3 Interpretations of Baptism and What the Bible Has to Say about It

Nothing we could ever do makes us righteous or good before the Lord. When we attempt to add the Gospel message by requiring works, even good works like baptism, we tear down the basic foundation that in Christ alone are we saved.

If this is true, what’s the point of baptism? When Scripture prescribes ordinances for the Church, like baptism, it does so in providing Christ-followers with instruction for worshiping the Lord and living out their new identity in Christ. We see this clearly as we harvest Scripture for understanding regarding the purpose of baptism.

Generically, the word “baptism” denotes an inauguration or initiation in a task or role. Scripturally, baptism follows in this pattern by representing new life in the Gospel before the Lord and before the church. It does so in two ways. First, baptism identifies one with the Lord both in his death and in his resurrection (Romans 6:2-4, Colossians 2:12). Notice the identity shift here. The old self, the sinful self, dies before the cross and the new self is resurrected to new life in Christ.

Second, the waters of baptism represent a cleansing of sin (Acts 22:16, 1 Corinthians 6:11). One cannot be both sinful and holy. Sin must be removed in order for holiness to be imparted. The washing of the water symbolizes the washing away of sin. In this, the Christ-follower is not what she was before, but is a new, clean creation before the Lord.

Baptism Is an Outward Representation of an Inward Transformation

The baptismal is a special, sacred place, but it does not contain saving power. Saving power comes from Christ alone. When one is baptized, he or she does so in illustration of, and identification with, the work of Jesus on the cross and his resurrection from the grave.

Over the course of the Church’s history, baptism has been a debated issue with some significant denominational differences emerging. Though very important, so long as it does not diverge from the core tenets of the Gospel, baptism is considered a minor theology. In dealing with minor theologies, Christians need to be ready to extend grace to their brothers and sisters as we all seek to uphold Scripture as our authority and guide. Let’s take a look at the predominant views surrounding baptism.

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Infant baptism, or paedobaptism, is practiced by many congregations today. Those among them may include Presbyterian, Lutheran, Methodist, or Reformed churches. In subscription to this form of baptism, an infant or young child would be baptized prior to the point of confession in Christ.

Paedobaptists liken baptism in the New Testament to circumcision in the Old Testament (Colossians 2:11-12). In the Old Testament, Israelites were born into a covenant community. They were God’s chosen people and in representation of that fact, they circumcised males when they were eight days old (Leviticus 12:3). Following in this pattern, paedobaptists teach that believing parents should baptize their young infants in representation of that infant being born into a covenant household. While Scripture does not specify that infants were in these households, we do have record of entire households being baptized upon hearing the Gospel (Acts 16: 15, 33).

This form of baptism does not guarantee the child salvation, but does signal the intention of the parents and their church community to disciple the child to that end. This is consistent with the symbolic nature of circumcision in the Old Testament. Faith in the Lord, not outward signs such as circumcision, was the means by which righteousness was given (Genesis 15:6, Romans 4:22). This carries over to the New Testament where we see clearly that salvation comes through belief in Jesus as the Son of God (Romans 10:9-10). Those who practice infant baptism do not believe that baptism bears repeating once a public profession has been made. 

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Believer’s baptism, or credobaptism, holds that one is only baptized upon profession of faith in Jesus. Credobaptists draw from New Testament examples where believers, including Jesus himself, were baptized in bodies of water such as the Jordan (Matthew 3:13, Mark 1:5). Baptism is therefore carried out by total immersion. In this, the believer identifies with Jesus’ burial and resurrection (Romans 6:3-4, Colossians 2:12). With perhaps the exception of the ambiguity surrounding the household baptisms, New Testament baptisms were performed upon repentance and confession of faith (Mark 16:16, Acts 2:41, 10:47-48). Believer’s baptism follows in these examples.

While the Old Testament covenant community centered predominantly on the nation of Israel, the new covenant community is made up of confessing believers of all nationalities and backgrounds (Matthew 28:19-20). Regardless of one’s family ties, genuine faith in the life of an individual is required in order to enter into that covenant community. In this, the credobaptist understands confession of faith to be the most appropriate time for baptism.

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The Catholic church holds baptism as the entrance sacrament required for salvation. As it is necessary for salvation, it is imperative that infants are baptized. According to Ludwig Ott, a Roman Catholic theologian, the faith of the church stands in place of the faith of the infant until that infant becomes of the age where personal faith is viable.

In the life of one old enough to confess faith, salvation is not actually imparted until faith and baptism join together. The physical washing by water washes away both original and personal sin, infuses the recipient with the Holy Spirit, and imparts salvation. This understanding of baptism is a strong deviation from the previous two views in that it requires an action aside of faith in order for salvation to be given.

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Baptism is an incredibly exciting time in the Church. In baptism, we celebrate that we who were once dead in our sin have new life in Christ. We celebrate publically and amongst fellow believers, because faith, while a personal confession, is not meant to be lived out in isolation. We declare that we believe Jesus is who he said he is. We believe it was our sin that died with him and we believe his resurrection has become our own. We commit to living out our new life such that Christ is made known in us.

Simply put, we follow in baptism because we desire to follow our Lord.

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With a heart for teaching, Madison Hetzler is passionate about edifying fellow believers to be strong, confident, and knowledgeable in the Word of God. Madison graduated from Liberty University's School of Divinity and now instructs Bible courses for Grace Christian University. She cherishes any opportunity to build community around cups of coffee and platters of homemade food.