Believer's Baptism

Sign of the New Covenant in Christ

Thomas R. Schreiner, Shawn Wright, E. Ray Clendenen

• Publisher: B&H Academic
• Year: 2007
• ISBN:
  9781433669057
• Topic: Theology & Religion
• Subtopic: Religion

Is believer's baptism the clear teaching of the New Testament Scriptures? What are the historical and theological challenges to believer's baptism? What are the practical applications for believer's baptism today? Volume two in the NEW AMERICAN COMMENTARY STUDIES IN BIBLE & THEOLOGY (NACSBT) series for pastors, advanced Bible students, and other deeply committed laypersons addresses these compelling questions.

Indeed, Believer's Baptism begins with the belief that believer's baptism (as opposed to infant baptism or other faith proclaiming methods) is the clear teaching of the New Testament. Along the way, the argument is supported by written contributions from Andreas Kostenberger, Robert Stein, Thomas Schreiner, Stephen Wellum, Steve McKinion, Jonathan Rainbow, Shawn Wright, and Mark Dever.

Users will find this an excellent extension of the long-respected NEW AMERICAN COMMENTARY.

BAPTISM IN THE GOSPELS

Andreas J. Köstenberger*

The purpose of the present chapter is to investigate the material on baptism in the four canonical Gospels. This will take on the form of a narrative analysis of the Gospels of Mark, Matthew, Luke, and John. In this way the Gospels themselves will be allowed to determine the parameters for our discussion of baptism, in particular the activity of John the Baptist, Jesus' baptism by him, and the literal and figurative baptisms administered, or undergone, by Jesus and his followers. As a brief prolegomenon, it will be helpful to look first at Jewish proselyte baptism, which, together with Jewish ritual washings and immersion practices, forms an important backdrop to our discussion of the material on baptism in the Gospels. The essay concludes with several important implications for our understanding of baptism today.

Proselyte Baptism

It is difficult to know when the Jews began to practice proselyte baptism as an initiation rite for Gentile converts to Judaism, so we cannot assume it was a precursor of John's and Christian baptism.1 It appears that the import of this practice was both purificatory—Gentiles were generally considered to be ritually unclean and in need of purification—and initiatory. Also, proselyte baptism conveyed the notion of a conversion to a new kind of life, which involved the proselyte's acceptance of the “yoke of the Torah.”2 Hence, the initiation represented a commitment, as well as bestowing certain benefits.

Unlike Jewish proselyte baptism of Gentile converts to Judaism, however, John baptized Jews, not Gentiles.3 Most likely, John's baptism and Jewish proselyte baptism both harken back to Jewish ritual cleansing and bathing practices.4 This is supported by mishnaic passages such as m. Pesah. 8:8 (“If a man became a proselyte on the day before Passover he may immerse himself and consume his Passover-offering in the evening”) that discuss proselyte baptism in the context of Levitical cleansing in preparation for the Passover. At Qumran, too, we find ritual washings in the context of repentance and the community's preparation for entering the eschatological community (1QS 3:4–9; 6:14–23; see 4:18–22).5 Unlike John's baptism, however, these rites were repeated and self-administered.

It may be concluded, therefore, that the early Church's practice of baptism cannot be adequately explained by, or accounted for, by appealing to proselyte baptism as a precedent. Apart from the question of whether or not proselyte baptism predates Christian baptism (which is far from certain), there are important theological distinctions in the way in which baptism was conceived that makes a link between these two kinds of baptism tenuous at best and illegitimate at worst.

Baptism in the Gospel of Mark6

A significant number of all occurrences of the bapt- word group in Mark's Gospel are found in Mark 1:4–9.7 Mark's conflated quotation of Mal 3:1 and Isa 40:3 identifies John the Baptist as God's messenger sent to “prepare the way for the Lord.” Mark 1:4 immediately adds that, in keeping with these prophetic passages, “John came baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins”8 (see Acts 19:4).

The references to repentance and the forgiveness of sins make clear that John's baptism is to be understood not merely in terms of ritual purification and religious observance but as essentially moral and ethical. This, in turn, is set within a prophetic-apocalyptic eschatological framework which contrasts the impending divine judgment with the coming of the Messiah.

