The Biblical Foundation of Baptism: Tracing its Origin and Meaning

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Introduction

Baptism by immersion is mentioned 79 times in the New Testament, showing its significance. Some Christian Apologists argue against the salvific nature of Baptism by citing Paul's emphasis on not relying on works for salvation, but rather on Christ. However, they overlook that Paul was specifically addressing the works of the Law, such as Circumcision. In Ephesians, Paul emphasizes the importance of one baptism, which symbolizes Christ's death, burial, and resurrection. Throughout the New Testament, baptism is shown to be efficacious in the new covenant, supporting its salvific nature.

In a blog post, Paul Gee discusses the topic of Baptism, particularly focusing on 3 Nephi 11:35-38 and its significance as a sacred ordinance. Gee's perspective attempts to deny the importance of Baptism as a covenantal rite by claiming it lacks Biblical support and purpose. However, it is crucial to explore the historical and Biblical foundation of Baptism to understand its true nature and significance. By examining its roots, origin, and meaning, we gain a deeper insight into the value of Baptism as a sacred and covenantal practice. This post aims to provide clarity on the subject, shedding light on the significance of Baptism as a sacred covenant, supported by Biblical references such as Romans 6:1-12 and insights from influential figures like Charles Spurgeon.

The idea that baptism is necessary for salvation is not found in the Bible, but it is a belief in Mormonism and their sacred book, the Book of Mormon. This book contains writings from Jesus that were incorporated into the text by Joseph Smith. In so doing, he has this so-called Jesus declaring his true doctrine. How people must have faith, repent of their sins, be baptized, and receive the gift of the Holy Ghost to inherit the kingdom of God. Nowhere does the Bible say this, but in this knock-off Bible-like book. It reads, “verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost. And thus, will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.” (3 Nephi 11:35-38) Notice how this Jesus figure said that baptism is required to enter heaven. However, this is not taught in the Bible.

Baptism is a vital and sacred ritual in the Christian faith. It is not just a public declaration of faith, as some claim. The significance of Baptism is supported by both scripture and the historical Christian perspective. The act of immersion in water and its role in the Early Christian Church, as demonstrated by Church Fathers like Tertullian and Cyril of Jerusalem, emphasizes its importance. The practice of Baptism has roots in both the Old and New Testaments, highlighting its enduring significance. 

We will look at the Bible to see if this other Jesus’s statement is true or not. The true Jesus of the Bible taught, “go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” (Mark 16:15-18) Does this mean that people who are not baptized are damned and don’t go to heaven? No. It says we are not saved if we don’t have faith in Jesus. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Ephesians 2:8,9) Mormons would argue and say that baptism is required for salvation because of these verses. “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John 3:5,6) What this really means is that we were born once in our mother’s womb through water and blood. This second birth comes through the Holy Spirit. On the day of Pentecost, as written in Acts 2, many people were filled with the Holy Spirit through prayer, not through baptism.

The rejection of Mark 16:15-18's clear statement on the necessity of both faith and baptism for salvation is evident. Paul Gee's reliance on Ephesians 2:8-9 to advocate for a faith-alone/grace-alone belief overlooks the significance of baptism. Furthermore, his interpretation of John 3:5-6 contradicts the actual meaning of the text, as it emphasizes the requirement of being born again through water and the spirit, not solely through faith. Gee's interpretation disregards the context of the conversation between Nicodemus and Jesus, leading to a misrepresentation of the intended message.

The Laver Basin and the Washing and Anointing of Temple Priests

In Exodus 30:17-21, the Old Testament describes the Laver Basin used for ritual cleansing. This basin allowed Aaron and the Priests to wash their hands and feet before and after participating in temple worship.

The Lord said to Moses, “You shall also make a basin of bronze, with its stand of bronze, for washing. You shall put it between the tent of meeting and the altar, and you shall put water in it, with which Aaron and his sons shall wash their hands and their feet. When they go into the tent of meeting, or when they come near the altar to minister, to burn a food offering to the Lord, they shall wash with water, so that they may not die. They shall wash their hands and their feet, so that they may not die. It shall be a statute forever to them, even to him and to his offspring throughout their generations.

