..." Acts 16:30-34. Paul did not tell
him to be baptized to be saved! His baptism came after his
believing! If water baptism cleanses us from sin, or any sin,
then what does the blood of Christ cleanse us from? See I John
1:7 and Hebrews 9:11,12,22,25,26. "(7)...the blood of Jesus Christ his Son cleanseth us from all sin." "(11)But Christ...(12)by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (22)...and without shedding of blood is no remission. (26)...now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." If the blood of bulls and goats
could not take away sin, how can water baptism do any better?
See Hebrews 10:4.
2. A SCRIPTURAL METHOD -- Immersion in water.
Pouring and sprinkling cannot be scriptural methods, because
neither one can be found in the Bible. Immersion in water is
the only scriptural method of baptism. Jesus was immersed.
Mark 1:9,10; Matthew 3:13-16. "(9)...Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. (10)And straightway coming up out of the water," John the Baptist needed "much
water" for baptism. John 3:23. Sprinkling requires little
water. In Acts 8:38,39, we are taught immersion for baptism.
"(38)...they went down both into the water, both Philip and the eunuch; and he baptized him. (39)And when they were come up out of the water...."
Baptism pictures a burial, and sprinkling could never do this.
Romans 6:4; Colossians 2:12. 'Baptism' or "baptizo" as it is found in
the Greek, means immerse, plunge, or dip. The Greek word
for sprinkling is entirely different, and is never used in con-
nection with baptism in the Bible.
3. A SCRIPTURAL PURPOSE -- Symbolic and pictures
certain Bible truths. Baptism does not save, as many try to
teach. Any form of doctrine that makes baptism necessary for
salvation, frustrates the scriptural purpose.
Under Roman numerals II and III, we explain more fully the
purpose of scriptural baptism.
4. A SCRIPTURAL ADMINISTRATOR -- By the authority
of a New Testament Baptist Church. Just anyone cannot print
legal money. Just anyone cannot practice medicine as a doc-
tor. Just anyone cannot be an undertaker. These things are
regulated by the laws of man. Baptism is regulated by the
laws of God. If any one of the above conditions are not met,
then the baptism is not scriptural, and therefore is not really
baptism at all. It may be that the administrator and the candi-
date for baptism may both be sincere, but sincerity is no sub-
stitute for truth.
Much dispute centers around the matter of who has the
authority to administer scriptural baptism. This should not be,
as a little study of the Scriptures, with an open mind will clear
this up. John the Baptist was the first baptizer, and he got his
authority from God. "There was a man sent from God, whose name was John." John 1:6. Jesus and all twelve apostles
were baptized by John. "(21)Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, (22)Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." Acts 1:21,22. Jesus gave the apostles,
who made up the first Church (I Corinthians 12:28), the authority to
baptize. He commissioned this same Church to baptize. Matthew
28:19. On the day of Pentecost, 3,000 who received the Word
were baptized, and added to the [local] Church. "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Acts 2:41. It stands
to reason, that the same body they were added unto, was the
one that had the authority to baptize them. Philip preached in
Samaria and baptized the converts, because he was a member
in good standing in the Jerusalem Church and got his author-
ity from that Church. Peter preached in the house of Cornelius
and the whole household believed and received the Holy
Ghost. But Peter did not baptize them until he got the approv-
al of the quorum of 6 saved and baptized brethren from the
Jerusalem Church that were with him. "(47)Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (48a)And he commanded them to be baptized in the name of the Lord. (12)And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me," Acts 10:47-48a; 11:12. Paul
could baptize while on his missionary journeys because he was
called of the Holy Ghost to this task, but even then, he was
sent out by the Church at Antioch and the Holy Ghost. "(1)Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, ... , and Saul. (2)As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (3)And when they had fasted and prayed, and laid their hands on them, they sent them away. (4)So they, being sent forth by the Holy Ghost, departed..." Acts
13:1-4.
When Paul found disciples at Ephesus, whose baptism was
unscriptural, he did not hesitate to instruct them correctly and
then give them scriptural baptism. When a person finds out
that their baptism was not scriptural, then they should im-
mediately seek to be scripturally baptized.
