Doctrine of Baptisms

BASIC CONCEPTS DOCTRINE OF BAPTISMS
Learner Guide
Copyright Word In Truth, 2012 All Rights Reserved All rights reserved. No part of this book or its accompanying materials may be reproduced, stored in a retrieval system, or transmitted by any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, except as may be expressly permitted by the applicable copyright statutes or in writing by the Publisher. Unauthorized use without the prior written consent of Word in Truth is prohibited. All scripture quotation from e-Sword
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Doctrine of Baptisms
This manual was compiled by:

Frederick Ollewagen
Director of Curriculum Development

Dr George C van Diggelen
First Published: January 2012
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Unit Standard BAP2011
DOCTRINE OF BAPTISMS TABLE OF CONTENTS
Symbols in this Manual............................................................................................... ii CHAPTER 1 HISTORY OF BAPTISMS (SO1 AC1) ..................................................... 1 Ceremonial Washings pre-date Baptisms ...................................................... 1 A Jewish Prophet Who Baptised ..................................................................... 2 New Testament Baptism .................................................................................. 3 Jewish Baptism Compared with New Testament Baptism ............................ 3 CHAPTER 2 INFANT BAPTISM (SO 1 AC2) ............................................................... 7 CHAPTER 3 BELIEVERS BAPTISM (SO1 AC3) ...................................................... 10 1st Baptism - John's Baptism unto Repentance Before Christ ............... 11 2nd Baptism - Baptism into the Holy Ghost/Spirit ....................................... 12 3rd Baptism - Baptism into Fire ..................................................................... 14 4th Baptism - Baptism into the Body ............................................................ 15 5th Baptism - Baptism into Suffering ............................................................ 17 6th Baptism - Baptism into the Cloud ........................................................... 19 CHAPTER 4 HEBREWS 6 (SO1 AC2) ....................................................................... 21 CHAPTER 5 CONCLUSION (SO1 AC2) .................................................................... 35 PORTFOLIO ASSESSMENT ...................................................................................... 36 SUMMARY .................................................................................................................. 36 CONCLUSION ............................................................................................................ 36
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Title SAQA No Level Credit Field Sub-field
5 6 Field 07 human and Social Studies Religious and Ethical Foundations of Society
Purpose of the Unit Standard

This Unit Standard will be useful to people who are engaged in the caring and pastoral ministry of the church on a basic level.
People Credited With This Unit Standard Are Able To:

Demonstrate understanding of the theology baptism in historical and current contexts Demonstrate understanding of pastoral care as a ministry in the church Engage in pastoral care in relation to personal salvation
Learning Assumption
The credit value is based on the assumption that learners can: NQF 2 Maths Literacy NQF 2 English Communication US 117877 Perform One-to-One on the job training SIN2011 Sin and Salvation US 117865 Assist and support learners to manage their learning experiences
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Unit Standard BAP2011
Outcomes and Unit Standards

Specific Outcome 1: Understand the key Christian Doctrine of Baptisms AC1: Understand the historical significance of baptisms, traditions and ceremonies AC2: Understand and critique Infant Baptism AC3: Understand and critique Believers Baptism
In this module you will learn to:

Understand the different approaches to infant and believer baptism Develop and support your own perspective of baptism
Assessment Approach
Accreditation Process The relevant Education and Training Quality Authority (ETQA) must accredit providers before they can offer programs of education and training assessed against unit standards. Moderation Process Moderation of assessment will be overseen by the relevant ETQA according to the moderation guidelines in the relevant qualification and the agreed ETQA procedures. Critical Cross-field Outcomes Collect, analyse, organise, and critically evaluate information. Demonstrate an understanding of the word as a set of related systems Contribute to his/her full personal development and the social and spiritual development of the society at large by being aware of the importance of reflecting on and exploring a variety of strategies to learn more effectively, exploring education and career opportunities.
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Performance of all elements is to be carried out in accordance with organisation standards and procedures, unless otherwise stated. Organisation standards and procedures may cover: quality assurance, documentation, security, communication, health and safety, and personal behaviour
Performance of all elements complies with the laws of South Africa, especially with regard to copyright, privacy, health and safety, and consumer rights. All activities must comply with any policies, procedures and requirements of the organisations involved the ethical codes of relevant professional bodies and any relevant legislative and / or regulatory requirements
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CHAPTER 1 HISTORY OF BAPTISMS1

Baptism is common in Jewish life! The Hebrew word tevilah (translated "immersion") is used in the ritual washings and cleansings commanded in the Law of Moses and other Jewish writings. The purpose of baptism mikveh is spiritual rather than physical cleansing. The roots of baptism rest deeply and permanently in the scriptures and traditions. Baptism depicts an outward act of the inward transaction of faith; and declares that only the Holy One of Israel has the power to cleanse men's hearts and lives.
Ceremonial Washings pre-date Baptisms

In the Torah we read that before the giving of the Law on Mount Sinai, God commanded the people to wash their clothing as a symbolic act of purification (Exodus 19:10). Leviticus 8:6 records the washing of Aaron and his sons when they were ordained as priests to minister in the holy tabernacle. Again, in Leviticus 16:4, God commanded Aaron to wash himself before and after he ministered in the Holy of Holies on the Day of Atonement. Numbers 19 gives explicit instructions for purification after defilement by a dead body. After bathing and washing his clothes, the "unclean" person had to be sprinkled with fresh water combined with ashes from a sacrificed animal. The Israelites also used this "water of cleansing" to purify themselves and their plunder after they battled with the Midianites (Numbers 31:2124). The Torah also commanded ritual purification for both men and women who had been "defiled" by flows of various body fluids, or who had been healed of leprosy. All these water rituals formed the basis for the Jewish baptism laws. While the Hebrew word baptism means literally "a collection or gathering together," in this context it refers to a gathering or pool of water for the purpose of ritual cleansing. The earliest Biblical uses of the word "baptism" occur in 1 Kings 7:23ff and its Parallel passage in 11 Chronicles 4:2ff. These verses describe the huge, circular
Adapted from http://jewsforjesus.org/publications/issues/2_10/baptism
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"Sea of Solomon," constructed along with the first Temple for the priests to carry out their ceremonial washing.
A Jewish Prophet Who Baptised

The use of water to symbolise cleansing and consecration is very much a Jewish concept, and a very ancient one at that. Because of this, when the Jewish prophet John the Baptist came upon the scene, the Jews of his day saw nothing wrong in his demands that people repent of sin and be symbolically cleansed in the Jordan John's title, "Baptist" (literally baptiser), comes from the Greek verb baptidzo, which carries the same meaning as the Hebrew root taval: to wash by dipping or plunging in water. John's message, though not a popular one, was in keeping with what all the other Jewish prophets proclaimed. He preached God's impending judgment, warning that Israel must repent and be spiritually renewed because the coming of the Messiah was at hand. The self-righteous may have disagreed about their personal need for repentance, but they had no quarrel with John's method of symbolic cleansing. Otherwise, surely the religious leaders would have had him stoned as a false prophet. Jesus came to the Jordan to be baptised by John. Recognising Jesus as the Messiah, John pointed him out to the crowd, saying, "Look, the Lamb of God, who takes away the sin of the world!" (John 1:29). Although Jesus was perfect and sinless, by being baptised with penitent sinners he identified himself as the one who had been sent to suffer God's wrath and judgment, so that all who would believe in him might go free. In the days Jesus walked this earth, those who repented and were symbolically cleansed by John in the river still brought animal sacrifices to the Temple in order to receive God's forgiveness. But after the righteous Messiah gave his life as atonement for sin, baptism took on a different and fuller meaning for those who believed. Now those who accepted the atonement of Jesus on their behalf received a new and permanent cleansing through his sacrificial death. When, after believing, they are baptised in obedience to his command (Matthew 28:19).
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New Testament Baptism

