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“THE RESULT OF SCRIPTURAL BAPTISM” First Corinthians 12.12-13
INTRODUCTION: 1. At the conclusion of this evening’s service I will baptize a certain baptismal candidate. Our Church members heard her conversion testimony and questioned her last Sunday afternoon before we approved her as a fit candidate for believer’s baptism. The baptismal candidate is my daughter, Sarah. 2. Because we are a Baptist Church, it is important that we approach this matter of baptism in a Scriptural way. Historically, Baptist Churches have differed from other types or denominations of congregations primarily on the issue of baptism, rather than on issues related to Church polity or doctrines related to such subjects as the nature of God, the nature of sin, the nature of salvation, and so forth. 3. Unlike a number of you Church members, and unlike some of my pastor friends, I did not grow up in a Christian home. Neither was I converted as the result of a Baptist Church’s outreach . . . or as the result of any Church’s or group’s outreach. Thus, when it comes to such subjects as the nature of a Church and the meaning and essence of baptism I was as a new Christian, for all intents and purposes, a blank slate. 4. When I was baptized and became a member of a Baptist Church my pastor did not teach on the subject, insofar as I recollect. When I attended Bible college the courses that I took did not set forth any coherent position on such subjects as the nature of a Church or the ordinance of baptism. So, I began to study the issues myself. 5. I was recently chatting with a pastor. When I made reference to the text I will be preaching from tonight, he said, “I find not a drop of water in that passage.” In his conclusion he is in agreement with the vast majority of Christians. Yet I believe that the passage I am preaching from tonight, First Corinthians 12.12-13, is the best text in the entire Bible to discover “The Result of Scriptural Baptism.” 6. Let us now turn to our text, First Corinthians 12.12-13. When you have found that place in the Bible, please stand as we read God’s Word together: “12 For 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. 13 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 into one Spirit.” 7. In First Corinthians 12.4-11, the passage leading up to our text, we learn something that is a great comfort to every child of God. I suppose almost everyone grows up with the insecure feeling that, somehow, you are different. And among most unregenerate people, and in the families of most lost people, to be different is felt to somehow be wrong. 8. A brief history lesson: Al Capp, a very unsavory character who drew the comic strip “Li’l Abner,” pointed out something in a lecture on the campus of Oregon State University back in the early 1970s. He observed that nearly all of the original hippies were really ugly people. And if you go back and look at the pictures of those first several thousand hippies in the late 1960s in Berkeley and San Francisco you will see that he was right. They were ugly, by society’s standards. 9. As I look back on that time in society, as well as that same period of time in my own life, I am of the opinion that those people, realizing that they did not measure up to society’s standards for physical beauty, decided to repudiate society’s standards. To put it another way, since they were physically quite diverse from the mainstream of society, they set out to make themselves the new mainstream of society, by exaggerating their differences and making themselves intentionally uglier, ragged, and even stinky. 10. That they and their early followers moved an entire nation to adopt their standards of attire and behavior is a testimony to the truth that you don’t have to be beautiful or handsome, or even clean, to have a powerful mind that is capable of influencing others. 11. Those earliest hippies were unconventional, but they were also very smart. Not able to conform to society’s appearance standards, they caused society to conform to their standards. The result? Almost every kid in America played follow the leader to them. Long hair, shabby appearance, not very clean. 12. Those hippies were lost, and their efforts, while brilliantly conceived, were born of rebellion and were, therefore, sinful. And their impact continues to this day to be destructive to the fabric of our society. Had they known Jesus Christ as their personal Savior they might have appreciated what is taught in First Corinthians 12.4-11, that our God created us unique individuals, and we don’t have to be just like everyone else. It is His will that we be different, but not stinky. 13. History might have been different if those first hippies had the spiritual insight to delight in their differences instead of being filled with bitter hatred toward an entire culture for not being able to be just like the majority of those in that culture. 14. And how different would Christianity be today if spiritual leaders took a lesson from those early hippies and learned that you can have a greater impact on a society by not trying to copy them than you do when you imitate them in every way you can think of. 15. Folks, if you strongly desire to polly parrot others, if you expend energy to look like, walk like, talk like, think like, the world out there . . . you are at least thinking like a lost person. And if your children are not learning to be individuals instead of conformists, then you need to work on that area of your parenting. Amen? You don’t want to raise children who desperately try to copy the world’s standards. 