[1] Church: Baptism and the Lord’s Supper

[21] Church: Baptism and the Lord’s Supper

71. What is symbolized by baptism? What is the proper mode of baptism?

The two sacraments in the new covenant are parallel to the two sacraments in old covenant (OT): baptism replaces OT circumcision (Col 2:11-12) and the Lord’s Supper replaces OT Passover meal.
Like the OT, both sacraments are simply signs of spiritual truths and have no direct effect on the salvation of a person.

a. Institution of baptism: Christ instituted baptism after His resurrection (Mt 28:19; Mk 16:16).

b. Symbolism and Meaning:

(1) Cleansing and purification:

The Bible clearly represents purification and cleansing as the essential element in the symbolism of baptism (Eze 36:25; Jn 3:25-26; Ac 22:16; Titus 3:5; Heb 10:22; 1Pe 3:21).
Baptism symbolizes spiritual cleansing through forgiveness and renewal (Ac 2:38; Heb 10:22).
That is why John the Baptist refused to baptize Jesus because Jesus has no sin (Mt 3:14-15).

(2) Identification with the death of Christ:

In OT baptisms (Heb 9:19-20), the sprinkling of blood symbolized the identification of the worshipper with the victim offered in sacrifice as his representative; now the use of water in baptism symbolizes the identification of the believer with Christ on the cross (Ro 6:1-7).
Our baptism express our acceptance of the forgiving power of the death of Christ and our own identification with the death that he suffered for us. ("baptized into His death")
Baptism expresses symbolically our burial and being dead to the world and dead to sin (Ro 6:7).
Baptists believe that baptism also symbolizes resurrection. But a careful reading of the Bible shows that resurrection is not a symbol of baptism. In Ro 6:4-5 and Col 2:12, it is "baptism into death" while the new life is the consequence of faith but not part of baptism.

(3) Entry into the church:

This is based on similarity of baptism with OT circumcision and baptism of the Holy Spirit. In OT circumcision, a person is admitted to the chosen people of God. Through baptism of the Holy Spirit, a person is admitted as member of the invisible church. Through water baptism, a person is admitted as member of the visible church. Thus, baptism is also a sign of commitment.

c. Mode: (1) OT: OT baptisms were all sprinklings (Nu 8:7; Ps 51:7; Eze 36:25; Heb 9:10,13). None of the present modes symbolizes OT circumcision.

(2) John’s baptism: It is one of repentance (Mt 3:2,6; Ac 19:4), and cleansing of sin (Jn 3:25-26). The mode is unknown but most likely following the OT tradition of sprinkling.

(3) Jesus did not prescribe a certain mode of baptism, and the Bible never stresses any particular mode.

(4) Greek words: baptizo employed by Jesus and baptisma can mean immersion, pouring, or sprinkling.

(5) NT baptisms: There is not a single case of baptism mentioned in the NT of which we are sure that it was baptism by immersion. However, there are many examples in which immersion was unlikely.

(6) Baptists hold strongly that the only proper mode of baptism is by immersion because they believe that baptism symbolizes burial and resurrection. This interpretation of the Bible is inaccurate.

Conclusion: The mode of baptism is not an essential matter of faith. Any mode is acceptable.

d. Requirement for participation:

Adult baptism had to be preceded by a profession of faith (Mk 16:16; Ac 2:41; 16:31-34). This is the only prerequisite. A professed believer should not be required to wait before baptism.

e. Infant baptism: (1) Support for infant baptism:

It is visible manifestation of accepting the children of believers into the church and into the new covenant, just like Jewish children are accepted into the OT covenant through circumcision. NT supports the inclusion of children (Mt 19:14; Ac 2:39; 1Co 7:14). Whole households were baptized, likely including some children (Ac 16:15,33; 1Co 1:16).

(2) Objection to infant baptism:

Baptism is only for believers (Ac 2:41) but children do not have faith. There is no command to baptize children in NT. NT does not record any clear occurrence of infant baptism.

(3) Many churches practise infant baptism while many others do not. Both have biblical support. As this is not an essential point of faith, each church should adopt their own practice. 72. Is the Lord’s Supper merely a symbol to remind us about the death of Christ? a. Name: "supper of the Lord" (1Co 11:20), holy communion (1Co 10:16), "eucharist" from Gr. eucharisteo meaning to give thanks or to be grateful (Mk 14:22; Mt 26:27; 1Co 10:16; 11:24)

b. Institution of the Lord’s Supper: Christ instituted the Lord’s Supper during the Last Supper at Passover.

c. Jewish celebration of Passover has two meanings:

(1) memorial of deliverance from bondage in Egypt; similarly, the Lord’s Supper is a sign of the deliverance from the bondage of sin and death

(2) sign of and renewal of covenant sealed with sacrificial blood; similarly, the Lord’s Supper is a sign of the new covenant (salvation by faith) sealed with the blood of the Lamb of God (1Co 5:7)

d. Additional Symbolism: (1) representation and proclamation of the Lord’s death (1Co 11:26): remembrance (1Co 11:24)

(2) believers’ participation in the crucified Christ

(3) unity (oneness) of the believers as we share the one body of Christ

(4) representation of the effects of spiritual eating and drinking as giving life, strength, and joy

e. Meaning of remembrance:

By using the phrase "in remembrance of me" instead of simply "to remember me", Jesus probably intends it to have two meanings:

(a) "Godward" reference: the petitioning of God to "remember" Jesus’ atoning death and thus show mercy to his people.

(b) "humanward" reference: reminding believers to "remember" their deliverance through Jesus.

Traditional teaching follows interpretation (b) but Jewish tradition supports interpretation (a).

f. Means of grace:

The Lord’s Supper is a means of grace because the sacrament renews our spirit and brings us closer to the presence of Christ.
Some believe Christ has a mystical "real presence" in the Lord’s Supper (not supported by the Bible), such as the Roman Catholics and the Lutherans. At the other extreme, some (following Zwingli) believe that the sacrament is merely a symbol with no spiritual effect.

g. Meaning for our lives: (1) Past: Christ died for us to redeem us: our Faith; we are to receive grace and blessings from God through the participation of the eucharist

(2) Present: we are of one body with brothers and sisters and should love them: our Love; we were in the bondage of sin but now we are in the bond of love

(3) Future: we partake the Lord’s Supper until Jesus’ second coming (1Co 11:26): our Hope; we joyfully look forward to sharing the feast in heaven with all our brothers and sisters

h. Requirement for participation:

No willing participants should be rejected, provided that they understand the meaning of the sacrament. Any believer should be encouraged to participate, even before baptism.