I. Scriptural Baptism PLEASES The Lord When Jesus was baptized, God the Father said, "This is my
beloved Son, in whom I am well pleased." Matthew 3:17. When we
follow the example of Jesus, we most certainly please the
Father. Scriptural baptism is obedience to the Scriptures, and
obedience is better than burnt offerings and sacrifices. I Samuel
15:22; Acts 5:29. "(29)We ought to obey God rather than men." "Then they that gladly received his word
were baptized..." Acts 2:41.
Scriptural baptism is the aftereffects of soul winning, and
therefore pleasing to God. Until a soul is won to Christ, there
can be no baptism. The Bible says, "...he that winneth souls is
wise." Proverbs 11:30. "...and the same day there were added
unto them about three thousand souls." Acts 2:41. Baptism
puts people into the New Testament Church.
Scriptural baptism shows the growth of a Church, both in
numbers and in maturity. A Church that is not baptizing
people, has stagnated, and is not obedient to the Great Com-
mission. The Commission is three-fold: (1) "teach all
nations," this is giving the gospel to all of the lost. (2) "baptiz-
ing them[,]" that is those that believe (the saved). (3) "Teaching
them to observe all things[,]" this the [local] Church is to continue
doing after a person has been saved and baptized.
Scriptural baptism pleases the Lord, because it recognizes
the authority of the [local] Church. Baptism can only be administered
on the authority of a New Testament Church, and that authority
comes directly from the Lord Jesus Christ. When He gave the
Great Commission, He gave it to the Church, not an individ-
ual. The word for "power" in Matthew 28:18, means "authority."
Scriptural baptism guarantees the continuity of a church.
Through baptism, the [local] church receives new life, new blood, and
this assures its continued existence.II. Scriptural Baptism PROCLAIMS The Gospel The purpose of baptism is not for salvation, as some suppose.
Indeed, you cannot have scriptural baptism until the person to
be baptized has been saved. If the candidate for baptism has
not been saved when he enters the baptistry, he goes into the
water a dry sinner, and comes up out of the water a wet sinner.
In this case scriptural baptism has not taken place.
Baptism is a picture, type, figure and symbol of our salva-
tion. A picture or figure is not the same as the real thing. A man
does not marry the picture of his bride, but he marries the
bride. The picture of the bride is fine, but what man would set-
tle for the picture only. You do not eat the picture of a loaf of
bread, but you eat the bread.
"The like figure whereunto even baptism doth also now save
us (not the putting away the filth of the flesh, but the answer
of a good conscience toward God,) by the resurrection of Jesus
Christ:" I Peter 3:21.
The above Scripture plainly tells us that baptism does not put
away the filth of the flesh. It is only a figure, picture, or symbol
of that salvation. To contend that the figure or picture is the
same as the real thing is foolish indeed. "Nevertheless death
reigned from Adam to Moses, even over them that had not
sinned after the similitude of Adam's transgression, who is
the figure of him that was to come." Romans 5:14. This Scrip-
ture tells us that Adam was a figure of Christ. No one would
argue that Adam was Christ. No, he was only a figure, or pic-
ture of Christ. "Water baptism is the outward testimony of the
believer's inward faith. The person is saved the moment he
places his faith in the Lord Jesus. Water baptism is his visible
testimony of his faith and the salvation he was given in answer
to that faith." --Wuest. We hasten to add, if that "inward
faith" did not exist, then the baptism was not scriptural bap-
tism; because an unsaved person cannot receive scriptural
baptism.
1. Scriptural baptism PICTURES and PROCLAIMS the
death, burial, and resurrection of Christ. "Buried with him in
baptism, wherein also ye are risen with him through the faith
of the operation of God, who hath raised him from the dead."
Colossians 2:12.
2. Scriptural baptism PICTURES and PROCLAIMS the
death of our old life to sin; the burial therein; and the resurrec-
tion to walk in newness of life. "Therefore we are buried with
him by baptism into death: that like as Christ was raised up
from the dead by the glory of the Father, even so we also should
walk in newness of life." Romans 6:4.
3. Scriptural baptism PICTURES and PROCLAIMS our
faith in the Triune God. "baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost:" Matthew 28:19.
