A Scriptural understanding of Baptism
What does baptism do? Who should be baptized? Who can baptize?
What is baptism?
Baptism is an ordinance, a divinely instituted practice, given by Christ to His church as a visible sign and seal of the gospel. Christ commanded His disciples: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). We may disagree that baptism must always come with salvation, or what sort of baptism is being referred to in Scripture, but we should always agree that baptism is an inseparable physical symbol of the gospel itself.
Foundational Conclusions
Before proceeding further, several distinctions clarify what baptism is and is not.
Baptism is not regeneration. While baptism signifies and seals the work of the Holy Spirit in regeneration, it does not effect or affect it. Salvation comes through faith in Christ alone, not through the physical act of baptism. The thief on the cross was saved without baptism (Luke 23:39-43); baptism follows faith, not the reverse, neither is it probable or practical to be simultaneous. 1 Peter 3:21 is often used to argue for a regenerative effect of baptism, but the disagreement with this lies in the phrase “but by an appeal to God”, which already indicates inward belief and repentance preceding the outward expression in baptism. Mark 16:16 is another verse that puts belief and baptism together as leading to salvation, but the clause after retains only unbelief as a means to condemnation. By merely sticking to this verse, we will be refuting the salvation of the thief on the cross. So what do we do with baptism in this case?
Baptism is not sacramental in nature. Baptism conveys no ex opere operato grace; there is no automatic spiritual benefit through the act itself. Rather, it is the sign and seal of grace already received through faith that is now made visible to the church (Romans 4:11, Colossians 2:11-12).
Baptism is far more than a mere symbol. It is a covenantal act of obedience, a public identification with Christ and His church, and a means of grace through which God powerfully communicates truth to the believer’s soul (Colossians 2:12). Though physical, tangible actions like baptism do not save, God has ordained them to communicate spiritual truth and strengthen faith. Baptism is the means in which we physically feel and experience the washing away of sins, and death, burial and resurrection of ourselves with Christ.
Baptism is an act of the church, not merely an individual action. Though the believer is the subject of baptism, it is administered by the church in accountability and recognition of the individual’s profession of faith. It was normative in the book of Acts for baptism to always be done in the midst of witnesses whenever possible.
What does baptism do?
Baptism publicly testifies to and enacts the gospel. In immersion, the believer performs a living parable of Christ’s death, burial, and resurrection. The descent into water represents death to self and sin; the rising represents resurrection to new life. Paul writes: “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” (Romans 6:3-4). This visible demonstration teaches the gospel in a way words alone cannot.
Baptism is an act of obedience and discipleship. This marks the beginning of covenantal faithfulness to Christ. Jesus instructed His disciples, “If you love me, you will keep my commandments” (John 14:15), and baptism stands as the first public commandment of the Christian life (Matthew 28:19, Acts 2:38-41).
Baptism seals the believer’s membership in the local church. It is the gateway into the covenanted community. Through baptism, one formally enters the communion of saints and submits to the church’s oversight. Acts 2:41 describes this: “So those who received his word were baptized, and there were added that day about three thousand souls.” Baptism visibly incorporates believers into the body of Christ (1 Corinthians 12:13). Church membership and participation in the Lord’s Supper typically flow from and after baptism (1 Corinthians 11:27-29).
Baptism strengthens faith through tangible participation. When believers are baptized, they experience their union with Christ not merely intellectually but experientially. God meets the believer in this ordinance: “For as many of you as were baptized into Christ have put on Christ” (Galatians 3:27). This tangible participation deepens remembrance and assurance of salvation to a believer.
Who should be baptized?
There are usually two sides of this question. I will be arguing from a credobaptist’s (believer’s baptism) perspective and against infant baptism (pedobaptism).
Infant baptism is not in Scripture. There is no biblical advocacy, command, or record of infant baptism. Historical evidence shows infant baptism didn’t arise until centuries after the apostolic era. Going to “Sola Scriptura”: if Scripture doesn’t command it, it shouldn’t be practiced.
