Sermon Tone Analysis

“There was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great.

They all paid attention to him, from the least to the greatest, saying, ‘This man is the power of God that is called Great.’

And they paid attention to him because for a long time he had amazed them with his magic.

But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

Even Simon himself believed, and after being baptized he continued with Philip.

And seeing signs and great miracles performed, he was amazed.”

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The Book of Acts points up in greater detail than any other book of the New Testament the importance of baptism in the life of the early churches.

Luke’s treatise for Theophilus provides readers with a detailed account of the formative days of New Testament churches.

Reading this book, we are afforded a glimpse into the life and the practise of the apostolic churches.

Though a more thorough theology of baptism can be gleaned from the Letters of Paul than from Acts, Luke’s account demonstrates the importance that was assigned to baptism among the early churches.

Throughout this historic account, each individual who believed the message of life was baptised immediately.

Not a single incident is recorded to give comfort to the idea that an individual might have received baptism in order to be saved; rather, because they had already believed, those who had become Christians through faith in Jesus the Christ were baptised.

These believers were baptised in order to identify openly as Christians.

They sought to identify boldly with the Lord in Whom they had believed.

They proclaimed through baptism the Gospel they had believed—that Jesus died, that He was buried and that He was raised from the dead.

Simultaneously, they confessed the lifeless nature of their former existence and they affirmed the spiritual vitality they presently enjoyed as result of the New Birth through faith in the Living Son of God.

We Baptists do not baptise our babies—there is absolutely no warrant in Scripture for such practise.

Neither ministers nor congregations have power to redeem a person through human effort; hence, there is no salvific merit in baptism.

Redemption is offered only through the mercies of Christ and results from faith that He is our sacrifice.

Therefore, we cannot baptise those who have no confession of faith in the Risen Son of God since unbelievers have nothing to declare.

Beginning with the early days of the New Testament churches, the consistent practise has been to baptise only those who openly and voluntarily confess Christ as Lord; Baptist continue this practise to this day.

Those who were not baptised were not viewed as Christians within the earliest communities of faith.

If an individual chose not to publicly confess the mastery of Jesus through baptism, that one was not considered to be His follower.

Baptism became the identifying mark that distinguished between those who were committed to following the Master and those who were only exploring the Faith.

Refusal to be baptised was de facto evidence that the individual was not committed to following “the Way.”

Messages from this particular text often focus on Simon the sorcerer, especially addressing the sin of simony—the attempt to purchase or to sell ecclesiastical favour.

The classic example of simony is the sale of indulgences, a kind of “get out of hell” free card sold for “a nominal fee.”

However, the account before us reveals essential truths concerning baptism as practised by the New Testament churches.

Together, let’s examine these verses so that together we can learn about baptism as practised among the New Testament churches and as seen through the eyes of the Apostles.

THE RELATIONSHIP OF BAPTISM TO FAITH — “When they believed … they were baptised.”

When I read this text, my eyes are drawn immediately to the propinquity of baptism and belief.

In the early church, those who believed were baptised.

There were no baptismal classes.

There was no probationary period.

There were no sponsors.

There was simply an expectation that each believer would identify openly with the Master.

Modern Christendom has complicated the act of the open confession of one’s faith.

Every denomination within Christendom practises baptism for adults who believe.

It matters little what communion within Christendom one happens to approach, those seeking baptism will be accommodated.

However, in almost all communions there will be either a probationary period or a requirement for instructional classes—even among a growing number of Baptists!

I do not doubt that it can be helpful to know the polity and doctrinal position of a given denomination if one intends to unite with a church within a given communion.

Thus, I recognise that membership classes can be helpful for the applicant for church membership.

However, there is a distinction between what is helpful and what is mandated as though Scripture commanded it.

I stand unalterably opposed to membership classes as a condition of uniting with a congregation, and I stand on very firm ground in opposing baptismal classes for those seeking baptism.

What is at first “helpful” soon becomes obligatory and perfunctory.

In the case of the Samaritans in our text, “when they believed … they were baptised.”

There was no waiting until a propitious time for them to identify with Christ in His death and resurrection.

There was no waiting until those administering baptism were somehow assured of the reality of the confession of those seeking to identify with Christ as Lord.

At a fundamental level, I would ask how anyone could know the heart of one confessing Christ.

It is only through observation of an individual’s life over a period of time that a measure of confidence can be obtained concerning anyone’s confession; and even then, humility dictates that we confess that the Lord alone knows the heart.

Your salvation is not dependent upon my certification; your confession stands judged by your own actions.