4. Scriptural baptism PICTURES and PROCLAIMS our
putting on of Christ. "(26)For ye are all the children of God by faith
in Christ Jesus. (27)For as many of you as have been baptized into
Christ have put on Christ." Galatians 3:26,27.III. Scriptural Baptism PROTECTS The Church In many ways, scriptural baptism is a shield of protection to
the church. Many have not considered it from this standpoint.Scriptural Baptism Protects The Church From Doctrinal Error Scriptural baptism protects the church from the false doc-
trine of "baptismal regeneration." In the 2nd century, some of
the churches began to teach that baptism was necessary for
salvation. In the 1st century Paul had dealt with those who
taught that you had to be circumcised and keep the law, to be
saved. He repudiated that doctrine. Even so, those preachers
and churches who were sound in the faith, during the 2nd
century, repudiated baptismal regeneration. However, large
numbers continued baptizing for the wrong purpose. This
eventually led to the formation of the Roman Catholic Church.
Scriptural baptism protects the church from the false doc-
trine of "infant baptism." Those who were teaching baptismal
regeneration (salvation by baptism), decided that if baptism
was so important, then the sooner it could be performed, the
better. This led to infant baptism. At first the infants were
immersed, for until this time immersion was the only method of
baptism known.
Scriptural baptism protects the church from the false method
of "sprinkling" for baptism. The churches who believed in
"baptismal regeneration and infant baptism," changed the
method of baptism from immersion to pouring, and then later
on to sprinkling. By the 4th century, Constantine had formed
the Roman Catholic Church, and in 416 A.D., infant baptism
was established by law. The Protestants who teach baptismal
regeneration, infant baptism, and sprinkling, are merely
following the example of the Roman Catholic Church.
The three doctrinal errors listed above, violate the first three
requirements for scriptural baptism. (1) Baptismal regenera-
tion requires sinners to be baptized. Scriptural baptism
requires the saved to be baptized. (2) Sprinkling requires little
water, while scriptural baptism requires "much water[.]" John
3:23. (3) Infant baptism requires little infants who are unable to
hear and believe to be baptized, but scriptural baptism re-
quires that believers only be baptized.Scriptural Baptism Protects The Church
From Protestant DenominationalismSince Protestant denominations came out of the Roman
Catholic Church, it is not surprising that all of them contend for
one or more of the above doctrinal errors. The Lutherans,
Episcopalians, Presbyterians and Methodists all sprinkle
infants, and all believe in some form of baptismal regenera-
tion. All other Protestant denominations are either branches off
of the Roman Catholic Church, or one of the above Protestant
denominations, and/or accept the baptism of them.
Baptists are not Protestants, but have existed in every centu-
ry since the 1st century. They have existed under different
names such as: Christians, Montanists, Donatists, Paulicians,
Waldenses, Ana-Baptists and Baptists. (A rose by any other
name smells the same.)
Baptists cannot accept the baptism of churches that are
wrong on the matter of salvation. This is one doctrine that is
vital to the Christian faith. Although it is not generally known,
the Protestant denominations do teach baptismal regenera-
tion, as the following notes from 'THE CHURCH THAT JESUS
BUILT,' by Roy Mason, clearly show:
The Episcopal Catechism says: "Baptism is that wherein I
was made a member of Christ, a child of God..."
The Presbyterian Confession reads: "Baptism is a sacra-
ment of the New Testament ordained by Jesus Christ, not only
for the solemn admission of the party into the visible church,
but also to be unto him a sign and a seal of the covenant of
grace, of his ingrafting into Christ, of regeneration, of remis-
sion of sins..."
The Methodist ritual reads as follows: "Sanctify this water
for His holy sacrament and grant that this child, now to be
baptized, may receive the fullness of Thy grace, and ever
remain in the number of Thy faithful and elect children."
The Methodist articles were based on those of the English
Church (Episcopalian)... Concerning the articles of the
English Church, to which he belonged, we find John Wesley
writing as follows (Sermons, London, 1872, Vol. 2, sermon 45,
p. 74): "It is certain our church supposes that all who are
baptized in their infancy are at the same time born again; and it
is allowed that the whole office of the baptism of infants
proceeds on this supposition."