The New Testament portion of the Bible ascribes a multiple symbolism to the baptism of believers in Jesus the Messiah. Titus teaches that baptism depicts the washing away of sin and uncleanness by the blood sacrifice of Jesus, and the giving of new life by God's Holy Spirit to those who are cleansed in this way. Titus 3:5 MKJV not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewal of the Holy Spirit, The book of Romans describes baptism as a picture of death and resurrection. That is, by his baptism the believer publicly announces that through faith in the Messiah, he has died to his old sinful ways and has been made alive to God. The New Testament scriptures teach that those who believe in the Messiah are plunged or buried into his atoning death, so that God might raise them to a new life, even as the Messiah himself rose from the dead. Romans 6:3-4 MKJV Do you not know that as many of us as were baptised into Jesus Christ were baptised into His death? 4 Therefore we were buried with Him by baptism into death, so that as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life.
Jewish Baptism Compared with New Testament Baptism

The symbolism of the New Testament baptism coincides with the symbolism of proselyte baptism; there are some important differences, especially in their respective roles. The three requirements are circumcision, baptism and sacrifice, presumably in that order. Both Jewish and Gentile believers in Jesus Christ fulfil their commitment of faith in all three of these requirements. But they do it in a different order, and in a different way. In the New Testament, sacrifice comes first. The sacrifice of Jesus is the underlying reason and motivation for New Testament baptism. Because of Messiah's sacrifice, believers are cleansed spiritually and forgiven for their sin. Their baptism then becomes the outward portrayal of that inward spiritual renewal brought about by their faith in Jesus Christ. The aspect of circumcision is also
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fulfilled by the atoning sacrifice of Jesus. Those who want to serve God no longer needs to submit to physical circumcision, he receives God's inward mark upon his heart that brings him under the New Testament sealed in Messiah's blood. The Apostle Paul described it this way in his letter to the Gentile believers in Colossae: Colossians 2:9-12 NIV "For in Christ all the fullness of the Deity lives in bodily form and you have been given fullness in Christ, who is the head over every power and authority. In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead" The circumcision of the heart is inward and visible only to God. By his Spirit, he inscribes his law upon the hearts of all those who commit themselves to him through faith in the sacrifice of Jesus Christ (Jeremiah 31:33). The Scriptures teach that all people, Jews and Gentiles, need this inward circumcision of the heart in order to please God and to have an eternal relationship with him. A New Testament believer renounces and converts from is his propensity toward sin, his falling short of God's holy standards. It is the affirmation that no human can please God without the supernatural help he has provided through the atoning sacrifice of Jesus. Every believer must be cleansed by God through Jesus' sacrifice. Isaiah 64:6 teaches that "all our righteous acts are as filthy rags." For this reason, it's not enough to try to keep the Law, or to go to the baptism, or to do acts of charity and kindness. Jesus the Messiah has provided God's acceptable way of cleansing. John 14:6 MKJV Jesus said to him, I am the Way, the Truth, and the Life; no one comes to the Father but by me. Accept God's way of being clean and acceptable to Him? The real baptismthe inner washing of the human heartcomes first. The water baptism that follows is only a public announcement of what has happened within, and we who believe
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make this public proclamation because we want to share our good news with others.
Baptism is therefore a continuous experience and not a once off occurrence
Activity 1
1. Ceremonial washings were a form of baptism. Make a comparison between washings in the ceremonial law of Moses and the spiritual principles of Baptism in Christ 2. The Jewish tradition of Baptism unto repentance allowed John the Baptist to baptise people. Find instances on the Old Testament and explain how this was fulfilled by John the Baptist
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SELF ASSESSMENT It is time for me to check how much I have learned in this unit. I can tell if I am not yet confident or confident or very confident of what I have learned. Specific Outcome 1 Assessment criteria Understand the historical significance of baptisms, traditions and ceremonies Understand the key Christian Doctrine of Baptisms Understand and critique Believers Baptism Understand and critique Infant Baptism Not yet confident Confident Very Confident
If I am not yet confident I must speak to my Facilitator and peers so that I become confident very quickly.
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CHAPTER 2 INFANT BAPTISM

Reading:
Infant Baptism - Why We Baptise Babies (The Case for).pdf Infant Baptism - The Biblical Basis for.pdf Infant Baptism Scriptural and Reasonable (Samuel Miller).pdf Infant baptism.pdf John Gill - A Body of Practical Divinity.pdf (Book III, Chapter 1)
Baptism has been a controversial issue for many years with regards to infant vs. adult baptism? Could both have a place in the life of a believer? While there is no clear Bible reference to support infant baptism, there is also no clear Bible reference to reject infant baptism. To create some middle ground, most people would agree that baptism is the outward sign of an inward conviction. Believers are baptised because of Gods working in their lives. In the same manner many people want their children to be baptised as an outward sign of their inner convictions, that of dedicating or acknowledging God in the lives of their children, a gesture where they acknowledge and return Gods gift to them as parents.
Baptising an infant or a believer for the sake of tradition is equally wrong.
Many see infant baptism as a dedication; here are a few examples: 1 Samuel 1:11, 24-28 MKJV And she vowed a vow and said, O, Lord of Hosts, if You will indeed look upon the affliction of Your handmaid and remember me, and not forget Your handmaid, but will give to Your handmaid a man-child, then I will give him to Jehovah all the days of his life, and there shall no razor come upon his head. 24 And when she had weaned him, she took him up with her, with three bulls
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and one ephah of flour, and a skin of wine, and brought him to the house of Jehovah in Shiloh. And the child was young. 25 And they killed a bull, and brought the child to Eli. 26 And she said, O, my lord, as your soul lives, my lord, I am the woman who stood by you here, praying to Jehovah. 27 For this boy I was praying, and Jehovah has given me my petition which I asked of Him. 28 And I have returned him to Jehovah. As long as he lives, he shall be given to Jehovah. And he worshiped Jehovah there. Hannah was childless and in her grief she promised God that if he would grant her a son, she would dedicate him to the Lord. God answered her prayer and Hannah kept her promise. Samson was also dedicated or set apart for the Lords affairs. In v8 Manoah recognises his shortcomings and asks that God teach them how to raise their son. Judges 13:5-8 MKJV For lo, you shall conceive and bear a son. And no razor shall come upon his head. For the child shall be a Nazarite to God from the womb. And he shall begin to deliver Israel out of the hand of the Philistines. 6 And the woman came and told her husband, saying, A man of God came to me, and His face was like the face of an Angel of God, very terrifying. But I did not ask Him where He came from; neither did He tell me His name. 7 But He said to me, Behold, you shall conceive and bear a son. And now drink no wine nor strong drink, neither eat any unclean thing, for the boy shall be a Nazarite to God from the womb to the day of his death. 8 And Manoah prayed to Jehovah and said, O, my Lord, let the Man of God, whom You sent, come again to us and teach us what we shall do to the boy that shall be born. Even Jesus was brought to the temple to be presented to God.
Luke 2:21-22 MKJV And when eight days were fulfilled to circumcise the child, His name was called JESUS, the name called by the angel before He was conceived in the womb. 22 And when the days of her purification according to the Law of Moses were fulfilled, they brought Him to Jerusalem, to present Him to the Lord Apostle Paul was raised in the temple according to the ways of the elders.
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Acts 22:3 MKJV I am truly a man, a Jew born in Tarsus in Cilicia, yet brought up in this city at the feet of Gamaliel, taught according to the exactness of the Law of the fathers, being a zealous one of God, as you all are today. Paul charges all of us to raise our children in the nurture (the act of nourishing or nursing; tender care; education; training; that which nourishes; food; diet; the environmental influences that contribute to the development of an individual) and admonition (gentle or friendly reproof; counselling against fault or oversight; warning) of the Lord. Ephesians 6:4 MKJV And fathers, do not provoke your children to wrath, but bring them up in the nurture and admonition of the Lord.
It must be understood that infant baptism can never replace the requirement of baptism for the remission of sins. Each person, including the parents, must remember that there will come a day when each child must accept Jesus Christ as saviour and then follow Christ through the baptismal waters as a believer once they have the conviction and the understanding of the true meaning of baptism.
Activity 2
Research the grounds for infant baptism using the bible as reference. Compile a Critical Analysis expressing your evaluation of Infant Baptism: Does it have a place in the believers life? (1000+ words)
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CHAPTER 3 BELIEVERS BAPTISM2

