Concerning Baptism

Over the past 7 years the elders of Redeemer have been in discussion on whether to allow various modes of baptism in our practice. According to the Westminster Confession of Faith, which is our doctrinal standard in the PCA, immersion is not necessary (WCF chapter 28.3). Our Book of Church Order (BCO) and the WCF outlines that we should teach and encourage the members of the church to have their children baptized (WCF 28.4). In an effort to abide by the guidance of the standards while holding the tension of what is permissible and what is informing our functional practice, we have wrestled with the question of how best to serve our families who have convictions that their children be immersed.

While we do not think that the particular mode of baptism is the most important element of this beautiful sacrament, we see all three modes (sprinkling, pouring, and immersing) as representing and signifying the foundational truth of baptism, which is our union with Christ by God’s grace and entry into the covenant community of God’s people. Baptisms, in various modes, can represent different aspects of this eternal spiritual reality—sprinkled clean by the blood of Christ, the pouring out of the Holy Spirit, and the death to sin and resurrection to new life. All baptisms performed with water and administered in the name of the Trinity are gladly received as valid at Redeemer.

We do not perform re-baptisms because God is not bound by time (WCF 28.6), nor do we think that our credible profession of faith is the main thing that our baptisms symbolize, though that can certainly be an aspect of our baptisms if baptized later in life.

We have been in conversation with various other PCA churches who practice immersion baptisms and have prayerfully concluded that we will offer immersion baptisms. This will likely be performed outside of the premises of our sanctuary and all church members will be notified and invited to any baptism at Redeemer as it also functions as an entry into the covenant community (BCO 56.4.g):

That children by Baptism, are solemnly received into the bosom of the Visible Church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their Baptism are bound to fight against the devil, the world, and the flesh.

Logistics, location, timing, and other details will be navigated as we move forward in the future. This, in no way, means our views on baptism have changed, and to be a member of Redeemer does not necessitate you agree with our view of the sacraments. We believe this is one great aspect of PCA membership—only the elected officers are bound by second and third circle doctrinal standards—see below for a helpful diagram adapted from our sister church Zion PCA. Our reception of members only requires a credible profession of faith and affirmation of the 5 membership vows, which means we can house various tangential differences because we all agree on the main things.

Baptism (A deep dive on the Greek word, Baptidzo)

Matthew 3:13-17

[13] Then Jesus came from Galilee to the Jordan to John, to be baptized by him. [14] John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” [15] But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. [16] And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; [17] and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

Matthew 4:1

[1] Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.

Colossians 2:9-15

[9] For in him the whole fullness of deity dwells bodily, [10] and you have been filled in him, who is the head of all rule and authority. [11] 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, [12] 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. [13] And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, [14] by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. [15] He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

Romans 6:3-4

[3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] 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.

1 Corinthians 10:1-4

[1] For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, [2] and all were baptized into Moses in the cloud and in the sea, [3] and all ate the same spiritual food, [4] and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.

1 Peter 3:18-22

[18] For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, [19] in which he went and proclaimed to the spirits in prison, [20] because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. [21] Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, [22] who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Galatians 3:23-29

[23] Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. [24] So then, the law was our guardian until Christ came, in order that we might be justified by faith. [25] But now that faith has come, we are no longer under a guardian, [26] for in Christ Jesus you are all sons of God, through faith. [27] For as many of you as were baptized into Christ have put on Christ. [28] There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. [29] And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

Romans 4:11-12

[11] He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, [12] and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.

What are some instances where people baptize their children or entire households?

Acts 2:37-39, 16:33

[37] Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” [38] And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. [39] For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” [16:33] And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

Why do Presbyterians sprinkle/pour?

The Greek word baptidzo does not always mean to submerge/immerse. It can mean to pass through the water (1 Corinthians 10:2, 1 Peter 3:21), but it can also mean to “wash” or to be sprinkled or poured for ritualistic cleansing.

Luke 11:37-38

[37] While Jesus was speaking, a Pharisee asked him to dine with him, so he went in and reclined at table. [38] The Pharisee was astonished to see that he did not first wash* before dinner. (Word translated “wash” is the Greek word for baptism)

Hebrews 6:2, 9:10

[2] and of instruction about washings*, the laying on of hands, the resurrection of the dead, and eternal judgment. [9:10] but deal only with food and drink and various washings*, regulations for the body imposed until the time of reformation.

