Baptism Isn't For!
Lowell Blasingame

No religious topic generates more controversy than water baptism. The problem isn't that the Bible hasn't spoken clearly and plainly. The real cause for the difficulty is because so many have drawn conclusions from their own feelings and opinions without consulting the Bible to see what it says.

All religious people agree that baptism is a command but there are differences over who are subjects of the command and for what purpose it is to be obeyed. Maybe we can remove some of the difficulty if we approach the study of the topic from the negative standpoint and point out some of the things that baptism isn't for.

BAPTISM ISN'T FOR THE UNTAUGHT. Jesus told his disciples to go and teach all nations, baptizing them into the name of the Father, the Son and the Holy Spirit. (Matthew 28:19) Teaching was to precede the baptizing and each case of conversion related in the book of Acts shows that persons were taught before they were baptized. Since baptism isn't for the untaught it follows that babies and irresponsible persons are not subject for baptism.

BAPTISM ISN'T FOR UNBELIEVERS. While Philip was teaching the eunuch, they came to a certain water and the eunuch asked what hindered him from being baptized. Philip's response was, "If thou believest with all thine heart, thou mayest." (Acts 8:37) Jesus placed believing before baptism - "He who believes and is baptized will be saved; but he who does not believe will be condemned." (Mark 16:16) Since baptism isn't for unbelievers, it isn't for atheists or agnostics.

BAPTISM ISN'T FOR THE IMPENITENT. Sometimes I hear people say, "If I thought one had to be baptized to be saved, I'd force that person to be baptized." But, wait friend - you've missed a point in the Bible teaching. One must repent before he is baptized .... "Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.'" (Acts 2:38) ... and if you were to compel one to be baptized who has not repented, you would have forced him to submit to an act that isn't for him.

BAPTISM ISN'T FOR SAVED PEOPLE. I know that many think that one is first saved, then baptized as a symbol or sign of his salvation but I want you to read carefully the following passages of scripture and take note of where baptism is placed in relationship to the blessing that is promised in each of them.

Mark 16:16 - Baptized - saved.

Acts 2:38 - Baptized - remission of sins.

Acts 22:16 - Baptized - washing away of sins.

In fact, in every passage of scripture in which baptism and a word corresponding to forgiveness appears, baptism always comes before that word, never after it. There is but one conclusion that can possibly be drawn and that is - baptism isn't for saved people.

BAPTISM ISN'T FOR CHRISTIANS. Some talk about baptism being a "Christian rite" or the "Christian ordinance" of baptism. Baptism is a command so in this sense it is a rite or ordinance but it isn't one for a Christian to obey. Let me show you that this is so. One does not become a Christian before he enters Christ for it is in Him that he becomes a new creature. (2 Corinthians 5:17) But he does not enter Christ until he is baptized into Him. (Romans 6:3,4; Galatians 3:27) Therefore, it follows that one is not baptized as a Christian, one already in Christ, but in order to get into that One in whom he becomes a Christian.

BAPTISM ISN'T FOR THE SINS OF A CHILD OF GOD. Often when I point out that baptism is for the remission of sins, I am asked, "Does this mean that a child of God must be baptized each time that he sins?" The answer is, "No, baptism isn't for the sins of the child of God."

Look at a Bible example that proves this. In Samaria, Simon heard Philip's preaching and was baptized. (Acts 8:13) Later, Simon sinned in trying to buy the power to impart miraculous gifts of the Spirit but he wasn't told to be baptized again. He was told to repent and pray that the thought of his heart might be forgiven. (Acts 8:18-23) Baptism isn't a command given to children of God for remission of their sins.

BAPTISM WASN'T FOR OLD TESTAMENT CHARACTERS. "If Abraham, David and Moses were saved without baptism, does not that prove that I can be saved without it?" is another question I have had asked. Again, the answer is, "No, Christ gave the command to baptize just before He returned to heaven." Old Testament characters who had lived and died before it was given were not subject to obeying it. The same is true of the thief on the cross. He had been dead more than forty days when Christ gave this command. (Acts 1:1-3)

Baptism is a command now for us and we must obey Christ if we are to be saved. (Hebrews 5:9) It is for those who gladly receive the word (Acts 2:42) and show such by believing in Christ (John 8:24), repenting of their sins (Luke 13:3) and confessing their faith in Him as the Son of God (Matthew 10:32,33).

If you are willing to do this, baptism is for you. If you aren't willing to do this, baptism isn't for you. 

