Pastor Jerry Rockwell TWO ORDINANCES OF THE BAPTIST CHURCH

Pastor Jerry Rockwell

 

TWO ORDINANCES OF THE BAPTIST CHURCH

 

Introduction: Historically, the Baptist churches have been known for having only two “ordinances” baptism and the Lord’s Supper. The word “ordinance” means “a permanent rule of action.”[1] This lesson will discuss both ordinances and how they are applied to the local church.

  1. When we talk about the word “Baptist,” it means what we are called; because of the activity of “baptism.” We believe every person who becomes a Christian should be baptized in water. The word “baptize” is a verb and comes from the Greek word “baptize” (βαπτίζω). When the King James Bible was translated, the men who were translating it chose to “transliterate”[2] the word, and it became “baptize.” It means to “dip or immerse,” this would make sense by rendering the word equivalent from Greek to English. Could you imagine the King James Bible translators translating the word “immerse.” Then we would be the “Eastland Immerse Church,” not the “Eastland Baptist Church.” Creating an English word to maintain the meaning and not distort it makes sense. The word “Baptist” clearly suggests something that is a subject in the Bible. The one person called a “Baptist” in the Bible was a man named John, known for baptizing people in the Jordan River. We are not “Baptists” because we trace our beginning back to John the Baptist. His ministry was much different from the ministry of the local church today and the application of baptism.  

The verse above demonstrates that there is more than one baptism. We want to discuss baptisms that involve the church, yet we need to know there is more than one baptism. Jesus is demonstrating to the disciples that He will have a baptism that others do not understand, and He is talking about his death on the cross. This verse complicates things when you read Ephesians 4:5 (KJV), “One Lord, one faith, one baptism.” What is said in Ephesians 4:5 is certainly not talking about Mark 10:38 since it is talking about something completely different. There was no water involved in Mark 10:38 (we will discuss this later).

Historically the Baptists were known for rejecting infant baptism. This was initiated primarily by the group called “Anabaptists,” who would baptize adults who had been baptized as babies by the Roman Catholic Church. When they heard the clear gospel of Jesus Christ, they accepted Him as their Saviour and wanted to be baptized the biblical way, by immersion. The name “Anabaptists” was given to these people by the Roman Catholic Church because of their practice of “baptizing” adults again. The word “anabaptist” means “to baptize again.”

What does the word “baptize” mean? Some see it differently from the New Testament. Webster in his 1828 dictionary says, “. . .baptism is performed by plunging or immersing the whole body in water.”[3] I. M. Haldeman discusses baptism and its meaning from the lexicon and other sources and each one gives the meaning of “baptize” (verb) as immersion.[4]