Churches are reduced to mere social organisations or transformed into mere legal societies whenever we begin to apply our best ideas for sifting the grain from the chaff or whenever we begin to employ our fertile imaginations in order to set a standard for entry into the fellowship of believers.

In the New Testament account, those who believed were baptised; and on the basis of their baptism they were added to the church.

Those who believed and were baptised were from that point forward held accountable for their conduct.

If they demonstrated bad character or acted in a manner contrary to sound doctrine, they were rebuked.

If admonition failed to secure a return to righteous behaviour, they were excluded from the fellowship.

They were not treated disrespectfully or dishonoured, but they were instead treated as though they had never been born from above and thus they were removed from the fellowship of believers.

The high estimate placed on baptism by the early churches is often ignored today.

Baptism is not faith, but profession that precluded or ignored baptism is never witnessed.

This is not just an argument from silence; it is an observation of fact.

Consider a few instances in the Word of the relationship of baptism and faith.

Those listeners who received the Apostle’s message at Pentecost were convicted by the Spirit of God to ask, “What shall we do?” Preachers today seem inclined to respond, “Believe, and enjoy a warm relationship with Jesus.”

Peter’s answer was pointed and powerful, “Repent and be baptised every one of you in the Name of Jesus Christ” [ACTS 2:38].

Then we read that “those who received his word were baptised” [ACTS 2:41].

Those who repented of their opposition to Christ were baptised; repentance was demonstrated through baptism.

The Ethiopian eunuch heard “the good news about Jesus” [ACTS 8:35].

As the chariot travelled along they came to some water and the eunuch exclaimed to Philip, “See, here is water!

What prevents me from being baptised” [ACTS 8:37]?

There is not a word concerning baptism until this man wishes to proclaim his identification with Christ.

Philip had spoken of Christ and of His sacrifice.

The eunuch believed this message, and believing, he sought to identify with the message he had received.

When Cornelius and those gathered with him in his house believed, Peter “commanded them to be baptised in the Name of Jesus Christ” [ACTS 10:48].

The Lord opened Lydia’s heart, and she was immediately baptised [ACTS 16:14, 15].

Crispus and his entire household believed, and they were immediately baptised [ACTS 18:8].

Likewise, when Saul of Tarsus believed, he was baptised immediately [ACTS 22:16].

The obvious practise of New Testament churches was that those who believed were baptised immediately.

They were not baptised in order to become Christians, but because they had become Christians they were baptised.

Today, churches separate faith and baptism until there is no longer any correlation between the two concepts.

Baptism becomes just another ritual, much like recitation of an oath to join a civic club or learning a secret handshake.

Instead of symbolising and expressing the faith that has transformed the believer, it becomes merely the means of admission to a religious society.

Again, so that no one is misled, I am compelled to insist that though baptism is not identical to faith, it is the biblically anticipated expression of faith.

Baptism does not save, but those who are saved will want to be baptised.

It is vital that I stress the truth that baptism does not—indeed, cannot—save.

There are a plethora of churches claiming that baptism washes away sin.

However, one verse of Scripture should forever settle that particular issue. 1 JOHN 1:7 informs us that “the blood of Jesus [God’s] Son cleanses us from all sin.”

If we have believed in the Saviour who sacrificed Himself because of us, there is no sin to be cleansed when we come for baptism.

Baptism is a declaration of what has already occurred; it is not performed in order to secure what is already given.

It is wrong to say that baptism is the means by which one accesses the forgiveness of sin, for Scripture is very clear that propitiation is realised through faith.

Paul, writing the Roman Christians declared, “the righteousness of God has been manifested … through faith in Jesus Christ for all who believe.

For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” [ROMANS 3:21-25].

The atoning blood of Christ is reached by faith, and not by water.

Baptism is a testimony of faith.

Baptism is received as the believer declares his or her faith in all that Jesus has done for her.

It is doubtful that one who refuses baptism understands the significance of Christ’s sacrifice, for if she truly understood that He has conquered death, she would willingly and with alacrity welcome the opportunity to declare her faith and identify as a follower of Him who loved her and gave Himself for her.

Baptism does not save, but those who are saved will want to be baptised.

THE ELEMENTS OF BAPTISM — Since baptism is important, perhaps it would be beneficial to review the elements of biblical baptism.

Not many years ago, almost any Baptist bearing that worthy name could recite without hesitation the elements of biblical baptism.

Today, it is increasingly surprising should one find a practising Baptist prepared to define biblical baptism.

Consequently, a disturbing number of churches bearing the name “Baptist,” boast membership rolls that are filled with unbaptised individuals.

The elements essential to biblical baptism are a proper candidate, a proper administrator, a proper mode and a proper motive.