Reading:
Believer's Baptism - Baptist Style.pdf Believers' Baptism - Baptizo (Immersion).pdf Believers' Baptism - Commitments of.pdf Believers' Baptism - What Baptists Believe.pdf CH Spurgeon - Baptism - A Burial.pdf Baptism_Divine commandment.pdf
Baptism comes from the Greek word BAPTITZO meaning: to dip repeatedly, to immerse, to cleanse by dipping and BAPTO meaning: to dip, dip in, to dip into dye. To better understand this; in order to make a pickle the vegetable should be first dipped (Bapto) into boiling water and then baptised (Baptitzo) in the Vinegar solution. Both verbs mean the immersing of the vegetable in a solution. The second, the act of baptising the vegetable produces a permanent change. So the mode of Baptism is Bapto and the whole process is Baptitzo Hebrews 6 refers to the Doctrine of Baptisms, plural, referring to more than one baptism, of which only 1 is symbolically reflected in a ceremony. But, each baptism is a work of God and we need to be fully submerged into them to come out changed. This inner change, produced by God Himself, is not intended to alienate a person from his background or heritage, but to produce a new and closer relationship with the Creator. Baptism is a direct command from God but it is also more than just an act of obedience. If the believer does not grasp the significance and the symbolism of the baptism then it is in vain.
Adapted from http://www.kingdom-gospel.com/baptisms.html
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1 Peter 3:21 MSG The waters of baptism do that for you, not by washing away dirt from your skin but by presenting you through Jesus' resurrection before God with a clear conscience.
1st Baptism - John's Baptism unto Repentance Before Christ

The ministry of John the Baptist pointed towards the coming Christ and called for the repentance of sins. Matthew 3:1-3 MKJV In those days John the Baptist came preaching in the wilderness of Judea, 2 and saying, repent, for the kingdom of Heaven is at hand. 3 For this is he who was spoken of by the prophet Isaiah, saying, "The voice of one crying in the wilderness: Prepare the way of the Lord, make His paths straight." Matthew 3:11 GNB I baptise you with water to show that you have repented, Acts 19:3-4 GW Paul asked them, "What kind of baptism did you have?" They answered, "John's baptism." 4 Paul said, "John's baptism was a baptism of repentance. John told people to believe in Jesus, who was coming later." After the death of Christ, the believer must repent of Dead Works - Repentance can be Godly or carnal. 2 Corinthians 7:9-10 LITV 9 Now I rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved according to God, that you might suffer loss in nothing by us. 10 For the grief according to God works repentance to salvation, not to be regretted. But the grief of the world works death. After the death of Christ on the cross the baptism is a symbolic representation of what Christ did for us; it symbolises the death, burial and resurrection of a believer. The believer declares that they voluntarily choose to follow Christs example of dying to our sinful nature and rise up in the likeness of His resurrection. Man is bound by sin as long as he lives; but once man dies sin no longer has dominion over him. Acts 19:1-5 LITV And it happened, in the time Apollos was in Corinth, Paul was passing through the higher parts to come to Ephesus. And finding some disciples, 2
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he said to them, Believing, did you receive the Holy Spirit? And they said to him, We did not even hear whether the Holy Spirit is. 3 And he said to them, Then to what were you baptised? And they said, To the baptism of John. 4 And Paul said, John indeed baptised with a baptism of repentance, saying to the people that they should believe into the One coming after him, that is, into the Christ, Jesus. 5 And hearing, they were baptised into the name of the Lord Jesus. Pauls ministry started after the death and resurrection of Jesus Christ, therefore the believers were baptised again. Johns baptism was for the remission of sins, the baptism of Christ is to be identified with his death and resurrection. Romans 6:3-11 MKJV Do you not know that as many of us as were baptised into Jesus Christ were baptised into His death? 4 Therefore we were buried with Him by baptism into death, so that as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life. 5 For if we have been joined together in the likeness of His death, we shall also be in the likeness of His resurrection; 6 knowing this, that our old man is crucified with Him in order that the body of sin might be destroyed, that from now on we should not serve sin. 7 For he who died has been justified from sin. 8 But if we died with Christ, we believe that we shall also live with Him, 9 knowing that when Christ was raised from the dead, He dies no more; death no longer has dominion over Him. 10 For in that He died, He died to sin once; but in that He lives, He lives to God. 11 Likewise count yourselves also to be truly dead to sin, but alive to God through Jesus Christ our Lord. Colossians 2:12 MKJV buried with Him in baptism, in whom also you were raised through the faith of the working of God, raising Him from the dead
2nd Baptism - Baptism into the Holy Ghost/Spirit

Matthew 3:11 GNB but the one who will come after me will baptise you with the Holy Spirit and fire. He is much greater than I am; and I am not good enough even to carry his sandals. Acts 1:5 MKJV For John truly baptised with water, but you shall be baptised in the Holy Spirit not many days from now.
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Acts 1:8 MKJV But you shall receive power, the Holy Spirit coming upon you. And you shall be witnesses to Me both in Jerusalem and in all Judea, and in Samaria, and to the end of the earth.
The baptism of the Holy Spirit is a baptism of power to be Gods witnesses and to spread His word.
This baptism may be accompanied with speaking in tongues, but it is primarily a baptism of power. There is no particular order for these baptisms, as it is God working in us. Note that without the Holy Spirit we cannot be saved. 1 Corinthians 12:3 KJV Wherefore I give you to understand, that no man speaking by the Spirit of God calls Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. When we accept Jesus Christ as Lord and Saviour we also receive the Holy Spirit with our rebirth. John 4:13-14 KJV Jesus answered and said unto her, Whosoever drinks of this water shall thirst again: 14 But whosoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. But the Baptism of the Holy Spirit is like rivers of living water. John 7:37-39 KJV In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spoke he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) The Holy Spirit brings the power of God into your life. Luke 24:49 MKJV And behold, I send the promise of My father on you. But you sit in the city of Jerusalem until you are clothed with power from on high.
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John 14:26 MKJV But the Comforter, the Holy Spirit whom the Father will send in My name, He shall teach you all things and bring all things to your remembrance, whatever I have said to you. Acts 1:4, 5 & 8 MKJV And having met with them, He commanded them not to depart from Jerusalem, but to await the promise of the Father which you heard from Me. 5 For John truly baptised with water, but you shall be baptised in the Holy Spirit not many days from now. 8 But you shall receive power, the Holy Spirit coming upon you. And you shall be witnesses to Me both in Jerusalem and in all Judea, and in Samaria, and to the end of the earth. Acts 2:1-4 MKJV And in the fulfilling of the day of Pentecost, they were all with one accord in one place. 2 And suddenly a sound came out of the heaven as borne along by the rushing of a mighty wind, and it filled all the house where they were sitting. 3 And tongues as of fire appeared to them, being distributed; and it sat upon each of them. 4 And they were all filled of the Holy Spirit, and began to speak in other languages, as the Spirit gave them utterance. Acts 10:44-48 MKJV While Peter was still speaking these words, the Holy Spirit fell on all those hearing the Word. 45 And those of the circumcision, who believed (as many as came with Peter), were astonished because the gift of the Holy Spirit was poured out on the nations also. 46 For they heard them speak with tongues and magnify God. Then Peter answered, 47 Can anyone forbid water that these, who have received the Holy Ghost as well as we, should not be baptised? 48 And he commanded them to be baptised in the name of the Lord. Then they begged him to stay certain days
3rd Baptism - Baptism into Fire