In its original context, Isa 40:1–9 calls God's people to prepare Yahweh's way in the wilderness.9 While not explicitly stated, the probable manner in which this is to be done is by way of repentance. If Yahweh is to return, his people must prepare the way by repenting of their sins that caused them to be led into exile (see Matt 3:8). As Isa 40:1–2 makes clear, God's ultimate purpose for his people is not judgment but salvation. In its original Isaianic context, exodus typology is interwoven with the figure of the coming Servant of the Lord (see esp. Isa 52:13–53:12). The Messiah and his redemption will bring about a new exodus in which Gods glory will be revealed.

John's message meets with a large response, and many come from Jerusalem and the Judean countryside to confess their sins and be baptized in the Jordan River. Dressed in the manner of the OT prophet Elijah, John points people to one after him who is more powerful than he and the thongs of whose sandals he is not worthy to untie, one who will baptize, not with water, but with the Holy Spirit (1:8; see Joel 2:28–29; Isa 32:15; 44:3).10 Then Jesus comes from Nazareth in Galilee and is baptized by John, with attesting signs of God's approval (1:9). As Jesus is baptized with water by John and the Spirit descends on him (1:10), so he will in turn baptize others with the Holy Spirit in the future. Jesus' baptism is the occasion of a major Trinitarian manifestation, with the Father voicing approval and the Spirit descending on Jesus the Son (1:10–11). It seems that Jesus' baptism signifies his identification with sinful Israel and points to the cross.11

In essence, then, Mark shows that John's baptism fulfills OT prophecy and prepares people for Jesus' ministry. His baptism in the wilderness of the Jordan has salvation-historical significance, invoking the exodus motif in continuity with passages in Isaiah.12 The Baptist is presented as a prophet like Elijah, preaching a message of repentance for the forgiveness of sins.13 In light of the reality and certainty of God's judgment, John called for conversion—a reorientation of one's life, a return to God, and a restoration of one's relationship with him-whereby people's confession of sins resulted in divine forgiveness. As the one who administered baptism, John mediated this forgiveness in a way similar to the priest who performed sacrifices within the context of the OT sacrificial system (e.g., Lev 5:5–10).14 Also, John's baptism had a purifying function, in keeping with OT and Second Temple notions that immersions were concerned with cleansing from uncleanness.15

John's baptism with water is contrasted with baptism with the Holy Spirit, which will be administered by one “more powerful” than he. This characterizes the relationship between John and Jesus both in terms of continuity (both baptize) and discontinuity (literal vs. metaphorical reference to baptism, Jesus mightier). Against the backdrop of references to God's judgment, John's baptism, as well as Jesus' later “baptism,” doubtless has an eschatological dimension. It marks baptism as an initiatory rite into the “true Israel,” the believing remnant. Hence many of John's disciples later became disciples of Jesus (see John 1:35–37), though doubtless there were those who were baptized by John but who did not accept Jesus as Messiah. In contrast to Jewish ritual washings, which were self-administered, John baptized others, which may have given rise to the designation, John “the Baptizer” (see Mark 6:14,24).

We can now survey references to baptism in the rest of Mark's Gospel. Mark 6:14,24–25 mentions rumors that Jesus was John the Baptist raised from the dead, which results in a flashback to the Baptist's beheading (see Josephus, Ant. 18.5.2).16 In 7:4, the words baptizō and baptismos are used in the evangelist's explanatory reference to Jewish ceremonial washings (Matt 15:2 has niptō, “wash”; also Luke 11:38). In Mark 8:28, Jesus' disciples state that some think Jesus is John the Baptist (see Mark 6:14; Matt 16:14). Mark 9:13 recounts Jesus' assertion that, in John the Baptist, Elijah has come (see Matt 17:10–13).

Mark 10:38–39 features six occurrences of the bapt-word group. Here Jesus speaks of a future “baptism” which he must undergo, namely, the crucifixion. In response to a question by John and James, the sons of Zebedee (a question stemming from their mother, see Matt 20:20–21), asking Jesus for the places on his right and left in the coming kingdom, Jesus asks whether they can drink the “cup” he will drink or be baptized with the “baptism” with which he will be baptized. This seems to be a reference to the painful destiny and physical distress experienced by Jesus, and later by his followers by virtue of their association with him (see Mark 8:34–38), issuing in his crucifixion.17

The final reference involving baptism in Mark,18 which may be designed to provide closure to the theme of baptism in this Gospel by corresponding to the first mention of baptism in 1:4–9, is found in 11:29, where Jesus challenges his opponents to identify the authority behind John's baptism, whether divine or human. The Jews' response reveals people's respect for John as a true prophet of God.19