16. Diversity. Whereas First Corinthians 12.4-11 deals with the great diversity that existed within the Corinthian congregation, and by application within our own Church, the remaining verses of First Corinthians chapter 12 show that, despite individual diversity in Christ’s body, there is, nevertheless, real unity. 17. But our focus this evening is on “The Result Of Scriptural Baptism,” which will unfold for us as we explore the passage before us. 1A. THE UNITY OF THE BODY OF CHRIST IS FIRST SEEN IN THE ANALOGY USED BY PAUL TO DESCRIBE IT (12.12) “For 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.” What do I mean when I use the word “analogy?” An analogy is a comparison of two things which are similar in certain respects, but otherwise they are not similar.[1] Let’s see how Paul draws his analogy between the human body and the body of Christ. 1B. He begins with the human body. This is the physical counterpart to the spiritual truth that he wants to communicate to us. Now, we are all pretty familiar with the human body, since most of us have one of our own, but the whole concept of an analogy requires that only certain characteristics of the human body be used in the analogy. What characteristics are they? There are three characteristics. 1C. The unity of the human body is one characteristic. 1D. Think about your own body for a moment. Have you ever thought of the implications of your body not having unity? That is, is it possible for a body to be more than one entity? In other words, is it possible for your head to be in New York and your heart to be in Los Angeles? 2D. Of course not. Not if you’re still alive. Is it not an absurd notion to think of a body in that way? One of the necessary requirements for your body to exhibit what we call unity, for your physical body to actually be one, is for all parts of your body to be located in the same place and properly connected together. 3D. If your body is not all in the same place and properly connected, one part to the other, there can exist no unity. Your body would not be one. It would be two or three. 2C. Another characteristic of the human body is the existence of many members. 1D. Does it need mentioning how diverse these members are? I don’t think so. There are no two parts of your physical body which are just alike. 2D. With a little reflection, you will have to admit that even those parts which appear to be identical are actually mirrors of each other, opposites. You have two eyes, which are opposites, just as every other paired member of your body are actually opposites. 3D. What you should remember, at this point, is that your body has many members, and that each of those many members are different. Therefore difference, which is to say diversity, in no way conflicts with your body’s essential unity, so long as there is coordinated function. 3C. Finally, Paul comes back to the fact that in the midst of very diverse organs and appendages, each physical body is a unified whole. It’s as if, in verse 12, he wants to stress the unity of the human body, but without denying the great diversity that lies within that same physical body. 2B. Now, what we have seen about the human body, in verse 12, is also true of Christ’s body. 1C. Again, notice Paul’s words: “For as the body is . . . so also is Christ.” 2C. Beloved, I know that it’s possible to carry this comparison of the human body to Christ’s body to ridiculous extremes, as is usually done, so we must remember that an analogy compares the similarities of otherwise dissimilar things. 3C. This means that in most respects the human body is not similar to the body of Christ, but in a few characteristics there are similarities that are important for us to understand. 4C. First, there is unity. It may not seem like there has always been the kind of unity in this Church that we have seen over the past 6 or 8 wonderful years, but if Paul’s analogy is to be trusted more than mere human powers of observation, which cannot see the realities of that which is spiritual, then we know there has always been an underlying unity in this body. 5C. Next, there is diversity in this Church. Just as the human body has many diverse members, no two being alike, we have learned that in our Church there is also a rich diversity. And though Paul spent verses 4-11 proving it, here he begins to tie his concept of diversity together with his theme of the unity of the body of Christ. 6C. Finally, just as in the human body, the diversity of Christ’s body and the unity of Christ’s body do not conflict, but rather compliment each other in the body’s efficient function and expression of life. 7C. Folks, the Corinthians had no trouble seeing the great diversity of their congregation with the naked eye. They did need to be told that their diversity was acceptable to God, that it was even planned by God. So, there is nothing wrong with diversity. Diversity is just a term used to described a gathering of unique individuals. 8C. The difficult thing for the Corinthians to understand was that, despite the obvious contention that existed within their congregation before Paul wrote them, there was still an underlying spiritual unity that needed to be recognized. 