Matthew 3:11 GNB but the one who will come after me will baptise you with the Holy Spirit and fire. He is much greater than I am; and I am not good enough even to carry his sandals. 1 Corinthians 3:10-15 MKJV According to the grace of God which is given to me, as a wise master builder, I have laid the foundation, and another builds on it. But let
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every man be careful how he builds on it. 11 For any other foundation can no one lay than the one being laid, who is Jesus Christ. 12 And if anyone builds on this foundation gold, silver, precious stones, wood, hay, stubble, 13 each one's work shall be revealed. For the Day shall declare it, because it shall be revealed by fire; and the fire shall try each one's work as to what kind it is. 14 If anyone's work which he built remains, he shall receive a reward. 15 If anyone's work shall be burned up, he shall suffer loss. But he shall be saved, yet so as by fire.
This baptism is a work of God to cleanse and purify the believer unto holiness. It is a continuous process where God removes our carnal inclinations.
4th Baptism - Baptism into the Body

1 Corinthians 12:13 MKJV For also by one Spirit we are all baptised into one body, whether Jews or Greeks, whether bond or free, even all were made to drink into one Spirit. God places us into the Body of Christ where we fulfil our purpose in the body of Christ to edify and support one another Hebrews 10:23-25 MKJV Let us hold fast the profession of our faith without wavering (for He is faithful who promised), 24 and let us consider one another to provoke to love and to good works, 25 not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more as you see the Day approaching. We must assemble with other believers to provoke one another to love and good works. There is a difference between assembling and gathering. Let's say you buy tricycle at a store. It comes boxed with parts. The parts are gathered, but are not assembled. We must put the pieces together. In the same way, God will place us in the Body of Christ.
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Ephesians 4:15-16 MKJV But that you, speaking the truth in love, may in all things grow up to Him who is the Head, even Christ; 16 from whom the whole body, fitted together and compacted by that which every joint supplies, according to the effectual working in the measure of each part, producing the growth of the body to the edifying of itself in love. Colossians 2:18-19 LITV Let no one condemn you, delighting in humility and worship of the angels, pushing into things which he has not seen, being puffed up by the mind of his flesh without cause, 19 and not holding fast the Head, from whom all the body having been supplied through the joints and bands, and being joined together, will grow with the growth of God. Once the parts are assembled then the life of the Body flows. If a part is out of joint, then parts will lack life. A broken or dislocated arm may cause the loss of feeling and life in the hand. In the same way, we must ALIGN ourselves by God into the Body of Christ so that not only will we gain the abundant life of God, but others who are ministered to through us will get life as well. 1 Corinthians 12:14-27 LITV For also the body is not one member, but many. 15 If the foot says, Because I am not a hand, I am not of the body, on account of this, is it not of the body? 16 And if the ear says, Because I am not an eye, I am not of the body, on account of this, is it not of the body? 17 If all the body were an eye, where would be the hearing? If all hearing, where the smelling? 18 But now God set the members, each one of them, in the body, even as He desired. 19 But if all was one member, where would the body be? 20 But now, indeed, many are the members, but one body. 21 And the eye is not able to say to the hand, I have no need of you; or again the head to the feet, I have no need of you. 22 But much rather the members of the body seeming to be weaker are necessary. 23 And those of the body we think to be less honourable, to these we put more abundant honour around them. And our un-presentable members have more abundant propriety. 24 But our presentable members have no need. But God tempered the body together, giving more abundant honour to the member having need, 25 that there not be division in the body, but that the members might have the same care for one another. 26 And if
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one member suffers, all the members suffer with it. If one member is glorified, all the members rejoice with it. 27 And you are Christ's body, and members in part. This truth gives greater understanding of Ezekiel 37, the Valley of Dry Bones. The people become the Body of Christ as they find their place and receive new life.
5th Baptism - Baptism into Suffering

Matthew 20:20-23 MKJV Then the mother of Zebedee's children came to Him with her sons, worshiping and desiring a certain thing from Him. 21 And He said to her, What do you desire? She said to Him, Grant that these my two sons may sit in Your kingdom, the one on Your right hand and the other on the left. 22 But Jesus answered and said, You do not know what you ask. Are you able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? They said to Him, We are able. 23 And He said to them, You shall indeed drink of My cup and be baptised with the baptism that I am baptised with; but to sit on My right hand and on My left is not Mine to give, but to those for whom it has been prepared by My Father. Here we see Jesus claims to have a baptism coming and He connects it to a cup Matthew 26:36-46 MKJV Then Jesus came with them to a place called Gethsemane. And He said to the disciples, Sit here while I go and pray there. 37 And He took Peter and the two sons of Zebedee with Him, and He began to be sorrowful and very heavy. 38 Then He said to them, My soul is exceedingly sorrowful, even to death. Wait here and watch with Me. 39 And He went a little further and fell on His face, and prayed, saying, O My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will. 40 And He came to the disciples and found them asleep. And He said to Peter, What! Could you not watch with Me one hour? 41 Watch and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak. 42 He went away again the second time and prayed, saying, My Father, if this cup may not pass away from Me unless I drink it, Your will be done. 43 And He came and found them asleep again, for their eyes were heavy. 44 And He left them and went away again, and prayed the third time, saying the
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same word. 45 Then He came to His disciples and said to them, Sleep on now and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46 Rise, let us be going; behold, he who is betraying Me is at hand. This is the cup and baptism Jesus spoke of. It is the baptism of suffering. Jesus chose the place called Gethsemane to drink this cup. Gethsemane means "wine press". It was here that Jesus for the 1st and only time struggled with God's will. v39 Jesus said: if it is possible, let this cup pass from Me. Yet not as I will, but as You will. He asks that the cup be passed or taken from Him, but He added: not as I will, but as You will. The 2nd & 3rd prayer (v42 & 44) He said: if this cup may not pass away from Me unless I drink it, Your will be done. What Adam could not do, Christ did.
This baptism is the DENIAL of our will. It is suffering the denial of self and soul. Jesus spoke many times to deny the soul .
John 15:18-20 MKJV If the world hates you, you know that it hated Me before it hated you. 19 If you were of the world, the world would love its own. But because you are not of the world, but I have chosen you out of the world, therefore the world hates you. 20 Remember the word that I said to you, The servant is not greater than his master. If they have persecuted Me, they will also persecute you. If they have kept My saying, they will also keep yours.
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6th Baptism - Baptism into the Cloud