The laver was positioned between the altar and the door of the Holy Place. Its main purpose was to wash the hands and feet of the priests. What's intriguing is that in Exodus 40:12-16, the laver was initially used for the anointing and consecration of Aaron and his descendants, ensuring their holiness in the Priesthood God had called them into.

Then you shall bring Aaron and his sons to the entrance of the tent of meeting and shall wash them with water and put on Aaron the holy garments. And you shall anoint him and consecrate him, that he may serve me as priest. You shall bring his sons also and put coats on them, and anoint them, as you anointed their father, that they may serve me as priests. And their anointing shall admit them to a perpetual priesthood throughout their generations.” This Moses did; according to all that the Lord commanded him, so he did. In the first month in the second year, on the first day of the month, the tabernacle was erected.

Leviticus 8:1-6 further provides insight into this consecration ceremony:

The Lord spoke to Moses, saying, “Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering and the two rams and the basket of unleavened bread. And assemble all the congregation at the entrance of the tent of meeting.” And Moses did as the Lord commanded him, and the congregation was assembled at the entrance of the tent of meeting. And Moses said to the congregation, “This is the thing that the Lord has commanded to be done.” And Moses brought Aaron and his sons and washed them with water. 

This ceremony appears to symbolize the New Testament Baptism for the Remission of Sins and the Anointing of the Holy Spirit. According to Matthew Henry Commentary, we read the following: 

The consecration of Aaron and his sons had been delayed until the tabernacle had been prepared, and the laws of the sacrifices given. Aaron and his sons were washed with water, to signify that they ought to purify themselves from all sinful dispositions, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes kings and priests to our God, Re 1:5,6; and those that draw near to God must be washed in pure water, Heb 10:22. The anointing of Aaron was to typify the anointing of Christ with the Spirit, which was not given by measure to him. All believers have received the anointing. This consecration and anointing ritual involved setting apart Aaron and His sons to minister in God's Holy Priesthood. This consecration ceremony also involved receiving new garments, required sacrifices, and then spending 7-days within the Temple.

Understanding Biblical Symbolism is crucial to comprehending the significance of various rituals and practices. The act of referencing these symbols is important as it sheds light on the nature of the symbolism found in the Bible. The process of ritual cleansing and purification, as well as the consecration and anointing with oil, holds profound meaning. Additionally, the donning of new garments signifies a distinct purpose and status. Furthermore, the act of making appropriate sacrifices to officiate in a new role holds great symbolic value.

This symbolism mirrors the process of embracing faith and undergoing baptism for the forgiveness of sins. It is a sacred rite and ordinance in which individuals are called out of sinfulness, cleansed through baptism, anointed with oil to receive the Holy Spirit, and symbolically clothed in new garments. This transformation enables individuals to live in obedience to God's will and commandments as living sacrifices.

Recognizing the order and symbolism within the Temple of Ancient Israel is essential, especially as it relates to the nature and person of Jesus Christ. In "Old Testament Messages of the Christ," Jasper Abraham Huffman draws attention to the profound symbolism within the Old Testament.

An attempt to discuss Old Testament symbolism in its completeness world be a great task. To do justice to such an undertaking would require a large volume, for the Old Testament abounds in figures and symbolisms. Every one of these points to Jesus Christ.  

And concerning the laver Huffman writes:

As the priest approached the Tabernacle proper, leaving the brazen altar, he had to pass the brazen laver. This contained water for the cleansing of the hands and the feet of the priests, which must not be neglected upon the penalty of death. He dare not come into the presence of the Lord without being ceremonially clean. Again a very significant furnishing. They of God's royal priesthood, will find between the alter of pardon and the Holy Place, a laver which dare not be passed by, upon the penalty of spiritual death, for "Without holiness no man shall see the Lord." Heb. 12:14. He must not be only ceremonially clean but effectually so: Not only hands and feet but heart as well. Does that priest pause at the laver? What doth he behold? He finds that the laver contains for him a cleansing, yea more than water for more than water is necessary for moral cleansing. It contains for him blood, which flowed from the pierced side of him who died as a sacrifice for the world. Is it efficacious? Yea, it is really blood. As he pauses by the laver he hears a voice praying: "Father sanctify them in thy truth: thy word is truth," and " For their sakes I sanctify myself, that they themselves also may be sanctified in truth." St. John 17:17 and 19. 

