PART 2

THE THEOLOGY OF BAPTISM IN PAUL’S AND PETER’S EPISTLES

Paul’s basic statement is found in Galatians 3:27, “baptized into the Moshiach.” The rite of baptism signifies union with the Moshiach. This is clarified further by Romans 6:3-8, which equates baptism with dying and rising {compare to Colossians 2:12-13}. At the same time baptism is related to a baptism of the Spirit; 1 Corinthians 12:13 connects “baptism by the One Spirit” with being “given that same Spirit.” Many see baptism as the outward confirmation of the inward “seal” by the Spirit {2 Corinthians 1:21-22; Ephesians 1:13; Ephesians 4:30}. In its relation to the present work of the Moshiach and the Spirit, baptism externalizes the outpouring of salvation here and now. However, it is also the initiatory rite signifying the believer’s entrance into the blessings of the new age {Titus 3:5}. Believers are doubly blessed. We can enjoy a redeemed life on earth as well as anticipate eternal life in heaven after we die. Under purest motives, baptism demonstrates to others that we are saved and bound for heaven. There is also a definite link between baptism and the Old Testament Covenants. The major connection is with YHVH’s Covenant with Abraham and circumcision. Paul, in Colossians 2:11-12, combines Jewish circumcision with the believer baptism as pictures of the redemptive work of the Moshiach. The debate today centres on the degree of continuity between them -- does baptism perform the same function in the New Covenant? Paul does not necessarily say this. Rather, he borrows here the Judeo-believer imagery of the “circumcision of the heart” {Deuteronomy 10:16; Deuteronomy 30:6; Jeremiah 4:4; Romans 2:28-29; Philippians 3:3}. Baptism is also related to YHVH’s Covenant with Noah in 1 Peter 3:19-21. Noah’s deliverance through the waters is considered a picture of the effects of baptism. The debate centres on the meaning of “baptism now saves you.” The answer is connected with the thrust of the ensuing clarification, “an appeal to YHVH for a clear conscience” {literally “of a good conscience” or perhaps better, “by a good conscience”}. Baptism is the seal of the Salvation Covenant, which itself has been accomplished beforehand by the act of the Moshiach and the faith decision of the individual.

BAPTISM OF THE SPIRIT

This popular phrase does not occur in the Bible. The New Testament always uses the verbal phrase “baptize [or baptized] in the Spirit.” That gives it a quality that the noun phrase cannot fully show. The phrase was coined by John the Baptist: “I baptize you with water; but He [the One Who is to come] will baptize you in the Holy Spirit and in fire” {Matthew 3:11; Luke 3:16}. Mark 1:8 and John 1:33 omit the words “and fire.” The phrase stands in contrast to and as the fulfilment of John’s water baptism. It talks of judgment, as the context in Matthew and Luke makes clear. This is familiar imagery in Jewish thought {Isaiah 4:4; Isaiah 30:27-28; Daniel 7:10}. Purification or destruction in a river of fire, by a Spirit of cleansing, comes in the fiery breath of YHVH. {“Breath” and “Spirit” are the same word in Hebrew}. The phrase also talks of mercy, since the purification cleanses. After sifting, the grain would be gathered into the barn {Matthew 3:11-12}. And, finally, the phrase talks of initiation. For example, John the Baptist talked about the expectation that the messianic age would be introduced only through suffering and tribulation {e.g., Daniel 7:19-22; Daniel 12:1; Zechariah 14:12-15}. In the book of Acts the “baptism of the Spirit” retains the significance given it by John the Baptist. Acts 2:4 fulfils the promise of Acts 1:5. The outpouring of the Spirit was seen as the mark of “the last days” {Isaiah 44:3; Ezekiel 39:29; Joel 2:28-29}. It was by being thus baptized in Spirit that the disciples began to experience the last days for themselves {Acts 2:1-7, 18}. Acts 11:17 speaks of Shavuot as the occasion when they came to believe in Yeshua Moshiach as Adonai. Similarly, the apostle Paul sees the gift of the Spirit as the beginning of the believer experience {2 Corinthians 1:22; Galatians 3:3}. Thus, “having the Spirit of the Moshiach” is the defining mark of the believer {Romans 8:9}. By being baptized in the Spirit, Cornelius and his friends received the forgiveness and salvation that Peter promised them {Acts 10:43-45; Acts 11:13-18}. “Baptized in Spirit” is there synonymous with “granted repentance unto life” {Acts 11:13-18} and “cleansed their hearts by faith” {Acts 11:18}.