1 Corinthians 10:1-2 KJV 1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptised unto Moses in the cloud and in the sea; Let's read about this baptism: Numbers 9:15-23 MKJV And on the day that the tabernacle was reared up, the cloud covered the tabernacle, even the tent of the testimony. And at evening it was upon the tabernacle, looking like fire, until the morning. 16 So it was always. The cloud covered it, and it looked like fire by night. 17 And when the cloud was taken up from the tabernacle, then after that the sons of Israel pulled up stakes. And in the place where the cloud stayed, there the sons of Israel pitched their tents. 18 At the command of Jehovah the sons of Israel pulled up stakes, and at the command of Jehovah they pitched. As long as the cloud stayed upon the tabernacle they rested in camp. 19 And when the cloud stayed long upon the tabernacle many days, then the sons of Israel kept the charge of Jehovah and did not journey. 20 And so when the cloud was a few days upon the tabernacle, according to the command of Jehovah they remained in their tents, and according to the command of Jehovah they pulled up stakes. 21 And so when the cloud stayed from evening to the morning, and the cloud was taken up in the morning, then they pulled up stakes. Whether by day or by night that the cloud was taken up, they pulled up stakes. 22 Whether it was two days, or a month, or a year, that the cloud stayed upon the tabernacle, remaining on it, the sons of Israel stayed in their tents and did not journey. But when it was taken up, they pulled up stakes. 23 At the command of Jehovah they encamped, and at the command of Jehovah they pulled up stakes. They kept the charge of Jehovah at the command of Jehovah by the hand of Moses.
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Being baptised in the cloud means you follow God when ever or where ever He leads.
Denominations are born when someone makes a camp upon the last truth God revealed to them, and decides to stay there instead of continuing on, even "a broken clock is right twice a day." Denominations still have abundant revelation concerning the specific truth they are camped on even though they have failed to grow in other areas. What does that mean for individual believers? We must not be boxed in by a "camp" mentality. We must realise that others may or may not have truths that we have not yet grasped in God's Word. We must be teachable. We must also recognise Jesus as Lord, directing our life, and as King, reigning our life. Isaiah 28:9-13 MKJV Whom shall He teach knowledge? And whom shall He make to understand doctrine? Those weaned from the milk and drawn from the breasts. 10 For precept must be on precept, precept on precept; line on line, line on line; here a little, there a little; 11 for with stammering lips and another tongue He will speak to this people. 12 To whom He said, This is the rest; cause the weary to rest; and this is the refreshing. Yet they were not willing to hear. 13 But the Word of Jehovah was to them precept on precept, precept on precept; line on line, line on line; here a little, there a little; that they might go, and fall backward, and be broken and snared and taken.
Activity 3
Believers baptism: compile a Critical Analysis expressing your evaluation of the spiritual meaning of each baptism. (1000+ words)
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CHAPTER 4 HEBREWS 63
Reading:
AW Pink - Expositions in Hebrews.pdf
The interpretation which we shall give of the above verses is not at all in accord with that advanced by the older writers. It differs considerably from that found in the commentaries of Drs. Calvin, Owen and Gouge, and more recently, those of A. Saphir, and Dr. J. Brown. Much as we respect their works, and deeply as we are indebted to not a little that is helpful in them, yet we dare not follow them blindly. To "prove all things" (1 Thess. 5:21) is ever our bounden duty. Though it is against our natural inclination to depart from the exposition they suggested (several, with some diffidence), yet we are thankful to God that in later years He has granted some of His servants increased light from His wondrous and exhaustless Word. May it please Him to vouchsafe us still more? The writers mentioned above understood the expression "the principles of the doctrine of Christ," or as the margin of the Revised Version more accurately renders "the word of the beginning of Christ," to refer to the elementary truths of Christianity, a summary of which is given in the six items that follow in the second half of verse 1 and the whole of verse 2; while the "Let us go on unto perfection," they regarded as a call unto the deeper and higher things of the Christian revelation. But for reasons which to us seem conclusive, such a view of our passage is altogether untenable. It fails to take into account the central theme of this Epistle, and the purpose for which it was written. It does not do justice at all to the immediate context. It completely breaks down when tested in its details. As we have repeated so often in the course of this series of articles, the theme of our Epistle is the immeasurable superiority of Christianity over Judaism. Unless the interpreter keeps this steadily in mind as he proceeds from chapter to chapter, and
AW Pink - Expositions in Hebrews Chapter 23
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from passage to passage, he is certain to err. This is the key which unlocks every section, and if attempt be made to open up any portion without it, the effect can only be strained and forced. The importance of this consideration cannot be overestimated, and several striking exemplifications of it have already been before us in our survey of the previous chapters. Here too it will again stand us in good stead, if we but use it. The apostle is not contrasting two different stages of Christianity, an infantile and a mature; rather is he opposing, once more, the substance over against the shadows. He continues to press upon the Hebrews their need of forsaking the visible for the invisible, the typical for the antitypical. That in taking up our present passage it is also of first importance to study its connection with the immediate context, is evident from its very first word, "Therefore." The apostle is here drawing a conclusion from something said previously. This takes us back to what is recorded in Hebrews 5:11-14, for a right understanding of which depends on a sound exposition of what immediately follows. In these verses the apostle rebukes the Hebrews for their spiritual sloth, and likens them to little children capacitated to receive nothing but milk. He tells them that they have need of one teaching them again "which be the first principles of the oracles of God," which denoted they had not yet clearly grasped the fact that Judaism was but a temporary economy, because a typical one, its ordinances and ceremonies foreshadowing Him who was to come here and make an atonement for the sins of His people. Now that He had come and finished His work the types had served their purpose, and the shadows were replaced by the Substance. The spiritual condition in which the Hebrew saints were at the time the Holy Spirit moved the apostle to address this Epistle to them, is another important key to the opening of its hortatory sections. As we showed in our last article, the language of Hebrews 5:11-14 plainly intimates that they have gone backward. The cause of this is made known in the 10th chapter, part of which takes us back to a point in time prior to what is recorded in chapter 5. First in Hebrews 10:32 we read, "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great flight of afflictions." This "great flight of afflictions" they had, as verse 34 tells us, taken "joyfully." Very remarkable and rare was this. How was such an
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experience to be accounted for? The remainder of verse 34 tells us, "Knowing in yourselves that ye have in heaven a better and an enduring substance." But this blessed and spiritual state which characterised the Hebrews in the glow of "first love" had not been maintained. While affections were set upon things above where Christ is seated at the right hand of God, whilst faith was in exercise, they realised that their real portion was on High. But faith has to be tested, patience has to be tried, and unless faith be maintained "hope deferred makes the heart sick" (Prov. 13:12). Alas, their faith had wavered, and in consequence they had become dissatisfied to have nothing down here; they became impatient of waiting for an unseen and future inheritance. It was for this reason that the apostle said to them, "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb. 10:35, 36). Now it was this discontented and impatient condition of soul into which they had fallen, which accounts for the state in which we find them in Hebrews 5:11, 12. So too it explains the various things referred to in chapter 6. That is why the apostle was moved to set before them the most solemn warning found in verses 4-6. That is why we find "hope" so prominent in what follows: see verses 11, 18, 19. That is why reference is made to "patience" in verse 12. That is why Abraham is referred to, and why his "patience" is singled out for mention in verse 15. And that is why in our present passage the Hebrews are urged to "go on unto perfection," and why the apostle interposes a doubt in the matter: "This will we do, if God permit" (verse 3), for there was good reason to believe that their past conduct had provoked Him. Thus we see again how wondrously and how perfectly Scripture interprets itself, and how much we need to "compare spiritual things with spiritual" (1 Cor. 2:13). The sixth chapter of Hebrews does not commence a new section of the Epistle, but continues the digression into which the apostle had entered at Hebrews 5:11. In view of the disability of those to whom he was writing receiving unto their edification the high and glorious mysteries which he desired to expound, the apostle goes on to set before them various reasons and arguments to excite a diligent attention thereunto. First, he declares his intention positively: to "go on unto perfection"
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(verse 1). Second, he names, what he intended to "leave," namely, "the word of the beginning of Christ" (verses 1-3). Third, he warns of the certain doom of apostates (verses 4-8). Fourth, he softens this warning in the case of the converted Hebrews (verses 9-14). Fifth, he gives an inspiring encouragement to faith, taken from the life of Abraham (verses 15-21). "Therefore leaving the principles of the doctrine of Christ" (verse 1). As already pointed out, the first word of this verse denotes that there is a close link between what has immediately preceded and what now follows. This will appear yet more clearly if we attend closely to the exact terms here used. The word "principles" in this verse is the same as rendered "first" in Hebrews 5:12. The word "doctrine" is found in its plural form and is translated "oracles" in Hebrews 5:12. The word "perfection" is given as "of full age" in Hebrews 5:14. Thus it is very evident that the apostle is here continuing the same subject which he began in the previous chapter. "Therefore leaving the principles of the doctrine of Christ." The rendering of the A.V. of this clause is very faulty and misleading. The verb is in the past tense, not the present. Bagsters Interlinear correctly gives "Wherefore having left." This difference of rendition is an important one, for it enables us to understand more readily the significance of what follows. The apostle was stating a positive fact, not pleading for a possibility. He was not asking the Hebrews to take a certain step, but reminding them of one they had already taken. They had left the "principles of the doctrine of Christ," and to them he did not wish them to return. "Therefore leaving the principles of the doctrine of Christ." More accurately, "Wherefore having left the word of the beginning of Christ." Bagsters Interlinear, which gives a literal word for word translation of the Greek, renders it, "Wherefore, having left the of the beginning of the Christ discourse." This expression is parallel with the "first principles of the oracles of God" in Hebrews 5:12. It has reference to what God has made known concerning His Son under Judaism. In the Old Testament two things are outstandingly prominent in connection with Christ: first, prophecies of His coming into the world; second, types and figures of the work He should perform. These predictions had now received their fulfilment; those shadows had now found their substance, in the incarnation, life, death, resurrection and