9C. The thing to learn, then, from this verse? That the diversity of the body in no way detracts from the unity of the body. Quite the contrary. The analogy of the human body teaches this. 2A. THE UNITY OF THE BODY CHRIST IS ALSO SEEN IN REGARD TO ONE’S ENTRANCE INTO THE BODY OF CHRIST (12.13) “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 into one Spirit.” This verse is a general overview that describes how a person enters the body of Christ. In Acts 18.1-8 we find the historical account of Luke which Paul is actually hearkening back to here. Let’s turn there and read together: 1 After these things Paul departed from Athens, and came to Corinth; 2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. 7 And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. Now, let’s turn back to First Corinthians 12.13 and look at the verse topically: “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 into one Spirit.” Note: You are about to hear doctrinal distinctives articulated that no one who is not a Baptist holds to, and many who are Baptists do not hold to. Are you ready? 1B. First, the means of entrance into the body of Christ 1C. The question that you will see answered over the next few minutes is, How does someone come to be a member of the body of Christ? 2C. The crucial word we see in this verse is the word “are we baptized.” It’s a controversial word to many modern Christians, but the word was not at all controversial to the Greek speaking believers of the first century. 3C. The simple and straightforward meaning of this word is “we were immersed.” Famous Greek scholar A. T. Robertson indicates that this verb form of the word baptivw is a first aorist passive indicative, which means that they were immersed at a point in time in the past.[2] Passive means they received the action of the verb (they were immersed), they did not perform the action of the verb (they did not immerse).[3] And indicative means the action was real to the speaker.[4] So, sometime in the past all of Paul’s readers had the real-to-him experience of being immersed, baptized. 4C. Folks, there is no confusion among those who read the Greek New Testament about the meaning of the word “baptism.” If I correctly recall, even John Calvin, one of the founders of what became the Presbyterian movement, and a man committed to sprinkling infants and not immersing those professing their faith in Christ, somewhere admitted that both John the Baptist and the apostle Paul administered baptism by plunging the whole body beneath the water. 5C. Let me go even farther with my own observation. In the New Testament, references to baptism are always references to literal immersion unless the context makes such an understanding of the term impossible. Be patient and I will show you why baptism in this verse can only be immersion in water. 6C. Presuming I can successfully show this to you, the means of entrance into the body of Christ, and the mode of baptism in this verse, is hereby proven to be immersion. In other words, you become a part of the body of Christ by being Scripturally baptized. 2B. Next, we see the men of entrance into the body of Christ 1C. That is, if this baptism is how a person becomes a part of the body, what prerequisites must be met by individuals to qualify for this baptism? 2C. There is only one requirement, though it is a requirement that most Baptist Churches are no longer careful about. You must be a saved person. Only those who are born again qualify for believer’s baptism. Let me read a few verses to you to illustrate this point: Acts 2.41: “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” Acts 8.36-38: “36And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.” Acts 10.44-48: “44While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46For they heard them speak with tongues, and magnify God. Then answered Peter, 47Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.” 3C. These are just a few verses, backed up by many others, which show that baptism is God’s will for believers only. Not people who merely say they are believers, mind you, but people who really are believers in Jesus Christ. 4C. “Why shouldn’t the lost person be baptized?” you might wonder. I’ll give you but two of many reasons: First, it would be hypocrisy for a lost person to give such a public testimony of salvation as baptism gives. And second, since a Church is supposed to be a redeemed body, only saved people should become members in this way. There is no indication in Scripture that an unconverted person should be baptized for any reason. 5C. Why, then, do pastors not put forth more effort to make sure their baptismal candidates are truly converted? Why don’t they take more care to ensure that their members are truly born again? That’s another sermon, is it not? 3B. The means of entrance (immersion), the men of entrance (the redeemed), and finally the Mover behind it all 1C. This is the Holy Spirit of God. He is the One back of this step of obedience to the command of the Lord Jesus Christ. Remember from First Corinthians 12.1-3, the Spirit’s goal in the life of every believer is to demonstrate the lordship of Christ. And obedience in believer’s baptism certainly does this. No surprise, then, that it’s the Holy Spirit Who accomplishes believer’s baptism. 2C. Some of you may ask, “But pastor, I was always told that this verse referred to the so-called baptism of the Holy Spirit. Why should I believe that this is water baptism and not Spirit baptism?” 