Baptized - Revision history

Wakefien: /* Baptism is symbolic of the Christ-follower’s death to sin and resurrection to newness of life (Romans 6:4, Colossians 2:12). */

2024-04-18T17:11:34Z

‎Baptism is symbolic of the Christ-follower’s death to sin and resurrection to newness of life (Romans 6:4, Colossians 2:12).

Wakefien: /* Baptism does not save a person (Galatians 2:8-9, Titus 3:5, 1 Corinthians 1:17). */

2023-11-20T16:20:35Z

‎Baptism does not save a person (Galatians 2:8-9, Titus 3:5, 1 Corinthians 1:17).

Wakefien: /* Baptism is Commanded. */

2023-11-20T15:25:04Z

‎Baptism is Commanded.

Wakefien at 04:17, 20 November 2023

2023-11-20T04:17:45Z

Wakefien at 04:16, 20 November 2023

2023-11-20T04:16:53Z

Wakefien: /* Subject: */

2023-11-20T04:15:41Z

‎Subject:

Wakefien: /* Text:. */

2023-11-20T04:15:29Z

‎Text:.

Wakefien: /* Introduction: Text from BFM */

2023-11-20T04:15:20Z

‎Introduction: Text from BFM

Wakefien: /* Image: */

2023-11-20T04:15:04Z

‎Image:

Wakefien: /* Conclusion */

2023-11-20T04:13:26Z

‎Conclusion

@@ Line 35: / Line 35: @@
 In Colossians 2, addressing our need to live life in Christ, Paul again reminds his readers that in baptism we display the change that occurs in salvation; “ having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead.” Again, the picture Paul paints is one of death to sin and a post-salvation life lived for God. That is, after the moment of salvation we begin a life where we are free to serve Christ and free to pursue Christ-likeness. In theological terms, we begin progressive sanctification.
-As Paul states in 2 Corinthians 2:12, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” Baptism is symbolic of the radical change that occurs at the moment of salvation.
+As Paul states in 2 Corinthians 5:17, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” Baptism is symbolic of the radical change that occurs at the moment of salvation.
 The question that often follows such a discussion deserves attention, “is baptism merely symbolic, or does baptism in some way save a person?” In other words, is baptism saving?

@@ Line 39: / Line 39: @@
 The question that often follows such a discussion deserves attention, “is baptism merely symbolic, or does baptism in some way save a person?” In other words, is baptism saving?
-===Baptism does not save a person (Galatians 2:8-9, Titus 3:5, 1 Corinthians 1:17).===
+===Baptism does not save a person (Ephesians 2:8-9, Titus 3:5, 1 Corinthians 1:17).===
 	The consistent teaching of the New Testament is that salvation is by grace through faith and not of works lest any man should boast (Galatians 2:8-9). Baptism might properly be labeled a work of righteousness. That is, baptism is an act performed by an individual who is already in a right relationship with God as an act of submission to God’s commands. This is consistent with what Jesus states in Matthew 3:15 regarding his own baptism, “Jesus replied, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented.”Titus 3:5 reminds the believer that “he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit.” Baptism is a righteous work (an act of obedience) but righteous works cannot save an individual. In fact, when considering Matthew 3:15 together with Titus 3:5 we again see evidence that baptism follows salvation as a symbolic act of obedience intended to symbolize the regenerative washing of the Holy Spirit at the moment of salvation.
 The Apostle Paul makes an interesting contrast in 1 Corinthians 1:17. In defending his own ministry to the church in Corinth, Paul states “For Christ did not send me to baptize, but to preach the gospel.” The implication is a strong implication, baptism itself cannot be a part of the gospel properly considered. Yes, baptism is important, but it is secondary to the message of salvation and Paul knew this fact.
 ===Baptism cannot take the place of the Gospel (Romans 3:23; 6:23; 5:8; 10:9; 8:1).===