CHURCH HISTORY: A BIBLICAL VIEW
Part I No. 4 Compiled and written by Gary Eubanks

The church was composed entirely of Jews, or at least those who adhered to the Mosaic Law, for about the first ten years of its existence. During this period (c. 30-40 A.D.), and for the next few decades, the Gentiles viewed the church as just another sect or offshoot of Judaism. Indeed, at first the church was in danger of becoming just that. Every Christian was a Jew and did everything the average Jew did. He still practiced circumcision and observed all the other precepts of the Mosaic Law (Acts 21: 20; 26:11). Even the apostles continued to observe the customs and laws of the Jews (Acts 3:1; 10:9-16; Gal. 2:11-13). It does not seem to have occurred to them that the death of Christ meant that they were no longer obligated to observe the Mosaic Law. They gave up none of their Jewish heritage. They were simply Jews who accepted Jesus as the Messiah. They saw no incompatibility between professing obedience to Moses and obedience to Christ. Moreover, they expected any Gentile who wanted to become a member of the church to first become a Jewish proselyte. Of course, this was not at all what the Lord had planned for His church. Such views and practices not only missed the purpose of the Mosaic Law but also tended to make the church another exclusivistic, Judaistic sect rather than the universal body it was intended to be (Mt. 28:19; Mk. 16:15).

It was in God's plans to admit the Gentiles to the church, but not as Jewish proselytes. As usual, this significant event was preceded by preparatory measures. The first of these was the large-scale persecution of the church following the stoning of Stephen (Acts 8:1-4). Ironically, it was Stephen who seems to have had the greatest appreciation of the fact of the demise of the Mosaic institutions and the acceptability of Gentiles for church membership as Gentiles, judging from the accusations brought against him (Acts 6:13,14) and the defense he himself made (Acts 7). However, it may be that his death did more to bring about the fulfillment of his teachings than the teachings themselves did, for his death was the beginning of a widespread persecution against the church which scattered it beyond the confines of Jerusalem and Judea. At first, the gospel was preached only to Jews, but a step away from Jerusalem was a step away from Judaism. This Judaistic hold on the church was loosened somewhat in the conversions the Samaritans and the Ethiopian eunuch.(Acts 8). This took the church half the way to the Gentiles, but something else had to occur before they were admitted: the conversion of Saul (Acts 9). This was necessary because Saul (Paul) was to be God's special apostle to the Gentiles (Acts 9:15; Rom. 11:13; Gal. 2:7,S). Saul's conversion is usually placed around 35 A.D. Then about 40 A.D. the apostle Peter was sent under the influence of special revelation and direct commandment from God to preach to the household of a Gentile named Cornelius (Acts 10). This was such a momentous event that the Lord saw fit to place His divine imprimatur upon it by giving the Holy Spirit to the Gentiles in a miraculous display prior to their baptism. This factor later figured heavily in the church's decision that the Gentiles did not have to become Jews to become Christians (Acts 11:1-18; 15:7-11).

The doors of the church now swung open widely, and Gentiles flocked into the fold. Making their way into Syria, some disciples preached to Greeks, and the first Gentile church was established in Antioch. Barnabas was dispatched from Jerusalem to tend to the needs of the new Gentile Christians, and, finding the need so great, he soon brought Paul to assist in the work.

Of all the apostles, Paul was the one best suited to be the apostle to the Gentiles. He was the only one of the apostles who was born, and had lived, outside the Jewish homeland. His home was Tarsus, the great center of Hellenistic learning. Even though he was sent at a rather early age to Jerusalem to be educated (Acts 22:3), he must have had some beneficial exposure to Greek thought, and his writings evidence this.

He was also a Jew par excellence (Gal. 1:14; Phil. 3:4-6), being a Pharisee and an ardent student and advocate of the Jewish law and traditions. This eventually led to his violent confrontation with the church. Finally, he had the unusual privilege of being a Roman citizen, a status of considerable importance in his later ministry as an apostle (Acts 16:37; 22:25; 25:10-12). All of these aspects of Paul's background combined to make him the most influential and dynamic personality in the history of the church. He wrote more of the New Testament than any other man and did more than any other to spread the gospel (I Cor. 15:10; II Cor. 11:23). Is it any wonder, then, that Paul says God set him apart from his mother's womb (Gal. 1:15)? He was a man who had been divinely prepared for a very difficult and important task. When the time came, He rose to the occasion and embraced his work with unstinting dedication.

Using Antioch as a base, Paul made three evangelist tours among the Gentiles. His first one (c. 45-48 A.D.-) took him to the island of Cyprus and into south central Asia Minor, where he established several churches. Between his first and second tours he attended a conference in Jerusalem (c. 50 A.D.), where his testimony was an important factor in the decision not to bind the Law of Moses upon Gentile Christians (Acts 15; Gal. 2).

