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As we have seen, we have Christian baptism instituted by Christ. Then we have it practised by his |
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Apostles who were told by Christ to baptise. See Acts 2:41; 8:12; 16; 36-39 (In the last but one instance the delay in the giving of the Spirit was no doubt due to the enmity that existed between the Jews and the Samaritans (see John 4:9). This had to be overcome before the Spirit, the unifying gift [1 Corinthians 12:13], could be given). Then we have Cornelius and those with him baptised in the name of the Lord (Acts 10:47/48). "In the name" points to the authority by which the baptism was carried out. While in most cases the giving of the Spirit was subsequent to persons receiving water baptism, this was not so in this case. God showed by giving the Spirit, that Peter would be justified in baptising Gentiles. In Acts 16 two households were baptised, that of Lydia (verse 15) and that of the Philippian jailor (verse 33). In Acts 18:8 we have Corinthians believing and being baptised (this is in accord with Mark 16:16). Then we have Ephesians being baptised in Acts 19:5, the passage that distinguishes Christian baptism from John's baptism. |
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Baptism is the act of the baptiser, not of the one baptised, though the latter must obviously submit to it and there would be no point in baptising a person who did not wish to be baptised. So far as unbelieving Jews were concerned Christian baptism would be something they abhorred, and if one of their number voluntarily submitted to it they would sever all connection with him. Today baptism in its Christening form is regarded by many as the done thing and there would perhaps be opprobrium in some quarters if one did not have one's children Christened. When persons are baptised unto Christ they put on Christ (Galatians 3:27). "Put on" suggests what is outward. It is the way that persons enter Christian profession. When persons are baptised, so far as their status in Christ is concerned, the distinctions that applied to them as men in the flesh do not have any force. They are no longer Jew or Greek, bondman or freeman, male or female. They are all one in Christ Jesus (Galatians 3:28). |
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The significance of baptism is spoken of by Paul in Romans 6:1-14. Christ has not only died for us, but we have died with him. As one of his, God regards us as having died with him. In baptism we have been buried with him unto death (verse 4). If we were Jews, Moses' law would no longer apply to us, neither are we under the smallest obligation to live as the nations (Ephesians 4:17-32). Heathen practices would be set aside as well as Jewish ones. As a Christian our outlook on life will have changed, so that we should yield our members (hands, feet, voice etc.) to God in the performance of acts of righteousness (Romans 6:13). |
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The significance of baptism is also spoken of in Paul's epistle to the Colossians, so that we have: "In whom (Christ) also ye have been circumcised with circumcision not done by hand, in the putting off of the body of the flesh, in the circumcision of the Christ; buried with him in baptism, in which ye have been also raised with [him] through faith of the working of God who raised him from among the dead" (Colossians 2:11/12). Note: it is the body of the flesh that is put off in the circumcision of the Christ, that is, the incubus or weight of the flesh; not as the AV has it "the body of the sins of the flesh". Further, the circumcision of the Christ would refer to his death, no doubt, as spoken of in Daniel 9:26 "And after the sixty-two weeks shall Messiah be cut off". See also Isaiah 53:8. (For the fact that the cutting off of the foreskin = circumcision see Exodus 4:24-26) |
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In Colossians Paul goes on to show that because Christ has died and that we have identified ourselves with him by being buried with him by baptism we should not concern ourselves with the material ordinances that applied to persons alive in the flesh. In God's eyes we are linked with Christ on the other side of death and we should reckon ourselves dead to sin (Romans 6:11). Further, as raised with Christ, we should set our minds on things above, where the Christ is (Colossians 3:1-4). Paul then goes on to tell us what we should put off and what we should put on. There is much more in the latter part of the epistle than this, but the point is to grasp the significance of the death, burial and resurrection of Christ so that our outlook on life is changed. Christians should not live as they did before they were converted. If they do they are very foolish to say the least for they are about to die - see Romans 6:15-23. |
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Peter in his first epistle speaks about baptism, referring to the flood as a figure of it (1 Peter 3:17-22). The meaning of some of what he says is obscure in our Bibles, but it is clear that Peter does not consider baptism as something done to make our bodies clean ("Not a putting away of [the] filth of flesh" - verse 21). He does, however, say that the figure of baptism now saves us (verse 21). When persons went into the ark they were safe and when persons come into the assembly by baptism they are in a sphere of salvation (Acts 2:47). No doubt at the beginning those who were baptised would have received the Spirit (Acts 2:38) |