Why do we still need a baptism?

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The term baptism translates the Greek noun baptisma; the verb is baptizo. Baptizo means to immerse or dip. Besides the practice of baptism, baptizo is used in the NT for ceremonial washing (Mark 7:4; Luke 11:38). It is also used metaphorically in a number of ways (Matt 20:22; 1 Cor 10:2; 1 Pet 3:19–21).
 1. Background. Christianity was not the only religion to practice baptism. In fact, during the NT era several different groups used some form of baptism in their religious rites to attain the removal of guilt, moral cleansing, and a new birth or start.

 The Oriental mystery religions of that day used some form of immersion, at times in blood, as an initiation rite into their communities. The Jews began at about the time of Jesus to require a ritual bath, or baptism, of its Gentile converts seven days after circumcision. Also the sectarian Jewish community of Qumran (famous for the Dead Sea Scrolls) had a highly developed practice of religious washings, which included baptisms.

 2. John the Baptist. Although the Gospels demonstrate a close connection between John’s baptism and the early Christian practice, it would be wrong to make John’s baptism equivalent to Christian baptism. John’s baptism had a dual focus.

 First, his was a baptism of repentance, calling the Jews back to faithfulness and commitment to the law of God (Matt 3:5–12; Luke 3:3). John was undoubtedly influenced by his own Jewish context, which saw the washings of water as an agent of moral or ethical purification (Mark 1:4; Matt 3:11). However, he did not envision the water of baptism acting to purify apart from repentance (Matt 3:7–8).

 Second, John’s baptism was in anticipation of the coming of God’s Messiah (Matt 3:2; Mark 1:7–8; Acts 10:37). It served as a prophetic symbol of the OT’s pronouncement of the inauguration of God’s messianic salvation (Isa 4:4; 40:3; Mal 3:1–6). John consciously linked his baptism with the expected messianic baptism of Spirit and fire, new life and judgment, brought about in Jesus Christ (Matt 3:11; Mark 1:8; John 1:33).

 3. Jesus and Baptism. The practice of baptism is, for the most part, noticeably absent from the ministry of Jesus. Early in Jesus’ ministry He may have baptized in a way similar to John (John 3:22–23), but later He seemed to discontinue the practice (John 4:1–3).

 Jesus’ own baptism by John was extremely significant for His ministry. It identified Him with the righteous concerns of John (Matt 3:15) while it demonstrated His own solidarity with sinful humanity, whom He came to serve (2 Cor 5:21; Phil 2:7).

 The descent of the Spirit and the voice from heaven showed this to be the beginning of God’s work of salvation through His Son, Jesus, and the promise of the coming of God’s kingdom on earth.

 Jesus’ command to baptize given in the Great Commission (Matt 28:18–20) is the foundation for the church’s practice of baptism. Christian baptism takes place in light of Christ’s redemptive death, resurrection from the dead, and ascent to glory and authority at the right hand of God.

 4. The Early Church. Baptism in the early church was performed “in the name of Jesus” or “into Jesus” (Acts 2:38; see Gal 3:27). In Acts this involves the believers’ calling on the name of Christ for salvation (Acts 22:16) in light of the forgiveness brought about by Christ (Acts 2:38). Hence, baptism identifies believers with the new messianic community called into worship and missionary effort by the risen Lord (Acts 2:41).

 Baptism was an integral part of the earliest proclamation of the good news, even though the early church had to struggle with its implications and to whom it was to be administered (see Acts 2:38; 8:14; 10:44; 19:1).

 Paul’s basic understanding of baptism was that the believer is baptized “into Christ.” Baptism serves to illustrate the union with Christ brought about through faith (Gal 3:26–27).

 Paul employed this basic understanding of baptism in a number of ways. The Christian’s baptism is “into his death” and unites the believer with Christ’s death and resurrection (Rom 6:3). Because of this, Christians share in Christ’s victory over sin and death (Rom 6:4; Col 3:3).

 Baptism is related to the baptism of the Spirit (1 Cor 12:13), since the new life in Christ is inseparable from the presence of the Spirit (Rom 8:9–17). Baptism further relates the believer to the body of Christ, the church (Gal 3:27–29; 1 Cor 12:12–13).

 Therefore baptism in the NT has a rich symbolism and vital purpose. It was the first public act for believers identifying them with Christ’s saving death, saved people, and saving mission.



Dockery, D. S. (Ed.). (1992). Holman Bible Handbook (p. 681). Nashville, TN: Holman Bible Publishers.

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