A Bible History of Baptism

by Samuel J. Baird

This baptism of the Spirit is the theme of frequent discussion in Paul’s writings. He particularly dwells on it as being the instrumental cause of that intimate unity which exists in the body of Christ, and of equality in privilege among all the members, Jews and Gentiles. “As the body is one, and hath many members, and all the members of that one body, being many are one body, so also is Christ. For, by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink one Spirit.... Now ye are the body of Christ, and members in particular.”—1 Cor. xii, 12-14, 27. Here, the figure of baptism is followed up by the expression, “have been all made to drink one Spirit;”—literally, “have been all watered with one Spirit.” The preposition, (eis) “into one Spirit,” is rejected by the critical editors as spurious; and the verb (potizo) means, to apply water, either externally or internally,—to water, to cause to drink. Compare in the same epistle, 1 Cor. iii, 2, “I have fed you (epotisa) with milk;” and 6-8,—“Apollos watered (epotisen).”

The same point is set forth in another epistle—“Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit; even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace, according to the measure of the gift of Christ.... That we henceforth be no more children, ... but speaking the truth in love, may grow up into him in all things, which is the Head, even Christ, from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.”—Eph. iv, 3-16.

That the “one baptism” here spoken of is that wherein, “by one Spirit we are all baptized into one body,” is manifest from the connection and the analogy of the other passages here presented above and below. To suppose it to be water baptism, would be to make the apostle exclude that spiritual and real baptism of which water baptism is the shadow, and to which, in all his writings, he constantly gives so much importance as the means of the union which he here discusses.

In another place, the apostle represents this baptism as merging all other relations in the one tie of identity with Christ. “As many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ’s then are ye Abraham’s seed, and heirs according to the promise.”—Gal. iii, 27-29. Here, again, it is clear that the baptism spoken of is that of the Spirit. The oneness with Christ, thus complete by this baptism, Paul uses as a powerful argument of the duty of his people to be dead to the world that crucified him, dead to sin and all the works of the old man, and alive only to God. (Rom. vi, 3-6; Col. ii, 9-11.) These passages will receive special consideration hereafter.

The unity of conception which pervades these Scriptures is manifest, and makes it evident that they all contemplate one and the same baptism, that in which by one Spirit all Christ’s people are baptized into one body, the spiritual body of Christ.

Touching the nature of this baptism, the following are the chief particulars:

1. The entrance of the Spirit shed down by Jesus is regeneration, or the new birth. It is the imparting of new life to the soul,—the introduction of a principle of grace, “the new man,” which, like its source, the eternal Spirit, is immortal and supreme wherever it exists; and which, sustained and nourished by the indwelling Spirit, will grow and expand until it gains full and exclusive possession of all the faculties and powers, making the soul its seat, the body its temple, and the members its instruments.

2. Coincident with this is the death of the old man, the destruction of the controlling principle and power of evil in the soul. Hitherto, it reigned supreme. But now, slain; and, cast out, it remains, a “body of death” in the members; offensive in its corruption, and by its loathsomeness acting as a stimulus to the opposing principle of grace. (Rom. vii, 24.)

3. The result is, that whereas, formerly, the sinful affections “did work in our members to bring forth fruit unto death,” “now, being made free from sin and become servants to God,” his people have “their fruit unto holiness.”—Rom. vii, 5; vi, 22.

4. The Spirit thus given is not a transient influence; but is within the believer, a well of living water, springing up unto everlasting life;—a well, from which it is his privilege at all times to drink of that one Spirit. Thereby, “to every one of us is given grace according to the measure of the gift of Christ;” so that we “grow up into him in all things which is the Head, even Christ.”—Eph. iv, 7, 15. Thus grace is nourished, in preparation for glory.