What is water baptism?

Water baptism has something to do with water, right? Some believe water baptism is just getting wet (“sprinkling”) while other Christians insist one isn’t baptized unless the individual is completely submerged in water. In fact, Dictionary.com defines it as, “a ceremonial immersion in water, or application of water, as an initiatory rite or sacrament of the Christian church” while Thesaurus.com includes both immersion and sprinkling in a list of the most relevant synonyms. Can it really be both?

Without getting into deeper questions about baptism’s purpose or its connection to forgiveness of sins, let’s see what can we learn from God’s inspired Word about what water baptism is by the way Scripture talks about it.

How Scripture answers "What is water baptism?"

Water^1,2,6,7 baptism (as opposed to being “baptized with the Holy Spirit”) is a burial in water^1,2,3,4,7,8 that comes in response to hearing the word of God preached^1,2,7. Additionally, we see metaphors used^3,5 that perfectly align with submersion. And finally, as a footnote, the word for baptism that is consistently used in the New Testament means to submerge or overwhelm in water⁸.

Answer built on scripture-blocks below

1 John 3:22-24

After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized (for John had not yet been put in prison).

What does it say?

After this [being in Jerusalem for Passover], Jesus left for the Judean countryside with His disciples and were there baptizing. John was also baptizing at Aenon near Salim since there was a lot of water. It was before he had been put in prison, and many were coming to him there to be baptized.

What is the context?

Jesus has been in Jerusalem for Passover (2:13) and John has just recorded several things/encounters that took place there including driving the moneychangers out of the temple (2:14-22) and His exchange with Nicodemus (3:1-21).

How does it apply here?

The Jewish custom of baptism was with water that was “plentiful”.

!! scripture-block context extra important here !!

The baptism of John [the Baptist] is introduced by John [the apostle] back in 2:25ff where we learn that he “came baptizing with water, that he [Jesus] might be revealed to Israel.” (vs 31)

2

Acts 8:35-39

Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. And as they were going along the road they came to some water, and the eunuch said, See, here is water! What prevents me from being baptized? And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing.

What does it say?

Philip begins with a Scripture [Isaiah] and shares the good news of Jesus. As they were traveling along the road, the eunuch sees water and wants to be baptized, so together they go “down into” the water where Phillip baptizes the eunuch. When they “came up out of” the water, the Spirit took Philip away. The eunuch joyously returns home to Ethiopia and never sees Philip again.

What is the context?

Phillip is sent by the Spirit of God to teach the eunuch who is reading Isaiah while he’s traveling back from home from visiting Jerusalem on the Day of Pentecost. When they see water, they stop in order for the eunuch to be baptized. We hear no more about Ethiopia in the Bible, but history records it to have a great Christian history.

Philip quotes from Isaiah 53

How does it apply here?

First, Philip tells him “the good news about Jesus” which results in the eunuch understanding there is a need for him to be baptized (and immediately). Baptism is the eunuch’s response to hearing about Jesus.

Second, a large enough body of water¹ (e.g. river, lake) is what he sees since they both went “down into” and “came up out of” the water. (footnote: it’s not very conceivable the eunuch embarks on this journey without water to drink)

3

Romans 6:1-4

What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

What does it say?

What’s the conclusion then? We should never continue in sin just so that God’s grace will be magnified. We can’t continue to live in sin after dying to it. It was our baptism into Christ Jesus that united us in His death. Our baptism was a death burial together with Him so that just as He was raised to glory by the Father, we too will be raised to have a new life.

What is the context?

Paul is making the broader point of the richness and fullness of God’s grace toward sinful man (chap 5) before turning to man’s response (and responsibility) for salvation. Through the beginning verses of chapter 6, Paul correlates Jesus’ death, burial, and resurrection to the Christian’s “death, burial, and resurrection” to a new [spiritual] life.

How does it apply here?

Paul’s metaphor is consistent with submersion (and doesn’t work with sprinkling).

4

Colossians 2:11-12

In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

What does it say?

In Christ, you were circumcised by being buried with him in baptism. This wasn’t a literal circumcision done with hands, but a removal and burial of your carnal intents. And you were raised with him out of baptism through faith in the powerful working of God, who also raised him from the dead.

What is the context?

Paul is writing the church in Colossae to encourage them and resist the false teaching, specifically “philosophy and empty deceit, according to human tradition” or anything that is not according to Christ (vs 8). He continues by specifically calling out the Mosaic Law (“a certificate of indebtedness expressed in decrees”) – the law that Christ replaced. Under the same theme of not falling away, he tells them not to allow others to judge them against things pertaining to the Mosaic Law such as food, drink, feasts, Sabbath days (vs 16). In Christ, they are not obligated to observe those things.

How does it apply here?

