Bible Articles on the Topic of Believers baptism

The following articles have been compiled and indexed by inWORD Bible software.

Julie and the Baptismal Card

When our son Adam was baptized, a sister [in the Lord, by the name of] Julie, went looking for a card to celebrate the baptism. Julie worked in downtown San Antonio, a city which is predominantly Hispanic and Catholic. She knew there was a “religious” shop near her office, and she assumed that she would be able to find a suitable card there. So off she went at lunch.

Concerning the Baptism of John

Two passages from two consecutive chapters of Acts will bring us straight to the problem. “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly” (Acts 18:24-26).

How Did The Early Christians Baptize?

In the 19th century many scholars denied that immersion was the original mode of baptism.¹ McKay and Rogers wrote influential interpretations of the archaeological evidence,² and Dale’s linguistic study became the standard lexical resource for the anti-immersion position.³

Infant Baptism Through The Centuries

We could find no direct references to the baptism of infants in the second century. There is a statement of Irenaeus that has been taken to refer to the practice, but there is some question that it was so intended. Irenaeus writes: “For he came to save all by means of himself – all, I say, who by him are born again to God – infants, children, adolescents, young men and old men.” From its context, it is doubtful that the writer meant to countenance infant baptism, or that the practice was known to him (Against Heresies, II, xxiv. 4).

"Baptism” Translated by Mohammed

The Syrians, Armenians, Persians, and all Eastern Christians, have understood the Greek word Baptism to signify dipping; hence they always administer baptism by immersion; but the Rev. Doctor Mohammed in his Al-koran has most fully translated the original word. He calls baptism Sebgatallah, that is divine dying, or the tinging of God, from sebgah, dying, and Allah, God. Herbert says, Mohammed used this compound term for baptism, because in his time, A. D. 630, Christians administered baptism as dyer’s tinge, by immersion, and not as now (in the West) by aspersion. Mohammed was a Quaker, in so far that he set aside baptism entirely; —he was a popular Christian on the other hand, for, on being asked why lie laid aside baptism, he said, “because the true divine tinct, which, is true baptism, is faith and grace, which God bestows on true believers”—Singular coincidence! The reverend Doctors of this age are more indebted to Professor Mohammed, “the distinguished Clergyman” of the seventh century, than they are aware.

The Dawn of Infant Baptism

Baptism is a personal decision and requires personal repentance, obedience from the heart, being taught and persuaded. Peter says baptism is a personal pledge of loyalty to God, a pledge to keep a clear or good conscience toward God. Aristides affirms the innocence of infants.

Christian Baptism Study Notes

The following notes were prepared as a basis for discussion at a Bible Study Class, and are now printed in the hope that they-may be of similar use to other classes and individuals.

Belief Before Baptism

Before an infant is baptised (i.e., “christened”), the priest requires three Godparents to testify to their belief in the Apostles’ Creed, and then asks them—in their capacity as sponsors for the child—“Wilt thou (ostensibly the child) be baptised in this faith?” And because the child is much too young to reply, the Godparents are required to say, as from the child, “That is my desire.”

John’s Converts Need Not Have Been Re-Baptised?

I was very interested in the article in the March Testimony on the baptism of John. Unfortunately, I have not had the previous copies dealing with the subject, so please forgive me if I mention anything dealt with in the earlier articles.

Was John’s Baptism Christian Baptism?

H. J. H. (Manchester) writes: “It is not to be understood by the intentional brevity of my recent suggestion that evidence is lacking for the Apostolic and early Church tradition of the sufficiency of John’s baptism.

Infant Baptism: An Admitted Departure from the Scripture

In a previous article¹ it has been shown that in the New Testament, insistence is laid on the power of the word of God to produce in an individual that mental awareness of the divine will which is a necessary accompaniment of baptism into the saving name of Jesus. Belief from the heart and confession with the mouth are the premises which are laid down as essential if the act of baptism is to be acceptable to God. From this it follows that the practice of infant baptism fails to conform to the requirements laid down in the Scriptures; yet infant baptism continues to be widely practised among various religious denominations, and the attempt is sometimes made to justify it by reference to certain passages of Scripture. The aim of the present article is to look at some of the reasons advanced for and against infant baptism, and in particular, to endeavour to find the correct interpretation of the Scripture passages commonly cited in its support.

Baptism: The Bondage of Form and Custom

(Extracts from an article by Dean Stanley in the Nineteenth Century Magazine, October, 1879)—

No Such Thing As Re-Immersion

Our notes in the February, 1944, Testimony, pp. 37 and 38, on the subject of Baptism have evoked considerable criticism, particularly as regards the validity of the baptism administered by John the Baptist. A Rhyl (North Wales) reader has sent in a pamphlet entitled Baptism—Its Importance, printed at the Mercury Offices, Llanelly, but without any indication of the author’s identity. There is much in the pamphlet which is questionable, but we can now only notice a paragraph headed “Was there re-Baptism.” Here it is, reproduced verbatim:

The Baptism of John: Was it “Christian” Baptism?

Our statement in the February issue of The Testimony, p. 38, that twelve disciples of John the Baptist were re-baptised by the Apostle Paul (see Acts 19:5) has been challenged by a number of readers in widely separated districts. These critics maintain very emphatically that Acts 19:5 simply means that John baptised his converts “in the name of the Lord Jesus,” and they reject the view that these 12 men at Ephesus were, or had any need to be, re-baptised.