His second tour (c. 51-54 A.D.) took him through Syria, Cilicia, Asia Minor, Macedonia, and Achaia. The borders of the church were extended everywhere he preached. His third tour (c. 54-58 A.D.) did not cover any new territory, but he did enjoy a long and successful ministry in Ephesus. He also visited the Macedonian and Achaian churches twice during this tour, which ended with his arrest in Jerusalem. He was held in Roman custody five or six years (c. 58-63 A.D.) in Caesarea and Rome before he was released. According to Paul's epistles to Timothy and Titus he was then able to travel several more years among the churches of the Aegean area before he was re-arrested and taken again to Rome. Scripture indicates that his earthly life came to an end in that city. Tradition adds that he was beheaded along the Ostian Way right outside Rome in 68 A.D.

Paul had set out to open up the church to the whole world. He accomplished this task (Col. 1:23). As he put it: "I have finished the course" (II Tim. 4:7). His work was crowned a few years following his death with the destruction of Jerusalem (70 A.D.) - an event which forever freed the church from the shackles of Judaism. Due to Paul's efforts the gospel was firmly planted in the Mediterranean world and was now poised to spring beyond. 

The word "dancing" has a rather broad meaning, which may include such simple activity as the expression of feelings of joy and enthusiasm, or the more involved routing and movement of one skilled in interpreting and arousing powerful emotions.

Numerous Old Testament instances of dancing being approved can be cited; however, a study of these accounts will reveal that each involved an expression of rejoicing or religious enthusiasm because of some victory or accomplishment. Such is the situation as Miriam led the women "with timbrels and dances" (Exodus 15:20), after the deliverance from Egyptian bondage, or Jepthah's daughter greeting him with "timbrels and dances" after a great victory (Judges 11:34). David's thanksgiving for the safe return of the ark of God was evidenced as he "danced before Jehovah with all his might" (II Samuel 6:14). Similar use of the term "dancing" is made by the Psalmist to express joy and praise unto Jehovah God.

Since the term "dancing" is capable of expressing a broad range of man's thoughts, it may also portray that which is lewd and sinful. Moses, having received the law from God, returned from the mount to find the people dancing naked around the golden calf which they had formed (Exodus 32:19-26). The dancing of the daughter of Herodias had such appeal to the base human passion that Herod promised to give her anything she might desire, a rash promise which led to the murder of John the baptizer (Matthew 14:3-10).

Our "modern dancing", a phrase used to include both ballroom dancing in which there is continuous body contact between partners and such dancing as that which commonly accompanies modern rock music, differs greatly from the dancing mentioned in the Bible. For such present-day dancing, has no trace of religious significance, nor is it solo in nature, but involves men and women dancing together.

The word "dance" in the sense used today does not appear in the New Testament; however, the idea it represents is mentioned and clearly condemned. The Apostle Paul lists -the works of the flesh and notes "they who practice such things shall not inherit the kingdom of God" (Galatians 5:19-21). Appearing in this list of traits eternally destructive are two terms closely related to modern dancing, namely, "lasciviousness" and "revelings".

"Lasciviousness", according to reliable Greek-English lexicons or even an English dictionary is akin to sexual excesses, having reference to "filthy words, indecent bodily movement, unchaste handling of males and females". "Reveling" basically refers to excessive feasting and carousing, but has a close relationship with "music and dancing". Who can deny that the body contact between the sexes and the bodily movements associated with dances to modern rock music lead to sexual arousal? In fact, some advocates of dancing stress such to be an outlet for sexual urges. The whole range of the modern dance is designed to express or convey a message, namely, "love-making" and is calculated to be sexually stimulating.

It is understood, of course, that the sex urge is God-given and is not sinful per se. Yet, God-given desires must have God-appointed boundaries; the righteous fulfillment of the sex urge is limited to the marriage relationship (I Corinthians 7:1-9). To engage in any activity which produces lewd emotions or excites unlawful sexual desire is "lasciviousness" and stands condemned by God. (Galatians 5:19-21). Let none be deceived; the basic appeal of the modern dance, as admitted even by its proponents, has its foundation in human passion, Obviously, not every person who engages in dancing ends up a prostitute or fornicator, yet many who have come to immoral ends began their journey by way of the dance.

Let none be deceived, the fruit of the modern dance has never increased purity and spirituality, but the destruction of all that relates to human happiness and eternal salvation.