Baptism 
Deriving from the greek word “baptizo,” Pronounced bap-tid'-zo, from a derivative of GSN0911; to immerse, submerge; to make overwhelmed (i.e. fully wet); used only (in the N.T.) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism: which from the earliest days (Acts 2:41) has been used as the rite of Christian initiation. Its origins have been variously traced to the OT purifications, the lustrations of Jewish sects, and parallel pagan washings, but there can be no doubt that baptism as we know it began with the baptism of John. Christ Himself, by both precedent (Matt. 3:13) and precept (Matt. 28:19), gives us authority for its observance. On this basis it has been practiced by almost all Christians, though attempts have been made to replace it by a baptism of fire or the Spirit in terms of Matt. 3:11.
In
essence the action is an extremely simple one, though pregnant with meaning. It
consists in a going in or under the baptismal water in the name of Christ (Acts
19:5) Immersion was certainly the
original practice and continued in general use up to the Middle Ages. The
Reformers agreed that this best brought out the meaning of baptism as a death
and resurrection, but even the early Anabaptists did
not think it essential so long as the subject goes under the water. There
should be a preaching and confession of Christ as integral parts of the
administration (Acts 8:37). Other ceremonies may be used at discretion so long
as they are not unscriptural and do not distract from the true action, like the
complicated and rather superstitious ceremonial of the medieval and modern
Roman Church.
Discussion
has been raised concerning the proper ministers and subjects of the action. In
the first instance there may be agreement with Augustine that Christ himself is
the true minister ("He shall baptize you," Matt. 3:11). But Christ
does not give the external baptism directly; He commits this to His disciples
(John 4:2). This is taken to mean that baptism should be administered by those
to whom there is entrusted by inward and outward calling of the ministry of the
word, though any believer may baptize, and some early Baptists baptized themselves.
As
concerns the subjects, the main difference is between those who practice the
baptism of the children of confessing Christians and those who insist upon a personal
confession as a prerequisite. This point is considered in the two separate
articles devoted to the two positions and need not detain us in this exposition
of positive baptismal teaching. It may be noted, however, that adult baptisms
continue in all churches, that confession is everywhere considered important,
and that Baptists often feel impelled to an act of dedication of
children. Among adults it has been a common practice to refuse baptism to those
unwilling to leave doubtful callings, though the attempt of one sect to impose
a minimum age of thirty years did not meet with common approval. In the case of
children, they must be able to understand the significance of Baptism, and
decide for themsevels in this “act of obedience.”
A
clue to the meaning of baptism is given by three OT types: the flood (I Pet.
3:19-20), the Red Sea (I Cor. 10:1-2), and circumcision (Col. 2:11-12). These
all refer in different ways to the divine covenant, to its provisional
fulfillment in a divine act of judgment and grace, and to the coming and
definitive fulfillment in the baptism of the cross. The conjunction of water
with death and redemption is particularly apt in the case of the first two; the
covenantal aspect is more particularly emphasized in the third.
This
identification with sinners in judgment and renewal is what Jesus accepts when
he comes to the baptism of John and He fulfills, when He takes His place
between the two thieves on the cross (Luke 12:50). Here we have the real
baptism of the NT, which makes possible the baptism of our identification with
Christ and underlies and is attested by the outward sign. Like preaching and
the Lord's Supper, "baptism" is an evangelical word telling us that
Christ has died and has risen again in our place, so that we are dead and alive
again, in Him, with Him, and through Him (Rom. 6:4, 11).