3C. There’s a simple way to show you. Turn to Matthew 3.11: “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” 4C. In this verse John the Baptist prophesies concerning the authenticating sign that would testify of the Messiahship of Jesus, a great sign accompanied miracle that would prove Jesus to be the Christ, once and for all. Of course, this prophecy was initially fulfilled on the day of Pentecost, as well as on several subsequent occasions that are also recorded in the book of Acts. 5C. If you will look very carefully at John’s prediction of what we now refer to as the baptism of the Holy Ghost you will quite obviously see two things: First, the One Who is predicted to perform the baptism of the Holy Ghost is the Lord Jesus Christ. It is He Who shall baptize with the Holy Ghost, John tells us. Second, what is the medium of this predicted baptism? That is, in what or in Whom will Christ baptize people? The Holy Spirit. So, with the baptism of the Holy Spirit it was to be Jesus baptizing in the Holy Spirit. And this is quite clear and easy to see, is it not? 6C. Now back to First Corinthians 12.13. Who performs the baptism in this verse? The Holy Spirit, if Paul is to be properly understood. Folks, do you really think that Paul is talking about the same thing John the Baptist was, especially since he has already told us how each Person of the Trinity performs different roles in a believer’s life, First Corinthians 12.4, 5, 6? 7C. What most people seem profoundly blind to is the fact that Paul is teaching about a different baptism than John the Baptist was . . . and John was talking about the baptism of the Holy Ghost. Thus, these two men of God were dealing with two different baptisms, one a metaphorical/spiritual baptism and one a literal baptism wherein people got wet. 8C. By the simple process of elimination, this verse must and can only be a reference to believer’s baptism in water by immersion. Why so? Because John the Baptist referred to the baptism of the Holy Spirit, and this is not the baptism he was referring to. Different medium. Different Baptizer. 9C. This means, then, that through the ordinance of water baptism the Holy Spirit of God places a believer into that body that Christ has chosen for him to serve in, where he will then use the spiritual gifts the Holy Spirit gave to him when he was indwelt. And that body of Christ is the local Church, since you aren’t dunked in water to become a part of the so-called universal body of Christ. 10C. So then, because of a common means of entrance (baptism), and because of a common prerequisite for entrance (salvation), which is the result of a common Mover (the Spirit of God), the Corinthians were all a part of the Corinthian body. 11C. And that’s another reason why there is unity in Christ’s body, the local congregation. 4B. I have found, over the years, that some folks are extremely resistant to this proper understanding of First Corinthians 12.13, because the subject is so rarely studied thoroughly and because there is such confusion in the ranks of Protestantism on the subject, which ends up confusing many Baptists who read their commentaries. So, let’s approach the issue from a slightly different perspective. 1C. Some Baptists believe that this verse refers to baptism by immersion in water, at which time the person being baptized is joined to the congregation by believer’s baptism. This is the position that I think properly reflects Bible teaching. The vast majority of Christians, on the other hand, believe this verse refers to Spirit baptism, whereby a person is joined to the invisible and mystical body of Christ at the time of his conversion. 2C. To review, please turn once again to Matthew 3.11: “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” If you carefully consider this statement by the Baptist, you will see that he is establishing a sign by which the true Messiah’s identity can be verified. Would anyone disagree with that? I don’t think so. 3C. Now, turn to Acts 2.1-4: “1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” 4C. This is the baptism of the Holy Spirit, is it not? It is without a doubt. And notice the attendant details of this great miracle, this authenticating sign that Jesus is the Messiah. There were things that could be heard, such as a sound from heaven as of a rushing mighty wind, and the gift of many tongues. As well, there were things that could be seen, the cloven tongues as of fire that sat upon each of the 120. So, the baptism of the Holy Spirit, whatever it was, featured visible and audible indicators that something undeniably miraculous was taking place. 5C. Now turn to Ephesians 1.13: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise.” This is the verse most frequently referred to to show that when each sinner comes to Christ he receives the baptism of the Holy Spirit and is incorporated into the invisible body of Christ. But this verse most certainly does not teach what it is purported to teach. 6C. If this verse teaches the baptism of the Holy Spirit there are several things curiously missing: First, where is the identification of this as the baptism of the Holy Spirit? Paul says “ye were sealed.” He does not say “ye were baptized.” Strange. Second, where is the reference to anything visible in connection with what Paul is describing here? Strange. Third, where is the reference to anything audible in connection with what Paul is describing here? Strange. 7C. How then can this be the baptism of the Holy Spirit when this is seemingly different in every way from what John predicted and what we read happened on the day of Pentecost? Simple, this is not a verse that refers to the baptism of the Holy Spirit, despite the fact that so many people claim that it is. This verse refers to the Spirit’s sealing, which is not the same as the Spirit’s baptism. 8C. Now, please, turn to Ephesians 4.4-6: 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all.