Baptism replacing physical circumcision is not a clear conclusion for infant baptism. There is no direct scriptural connection between infant baptism and Old Testament circumcision. Colossians 2:11-12 “Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism” is often used to link baptism as a replacement of circumcision, but when examined, shows that both circumcision (in this context) and baptism occur during salvation, and hence circumcision must then be spiritual in nature only. Circumcision was a sign of ethnic and temporal membership in the Abrahamic Covenant; baptism is a sign of saving faith in the New Covenant. If we were to agree that baptism replaced circumcision as a covenant sign, it would directly contradict the reason for baptism given by Jesus (Matthew 28:19). In the Old Testament, circumcised Israelites were often not believers in the covenant, and the prophets called out Israel and described true heart circumcision, which had a separate meaning from physical circumcision (Deuteronomy 10:16, Deuteronomy 30:6, Jeremiah 9:25-26, Ezekiel 44:9). Also, if circumcision was done to males alone, then why use it as a case to baptize both male and female infants as well?
Household baptism cannot imply infants. Passages like Matthew 18 and household baptisms in Acts are cited, but none provide explicit support for infant baptism. In all passages, household baptisms were done to those capable of “hearing”, “believing”, and “receiving” the Holy Spirit. Infants are not capable of these.
The described method of baptism cannot be done by infants. Jesus’ baptism and that of the Ethiopian eunuch involved “going down” and “coming up” from water (Matthew 3:16, Acts 8:38-39). Infants are incapable of being baptized through these means described in Scripture.
How should baptism be done?
The proper mode of baptism is believer’s immersion, the complete submersion of the professing believer in water.
The Greek term baptizō literally means “to immerse” or “to dip.” While some appeal to metaphorical uses, the physical practice described in Scripture consistently involves sufficient water for immersion. John baptized “in the Jordan” (Matthew 3:6), indicating a substantial body of water.
Immersion most fully expresses baptism’s symbolic meaning. As shown earlier, baptism portrays death, burial, and resurrection with Christ. Sprinkling or pouring fails to represent the burial that immersion conveys. To use an inadequate mode dumbs down, or at worst mutes, baptism’s gospel testimony.
Historical evidence confirms immersion as the normative apostolic practice. The Didache (70 and 100 AD), an early post-apostolic document, prescribes immersion as standard, permitting sprinkling only when water is scarce: “Concerning baptism, baptize as follows... in cold water. If you do not have cold water, use warm. If you have neither, pour water on the head three times in the name of the Trinity” (Didache 7). The shift toward sprinkling and pouring came later, driven by accommodation to climate, infrastructure, and the rise of pedobaptism.
Immersion respects the dignity of the experience. To use the element in full quantity provides a serious, tangible, memorable, and meaningful experience of grace to the believer and witnesses.
Immersion preserves the voluntary and participatory nature of baptism. Sprinkling or pouring can be performed on the unwilling; immersion requires conscious cooperation. This reinforces that baptism is an act of discipleship undertaken with intentionality.
Who can baptize?
Baptism should be administered by pastors and elders of the local church who are recognized and authorized by that congregation. Because baptism incorporates believers into the church and marks their membership publicly, it logically falls under the church’s pastoral oversight and authority. It will not be orderly if any member of a congregation could go around baptizing anyone and everyone.
Scripture shows that apostles and appointed church leaders administered baptism. The Great Commission was given to the disciples (Matthew 28:19), Peter baptized at Pentecost (Acts 2:38). Philip, a deacon recognized by the apostles, baptized the Ethiopian eunuch (Acts 8:38-39). Paul baptized new converts, though he emphasized that preaching the gospel was his primary calling: “For Christ did not send me to baptize but to preach the gospel” (1 Corinthians 1:17). This indicates that while baptism was important, designated individuals within the church’s leadership structure were seen doing it.
Pastors and elders carry the responsibility to “guard the flock of God that is among you” (1 Peter 5:2, Acts 20:28), and this includes overseeing the administration of the ordinances and maintaining the integrity of church membership.
Conclusion
Baptism, rightly understood, is the immersion of a believer, one who has made a credible profession of faith in Christ, in water, in obedience to Christ’s command and as a visible sign of union with Him. It marks the believer’s formal entry into the local church and commits the believer to a life of discipleship. In baptism, the gospel is proclaimed and depicted through water, and the believer enacts the central narrative of redemption. Thus, baptism remains essential to the church’s health, fidelity, and faithful witness to a watching world.