  1. Seven Baptisms. Most are not aware that there are more than one baptism named in the New Testament. The word “baptism” is found 22 times in the New Testament. This section of the study will explore these different baptisms. Some would argue that there is only “one” baptism as stated in Ephesians 4:5 (KJV), “One Lord, one faith, one baptism,” so how can one say there are “seven baptisms?” The verse has a specific application that will be examined later. The reason we can discuss seven baptisms is because the New Testament presents them. The question arises, what are the? Glad you asked.
  2. 1 Corinthians 10:1-6. This baptism is the first mentioned in the Bible because it occurred in the Old Testament when Israel as a nation crossed the Red Sea while fleeing from Pharaoh and the Egyptian army ( 14:1-31). The New Testament explains that event and says, “And were all [Israel] baptized unto Moses in the cloud and in the sea” (1 Cor. 10:2). Some call it the “Baptism of Moses.” This baptism did not get the people wet, but they were surrounded by the sea wall on both sides (Exod. 14:29) and the cloud of God’s presence above them. In a sense, they went through the water to the place of safety since God protected them from the Egyptian Army by drowning the entire army in the Red Sea (Exod. 14:26-28). It is important to note 1 Cor. 10:2 (KJV), “And were all baptized unto Moses in the cloud and in the sea.” This is a baptism related to Israel demonstrating God’s saving them from the enemy, Egypt.
  3. Matthew 3:1-10. This baptism is John’s baptism for Israel to repent. He is the forerunner of Messiah and came preaching “for the kingdom of heaven is at hand,” ( 2) and in the next verse John is identified as the “one spoken by the prophet Esaias [Isaiah], saying, “Prepare ye in the wilderness the way of Jehovah” (Isa. 40:3). John said in Matt. 3:11 (KJV), “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” Please note the comma after “Ghost” followed with the word “and.” This is a separate phrase and does not apply to the baptism of the Holy Ghost. It is a baptism of fire, in Hell forever.
  4. Matthew 20:21-23. This is the baptism of suffering on the cross. Look at John 1:29-34. John is saying that that at first he did not know Jesus, “but that he should be made manifest to Israel, therefore am I come baptizing with water” (John 1:31). [Emphasis added.] John understood his purpose after he baptized Jesus and the result manifested who Jesus was as described in John 1:32–34 (KJV), “32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God.”
  5. Acts 2:38-41. This baptism is what some call “Peter’s baptism.” This takes place immediately on the Day of Pentecost when Israel gathered in Jerusalem by the thousands to celebrate “Pentecost” (see 23:15-21) which was 50 days following the Passover. These were two of the most significant feasts of Israel and if an Israelite could get to Jerusalem for these two feasts they would be in Jerusalem. After the Holy Ghost came in Acts 2:1-5 it says there were “dwelling at Jerusalem Jews, devout men, out of every nation under heaven” (vs. 5) and the disciples began to speak in and “every man heard them speak in his own language” (vs. 6). Peter began to preach and speak to “Ye men of Judea, and all ye that dwell in Jerusalem, be this known unto you, and hearken to my words” (vs. 14). He then preaches a sermon that goes from Acts 2:15-36. At the close of his sermon, he says to the people in Acts 2:38 (KJV), “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” There are two things to note about this verse. One, the Holy Ghost had come as noted earlier. Second, this was addressed to the nation of Israel and the Jews just as John the Baptist spoke to the Jews. When he told them to “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost,” Peter was calling them to believe that Jesus was the Messiah and acknowledge their belief by being baptized and the Holy Ghost that came in Acts 2 would come into them. This message of baptism was to the Jews and the nation who witnessed all these things. This was not a statement of salvation because Peter did not tell them to repent and be baptized to be saved but to receive the Holy Ghost. Those who believe in “baptismal regeneration” (that baptism saves a person) use this verse as proof of their belief. Peter does not say, “repent and be baptized to be saved.” This was a call again to Israel to acknowledge Jesus as their Messiah and receive Him as such.
  6. Romans 6:2-11. This is the baptism of the believer who is part of the church after salvation. Note what is said in Romans 6:3 (KJV), “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” This is the “church age” believer’s baptism of identification with the death, burial, and resurrection of Jesus. Note how this is presented. It says in 3 that the believer is “baptized into his death.” Then vs. 4 says that “we are buried with him by baptism unto death.” Then the last part of vs. 4 indicates “that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Then it says in Romans 6:5 (KJV), “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” This makes baptism a picture of the believer’s identification with Jesus who died, was buried, and rose again. The Christian today who is baptized is giving a testimony of their identification with Jesus Christ as their Saviour and the water baptism pictures the death, burial, and resurrection” of the believer to the new life God has given them by the “new birth” (John 3).
  7. Acts 10. This baptism is the first of a Gentile.[5] It is important to make note of the progression of the work of God in the lives of the people, Jew and Gentile. The chapter begins with an introduction of Cornelius who was “a centurion of the band called the Italian band ( 1). He was a “devout man, and one who feared God. . .which gave much alms. . .and prayed to God always” (vs. 2). He saw a vision and God told him to “send men to Joppa, and call for one Simon, whose surname is Peter” (vs. 5). From Acts 10:9-18 we are given how Peter was instructed by God to eat meat that to a Jew was “unclean.” Some men came to get Peter and take him to the house of Cornelius who when he met Peter, he fell at his feet and worshipped him (vs. 25). The Peter does something very amazing as a Jew. He tells the people gathered there in Acts 10:28–29 (KJV), “28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?” Following this statement by Peter, Cornelius gives testimony of how God had shown him to call for Peter (Acts 10:30-33). Peter then begins to preach to the people gathered in the house of Cornelius the gospel (Acts 10:34-43). While Peter preached, the Holy Ghost “fell on all them which heard the word” (vs. 44). The occupants of the house were Gentiles with a few Jews who came with Peter. The Jewish believers there were “astonished. . .because that on the Gentiles also was poured out the gift of the Holy Ghost” (vs. 45). God was demonstrating to Peter and the other Jewish men that the Gospel of Jesus Christ was for the Gentiles and the “Holy Ghost falling on them” was to get their attention. Peter then makes a significant statement in Acts 10:47–48 (KJV), “47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.” Do not overlook what this passage is saying. Peter is saying that these people “received the Holy Ghost as well as we” and then he “commanded them to be baptized in the name of the Lord.” These Gentiles were saved and then received water baptism. That is the process of today in the church. The next three chapters, Acts 11-13, give the story of how Paul and Barnabas got together and were sent out by the church in Antioch to preach to the Gentiles.
  8. Ephesians 4:5. This verse connects “baptism” with “One Lord, one faith. . .” The context of this verse is about the church and its relationship with the Lord Jesus Christ. The passage is a discussion about the church, the “body of Christ” in Ephesians 4:4 (KJV), “There is one body, and one Spirit, even as ye are called in one hope of your calling.” This baptism can be considered the one that is All other baptism in the New Testament are types[6] of the “one baptism.” When you read 1 Corinthians 12:13 (KJV), “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit,” you find that this baptism relates to the body of Christ (“one body”). This baptism places every believer into the body of Christ. The Charismatic movement, which teaches that a person is not saved unless they have the baptism of the Holy Ghost and speak in tongues. They acknowledge that the Spirit baptism places you in the body of Christ, but they also teach that tongues is the evidence that you are saved. The “one baptism” is connected with the “one body” the church.
  9. The Lord’s Supper. There are two things to note about this ordinance.
  10. The Initiation by Christ, Matthew 26:17-30. Also found in Mark 14:26-31; Luke 22:31-34; John 13:36-38.
  11. The Application of the Lord’s Supper, 1 Corinthians 11:23-34.

 

[1] Webster’s Dictionary 1828.

[2] The word “transliterate” means assigning an English letter for each Greek letter. The word “baptizo” was thus transliterated into English as “baptize.” Both the Greek and English versions of the word are verbs.

[3] Noah Webster, Webster’s 1828 Dictionary, Online, page 2568.

[4] I. M. Haldeman, The Truth About Baptism, (New York, NY, First Baptist Church, nd) Logos Bible Software, pages 4-6.-

[5] There could have been a Gentile baptized in Acts 2 when the Holy Ghost came because in Acts 6 there were some “Grecians” who had been saved but they would have been proselytes because a Gentile could not have full privileges as a Jew. This brought about the controversy which came up because the Grecian widows were being neglected. When the twelve chose the men to serve (Acts 6:2-4) the list in Acts 6:5 indicates that one of them was a “proselyte of Antioch” named Nicolas. A “proselyte” would be a Gentile who converted to Judaism. The Old Testament refers to them as “strangers” (see Exod. 22:21; 23:12).

[6] The word type is derived from the Greek word τυπος meaning “an object formed to resemble some entity, image, statue” from: William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1020.