Huffman further continues the symbolism between the cleansing at the Laver by the priests of Aaron and the sacrifice of Jesus Christ: 

He also hears another say: "Jesus also that he might sanctify the people with his own blood suffered without the gate." Heb. 13:12. Neither does he look upon it as a demand made unjustly but as a necessary, expensive provision arising out of absolute necessity. 

Huffman continues with his commentary and the Apostle Paul referencing the church as the Bride of Christ in Ephesians 5:25-27. This, being understood in the Jewish Wedding custom of the day, references the cleansing through sanctification of the bride: 

The Apostle Paul...represents the church as a bride being made ready for the coming bridegroom. The ceremonial cleansing of the bride in Jewish customs is also provided for the spiritual Bride - the church - but in a real and effectual manner. Here the laver appears as the instrument of sanctification. 

Furthermore, Huffman references Titus 3:5 and how it refers to washing of regeneration or the laver of regeneration. He concludes that one views the symbolism of the Laver as a symbol of cleansing and sanctification. 

This is further illustrated when the reader comes to Huffman's commentary on the priestly anointing: 

Important as the sanctifying or cleansing side of the Holy Spirit's work, symbolized by the laver, may be, there is another aspect of his work symbolized by the ceremonial consecration of the priest as well as the high priest. Both were anointed with holy oil before they were permitted to minister in the Holy Place. Ex. 30:30 and Lev. 8:30. Anointing with oil is symbolic of the anointing of the Holy Spirit. The cleansing represents the putting off, the anointing the putting on. S.D. Gordon says that "anointing" is the power word, but the positive or anointing of the Spirit has its corresponding negative to the cleansing. Both of these aspects were inseparably united in the consecration of the priesthood. 

To what point is Huffman observing? He remarks the laver as symbolism to the subjective side of grace and the brazen alter as the objective work of justification. He further postulates that the viewing of the laver of the Sanctuary as a symbol of cleansing or sanctification, for in a true sense, sanctification is all that work of grace which is wrought subjectively in man. And he further contends that the symbolization of the laver is the sanctification of man's heart, wrought by the agency of the Holy Spirit, using as the means the atoning blood of Christ.

Granted, Jasper Abraham Huffman does not point to the parallel between the initial cleansing ritual of Aaron and the priests to that of the baptism by immersion. However, the connotation is clearly present in how it alludes to the nature of Baptism (as we will see) and the salvific efficacy of baptism.

John's Baptism and Christ announcing the need to fulfill all Righteousness

When we examine John the Baptist's preaching, we observe crucial details:

• John urged the Pharisees to repent after encountering them.
• He immersed people in the Jordan River through baptism. John proclaimed the imminent arrival of the Kingdom of Heaven.

Additionally, Jesus Christ approached and asked John the Baptist to baptize him. This significant event is documented in Matthew 3, Mark 1:1-11, Luke 3:21-24, and John 1:30-34. Understanding this is pivotal as the Apostle Paul in Hebrews 4:14-16, 8:1-6 refers to Jesus Christ as our High Priest.

To understand the baptism of Christ as a cleansing, sanctification, and anointing of Holy Priesthood Ministry, it's essential to grasp the context of what occurred at the river Jordan.

As people came forward to be baptized by John the Baptist, the religious leaders were among the crowd. John called them out, urging them to bear fruit in keeping with repentance. He emphasized that baptism with water was for repentance, but there would be another baptism with the Holy Spirit and fire administered by someone mightier than him, who would fulfill all righteousness.

When Christ asked John to baptize him, John initially resisted, but Christ insisted, stating that it was necessary to fulfill all righteousness. This meant that Christ was commencing his ministry under the priesthood authority of God, being cleansed, sanctified, and anointed in consecration to his priestly duties, and preparing to officiate the necessary sacrifice for the redemption of humanity, symbolized by his death, burial, and resurrection.