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ascension of the Son of God. This, the "holy brethren" (Heb. 3:1) among the Jews had acknowledged. Thus they had "left" the ABCs, for the Word Himself, the pictures for the Reality. "Let us go on unto perfection." There is the definite article in the Greek, and "The Perfection" is obviously set in opposition to "The word of the beginning of Christ:" note, not of "the Lord Jesus," but of "Christ," i.e., the Messiah. It is the contrast, once more, between Judaism and Christianity. That which is here referred to as "The Perfection" is the full revelation which God now made of Himself in the person of His incarnate Son. No longer is He veiled by types and shadows, His glory is seen fully in the face of Jesus Christ (2 Cor. 4:6). The only begotten Son has "declared" Him here on earth (John 1:18); but having triumphantly finished the work which was given Him to do, He has been "received up into glory" (1 Tim. 3:16), and upon an exalted and enthroned Christ the affection of the believer is now to be set (Col. 3:1). "Wherefore having left . . . let us go on unto perfection." The first word looks back to all that the apostle had said. It is a conclusion drawn from the contents of the whole preceding five chapters. Its force is: In view of the fact that God has now spoken to us in His Son; in view of who He is, namely, the appointed Heir of all things, the Maker of the worlds, the Brightness, of Gods glory, and the very Impress of His substance, the One who upholds all things by the word of His power; in view of the fact that He has by Himself "purged our sins," and, in consequence, has sat down at the right hand of the Majesty on high, having been made so much better than angels, as He hath by inheritance obtained a more excellent name than they; in view of the further fact that He was made in all things like unto His brethren, that He might be a merciful and faithful High Priest in things God-ward, to make propitiation for the sins of the people, and having, in consequence of His successful prosecution of this stupendous work been "crowned with glory and honour;" and, seeing that He is immeasurably superior to Moses, Joshua and Aaron;let us give Him His due place in our thoughts, hearts and lives. "Let us go on unto perfection" has reference to the apprehension of the Divine revelation of the full glory of Christ in His person, perfections, and position. It is,
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from the practical side, a "perfection" of knowledge, spiritually imparted by the Holy Spirit to the understanding and heart. It refers to the mysteries and sublime doctrine of the Gospel. It is a perfection of knowledge in revealed truth. Yet, of course, it is only a relative "perfection," for an absolute apprehension of the things of God is not attainable in this life. Now "we know in part" (1 Cor. 13:9). "If any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. 8:2). Even the apostle Paul had to say, "Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13, 14). "Let us go on unto perfection." Students are not agreed as to the precise force of the plural pronoun here. Some consider it to be the apostle linking on the Hebrews to himself in the task immediately before him; others regard the "us" as the apostle graciously joining himself with them in their duty. Personally, we think that both these ideas are to be combined. First, "let us go on:" it was his resolution so to do, as the remaining chapters of the Epistle demonstrate; then let them follow him. Thus considered it shows that the apostle did not look upon the condition of the Hebrews as quite hopeless, notwithstanding their "dullness" (Heb. 5:11)I shall therefore go on to set before you the highest and most glorious things concerning Christ. Second, the apostle condescends to unite himself with them in their responsibility to press forward. "Wherefore:" in view of the length of time we have been Christians, let us be diligent to grow in grace and in the knowledge of our Lord Jesus Christ. It was, thus, a call to stir them up. "Let us go on" is passive, "be carried on." It is a word taken from the progress which a ship makes before the wind when under sail. Let us, under the full bent of our will and affections be stirred by the utmost endeavours of our whole souls, be borne onwards. We have abode long enough near the shore, let us hoist our sails, pray to the Spirit for His mighty power to work within us, and launch forth into the deep. This is the duty of Gods servants, to excite their Christian hearers to make progress in the knowledge of Divine truth, to urge them to pass the porch and enter the sanctuary, there to behold the Divine glories of the House of God. Though the verb is passive, denoting the effect"Let us be carried on"yet it included the active
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use of means for the producing of this effect. "All diligence" is demanded of the Christian (2 Pet. 1:5). Truth has to be "bought" (Prov. 23:23). That which God has given us must be put into practice (Luke 8:18). "Let us go on unto perfection." What, we may ask, is the application of this to Christians today? To the Hebrews it meant abandoning the preparatory and earthly system of Judaism, (which occupied their whole attention before believing in Christ as the sent Saviour) and, by faith, laying hold of the Divine revelation which has now been made in and through Him: set your affection on an ascended though invisible Christ, who now serves in the Heavenly Sanctuary on your behalf. For Christians it means, Turn away from those objects which absorbed you in the time of your unregeneracy, and meditate now on and find your joy and satisfaction in things above. Lay aside every weight and the sin which so easily besets, and run with perseverance the race that is set before us, "looking off unto Jesus"the One who while here left us an example to follow, the One who is now enthroned on High because of the triumphant completion of His race. To the Hebrews, this much-misunderstood exhortation of Hebrews 6:1 was exactly parallel with the word which Christ addressed to the eleven immediately prior to His death: "Ye believe in God, believe also in Me" (John 14:1): Ye have long avowed your faith in "God," whom, though invisible, ye trust; now "believe also in Me," as One who will speedily pass beyond the range of your natural vision. I am on the point of returning to the Father, but I shall still have your interests at heart, yea, I am going to "prepare a place for you;" therefore, trust Me implicitly: let your hearts follow Me on high: walk by faith: be occupied with an ascended Saviour. For us today, the application of this important word signifies, Be engaged with your great High Priest in heaven, dwell daily upon your portion in Him (Eph. 1:3). By faith, behold Christ, now in the heavenly sanctuary, as your righteousness, life, and strength. See in Gods acceptance of Him, His adoption of you, that you have been reconciled to Him, made nigh by the precious blood. In the realisation of this, worship in spirit and in truth; exercise your priestly privileges. Thus, the "perfection" of Hebrews 6:1 is, strictly speaking, scarcely doctrinal or experimental, yet partakes of both. "The law made nothing perfect, but the bringing
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in of a better hope did" (Heb. 7:19). It is Christ who has ushered in that which is "perfect." It is in Him we now have a full revelation and manifestation of the eternal purpose and grace of God. He has fully made known His mind (Heb. 1:2). And, by His one all-sufficient offering of Himself, He has "perfected forever" (Heb. 10:14), them whom God set apart in His everlasting counsels. Christ came here to fulfil the will of God (Heb. 10:9). That will has been executed; the work given Him to do, He finished (John 17:4). In consequence, He has been gloriously rewarded, and in His reward all His people share. This is all made known to us for "the hearing of faith." "Not laying again the foundation of repentance from dead works" (verse 1). It is most important to see that the contents of the second half of verse 1. and the whole of verse 2 are a parenthesis. The "Let us be carried on to perfection" is completed in "this will we do if God permits" in verse 3. That which comes in between is a definition or explanation of what the apostle intended by his "Having left the word of the beginning of Christ." The six items enumerated"repentance from dead works," etc.have nothing to do with the "foundations of Christianity," nor do they describe those things relating to the elementary experiences of a Christian. Instead, they treat of what appertained to Judaism, considered as a rudimentary system, paving the way for the fuller and final revelation which God has now made in and by His beloved Son. Unless the parenthetical nature of these verses is clearly perceived, interpreters are certain to err in their exposition of the details. "Not laying again the foundation," etc. It is to be remarked that there is no definite article in the Greek here, so it should be read, "a foundation," which is one of several intimations that it is not the "fundamentals of Christianity" which are here in view. Had these verses been naming the basic features of the new and higher revelation of God, the Holy Spirit had surely said, "the foundation;" that He did not, shows that something less important was before Him. As said above, this "foundation" respects Judaism. Now there are two properties to a "foundation," namely, it is that which is first laid in a building; it is that which bears up the whole superstructure. To which we may add; it is generally lost to sight when the ground floor has been put in. Such was the relation which Judaism sustained to Christianity. As the "foundation" precedes the building, so had Judaism Christianity. As the "foundation" bears the building, so the truth of Christianity rests upon the promises
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and prophecies of the Old Testament, of which the New Testament revelation records the fulfilment. As the "foundation" is lost to sight when the building is erected on it, so the types and shadows of the earlier revelation are superseded by the substance and reality. "Not laying again a foundation," etc. This is exactly what the Hebrews were being sorely tempted to do. To "lay again" this foundation was to forsake the substance for the shadows; it was to turn from Christianity and go back again to Judaism. As Paul wrote to the Galatians, who were being harassed by Judaisers, "Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith" (Heb. 3:24). To which he at once added, "But after that faith is come, we are no longer under a schoolmaster." Thus, under a different figure, he was here in Hebrews 6:1 simply saying, Let us be carried on to maturity, and not go back again to the things which characterised the days of our childhood. "Not laying again a foundation," etc. It will be noted that the apostle here enumerates just six things, which is ever the number of man in the flesh. Such was what distinguished Judaism. It was a system which appertained solely to man in the flesh. Its rites and ceremonies only "sanctified to the purifying of the flesh" (Heb. 9:13). Had the fundamentals of Christianity been here in view, the apostle had surely given seven, as in Ephesians 4:3-6. The first which he specifies is "repentance from dead works." Observe that it is not "repentance from sins." That is not what is in view at all. This expression "dead works" is found again in Hebrews 9:14 (and nowhere else in the New Testament), where a contrast is drawn from what is said in verse 13: the blood of bulls and goats sanctified to the purifying of the flesh, then much more should the blood of Christ cleanse their conscience from dead works. Where sins are in question the New Testament speaks of them as "wicked works" (Titus 1:16), and "abominable works" (Col. 1:21). The reference here was to the unprofitable and in-efficacious works of the Levitical service: cf. Hebrews 10:1, 4. Those works of the ceremonial law are denominated "dead works" because they were performed by men in the flesh, were not vitalised by the Holy Spirit, and did not satisfy the claims of the living God.