@@ Line 24: / Line 24: @@
 In fact, the books of Acts makes it clear that the normal practice for someone who comes to saving faith in Christ is that of baptism. If you carefully read through the book you will find that time and time again conversion is followed by baptism. There are a couple of examples that especially stand out. Peter called on the people to repent and be baptized in the name of Jesus Christ in Acts 2:38. In recounting his conversion in Acts 22:16 Paul notes that Ananias commanded him to be baptized after coming to faith in Christ. In fact, in Acts 19:1-6, Paul called for those baptized with John’s baptism to be rebaptized in the name of Jesus. Baptism was the normative practice for anyone who had come to a saving faith in Jesus.
 	In Matthew 28 baptism was commanded, but more than just commanded, baptism is the normal next step for someone who is following Christ. Given that Baptism is normative it is worth asking what exactly takes place in baptism. The key to understanding what takes place in Baptism is recognizing that baptism is symbolic.
 ==Baptism is ''symbolic'', not ''saving''==

@@ Line 1: / Line 1: @@
-_NOTOC_
+__NOTOC__
 '''Homiletical Proposition/Application: Choose to obediently follow Christ in baptism.'''
 =Introduction:=

@@ Line 1: / Line 1: @@
+_NOTOC_
 '''Homiletical Proposition/Application: Choose to obediently follow Christ in baptism.'''
 =Introduction:=

@@ Line 6: / Line 6: @@
 ==Need: We need to follow Christ in Baptism.==
 ==Preview: Today we are going to see that baptism is commanded, symbolic, not salvation but rather follows salvation, and properly practiced by immersion.==
 ==Setting the Stage:==

@@ Line 8: / Line 8: @@
 ==Subject: ==
 ==Preview: Today we are going to see that baptism is commanded, symbolic, not salvation but rather follows salvation, and properly practiced by immersion.==
 ==Setting the Stage:==
 There are few things that bring me as much joy as watching someone get baptized. When we baptize an individual we are witnessing their public confession of faith while participating in a church tradition nearly 2000 years old. Baptism is something special we both need to understand and celebrate baptism.

@@ Line 3: / Line 3: @@
 =Introduction: Text from BFM=
 We believe that Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit.  It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Savior, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. –The Baptist Faith & Message
-==Image:==
+==Image: Text from BFM on baptism==
 ==Need: We need to follow Christ in Baptism.==
 ==Subject: ==

← Older revision		Revision as of 04:13, 20 November 2023
Line 93:		Line 93:
	Finally, it is worth noting that archeology and ancient Church history support baptism by immersion. Archeologists have uncovered baptismal tanks in early churches (Geisler, Systematic Theology in One Volume). Furthermore, in the Didache written between 50 and 70 AD the mode for baptism is explicitly given “And concerning baptism, baptize in this way; having said all this, baptize in the name of the Father and the Son and the Holy Spirit in living water. But if not having living water, baptize in another water, and if you are not able in cold, then in warm. And if you have not either, pour on the head three times in the name of the Father and the Son and the Holy Spirit (Didache 7:1-3, Author’s translation)” Didache is not authoritative Scripture but it does lend some insights into practices. The early church held that the ideal method of baptizing was in flowing water like a stream or river, but if that was not an option then a warm water source was an option. If neither option was available then pouring was a last resort. What is clear is that the early church practiced immersion as the ideal mode of baptism.		Finally, it is worth noting that archeology and ancient Church history support baptism by immersion. Archeologists have uncovered baptismal tanks in early churches (Geisler, Systematic Theology in One Volume). Furthermore, in the Didache written between 50 and 70 AD the mode for baptism is explicitly given “And concerning baptism, baptize in this way; having said all this, baptize in the name of the Father and the Son and the Holy Spirit in living water. But if not having living water, baptize in another water, and if you are not able in cold, then in warm. And if you have not either, pour on the head three times in the name of the Father and the Son and the Holy Spirit (Didache 7:1-3, Author’s translation)” Didache is not authoritative Scripture but it does lend some insights into practices. The early church held that the ideal method of baptizing was in flowing water like a stream or river, but if that was not an option then a warm water source was an option. If neither option was available then pouring was a last resort. What is clear is that the early church practiced immersion as the ideal mode of baptism.

−	=~~Conclusion~~=	+	===MTR: Choose to be obedient in baptism and to encourage others to do the same.===