Baptism is a burial, from which one is “raised”. Significantly, it is a burial with Christ.

5

1 Corinthians 10:1-4

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.

What does it say?

Don’t forget, brethren, that our forefathers were all under the cloud, and all of them passed through the sea, being baptized into Moses in the cloud and in the sea, and they all consumed the same spiritual food and drink. They drank from the same spiritual Rock that followed them, which was Christ.

What is the context?

Paul, in a letter to the young church in Corinth addressing divisions and several serious matters including sin and arrogance, reminds them about those that came before and the unity they have in Christ. He goes on to share the mostly negative example of those that came before, that “God was not pleased” (vs 5) with them, and implores them to “not desire evil as they did” (vs 6).

Paul’s reference here is going back specifically to the children of Israel’s exodus from Egypt, when Moses led them in a “pillar of cloud” by day and fire by night and through the Red Sea (Exodus 13-14).

How does it apply here?

Even before Christ, God’s people were “baptized” in cloud and water, partaking in Christ.

6

Hebrews 10:19-22

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

What does it say?

Therefore, brethren, we can confidently enter the holy place because of the blood of Jesus and the new and living way that was opened through the offering of Himself. He’s our great high priest over the church of God. Because of these things, we should singlemindedly draw near in full assurance of our faith having entered into His covenant with hearts/minds given a clear conscience and bodies cleansed with water.

What is the context?

This letter to Jewish Christians that were now scattered throughout the region contrasts their Old Covenant worship practices (e.g. sacrifices, High Priest, etc.) with the New Covenant under Jesus Christ. Specifically here, the writer is calling to mind several Old Covenant practices that he has been contrasting to this point, including the “sprinkling” of the blood that was required for the forgiveness of sins (9:19-22).

How does it apply here?

Using Jewish imagery much like Paul did with circumsicion⁴, this writer uses sprinkling of blood, an image recalled from Exodus 24:3-8 when Moses sprinkled blood on the people – the very point at which they entered into the [old] covenant. It’s the word “sprinkling” that looks back to the image, not forward to a practice (and obviously, hearts cannot be literally sprinkled). Therefore, it would be inappropriate to use this passage as a justification for baptism by sprinkling. Furthermore, lest there be any doubt, he couples the “sprinkled hearts” with “washed bodies” done by water (and not blood).

7

Mark 1:9-11

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, You are my beloved Son; with you I am well pleased.

What does it say?

During this time, Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. When Jesus came up out of the water, He saw the heavens open and the Holy Spirit descended on Him like a dove while a voice came from heaven saying, “You are my beloved Son, with you I am well pleased.”

What is the context?

The early days of John the Baptist’s ministry to prepare the way for his cousin, Jesus. He was known for “baptizing in the wilderness and proclaiming a baptism of repentance” (vs 4).

Parallel accounts of this appear in Matthew 3:16-17, Luke 3:21-22, John 1:32-34.

How does it apply here?

When Jesus was baptized, He “came up out of the water”²– the very large Jordan River.

!! scripture-block context extra important here !!

In fact, any who were baptized by John “were going out to him and were being baptized by him in the river Jordan” (vs 5).

8

John 1:25-27

They asked him, Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet? John answered them, I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.

What does it say?

They [sent by Pharisees] asked him [John the Baptist] why he was baptizing if we wasn’t the Christ, Elijah, or the Prophet. He told them that he baptized with water, but that there was among them that they didn’t know, coming after him and whose sandal strap he was not even worthy to untie.

What is the context?

A delegation from the Pharisees was sent to inquire of John and his purpose. He answers by contrasting himself to the Christ, the one who John was sent as a forerunner.

How does it apply here?

It introduces the word “baptism” and more precisely the Greek word “baptizo” from which it is translated. This word means “to dip repeatedly, to immerse, to submerge.” Also “to wash” and finally “to overwhelm.” Interestingly, there is another word in Greek – “bapto” – which means simply “to dip, dip in, immerse.” In all the New Testament references to baptism, the Greek “bapto” is never used. But both words were used in a recipe for pickles from a poet and physician that lived in 200BC. He wrote that the vegetable should first be “dipped” (“bapto”) into boiling water and then “baptized” (“baptizo”) into a vinegar solution.

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How Scripture answers "What is water baptism?"

John 3:22-24

What does it say?

What is the context?

Acts 8:35-39

What does it say?

What is the context?

Romans 6:1-4

What does it say?

What is the context?

Colossians 2:11-12

What does it say?

What is the context?

1 Corinthians 10:1-4

What does it say?

What is the context?

Hebrews 10:19-22

What does it say?

What is the context?

Mark 1:9-11

What does it say?

What is the context?

John 1:25-27

What does it say?

What is the context?

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