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"And of faith toward God." Of the six distinctive features of Judaism here enumerated, this one is the most difficult to define with any degree of certainty. Nevertheless, we believe that if due attention be given to the particular people to whom the apostle was writing all difficulty at once vanishes. The case of the Jew was vastly different from that of the Gentiles. To the heathen, the one true God was altogether "unknown" (Acts 17:23). They worshipped a multitude of false gods. But not so was it with Israel. Jehovah had revealed Himself to their fathers, and given to them a written revelation of His will. Thus, "faith toward God" was a national thing with them, and though in their earlier history they fell into idolatry again and again, yet were they purified of this sin by the Babylonian captivity. Still, their faith was more of a form than a reality, a tradition received from their fathers, rather than a vital acquaintance with Him: see Matthew 15:8, 9, etc. Israels national faith "toward God" had, under the Christian revelation, given place to faith in the Lord Jesus Christ. A few references from the New Testament epistles will establish this conclusively. We read of "the faith of Jesus Christ," and "the faith of the Son of God" (Gal. 2:16, 20); "your faith in the Lord Jesus" (Eph. 1:15); "by faith of Jesus Christ" (Phil. 3:9); "your faith in Christ" (Col. 2:5); "the faith which is in Christ Jesus" (1 Tim. 3:13). As another has said, "All the blessings of the gospel are connected with faith, but it is faith which rests in Christ. Justification, resurrectionlife, the promises, the placing of sons, salvation, etc., are all spoken of as resulting from faith which rests upon Christ... Hebrews reveals Christ as the one Mediator between God and men. It reveals Christ as a Priest forever after the order of Melchizedek, and urges the divine claim of the Son of God. The apostle is directing his readers to look away from self to Christ, the Centre, the Sum of all blessing. This is not merely faith toward God, but it is faith which comes to God by the way of the mediation and merits of His Son." "Of the doctrine of baptisms" (verse 2). Had the translators understood the scope and meaning of this passage it is more than doubtful if they had given the rendering they did to this particular clause. It will be observed that the word "baptism" is in the plural number, and if scripture be allowed to interpret scripture there will be no difficulty in ascertaining what is here
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referred to. It is neither Christian baptism (Matthew 28:19), the baptism of the Spirit (Acts 1:5), nor the baptism of suffering (Matthew 20:23), which is here in view, but the carnal ablutions which obtained under the Mosaic economy. The Greek word is "baptismos." It is found but four times on the pages of the New Testament: in Mark 7:4, 5 and Hebrews 6:2; 9:10. In each of the other three instances, the word is rendered "washings." In Mark 7 it is the "washing of cups and pans." In Hebrews 9:10 it is "meats and drinks and divers washings and carnal (fleshly) ordinances," concerning which it is said, they were "imposed until the time of reformation." It is to be noted that our verse speaks of "the doctrine of baptisms." There was a definite teaching connected with the ceremonial ablutions of Judaism. They were designed to impress upon the Israelites that Jehovah was a holy God, and that none who were defiled could enter into His presence. These references in Hebrews 6:2 and Hebrews 9:10 look back to such passages as Exodus 30:18, 19; Leviticus 16:4; Numbers 19:19, etc. Typically, these "washings" denoted that all the defiling effects of sin must be removed, ere the worshipper could approach unto the Lord. They foreshadowed that perfect and eternal cleansing from sin which the atoning blood of Christ was to provide for His people. They had no intrinsic efficacy in themselves; they were but figures, hence, we are told they sanctified only "to the purifying of the flesh" (Heb. 9:13). Those "washings" effected nought but an external and ceremonial purification; they "could not make him that did the service perfect as pertaining to the conscience" (Heb. 9:9). "And of laying on of hands." The older commentators quite missed the reference here. Supposing the previous clause was concerned with the Christian baptisms recorded in the Acts, they appealed to such passages as Acts 8:17; 19:6, etc. But those passages have no bearing at all on the verse before us. They were exceptional cases where the supernatural "gifts" of the Spirit were imparted by communication from the apostles. The absence of this "laying on of hands" in Acts 2:41; 8:38; 16:33, etc., shows plainly that, normally, the Holy Spirit was given by God altogether apart from the instrumentality of His servants. The "laying on of hands" is not, and never was, a distinctive Christian ordinance. In such passages as Acts 6:6; 9:17; 13:3, the act was simply a mark of identification, as is sufficiently clear from the last reference.
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"And of laying on of hands." The key which unlocks the real meaning of this expression is to be found in the Old Testament, to which each and all of the six things here mentioned by the apostle look back. Necessarily so, for the apostle is here making mention of those things which characterised Judaism, which the Hebrews, upon their profession of their personal faith in Christ had "left." The "laying on of hands" to which the apostle refers is described in Leviticus 16:21, "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them on the head of the goat, and shall send him away by the hand of a fit man into the wilderness." This was an essential part of the ritual on the annual Day of Atonement. Of this the Hebrews would naturally think when the apostle here makes mention of the "doctrine (teaching) . . . of laying on of hands." "And of resurrection of the dead." At first glance and perhaps at the second too, it may appear that what is here before us will necessitate an abandonment of the line of interpretation we are following. Surely, the reader may exclaim, you will not ask us to believe that these Hebrews had "left" the doctrine of the resurrection of the dead! Yet this is exactly what we do affirm. The difficulty which is seemingly involved is more imaginary than real, due to a lack of discrimination and failure to "rightly divide the Word of Truth." The resurrection of the dead was a clearly revealed doctrine under Judaism; but it is supplanted by something far more comforting and blessed under the fuller revelation God has given in Christianity. If the reader will carefully observe the preposition we have placed in italic type, he will find it a valuable key to quite a number of passages. "We make a great mistake when we assume that the resurrection as taught by the Pharisees, held by the Jews, believed by the disciples, and proclaimed by the apostles, was one and the same" (C.H.W.). The great difference between the former and the latter may be seen by a comparison of the scriptures that follow. "After the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust" (Acts 24:14, 15). That was the Jewish hope: "Martha saith unto Him, I know that he shall rise again in the resurrection at the last
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day" (John 11:24). Now in contrast, note, "He charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean" (Mark 9:9, 10). It is this aspect of resurrection which the New Testament epistles emphasise, an elective resurrection, and a resurrection of the redeemed before that of the wicked: see Revelation 20:5, 6; 1 Corinthians 15:22, 23; 1 Thessalonians 4:16. "And of eternal judgment." In the light of all that has been before us, this should occasion no difficulty. The Jewish church, and most of Christendom now, believed in a General Judgment, a great assize at the end of time when God would examine every mans life, "For God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil" (Ecclesiastes 12:14). This is described in fullest detail in the closing verses of Revelation 20. It is the Great White Throne judgment. Let us now, very briefly, summarise what has just been engaging our attention. The Hebrews had confessed their faith in Christ and by so doing had forsaken the shadows for the Substance. But hope had been deferred, faith hath waned, persecutions had cooled their zeal. They were being tempted to abandon their Christian profession and return to Judaism. The apostle shows that by so doing they would be laying again "a foundation" of things which had been left behind. Rather than this, he urges them to be carried forward to "perfection" or "full growth." That meant to substitute "repentance unto life" (Acts 11:18), for "repentance from dead works;" trust in the glorified Saviour, for a national "faith toward God;" the allcleansing blood of the Lamb, for the inefficacious "washings" of the law; Gods having laid on Christ the iniquities of us all, for the Jewish high-priests "laying on of hands;" a resurrection "from the dead," for "a resurrection of the dead;" the Judgment-seat of Christ, for the "eternal judgment" of the Great White Throne. Thus, the six things here mentioned belonged to a state of things before Christ was manifested. "And this will we do if God permit" (verse 3). Here we learn of the apostles resolution as to the occasion before him, and the limitation of his resolution by an
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express subordination of it to the good pleasure of God. The "this will we do" has reference to "Let us go on unto perfection." The use of the plural pronoun is very blessed. Though a spiritual giant when compared with his fellow Christians, the apostle Paul never imagined he had "attained" (Phil. 3:12). "This will we do" means, I in teaching, you in learning. In the chapters that follow, we see how the apostles resolution was carried out. In Hebrews 5:10 he had said, "an High Priest after the order of Melchizedek, of whom we have many things to say." By comparing Hebrews 6:3 with Hebrews 5:11, 12 we learn that no discouragement should deter a servant of God from proceeding in the declaration of the mystery of Christ, not even the dullness of his hearers. "And this will we do, if God permit." This qualifying word may have respect unto the unknown sovereign pleasure of God, to which all our resolutions must submit: "I trust to tarry a while with you, if the Lord permit" (1 Cor. 16:7 and cf. James 4:1315). Probably the apostle also had before him the sad state into which the Hebrews had fallen (Heb. 5:11-14), in view of which this was a solemn and searching word for their conscience: because of their sloth and negligence there was reason to fear they had provoked God, so that He would grant them no further light (Luke 8:18). Finally, we believe the apostle looked to the Divine enablement of himself; were He to withdraw His assistance the teacher would be helpless: see 2 Corinthians 3:5. To sum upin all things we must seek Gods glory, bow to His will, and recognise that all progress in the Truth is a special gift from Him (John 3:27).
Activity 4
When discussing baptisms, Hebrews 6:2 is invariably quoted. Critically assess AW Pinks view with that of conventional thinking (1000+ words)
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CHAPTER 5 CONCLUSION
Baptism does not produce commitment. A person's commitment through faith prompts the desire for baptism in obedience to God's command. Baptism is not a commitment to any group or church, but to Jesus Christ himself. Any church loyalty that believers feel and practice stems from our love for the Messiah and his teachings, the love and unity we feel for one another comes because of him and it is through his enabling power in our lives. Believers seek to be baptised because an irreversible change has already occurred in his heart. That inner change, produced by God Himself, is intended to produce a new and closer relationship with his Saviour Jesus Christ.
Those who baptise infants do it in the belief that one day they will make a faith commitment.
Being immersed once or thrice comes down to personal interpretation. Baptism is the outward demonstration of dying to self and living to Christ
Matthew 19:14 MKJV But Jesus said, Allow the little children to come to Me, and do not forbid them; for of such is the kingdom of Heaven. We are all called to become little children before our God and Saviour.
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PORTFOLIO ASSESSMENT
Prepare and present a Sunday morning Baptismal service (any baptism covered in this lesson) and video tape the service. The video can be live or staged, real or role play. Include all aspects of a service from start to finish.
SUMMARY
In this Unit Standard you have learned: Specific Outcome 1:Understand the key Christian Doctrine of Baptisms AC3: Understand and critique Believers Baptism AC1: Understand the historical significance of baptisms, traditions and ceremonies AC2: Understand and critique Infant Baptism
CONCLUSION
You have just completed: Doctrine of Baptisms
Courses still to be completed:
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BASIC CONCEPTS DOCTRINE OF BAPTISMS