Through Christ's example and sacrifice, we receive the salvific efficacy of his atonement, illustrating that Christ, although not sinful, was being set apart to minister and work in officiating the essential sacrifice needed for redeeming humanity.

The Covenantal Ordinance of Baptism by Immersion.

The teachings of the Apostle Paul in Romans 6:3-11 make a strong case for the significance and effectiveness of baptism. Paul emphasizes that through baptism, believers are united with Christ in his death, burial, and resurrection. This signifies a covenant relationship with Christ and a commitment to living a new life. The act of baptism holds great importance in the Christian faith, as evidenced by the examples of Paul, Philip's baptism of an Ethiopian Eunuch, and Peter's response to the crowd in Acts 2, where he urged them to repent and be baptized for the forgiveness of their sins.

The symbolism of baptism aligns with the core principles of Christianity, reflecting the believer's identification with Christ's death, burial, and resurrection. The New Testament consistently portrays baptism as an essential and efficacious practice within the new covenant. Therefore, it is clear that baptism is not merely a symbolic ritual but holds salvific significance in the Christian faith.

The connection between Peter's testimony and sermon and the crucifixion of Jesus Christ is clear in Acts 2:14-36. In this testimony and sermon, Peter declares that Christ was among them and was delivered up by the foreknowledge of God and was executed by the use of the cross, accomplished through the hands of lawless men. Peter concludes by proclaiming that God, the Father, made Jesus both Christ and Lord - the one whom they had crucified.

This passage connects Peter's testimony and sermon to the people being pricked in their hearts, as discussed in Charles H. Spurgeon's sermon: Pricked in their Heart. Spurgeon delivered this sermon on the morning of September 1, 1888, at the Metropolitan Tabernacle, Newington. His insights shed light on the significance of Peter's message and its impact on the listeners.

Observe, that as the result of Peter's sermon, his hearers felt a mortal sting. "They were pricked in their heart." The truth had pierced their souls. When a man finds out that he has done a fearful wrong to one who loved him, he grows sick at heart, and views his own conduct with abhorrence. We all remember the story of Llewellyn and his faithful dog. The prince came back from the hunt, and missed his infant child, but saw marks of blood everywhere. Suspecting his dog Gelert of having killed the child he drove his vengeful sword into the faithful hound, which had been bravely defending his child against a huge wolf, which lay there, all torn and dead, "tremendous still in death." Yes, he had slain the faithful creature which had preserved his child. Poor Gelert's dying yell pierced the prince to the heart; and well it might. If such emotions fitly arise when we discover that we have, in error, been ungenerous and cruel to a dog, how ought we to feel towards the Lord Jesus, who laid down his life that we, who were his enemies, might live?

Spurgeon further teaches:

When we read "they were pricked in their heart," we may see in it the meaning, that they felt a movement of love to him-a relenting of heart, a stirring of emotion towards him. They said to themselves, "Have we treated him thus? What can we do to show our horror of our own conduct?" They were not merely convinced of their fault so as to be grieved, but their desires and affections went out towards the offended One, and they cried, "What shall we do? In what way can we acknowledge our wrong? Is there any way of undoing this ill towards him whom we now love?"

He references a hymn by Newton and invites people to understand it. Spurgeon calls forth action as a reflection of what the crowd did:

"As a consequence of Peter's sermon, preached in the power of the Holy Spirit, these people exhibited obedient faith. They were roused to action, and they said, "Men and brethren, what shall we do?" They believed that the same Jesus whom they had crucified was now Lord of all, and they hastened to be obedient unto him. When Peter said, "Repent!" they did indeed repent. If repentance be grief, they grieved at their hearts. If repentance be a change of mind and life, they were indeed altered men. Then Peter said, "Be baptized every one of you in the name of Jesus Christ for the remission of sins." Take the open and decisive step: stand forth as believers in Jesus, and confess him by that outward and visible sign which he has ordained. Be buried with him in whom your sin is buried. You slew him in error; be buried with him in truth. They did it gladly, they repented of the sin; they were baptized into the sacred name. And then Peter could tell them-"You have remission of sins: the wrong you have done to your Lord is cancelled: the Lord hath put away your sin for ever. Remission of sins comes to you through Jesus, whom you slew, whom the Father has raised up. You shall not be summoned before the bar of God to account even for the hideous crime of murdering the Lord, for by his death you are forgiven. In proof of forgiveness you shall now be made partakers of the great gift which marks his ascending power. The Holy Spirit shall come upon you, even upon you his murderers, and you shall go forth, and be witnesses for him."