* All instances where folks “go down into the water” or “come out of the water” could apply to both the baptizer and baptized (Matthew 3:16, Acts 8:38-39)

Pouring out of the Spirit in connection with Baptism: Acts 10:44-48, Titus 3:5-6.

From the Westminster Confession of Faith

CHAPTER XXVIII. OF BAPTISM

I. Baptism is a sacrament of the new testament, ordained by Jesus Christ, (Mat 28:19); not only for the solemn admission of the party baptized into the visible Church, (1Co 12:13); but also, to be unto him a sign and seal of the covenant of grace, (Rom 4:11; Col 2:11-12); of his ingrafting into Christ, (Gal 3:27; Rom 6:5); of regeneration, (Titus 3:5); of remission of sins, (Mark 1:4); and of his giving up unto God, through Jesus Christ, to walk in newness of life, (Rom 6:3-4). Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world, (Mat 28:19-20).

II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto, (Mat 3:11; Jhn 1:33; Mat 28:19-20).

III. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring, or sprinkling water upon the person, ( Hbr 9:10, 19-22; Act 2:41; Act 16:33; Mar 7:4).

IV. Not only those that do actually profess faith in and obedience unto Christ, (Mar 16:15-16; Act 8:37-38); but also the infants of one, or both, believing parents, are to be baptized, (Gen 17:7, 9; Gal 3:9, 14; Col 2:11-12; Act 2:38-39; Rom 4:11-12; 1Co 7:14; Mat 28:19; Mar 10:13-16; Luk 18:15).

V. Although it be a great sin to contemn or neglect this ordinance, (Luk 7:30; Exd 4:24-26); yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it, (Rom 4:11; Act 10:2, 4, 22, 31, 45, 47); or, that all that are baptized are undoubtedly regenerated, (Act 8:13, 23).

VI. The efficacy of Baptism is not tied to that moment of time wherein it is administered, (Jhn 3:5, 8); yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in His appointed time, (Gal 3:27; Tts 3:5; Eph 5:25-26; Act 2:38, 41).

VII. The sacrament of Baptism is but once to be administered unto any person, (Tts 3:5).

Q. 167. How is our Baptism to be improved by us?

A. The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others, by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of the Baptism and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that Sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.

Additional Thoughts & Resources

Why was Jesus baptized?

Matthew 3:13-15. When Jesus was baptized, God’s Spirit descended in the form of a dove (Matt 3:16). Immediately after His baptism, in Matthew 4, Jesus was led by the Spirit to be tempted by the devil in the wilderness. This was, in part, was to show that Jesus was bearing the curse for Adam, Israel, and the sins of all those who are in union with him (“to fulfill all righteousness”).

Why do we connect baptism with circumcision?

Historically, right after the Israelites pass through the water at the Jordan River, they were immediately circumcised (Joshua 5:1-9), to show that the second generation of Israelites coming out of Egypt would enter the new land of promise and would be set apart unto God. Their aim was listen to God’s voice in obedience unlike the first generation who “did not obey the voice of the Lord” (Joshua 5:6). Circumcision signified and sealed the hope of God’s promise to the second generation and his judgment on the first generation (Joshua 5:7). Jesus, who’s name is connected to the Hebrew name Joshua, was baptized at the Jordan representing the first fruits of a coming generation that would be untainted by the corruption of sin. When He came out of the water and the heavens were opened and He saw the Spirit of God descending like a dove and coming to rest on Him, a voice from heaven said, “This is my beloved Son, with whom I’m well pleased.” Jesus was the true obedient child; the true Israel and second Adam. He was inaugurating the true promise, articulated as God’s kingdom, which was mirrored in various epochs of the old covenant, i.e. the dry land after the cleansing of the flood during the days of Noah (Matthew mentions the dove to show that there’s a connection to the story of Noah and the new earth after the flood with Jesus’ baptism). Jesus was the true bringer of rest (Noah’s name means rest). Jesus was the true Israel, the greater Joshua, the true son of David, God’s beloved Son, the second Adam. Meaning, Jesus is fulfilling all the stories of God’s people throughout the history of redemption and He’s showing us what the intention of the new humanity was and what the new promised world will look like: God at one with humankind, heaven opens to earth, peace, and the enjoyment and glory of God are the marks of Jesus’ baptism. But in order for Jesus to be our righteous representative before God, He was going to have to be cut off, drowned, tempted by Satan in the wilderness instead of a garden, cursed and nailed to the tree (aka endure the covenant curses for the sake of righteousness). These are all connections that the New Testament writers make (Colossians 2:9-15, 1 Corinthians 10:1-5, Matthew 4:1-11, Mark 1:12-13, Luke 4:1-13, 1 Peter 3:18-22).