This manual was compiled by:

Director of Curriculum Development

First Published: January 2012

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Unit Standard BAP2011

DOCTRINE OF BAPTISMS TABLE OF CONTENTS

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Title SAQA No Level Credit Field Sub-field

Purpose of the Unit Standard

People Credited With This Unit Standard Are Able To:

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Unit Standard BAP2011

Outcomes and Unit Standards

In this module you will learn to:

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CHAPTER 1 HISTORY OF BAPTISMS1

Ceremonial Washings pre-date Baptisms

Adapted from http://jewsforjesus.org/publications/issues/2_10/baptism

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A Jewish Prophet Who Baptised

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New Testament Baptism

Jewish Baptism Compared with New Testament Baptism

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Baptism is therefore a continuous experience and not a once off occurrence

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CHAPTER 2 INFANT BAPTISM

Baptising an infant or a believer for the sake of tradition is equally wrong.

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CHAPTER 3 BELIEVERS BAPTISM2

Adapted from http://www.kingdom-gospel.com/baptisms.html

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1st Baptism - John's Baptism unto Repentance Before Christ

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2nd Baptism - Baptism into the Holy Ghost/Spirit

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3rd Baptism - Baptism into Fire

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4th Baptism - Baptism into the Body

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5th Baptism - Baptism into Suffering

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6th Baptism - Baptism into the Cloud

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AW Pink - Expositions in Hebrews Chapter 23

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