He further calls attention to this process and response:

O my hearers, to what a place have I brought you now! If indeed the Holy Spirit has helped you to follow me in my discourse, see where we have climbed! However black your crime, however vile your character, if you have seen the wrong that you have done, if you have repented of having done it because you see that you have sinned against your loving Lord, and if you will now come to him repenting and believing, and will confess him as he bids you confess him in baptism; then you have full remission, and you shall be partakers of the gifts and graces of his Holy Spirit, and henceforth you shall be chosen witnesses for the Christ whom God hath raised from the dead. Beloved, you need no choice speech from me: pure gold needs no gilding, and as I have told you the most wonderful of all facts in heaven or in earth, I let it remain in all its simple grandeur.

The question arises - what does Spurgeon mean when he references baptism? To what extent does it mean to be buried with Christ for the remission of sins? Fortunately, Spurgeon held to the notion of how Baptism by Immersion is an essential ordinance and right in the process of regeneration and justification.

Basing his sermon on Colossians 2:12 - he states:

It is the firm belief of almost all Christian people that our Lord and Saviour Jesus Christ, before he left the earth, instituted two ordinances, namely, Baptism and the Lord’s Supper — ordinances which were to be observed by his disciples throughout every age on to the end of the world.

The opening remark to his sermon is interesting because it connects the Sacrament of the Lord's Supper to the ordinance of Baptism. When people partake in the sacrament, it reminds them of the promises they made when they were baptized. Spurgeon also links baptism to Jesus Christ's command in Matthew 28:16-20

The ground upon which this ordinance is founded is the command of our Saviour addressed to his disciples just before he ascended to heaven when he said, “Go ye, teach all nations baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Now if this be a command of Christ, (and I am not aware that the genuineness of the passage in which it appears has ever been called in question,) then, of course, it is the duty of all Christian people according to their convictions as to the nature and meaning of this command to observe and to maintain it on to the end of time. 

Spurgeon further contends:

I think it may also be asserted that ... all Christians regard the ordinance of baptism as one in which water is to be employed in some way or other; and very rightly so, because if baptism be altogether inward and spiritual — the baptism of the Holy Ghost — then we must believe that the baptism of the Holy Ghost is a baptism which one man can administer to another. The very fact that the baptism mentioned in the Scripture is a baptism which one man can administer to another, is sufficient to prove that in this baptism there is some outward, visible, material rite, ceremony, or ordinance which Christian people are to observe. Thus far ... I believe we are all agreed that the ordinance of baptism does imply the use and application of water in some way or other. 

How is baptism performed? Spurgeon talks about how some believe that sprinkling or pouring water is the way to do it. He also discusses infant baptism and why he disagrees with it, saying that the proper way to do it is by fully immersing the person in water. Spurgeon also shares his views on who should receive baptism and how it should be done.

You will perceive that the difference resolves itself into two questions— a question with regard to the mode of this ordinance, and a question with reference to the subjects. These two questions, “How ought baptism to be administered?” and, “to whom ought baptism to be administered?” — these are the questions to which we in our consciences feel compelled to offer answers which differ very materially from those which are given by other Christian people. Again, let me explain this matter and set in as plain terms as possible. We believe that this ordinance should never be administered apart from the entire immersion of the candidate in water, and we also believe that none should be candidates for this ordinance excepting those who avow their faithful Christ. And here let me observe ' that the very common notion that we are in the habit of practicing adult baptism is utterly a mistake. We do not contend for the baptism of adults; we contend for the baptism of believers. 