BAPTISM IN THE HOLY SPIRIT

After the Resurrection, Yeshua told His disciples, “Wait for the gift My Father promised, which you have heard Me speak about. For John baptized with water, but in a few days, you will be baptized with the Holy Spirit” {Acts 1:4-5}. The Holy Spirit did indeed come upon and dwell in the disciples --- on Shavuot. With the coming of the Spirit, a new era in the relationship between YHVH and man was initiated. The church --- the mystical “Body of the Moshiach” --- was established, and YHVH’s Spirit came to live in the minds and hearts of His people {1 Corinthians 3:16}. The Fruit of the Spirit is evidence of the Spirit that dwells within the believer. Believers in the Pentecostal tradition see the baptism in the Holy Spirit as a second blessing that can occur to individuals after conversion. They tend also to expect the miraculous gifts of the Holy Spirit {particularly speaking in tongues} as a manifestation of the baptism in the Holy Spirit.

BAPTISM OF FIRE

John the Baptist coined this metaphor. John was looking for the coming of One who would “baptize with the Holy Spirit and fire” {Matthew 3:11; Luke 3:16}. The context makes clear that fire in that phrase denotes judgment. This judgment would purify the repentant {compare Isaiah 4:4; Malachi 3:2-3}. It would also destroy those who would not repent {Malachi 4:1; Matthew 3:10,12}. The prophets and prophetic writers frequently spoke of a period of tribulation and suffering necessary before the new age could come. It was called “the messianic woes,” “the birth pangs of the Moshiach,” and “a river of fire.” A parallel to John’s words is found in Isaiah 30:27-28. John the Baptist probably adopted that usage and used a metaphor drawn from his own most characteristic act {baptism}. His “baptize with fire” thus probably meant the purifying judgment that would bring in the new age as well as bring individuals into the new age. There is no further biblical reference specifically to baptism of fire. After Shavuot, John’s baptism in water is seen as fulfilled in baptism in the Spirit. But Yeshua seemed to echo the Baptist’s conviction that a fiery purification was necessary {Mark 9:49}. And He clearly picked up the Baptist’s prediction. But Yeshua referred the baptism and presumably the fire to His own death {Luke 12:49-50}. His death is understood as suffering the fiery baptism for others. That thought is matched by the apostle Paul. He said baptism into the Moshiach was a baptism into the Moshiach’s death {Romans 6:3}. John’s expectation of a baptism of fire for the repentant is most nearly fulfilled in the believer’s being united with the Moshiach in His death and sharing in His sufferings. Only in that way does one come to share fully in the Moshiach’s risen glory {Romans 6:5; Romans 8:17-23; Philippians 3:10-11}.

BAPTISM FOR THE DEAD

The meaning of this custom is uncertain. It is only referred to once in the New Testament {1 Corinthians 15:29}. Many interpretations have been offered for this verse. The important questions are the nature of the practice of baptism for the dead and whether or not the apostle Paul approved of it. Most interpretations of the phrase “baptism for the dead” fall into one of three categories.

1 -- Some see it as a metaphor. In Mark 10:38 and Luke 12:50, baptism is used as a metaphor for suffering or martyrdom. Some scholars, interpreting “baptism for the dead” as a metaphor for martyrdom, would translate it “being baptized with a view to death.”

2 -- Many prefer to read the phrase in the normal sense of being baptized on one’s own behalf.

3 -- Martin Luther thought it referred to the practice of baptizing over the tombs of the dead.

4 John Calvin believed it had to do with the believers who called for baptism because they were in danger of dying.

5 -- Others think it referred to converts who were baptized because of the testimony of the believer martyrs or departed loved ones.

6 -- The most natural meaning of the words points to a practice of baptism by proxy {acting on behalf of someone else}.

The phrase seems to indicate that certain people in Corinth would have themselves baptized as a substitute for dead people. The Corinthians may have had a magical view of baptism. That might explain why, to them, Paul belittled his ministry as a baptizer {1 Corinthians 1:14-17}. Paul compared the Corinthians’ experience with that of Israel in the wilderness {1 Corinthians 10:1-13}. He described crossing the Red Sea and gathering manna in terms clearly suggesting baptism and Adonai’s Supper. Paul reminded his readers that neither of those dramatic experiences prevented the Israelites from falling into sin. Perhaps the Corinthians regarded the believer sacraments as rites that guaranteed their salvation. If so, those who practiced baptism by proxy probably believed that the rite had some benefit for the departed. Did Paul approve of the practice of baptism for the dead? Probably not. In the particular arguments for the resurrection of the dead in 1 Corinthians 15:29-34, Paul separated himself from the practitioners of such baptism. He didn’t imply approval of the practice. Instead, Paul used baptism merely to illustrate his argument. Unless some Corinthians believed in the actual resurrection of the dead, their practice of baptizing on behalf of the dead would obviously be meaningless.