The following articles have been compiled and indexed by inWORD Bible software.
Meaning of Baptism
Baptism in faith is our meeting point with the saving death of Jesus Christ without which there is no forgiveness of sins and therefore no hope.
The Vital Importance of Baptism
Several times in earlier Studies we have mentioned the vital importance of baptism; it is the first step of obedience to the Gospel message. Hebrews 6:2 speaks of baptism as one of the most basic doctrines. We have left its consideration until this late stage because true baptism can only occur after a correct grasp of the basic truths which comprise the Gospel. We have now completed our study of these; if you wish to become truly associated with the great hope which the Bible offers through Jesus Christ, then baptism is an absolute necessity.
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 Is One of the Conditions of Salvation
“When the people heard this, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’” (Acts 2:37)
The Key to Bible Understanding: Baptism
Yes. The one baptism is closely connected with other elements of truth, One Lord, one faith. (Ephesians 4:5)
Baptism, Its Mode And Meaning
There has been very much written on the subject of baptism, perhaps more in an endeavor to evade the force of New Testament teachings than in support of them. The very fact that so much skill has been employed on the negative side of the question is a strong proof of the truth of the affirmative side. One glancing over the New Testament statements, implications and inferences on the subject cannot but be impressed with the boldness, not to say the presumption, of that undertaking which seeks to make the sprinkling of water in the face of a babe or an adult answer the purpose of baptism; nor is it any less surprising that there should be an effort to treat the subject as one of indifference,—as a doctrine which is not a vital part of the plan of salvation.
Code of Justinian: Holy Baptism Not To Be Repeated
The Codex Justinianus (Latin for “The Code of Justinian”) is one part of the Corpus Juris Civilis, the codification of Roman law ordered early in the 6th century AD by Justinian I, who was an Eastern Roman (Byzantine) emperor in Constantinople. Two other units, the Digest and the Institutes, were created during his reign. The fourth part, the Novellae Constitutiones (New Constitutions, or Novels), was compiled unofficially after his death but is now thought of as part of the Corpus Juris Civilis.
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.”
Three Distinct Baptisms?
D.S.A. (Blackpool, England) asks some very interesting questions regarding baptism. He writes: Are there three distinct baptisms spoken of in the New Testament viz.:
The ideas associated with the baptism which was the central feature of John’s ministry are often vague or quite mistaken, so perhaps it may be worth-while to re-examine the gospels’ teaching about it.
Baptism: A Historical Survey
An exhaustive treatment of the subject of baptism is not intended in this series of articles. It is desired, rather, to summarise the New Testament teaching concerning it, and then to trace the changes which have taken place in subsequent centuries, both with regard to the mode of baptism and the age of the one baptized.
What is a Mikvah? An Introduction to the Jewish Ritual Bath
Learn about the Jewish ritual of immersing in water called the mikvah.
wosh, wosh ́ing: The two usual Hebrew words for “wash” are רחץ, rāḥac, and כּבס, kābhaṣ, the former being normally used of persons or of sacrificial animals (Genesis 18:4, etc., often translated “bathe”; Leviticus 15:5, etc.), and the latter of things (Genesis 49:11, etc.), the exceptions to this distinction being few (for rāḥac, 1 Kings 22:38 margin; for kābhaṣ, Psalms 51:2, 7; Jeremiah 2:22; 4:14). Much less common are דּוּח, dūaḥ (2 Chronicles 4:6; Isaiah 4:4; Ezekiel 40:38) and שׁטף, shātaph (1 Kings 22:38; Job 14:19; Ezekiel 16:9), translated “rinse” in Leviticus 6:28; 15:11-12. In Nehemiah 4:23 the King James Version has “washing” and the Revised Version “water” for mayim, but the text is hopelessly obscure (compare the Revised Version margin). In the Apocrypha and New Testament the range of terms is wider. Most common is νίπτω, níptō (Matthew 6:17, etc.), with aponíptō in Matthew 27:24. Of the other terms, λούω, loúō (Susanna verses 15, 17; John 13:10, etc.), with apoloúō (Acts 22:16; 1 Corinthians 6:11) and the noun loutrón (Sirach/Ecclesiasticus 34:25b; Ephesians 5:26; Titus 3:5), usually has a sacral significance. On βαπτίζω, baptí́zō (Sirach/Ecclesiasticus 34:25a; Mark 7:4; Luke 11:38), with the noun baptismós (Mark 7:4 (text?); Hebrews 9:10), see BAPTISM. In Luke 5:2; Revelation 7:14; 22:14 the Revised Version occurs πλύνω, plúnō, while Judith 10:3 has περικλύζω, periklúzō. Virtually, as far as meaning is concerned, all these words are interchangeable. Of the figurative uses of washing, the most common and obvious is that of cleansing from sin (Psalms 51:2; Isaiah 1:16, etc.), but, with an entirely different figure, “to wash in” may signify “to enjoy in plenty” (Genesis 49:11; Job 29:6; the meaning in Song of Solomon 5:12 is uncertain). Washing of the hands, in token of innocence, is found in Deuteronomy 21:6; Matthew 27:24.
Literally, a “collection,” a “collected mass,” especially of water (Genesis 1:10; Exodus 7:19; Leviticus 11:36; comp. Isaiah 22:11). Because of the use made of this word in connection with ritual purification (Leviticus 11:36), it has become the term commonly used to designate the ritual bath. In all cases of ritual impurity it was necessary for the person or object to be immersed in a bath built in accordance with the rules laid down by the Rabbis (see Ablution; Baths; Purity). Since the Dispersion the custom of observing the laws of purity has on the whole fallen into desuetude, except in the case of the impure woman (see Niddah). With regard to her the laws are still observed in most Orthodox communities, and therefore the ritual miḳweh is still a necessary institution there. Some observant Jews, especially among the Ḥasidim, immerse themselves in the miḳweh in cases also of impurity other than niddah.
Mikveh or mikvah (Hebrew: מִקְוֶה / מקווה, Modern mikve, Tiberian miqwe, pl. mikva'ot, mikvoth, mikvot, or (Yiddish) mikves, lit. “a collection”) is a bath used for the purpose of ritual immersion in Judaism. In the Hebrew Bible, the word is employed in its broader sense but generally means a collection of water. Several biblical regulations specify that full immersion in water is required to regain ritual purity after ritually impure incidents have occurred. A person was required to be ritually pure in order to enter the Temple. In this context, “purity” and “impurity” are imperfect translations of the Hebrew “tahara” and “tumah,” respectively, in that the negative connotation of the word impurity is not intended; rather being “impure” is indicative of being in a state in which certain things are prohibited until one has become “pure” again by immersion in a mikveh.