Clearly, according to Spurgeon's sermon, Baptism by Immersion is viewed as a sacrament in which an individual pledges an oath. The Church of Jesus Christ of Latter-day Saints teaches that baptism by immersion represents the initial covenant made with Heavenly Father. This teaching warrants consideration.

Why bring Charles H. Spurgeon into this discussion? He was a Calvinistic preacher and Baptist minister known for his lengthy, uncompromising sermons delivered with power and conviction. Having studied some of his sermons, I've gained valuable insights into scripture, particularly his messages on Baptism and Baptismal Regeneration.

In his sermon on Baptismal Regeneration, based on Mark 16:15-16, Spurgeon challenges the doctrine, particularly in relation to the Church of England and Infant baptism. He argues that baptismal regeneration seems more mechanical than spiritual, emphasizing the crucial role of faith.

"I find that the great error which we have to contend with throughout England (and it is growing more and more), is one in direct opposition to my text, well known to you as the doctrine of baptismal regeneration. We will confront this dogma with the assertion, that BAPTISM WITHOUT FAITH SAVES NO ONE. The text says, "He that believeth and is baptized shall be saved;" but whether a man be baptized or no, it asserts that "he that believeth not shall be damned:" so that baptism does not save the unbeliever, nay, it does not in any degree exempt him from the common doom of all the ungodly. He may have baptism, or he may not have baptism, but if he believeth not, he shall be in any case most surely damned. Let him be baptized by immersion or sprinkling, in his infancy, or in his adult age, if he be not led to put his trust in Jesus Christ—if he remaineth an unbeliever, then this terrible doom is pronounced upon him—"He that believeth not shall be damned." 

Here's the main point Spurgeon makes: Baptism by itself doesn't have any saving power. Immersion in water doesn't cleanse a person from sin. It's like coming home dirty, getting into a tub, and hoping the water will clean you. Or standing in the shower and expecting the water to wash away the dirt. It's all just mechanical.

But having faith in Jesus Christ is the key to spiritual rebirth and the act of baptism. Believing in Jesus means you believe in His death and resurrection, recognize your own weaknesses and sins, want to receive forgiveness by repenting, and are willing to follow Christ's example.

Understanding this shows that spiritual and baptismal rebirth are dependent on each other. This is why baptism is crucial for humanity's salvation. Both are necessary for making a covenant with Jesus Christ.

Let's go back to what Spurgeon says. Later in his message, he seems to reiterate that baptism without faith does nothing:

I come with much brevity, and I hope with much earnestness, in the second place, to say that FAITH IS THE INDISPENSABLE REQUISITE TO SALVATION. "He that believeth and is baptized shall be saved; he that believeth not shall be damned." Faith is the one indispensable requisite for salvation. This faith is the gift of God. It is the work of the Holy Spirit.

Spurgeon continues:

Believing consists in two things; first there is an accrediting of the testimony of God concerning his Son. God tells you that his Son came into the world and was made flesh, that he lived upon earth for men's sake, that after having spent his life in holiness he was offered up a propitiation for sin, that upon the cross he there and then made expiation—so made expiation for the sins of the world that Whosoever believeth in him shall not perish but have everlasting life. If you would be saved, you must accredit this testimony which God gives concerning his own Son. Having received this testimony, the next thing is to confide in it—indeed here lies, I think, the essence of saving faith, to rest yourself for eternal salvation upon the atonement and the righteousness of Jesus Christ, to have done once for all with all reliance upon feelings or upon doings, and to trust in Jesus Christ and in what he did for your salvation.

Spurgeon establishes what type of faith he is speaking on:

This is faith, receiving of the truth of Christ: first knowing it to be true, and then acting upon that belief. Such a faith as this—such real faith as this makes the man henceforth hate sin. How can he love the thing which made the Saviour bleed? It makes him live in holiness. How can he but seek to honour that God who has loved him so much as to give his Son to die for him. This faith is spiritual in its nature and effects; it operates upon the entire man; it changes his heart, enlightens his judgment, and subdues his will; it subjects him to God's supremacy, and makes him receive God's Word as a little child, willing to receive the truth upon the ipse dixit of the divine One; it sanctifies his intellect, and makes him willing to be taught God's Word; it cleanses within; it makes clean the inside of the cup and platter, and it beautifies without; it makes clean the exterior conduct and the inner motive, so that the man, if his faith be true and real, becomes henceforth another man to what he ever was before.