A Bit of My Story

Being raised in the baptist and pentecostal traditions, I was always confused why presbyterians connected baptism with circumcision. But upon a deeper read of the whole of scripture, and the layers and layers of meaning in everything that Jesus did, I realized something that the early church assumed concerning all of the former signs of God’s covenants in the past—they find their fulfillment and completion in Jesus. Circumcision was THE issue for the early church. Circumcision was the mark that set you apart as God’s people. Putting all of this together, which took me about ten years, I was struck when I re-read Colossians 2:9-15. I finally saw the connections and became convinced that the signs of the new covenant in Christ are the fulfillment of and linked to the sings of the old covenant:

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.” (Col. 2:11-12).

Paul is deliberately connecting the old covenant sign (circumcision) with the new (baptism). And though baptism can certainly point to our decision to profess faith in Christ and commitment to follow Him with our lives, it first and foremost points to Jesus’ purity, devotion, and obedience towards God in the place of fallen humans who stood condemned by all the legal demands of God’s good law. He nailed our disobedience to the cross through the cutting off of His beloved Son, and in so doing, He disarmed the power of the devil and our flesh by his resurrection, claiming and securing victory over the hearts, souls, and bodies of His people. Baptism into Christ, therefore, is the fulfillment of that which we could only see in part with the era of circumcision in redemptive history.

Therefore, we do not think the mode of baptism is the most important thing. We believe that baptism primarily points to God’s grace most plainly seen in Jesus’ obedience not ours. However, because God is not bound by time (WCF 28.6), and our comprehension of when our conversion occurs isn’t primarily in focus in scripture (God’s predestined call in our conversion happened before the world was created, Ephesians 1:4-5), we baptize infants not with the ultimate hope that they will pursue God with all their heart (though we most certainly do hope that), but our ultimate and stronger hope is that God, through Jesus, will pursue them. When the children of the covenant make a decision to consciously believe in Jesus and follow him, that’s when the other sacrament of the Lord’s Supper is to be enjoyed (Exodus 12:26-27, 1 Corinthians 11:28). We call this “becoming a communing member,” which is a perpetual sacrament until the final day. The Lord’s Supper should be enjoyed when we are able to examine and understand the sacrifice of Jesus. If a person is not baptized and is ready to make a profession of faith, then both sacraments will be administered at that time in the person’s life.

Additional resources on the PCA’s practice of infant baptism, the two videos below are helpful. One is from Dr. Ligon Duncan and the other is from Dr. Richard Pratt.

The Target of Truth

Core: Key issues that are central to the Christian faith that cannot be compromised or the gospel itself is compromised. A member of Redeemer must agree with these core issues of the faith. Examples: Salvation by faith in Christ, the truth and authority of the Bible, the Deity of Jesus Christ. We must be willing to hold these truths without nuance.

Confession/Creed: Our unique understanding of what the Bible teaches about important, but less central issues of faith. We can be brothers and sisters with those who share the core of faith, but do not necessarily share our confession. An officer (elder, deacon) at Redeemer must not only share the core issues, but also the confessional issues as found in the Westminster Confession of Faith (WCF) and Catechisms. Examples: Calvinism, infant baptism, Covenant Theology. We must be willing to debate confessional issues.

Convictions: Personal interpretations of scripture that Christians will certainly differ about. We must lovingly accept convictions that are different from our own, as long as they do not go against God’s word. Examples: Schooling, entertainment, use of alcohol, political affiliation. We must be willing to dialogue with those who hold opposing convictions.