Bible Articles on the Topic of Water immersion

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.

"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.

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.

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.”

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)—

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.:

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.

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.

John’s Baptism

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.

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”?

The Baptism of Wooden Vessels and Couches

“The washing of cups, and pots, brasen vessels, and of tables.” (Mark 7:4)

All Your Household, All Your Children: Baptized All?

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

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.

Theodosian Code: Title 6: Holy Baptism Shall Not Be Repeated

1.² Emperors Valentinian and Valens³ Augustuses to Julianus, Proconsul of Africa.

Wrested Scriptures: Infant Baptism (Mark 10:14 & Matthew 18:4)

“Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.” (Mark 10:14)

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

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

Baptism (The Baptist Interpretation)

This article is not a discussion of the whole subject, but is merely a presentation of the Baptist interpretation of the ordinance. The origin and history of the ordinance, as a whole, do not come within the range of the present treatment.

Baptismal Regeneration

bap-tiz ́mal rē̇-jen-ẽr-ā ́shun: As indicated in the general articles on BAPTISM and SACRAMENTS, the doctrine ordinarily held by Presbyterians, Congregationalists, Baptists, Methodists, and also by Low-Church Episcopalians, differs from that of the Roman and Greek churches, and of High-Church Anglicans, in its rejection of the idea that baptism is the instrumental cause of regeneration, and that the grace of regeneration is effectually conveyed through the administration of that rite wherever duly performed. The teaching of Scripture on this subject is held to be that salvation is immediately dependent on faith, which, as a fruit of the operation of the Spirit of God in the soul, already, in its reception of Christ, implies the regenerating action of that Spirit, and is itself one evidence of it. To faith in Christ is attached the promise of forgiveness, and of all other blessings. Baptism is administered to those who already possess (at least profess) this faith, and symbolizes the dying to sin and rising to righteousness implicit in the act of faith (Romans 6). It is the symbol of a cleansing from sin and renewal by God’s Spirit, but not the agency effecting that renewal, even instrumentally. Baptism is not, indeed, to be regarded as a bare symbol. It may be expected that its believing reception will be accompanied by fresh measures of grace, strengthening and fitting for the new life. This, however, as the life is already there, has nothing to do with the idea of baptism as an opus operatum, working a spiritual change in virtue of its mere administration. In Scripture the agency with which regeneration is specially connected is the Divine “word” (compare 1 Peter 1:23). Without living faith, in those capable of its exercise, the outward rite can avail nothing. The supposed “regeneration” may be received—in multitudes of instances is received—without the least apparent change in heart or life.

Baptism

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

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.

Alternative Baptism Styles

Water immersion

Hot Tub Sell-Off-A-Thon

Water immersion

Saul’s Baptism

water immersion

Water Baptism

Water immersion

Affusion

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

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.

Immersion baptism

Immersion baptism (also known as baptism by immersion or baptism by submersion) is a method of baptism that is distinguished from baptism by affusion (pouring) and by aspersion (sprinkling), sometimes without specifying whether the immersion is total or partial, but very commonly with the indication that the person baptized is immersed completely. The term is also, though less commonly, applied exclusively to modes of baptism that involve only partial immersion (see Terminology, below)

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.