You may wonder about the apparent conflict between Spurgeon's previous sermon on Baptism and his rejection of baptismal regeneration as salvific. His answer is straightforward. Baptism, as an ordinance and sacrament, is connected with faith. It does not regenerate a person, but rather signifies a person's faith in Christ. It is a public commitment to Christ, the Church, and serving God. Spurgeon argues that baptism by immersion also acknowledges one's faith in Christ's burial and resurrection.

"Next, we think baptism is also to the believer a testimony of his faith; he does in baptism tell the world what he believes. "I am about," saith he, "to be buried in water. I believe that the Son of God was metaphorically baptized in suffering: I believe he was literally dead and buried." To rise again out of the water sets forth to all men that he believes in the resurrection of Christ. There is a showing forth in the Lord's Supper of Christ's death, and there is a showing forth in baptism of Christ's burial and resurrection. It is a type, a sign, a symbol, a mirror to the world: a looking-glass in which religion is as it were reflected. We say to the onlooker, when he asks what is the meaning of this ordinance, "We mean to set forth our faith that Christ was buried, and that he rose again from the dead, and we avow this death and resurrection to be the ground of our trust."

If baptismal regeneration isn't a correct biblical teaching and spiritual regeneration is, and if baptism is just a declaration of faith and commitment to Christ, what role do faith and baptism actually play in the Christian believer's salvation? Spurgeon provides a clear answer to this question.

Again, baptism is also Faith's taking her proper place. It is, or should be one of her first acts of obedience. Reason looks at baptism, and says, "Perhaps there is nothing in it; it cannot do me any good." "True," says Faith, "and therefore will I observe it. If it did me some good my selfishness would make me do it, but inasmuch as to my sense there is no good in it, since I am bidden by my Lord thus to fulfil all righteousness, it is my first public declaration that a thing which looks to be unreasonable and seems to be unprofitable, being commanded by God, is law, is law to me. If my Master had told me to pick up six stones and lay them in a row I would do it, without demanding of him, 'What good will it do?' Cui bono? is no fit question for soldiers of Jesus. The very simplicity and apparent uselessness of the ordinance should make the believer say, 'Therefore I do it because it becomes the better test to me of my obedience to my Master.'" When you tell your servant to do something, and he cannot comprehend it, if he turns round and says, "Please, sir, what for?" you are quite clear that he hardly understands the relation between master and servant. So when God tells me to do a thing, if I say, "What for?" I cannot have taken the place which Faith ought to occupy, which is that of simple obedience to whatever the Lord hath said. Baptism is commanded, and Faith obeys because it is commanded, and thus takes her proper place.

Spurgeon's statement aligns with the first Gospel principle: having faith in Jesus Christ. Without faith, one cannot repent, seek forgiveness, or commit to obeying God's will. Obedience connects spiritual rebirth to baptism for the forgiveness of sins. This act of obedience shows our willingness to leave behind our sinful nature and be reborn in Christ.

Conclusion

The purpose is to explain my understanding of baptism as a ritual and ordinance and how it relates to regeneration. It emphasizes the importance of faith and obedience. Spiritual regeneration is dependent on being baptized by immersion for the forgiveness of sins. This also delves into the concept of being born again, which is a gradual process of transformation where one is united with Christ and dedicates themselves to following God's will for spiritual growth. We are called to have faith and are guided by the Holy Spirit to recognize our current state and our need for redemption through Christ's atonement. It also discusses the commitment required to achieve spiritual perfection in Christ, through faith and obedience as taught in the Restored Gospel of Jesus Christ.

1. See Tertullian on Baptism

2. See Cyril of Jerusalem on Baptism - Lectures

3. See Carl S. Hawkins - Baptism - BYU Studies

4. See Brent L. Top Spiritual Rebirth: Have Ye been Born of God?