The Sacrament of Baptism

There can be no denial of the fact that from the very commencement of the Christian movement, baptism was the initiating rite. John “the Baptist” baptised in anticipation of the coming of the Saviour. The disciples of Jesus baptised at the beginning of his ministry. During it he stressed the importance of baptism, and at the end he commanded its observance in the missionary work that followed his ascension. The apostles carried out this command whenever they made converts, and it became established as a very definite indication of the fidelity of the Christian to the Captain of his salvation.

Baptism (Early Christian)

The main Scripture passages concerned are Matthew 28:19, Mark 16:16, and John 3:5, of which Matthew 28:19 is the central piece of evidence for the traditional view of the institution of baptism by Christ. It describes the risen Lord as saying to his Disciples, ‘Go ye and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.’ If it were undisputed, this would, of course, be decisive, but its trustworthiness is impugned on the grounds of textual criticism, literary criticism, and historical criticism.

The Difference Between the Baptisms of John and of Jesus

Would you please explain the difference between “The Baptism of John” and “The Baptism of Jesus Christ”?

All Your Household, All Your Children: Baptized All?

“The promise is unto you and to your children.” (Acts 2:39)

Wrested Scriptures: Baptismal Pouring (Mark 7:4 & Luke 11:38)

“And when they come from the market, except they wash . . .” (Mark 7:4)


Baptism a rite of purification or initiation, in which water is used; one of the sacraments (q.v.) of the Christian Church. The word baptism is simply an Anglicized form of the Greek βαπτισμός, a verbal noun from βαπτίζω (likewise Anglicized “baptize”), and this, again, is a derivative from βάπτω, the predominant signification of which latter is to whelm or “dye,” Lat. tingo. Not being a verb implying motion, βαπτίζω is properly followed in Greek by the preposition ἐν, denoting the means or method (with the “instrumental dative”), which has unfortunately, in the Auth. Engl. Vers., often been rendered by the ambiguous particle “in,” whereas it really (in this connection) signifies only with or by, or at most merely designates the locality where the act is performed. The derivative verb and noun are sometimes used with reference to ordinary lustration, and occasionally with respect to merely secular acts; also in a figurative sense. In certain cases it is followed by the preposition εἰς, with the meaning “to,” “for,” or “unto,” as pointing out the design of the act, especially in phrases (comp. πιστεύειν εἰς) expressive of the covenant or relation of which this rite was the seal. (In Mark 1:9, the εἰς depends upon á¿ηλθεν preceding; and in Mark 14:20, there is a constructio praegnans by which some other verb of motion is to be supplied before the preposition.) On these and other applications of the Greek word, see Robinson’s Lex. of the N.T. s.v.; where, however (as in some other Lexicons), the statement that the primary force of the verb is “to dip, immerse,” etc., is not sustained by its actual usage and grammatical construction. This would always require ἐν, “into,” after it; which occurs in 15 examples only out of the exhaustive list (175) adduced by Dr. Conant (Meaning and Use of Baptizein, N. Y. 1860); and a closer and more critical examination will show that it is only the context and association of the word that in any case put this signification upon it, and it is therefore a mere gloss or inference to assign this as the proper sense of the term. The significations “p plunge,” “‘submerge,” etc., are here strictly derived, as cognates, from the more general and primitive one of that complete envelopment with a liquid which a thorough wetting, saturation, or dyeing usually implies. In like manner, Dr. E. Beecher (in a series of articles first published in the Am. Bib. Repos. during 1840 and 1841) has mistaken the allied or inferential signification of purification for the primitive sense of the word, whereas it is only the result expected or attendant in the act of washing. See further below.


Paedobaptism, (from παῖς, παιδός, a child, and βαπτισμός, baptism) is applied to the baptism of children or infants in the Christian Church, or what is popularly termed infant baptism. Under the general subject of baptism, it is that part which relates especially to the proper subjects of baptism. SEE BAPTISM.


Affusion (la. affusio) is a method of baptism where water is poured on the head of the person being baptized. The word “affusion” comes from the Latin affusio, meaning “to pour on”. Affusion is one of four methods of baptism used by Christians, which also include total submersion baptism, partial immersion baptism, and aspersion or sprinkling. Christian denominations that baptize by affusion do not deny the legitimacy of baptizing by submersion or immersion; rather, they consider that affusion is a sufficient, if not necessarily preferable, method of baptism.


Baptism (from the Greek noun βάπτισμα baptisma; ) is a Christian sacrament of admission and adoption, almost invariably with the use of water, into the Christian Church generally. The canonical Gospels report that Jesus was baptized—a historical event to which a high degree of certainty can be assigned. Baptism has been called a holy sacrament and an ordinance of Jesus Christ. In some denominations, baptism is also called christening, but for others the word “christening” is reserved for the baptism of infants. Baptism has also given its name to the Baptist churches and denominations, they being called Baptism as a whole.

Believer’s baptism

Believer’s baptism (occasionally called credobaptism, from the Latin word credo meaning “I believe”) is the Christian practice of baptism as this is understood by many evangelical denominations, particularly those that descend from the Anabaptist and English Baptist tradition. According to their understanding, a person is baptized on the basis of his or her profession of faith in Jesus Christ and as admission into a local community of faith.

Infant baptism

Infant baptism is the practice of baptising infants or young children. In theological discussions, the practice is sometimes referred to as paedobaptism or pedobaptism from the Greek pais meaning “child”. The practice is sometimes contrasted with what is called “believer’s baptism,” or credobaptism, from the Latin word credo meaning “I believe,” which is the religious practice of baptising only individuals who personally confess faith in Jesus, therefore excluding underage children. Infant baptism is also called christening by some faith traditions.