9C. Like he was doing in First Corinthians 12.12-13, Paul is here addressing the issue of unity, this time to the Ephesian congregation. But notice that he specifically points out that there is only one baptism. That’s interesting. On the day of Pentecost there were two baptisms, the baptism of the Holy Spirit that the 120 experienced, and the water baptism that the 3,000 converts experienced. Which baptism do you think Paul is referring to here in verse 5? 10C. Do you think it’s not water baptism? Then what do we do with the Great Commission of Matthew 28.18-20? Do we no longer baptize our converts in obedience to Christ’s command? If there is only one baptism, and the remaining baptism is not water baptism, then we shouldn’t be baptizing anymore, should we? 11C. I, however, am convinced that Paul is here referring to water baptism, which I am persuaded beyond doubt is the same baptism that he referred to in First Corinthians 12.13. Turn back there and allow me to show you, decisively, that the baptism Paul referred to there is believer’s baptism. First Corinthians 12.13 explains what happens when water baptism occurs. 12C. At this time our ushers will hand out to each of you a slip of paper on which you will find the eight possible interpretations of First Corinthians 12.13 printed. The key phrase, of course, is the first phrase, therefore, that is the only phrase printed on the sheet of paper you are being given. 1. For by one Spirit are we all Baptized into one Body. 2. For by one Spirit are we all baptized into one Body. 3. For by one Spirit are we all Baptized into one body. 4. For by one Spirit are we all baptized into one body. 5. For by one spirit are we all Baptized into one Body. 6. For by one spirit are we all baptized into one Body. 7. For by one spirit are we all Baptized into one body. 8. For by one spirit are we all baptized into one body. 13C. Notice the slight variations in the printing. The variations are intentional. Let us allow that “Spirit” refers to the Holy Spirit, while “spirit” refers to an attitude. Let us allow that “Baptized” refers to Spirit baptism and that “baptized” refers to immersion in water. Finally, let us allow that “Body” refers to a so-called universal mystical body of Christ and “body” refers to a Church congregation just like ours, which I believe is the Scriptural body of Christ. 14C. Thus, the first interpretation of First Corinthians 12.13 could be paraphrased thusly, “For by one Holy Spirit were we all Spirit baptized into one universal body.” And the way I’ve laid it out these eight variations cover every possible hypothetical interpretation of this phrase. Now, before we continue, are there any questions? Good. Let’s get to interpreting, shall we? 15C. Do you believe it’s possible for a person to be joined to the universal body of Christ by water baptism? No. No one believes that to be a correct interpretation. At least, no one I know of. So, draw a line through interpretations #2 and #6, which would have water baptism ushering a person into the so-called universal invisible body of Christ. Those are now eliminated. 1. For by one Spirit are we all Baptized into one Body.
3. For by one Spirit are we all Baptized into one body. 4. For by one Spirit are we all baptized into one body. 5. For by one spirit are we all Baptized into one Body.
7. For by one spirit are we all Baptized into one body. 8. For by one spirit are we all baptized into one body. 16C. How about this interpretation? Do you believe the Bible teaches that people are Spirit baptized by means of a common attitude? No. This entire twelfth chapter’s context seems to require that the Spirit referred to here be the Holy Spirit. So, I would line out #5 and #7. 1. For by one Spirit are we all Baptized into one Body.