The references to baptism in Mark's Gospel present themselves therefore as follows:

1. 1:4–9: John the Baptist's baptism of repentance and his baptism of Jesus
2. 6:14,24–25: Rumor that Jesus is the Baptist raised from the dead; John's beheading
3. 7:13: Elijah has come in the person of John the Baptist
4. 8:28: Some say Jesus is John the Baptist (see 6:14)
5. 10:38–39: Jesus' reference to a future “baptism” he must undergo (his crucifixion)
6. 11:30: Jesus' challenge to the Jews to identify the source of John's baptism

The presentation of baptism in Mark's Gospel can be shown to proceed against the backdrop of the following salvation-historical pattern: (1) John's baptism, in conjunction with his preaching of repentance and the forgiveness of sins, fulfills OT prophecy in preparing the way for the Messiah (1:4–8); (2) Jesus is baptized by John and attested as God's Son by the Father and the Spirit (1:9); (3) John is martyred (6:24–25); (4) Jesus speaks of the “baptism” of his crucifixion (10:38–39); and (5) Jesus will baptize with the Holy Spirit (1:9). Hence the Gospel begins with Jesus' literal, water baptism by John and concludes with Jesus' metaphorical “baptism” at the cross, with the Spirit baptism still in the future. Jesus is the one greater than John: the Baptist's ministry is concluded, while Jesus is the future Baptizer; the Baptist is a true prophet of God (11:30–33), while Jesus is the true Messiah and Son of God (1:1,11; 9:7; 15:39). The underlying symbolism of the Baptist's baptism is that of cleansing from sin and of spiritual renewal. Mark does little to flesh out the meaning of the future baptism with the Holy Spirit, although baptism with the Holy Spirit seems presupposed in the eschatological reference to the Holy Spirit aiding persecuted believers in the future (13:11).

Baptism in the Gospel of Matthew

About half of the references to the bapt- word group in Matthew occur in the account of the beginnings of John the Baptist's ministry in Matt 3:1–16. In addition to John's call for repentance, the Matthean account makes specific reference to John's preaching of the nearness of the “kingdom of heaven” (Matt 3:2). While restructured (e.g., in Matthew the Isa 40:3 quote follows John's message rather than preceding it as in Mark's account), John's Elijah-like appearance and people's response are recorded in terms virtually identical with Mark.

In a major addition to Mark, Matthew in 3:7–10 recounts Jesus' denunciation of the Jews' ethnic presumption upon their Abrahamic descent, threatening God's imminent judgment.20 As does Mark, Matthew includes John's reference to one more powerful than he who will baptize with the Holy Spirit, though Matthew (see Luke 3:16) also adds the phrase “and fire” (Matt 3:11). In keeping with both the preceding and subsequent contexts, “fire” here probably serves as an emblem of God's judgment (see Matt 5:22; 7:19; 13:40,42,50; 18:8–9; 25:41), which is conveyed by strongly apocalyptic language (see Matt 3:10,12, neither of which are found in Mark; see Dan 7:10; Rev 20:10).21 Jesus' reference to his future “baptism” in the context of “fire”...

Table of contents

• List of Abbreviations
• Series Preface
• Author Preface
• Foreword — Timothy George
• Introduction — Thomas R. Schreiner and Shawn D. Wright
• 1. Baptism in the Gospels — Andreas J. Köstenberger
• 2. Baptism in Luke-Acts — Robert H. Stein
• 3. Baptism in the Epistles: An Initiation Rite for Believers — Thomas R. Schreiner
• 4. Baptism and the Relationship between the Covenants — Stephen J. Wellum
• 5. Baptism in the Patristic Writings — Steven A. McKinion
• 6. “Confessor Baptism”: The Baptismal Doctrine of the Early Anabaptists — Jonathan H. Rainbow
• 7. Baptism and the Logic of Reformed Paedobaptists — Shawn D. Wright
• 8. Meredith Kline on Suzerainty, Circumcision, and Baptism — Duane A. Garrett
• 9. Baptism in the Stone-Campbell Restoration Movement — A. B. Caneday
• 10. Baptism in the Context of the Local Church — Mark E. Dever
• Author Index
• Subject Index
• Scripture Index