Again, let us examine the Lutheran view. This is expressed
by the founder in the Augsburg Confession as follows: "Con-
cerning baptism, they teach that it is necessary to salvation...
and condemn the Anabaptists, who hold...that infants can be
saved without it." (Neander, History of Christian Dogmas, Vol.
2, p. 693). (End of quote from Roy Mason).Scriptural Baptism Protects The Church
From InterdenominationalismWhile there are many different forms of Interdenomina-
tionalism and Nondenominationalism, our experience has been
that none of these groups hold the line on baptism and the
Lord's supper. All of them, as far as we know, will accept
people into their membership who have been immersed (re-
gardless of who did the immersing), as long as the member is
satisfied with his baptism. Unfortunately there is a growing
number of Baptists (so-called), who take this position. We say
that such Baptists should take down their sign, and call them-
selves Interdenominational, for that is all they are. We believe
that when a Church is wrong on salvation and/or baptism, it is
not a scriptural Church, regardless of the name.
Many Interdenominational churches will accept into their
membership those who have been sprinkled, or even have re-
ceived no form of water baptism at all. How sad to see people
take this position and yet contend that they believe the Bible.Scriptural Baptism Protects The [Local] Church
From The Ecumenical One World ChurchNo Baptist Church that holds the line on SCRIPTURAL
baptism can ever be a part of the Ecumenical movement and
the coming World Church. Scriptural baptism stands as an
impassable barrier and an unbridgeable gap between sound
Baptist Churches and the Ecumenical movement. As long as
we will not accept the baptism of the Catholic and Protestant
Churches, we cannot ecumenicalize with them. (This is not the
only reason why we should not, but it stands as a barrier so that
we cannot.)
Already the Catholics and some Protestant denominations
have united some of their schools, so that theological students
from various denominations are studying in the same school.
Steps have already been taken by some denominations to
accept the ordinations of ministers from other denominations.
A number of denominations have merged, and the Harlot
Church of Revelation 17 is being formed.Baptists Who Accept Alien Immersion Are Helping To
Pave The Way For The Ecumenical One World ChurchThis is a serious statement, but we are willing to stand upon
it. Any Baptist Church that accepts the baptism of the
Protestant Churches, is preparing the way for joining the
Ecumenical Church at a later date. If their baptism is valid,
then why not join them? But Protestant baptism is not valid,
because they do not have scriptural authority, nor do they
baptize the right people for the right reason or purpose.
How can scriptural Baptists fellowship with, cooperate with,
or receive baptism from churches that are Baptist in name, but
who receive baptism from every denominational Tom, Dick and
Harry that comes along? Baptism does not hinge upon whether
the person is satisfied with it, but the question is, is the Lord
satisfied with it? Does it meet the teaching of the Scriptures?
We know some preachers and Baptist Churches, that seem to
be sound on baptism as far as the local congregation is
concerned. However, these same preachers and Churches do
not seem to be embarrassed as they work together with "alien
immersion Baptists." These preachers with diverse positions
on baptism, swap pulpits for revivals, Bible conferences, etc.
They also work together in sending out missionaries, both
"board" and "independent" in method. They work together in
building schools for the training of preachers. What they will be
able to teach in the schools on baptism and church truth, re-
mains a mystery to me. "Can two walk together, except they be
agreed?" Amos 3:3. "Know ye not that a little leaven leaven-
eth the whole lump?" I Corinthians 5:6.
Lest some reader should misunderstand, we do not doubt
that there are saved people among the Protestants and
Interdenominationalists. Salvation is of the Lord and is by
grace. A person can be saved and be a member of any church or
no church. (We do not mean that by so doing, that the saved
person is pleasing to the Lord in all things. For it is at this point
that the problem arises.) Salvation is of the Lord, but baptism
must be administered by man. But if that man does not have the
Bible authority to baptize, then his baptism is no more authen-
tic, real, or scriptural, than some false brand of salvation. We
contend that this authority rests in a scriptural New Testament
Church, and we have never seen a Church that could meet that
test, other than some Baptist Churches.
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