Technicalities and the Administration of Baptism

In this article I would like to explore some of the methodology and technicalities of administering baptism.

1. Baptism is the means of entering God's kingdom, not "joining a church." Unfortunately, some people view baptism as a religious rite that must be performed to enter a specific religious group. Hence, some people view baptism as the way to "join the church." Baptism is a spiritual event where you are united with Christ (Romans 6:3-5), where you are spiritually reborn (John 3:5), and where the grace of God saves you by the power of Jesus' resurrection (1 Peter 3:21). God automatically adds a person into his worldwide body of believers (God's kingdom) when you are baptized for the remission of sins (Acts 2:38, 47). Upon entering God's kingdom, a person does not need to be baptized again if he/she starts attending another congregation of believers in another geographical place (cf. Acts 9:26).

2. Any disciple can perform a baptism. Some people maintain the view that a person's baptism is not valid unless a recognized preacher of the gospel performs the ceremony. The life of Jesus demonstrates that it does not matter who administers a persons baptism; what matters is the level of understanding of the person being baptized. The Bible records that Jesus and his disciples were baptizing in the land of Judea (John 3:22). Later, the same writer records that "Jesus Himself was not baptizing, but His disciples were" (John 4:2). If a disciple of Jesus baptizes a person, then that baptism is pleasing to the Lord. Like Jesus, the Apostle Paul tended to avoid personally administering baptism lest people believe their baptism was somehow special because of the person who administered it (1 Corinthians 1:14-17). The command to go and make disciples by teaching them and baptizing them was given to all followers of Christ (Matthew 28:19-20). All Christians regardless of position, recognition, or gender have the responsibility to "make other disciples" by teaching and baptizing. Rather than viewing baptism as a church ordinance that is done in a worship setting before a large assembly (although sometimes this is the case, Acts 2), baptism is often presented in Scripture as being a personal event between a teacher of the gospel and a student (Acts 8:35-38; Acts 16:31-34). While it might be good judgment to get someone to witness a person's baptism, such is not required (clearly demonstrated by the Ethiopian's baptism, Acts 8).

3. What about denominational baptisms? It has already been demonstrated that the person administering a baptism is immaterial. The crucial issue is the understanding of the person being baptized. Infant baptism is unbiblical in that a person being baptized must be mature enough to repent (change their life) and believe in Jesus prior to baptism (Acts 2:38; Acts 16:31). Sprinkling is an unbiblical form of baptism in that biblical baptism is clearly described as an immersion in water; it is a burial into the death of Christ (Romans 6:4-5; Colossians 2:12). In addition, baptism is the means of being united with Christ, accepting God's grace, and accepting Jesus' forgiving blood. One is "united with Christ" in baptism and not before (Romans 6:4-5). Although many denominations teach that a person is saved by faith prior to baptism, the Bible teaches that one is saved by faith in the act of baptism and not before (1 Peter 3:21). It is important that a person understand the Biblical teaching that baptism is "for" (in order to gain) remission of sins (Acts 2:38). There is a Biblical example of twelve men who misunderstood the purpose of their baptism, therefore they were baptized again for the right reason (Acts 19:1-7). This often begs the question: "if I was baptized (immersed) by a denominational preacher, should I be baptized again?" It has already been demonstrated that the person administering baptism is not what is important, but rather what the person being baptized understands. It is well known that both Thomas and Alexander Campbell convinced a Baptist preacher to immerse them for the remission of sins, although it is unlikely that the preacher believed in baptism for remission of sins himself. So it is possible for a person to have a correct understanding of baptism, but have been baptized (immersed) by the hands of a denominational preacher. However, the problem is that if a person was baptized by a denominational preacher then he/she was likely taught by that same preacher; and the truth of the matter is that very few denominational preachers teach or believe in baptism for (to gain) forgiveness of sins. Each individual knows the reason for their personal baptism. However, problems arise when people come to a knowledge of the truth of baptism and then project their current understand backward to their previous baptism. An individual should be certain about his/her baptism, as Peter writes, "make your calling and election sure" (2 Peter 1:10). Like the twelve men in Acts 19, if you have doubt about the reason for your baptism there is nothing wrong with being baptized again to be sure. This is true not because baptism is some magical ritual or because of a legalistic view of religion, but because the New Testament teaches that baptism is where you are united with Christ and receive the gift of God's grace for forgiveness.

4. What should be said at a baptism? The question was recently posed to me about the "precise" words that should be stated during a baptism. Traditionally, I have seen men who baptize hold their hand up in the air and say something to the effect, "I now baptize you in the name of the Father, the Son and the Holy Spirit for the remission of your sins." I have personally seen an instance where a young man baptized a young person he had been studying with. In his nervousness (this being the first baptism he had ever performed), he forgot to say anything, he simply plunged the person under the water! There was some question by sincere brethren as to whether or not the baptism was valid since the traditional formula of words was not recited prior to the immersion.

It must be recognized that there is not a formula of words given anywhere in the New Testament as to what should be said at a baptism. The crucial matter is what a person understands about baptism. Some have argued that baptism must be only "in the name of Jesus" (cf. Acts 8:16, 10:48; etc.). However, Jesus says that making disciples involves baptizing "in the name of the Father, Son, and Holy Spirit" (Matthew 28:19). The idea of "in the name of" means "by the authority of" (Acts 4:7; cf. Colossians 3:17). We can only receive forgiveness by the power and authority of God. Jesus and the Father are one (John 10:30), and therefore what is "in the name of Jesus" is also in the name of the Father and the Spirit. The concept Jesus is stressing is for a prospective disciple to understand the power behind salvation, His words are not phrased in a way to indicate a formula that must be recited over the waters of baptism.

It must be acknowledged that words have instructive power. Words said at a baptism can have strong teaching value for people witnessing a baptism--especially those who have not yet obeyed. What is important for the person being baptized is their personal understanding. The candidate for baptism should be in several personal Bible studies where they come to understand the purpose of and power behind baptism long before they get into the water. As long as a person has this understanding, a certain formula of words spoken is not essential.