3. For by one Spirit are we all Baptized into one body. 4. For by one Spirit are we all baptized into one body.
8. For by one spirit are we all baptized into one body. 17C. Here’s another one for you to contemplate. How many baptisms are there? From Ephesians 4.5 we see that there now exists only one baptism, whereas there were two baptisms on the day of Pentecost. So, which baptism remains, Spirit baptism? Or water baptism? If you answer Spirit baptism then you must not believe that the Great Commission applies anyone longer and converts should no longer be baptized in obedience to Christ’s command. On the other hand, I have never seen anyone baptized in the Holy Spirit, with its attendant visible signs of cloven tongues as of fire, and the sounds of a mighty rushing wind, and speaking in tongues. So, I’d have to go with the baptism in this verse being immersion in water, meaning that I will strike through #1 and #3.
4. For by one Spirit are we all baptized into one body.
8. For by one spirit are we all baptized into one body. 18C. What do we have left? Interpretations #4 and #8. Thus, First Corinthians 12.13 either informs us that “For by one Holy Spirit are we all water baptized into one local congregational body,” #4, or “For by one attitude of spirit are we all water baptized into one local congregational body,” #8. But since First Corinthians chapter 12 has six references to the Holy Spirit leading up to this verse, I’m inclined by the context of this verse to conclude that the Spirit of God is referred to in this verse, as well. So, I line out interpretation #8.
4. For by one Spirit are we all baptized into one body.
19C. And what do we have left? What we have left is what I believe to be the only correct understanding of this verse, according to the Sherlock Holmes method of interpretation. Eliminate the impossibilities, Holmes reasoned, and what’s left must be the truth. For by one Holy Spirit are we all water baptized into one visible Church congregation. 20C. Thus, when a congregation authorizes a proper candidate to be baptized by immersion the Holy Spirit of God, it is to be understood, is making use of means to add that convert to the body of Christ, to that congregation if you will, by believer’s baptism. CONCLUSION: 1. We need to careful about judgments we make about spiritual truths we have not carefully studied ourselves. And this subject of believer’s baptism is just such a subject. 2. To conclude, is there unity in the body of Christ? Sure there is, if you rely on the testimony and authority of the Word of God. The analogy of the body illustrates unity. What kind of body is there which has one member here and another there? Only a dead one. Am I right? 3. But unity is illustrated in another way. By the way of entrance, by how you get in. Let me ask you a question: If everyone walks through the same door, will they end up in the same room? Sure they will. 4. As verse 24 declares, baptism, as an entrance into the body of Christ, is the way “God hath tempered the body together.” So, yes, there is unity in the body of Christ, Calvary Road Baptist Church. 5. “But pastor, what about the universal invisible body of Christ?” Oh, do you mean that mystical body that a person supposedly is placed into by Spirit baptism? Only there isn’t any Spirit baptizing going on anywhere. 6. Paul has told us that there is only one baptism. Are you going to tell me that the only baptism remaining isn’t the baptism Christ commanded in the Great Commission? 7. You’d better be pretty convincing, especially since the so-called Spirit baptism that people claim baptizes them into the universal invisible mystical body of Christ is a Spirit baptism that has no audible signs, as we read about on the day of Pentecost, and which has no visible signs, as we saw on the day of Pentecost. 8. How is the baptism of the Holy Spirit supposed to do what John the Baptist said it was supposed to do if it is nothing like what it was when we know it occurred? So, sorry, I don’t buy it. I know it’s the majority opinion and a position held by most people . . . but I will study my own Bible, thank you. 9. To wrap it up, Would you be a part of this body we call Calvary Road Baptist Church? It’s really very simple: #1 You must be born again. #2 You must be Scripturally baptized in obedience to Christ’s command. 10. Then you are a member who is entitled to all the rights and prerogatives of membership, including the communion of the Lord’s Supper. Now, without any further delay, let’s prepare for Sarah’s baptism. [1]Webster’s New Universal Unabridged Dictionary, (New York: Barnes & Noble Books, 1996), page 74. [2]A. T. Roberston, Word Pictures In The New Testament, (Bronson, MI: Online Publishing, Inc., 2002), bible@mail.com [3]Ray Summers, Essentials Of New Testament Greek, (Nashville, Tennessee: Broadman Press, 1950), page 35. [4]Ibid., page 12. |
