Baptized in Water - Luke 3:15–22

BEFORE THE SERMON:

Church revitalization begins with prayer. We can try new programs, strategies, and outreach efforts, but without seeking God first, our work is in vain. That’s why we need someone with a heart for prayer to step up and lead a prayer ministry dedicated to seeking God’s renewal for our church. This isn’t about meetings or checklists—it’s about calling on the Lord to breathe new life into Truitt. If you feel led to help guide and encourage our church in focused prayer for revitalization, I’d love to talk with you. Let’s be a church that seeks God first!

Today we have a lot to cover, so let’s jump into the text.

Luke 3:15–22 ESV

As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” So with many other exhortations he preached good news to the people. But Herod the tetrarch, who had been reproved by him for Herodias, his brother’s wife, and for all the evil things that Herod had done, added this to them all, that he locked up John in prison. Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased.”

Baptism: A Baptist Perspective

The 1689 London Baptist Confession of Faith states:

“Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.

Those who do actually profess repentance toward God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance.

The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.”

Similarly, the Baptist Faith & Message (2000) states:

“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. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord's Supper."

These statements reflect the clear, biblical teaching that baptism is a public, symbolic act of faith—one that follows salvation, rather than causes it.

The MESSAGE of Baptism: A Symbol of Fellowship, Engrafting, Repentance, and Newness of Life

(Romans 6:3-6, Colossians 2:12)

Baptism has always represented a deeper spiritual reality. The early church father Origen (c. 245 AD) recognized this when he wrote:

"Baptism is a symbol of death and of dying to the old man while being born anew." (Commentary on Romans, 5:8)

While baptism is uniquely Christian, the practice of ritual immersion was not foreign to first-century Jews. Various Jewish groups used water immersion for purification:

Some performed self-immersion in a mikvah (ritual bath) as part of certain purification rites.

The Essenes, the Jewish sect best known for preserving the Dead Sea Scrolls, practiced frequent ritual immersions.

Gentile converts to Judaism were required to undergo full immersion as part of their conversion process.

However, most ethnic Jews had never been baptized. It was typically seen as something for Gentile outsiders who were joining the covenant people of God.

Then came John the Baptist.

John’s Radical Call to Baptism

When John appeared, calling Jews to be baptized (Matthew 3:6, Mark 1:4), it was a shocking demand. Why would Jews need baptism? They were already the covenant people! Baptism was for Gentiles, not for them.

But John’s message shattered that assumption. Repentance was necessary for all people, regardless of their background. His call to baptism signified something new: an inward transformation, not a continuation of an old covenant ritual.

Jesus affirmed and expanded this call, making baptism the outward sign of discipleship for all who would follow Him. Baptism is not a covenant sign like circumcision (as some denominations claim). It is a public declaration of faith—an outward picture of an inward transformation.

Baptism is a Means of Grace

Now, does baptism itself save? No. But does it matter? Absolutely.

Baptism is not a sacrament in the sense that Catholics, Orthodox, Lutherans, and Anglicans teach. It does not confer saving grace. Instead, it is a means of grace—not in that it imparts salvation, but in that it symbolizes and strengthens the believer’s faith.

You might ask, "What is a means of grace?"

Some churches (Catholic, Orthodox, Lutheran, Anglican) hold to the sacramental view, teaching that sacraments like Baptism and the Lord’s Supper impart actual saving grace and are necessary for salvation.

However, we hold to the spiritual view, which teaches that while baptism does not save, it is a means by which God strengthens, nourishes, and blesses believers.

This is precisely what Romans 6:3-5 teaches. Baptism represents something already true:

"Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? We were buried therefore with Him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." (Romans 6:3-4, ESV)

Baptism pictures the spiritual reality of our death to sin and resurrection to new life in Christ.

Zwingli on the Symbolic Nature of Baptism

The great Reformer Ulrich Zwingli captured this truth when he wrote:

"In this matter of baptism—if you want to ascribe to the water that it washes away sins, I ask you: what then is the need for the blood of Christ? The water does not do it, but the Spirit of God alone. The external baptism is a sign or a ceremony by which a man makes a public confession of his faith." — Ulrich Zwingli, On Baptism, Anabaptism (Rebaptism), and Infant Baptism (1525)

Baptism does not save. Christ alone saves. But baptism matters, because it publicly identifies us with Christ’s death, burial, and resurrection.

The Method of Baptism: By Immersion

Second, we must examine the method of baptism. Both the 1689 London Baptist Confession and the Baptist Faith & Message affirm that immersion is the only valid form of baptism. But why? Why is immersion important?

First, immersion appears to be the method employed by John the Baptist and the method of Jesus' own baptism.

Biblical Evidence

John 3:23 – "John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized."

John 3:23 ESV

John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized

John deliberately chose a location with plentiful water. If sprinkling or pouring were sufficient, why would he need an abundance of water? The reason is clear—immersion was the intended mode of baptism.

Furthermore, consider the Jordan River in the 1st century. While Israel was arid, the Jordan likely had a greater depth and a stronger flow than today due to larger water sources feeding it. If baptism required only a small amount of water, John could have baptized anywhere. The fact that he sought out deep water reinforces immersion as the proper method.

Matthew 3:16 – "And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him."

Matthew 3:16 ESV

And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him;

The phrase "came up from the water" makes little sense unless Jesus was fully immersed. This passage strongly suggests that His baptism was by immersion, not by sprinkling or pouring.

A final reason for immersion is found in the text of Romans 6.

Romans 6:3-5 – "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his."

Romans 6:3–5 ESV

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Paul describes baptism as a burial—"We were buried with Him..." The act of plunging the body into water is a physical representation of the spiritual reality of baptism. Our old self was crucified with Christ, and in baptism, we bury the old man, symbolizing our union with Christ's death. Then, just as Jesus rose from the grave, we arise from the water to walk in newness of life.

Only immersion captures this gospel picture. Sprinkling or pouring does not adequately symbolize burial and resurrection.

Linguistic Evidence

The Greek word baptizō (βαπτίζω) means "to immerse, submerge, or dip." This word was used in ancient Greek to describe objects being fully plunged into liquid—whether dyeing fabrics, sinking ships, or washing.

If baptism were intended to be performed by sprinkling, a different Greek word, rhantizō (ῥαντίζω), meaning "to sprinkle", would have been used instead. The very term baptizō itself reinforces the argument for immersion.

Historical Evidence

Some claim that early Christian baptism was conducted primarily by sprinkling or pouring, but historical sources tell a different story.

The early church father Tertullian (c. 200 AD) affirmed immersion, writing:

"There is no difference whether one is washed in the sea or in a pool, in a river or in a fountain, in a lake or in a channel; nor is there any difference between those whom John dipped in the Jordan and those whom Peter dipped in the Tiber, unless faith is lacking." (On Baptism, Chapter 4)

The Didache (c. 50–150 AD), one of the earliest Christian writings outside of Scripture, states:

"And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have not living water, baptize into other water; and if you cannot in cold, then in warm. But if you have neither, pour water three times on the head in the name of the Father, Son, and Holy Spirit." (Didache 7:1-3)

The primary command is immersion in “living water” (flowing water). The mention of pouring is an exception—not the norm. This suggests that in extenuating circumstances, such as a lack of sufficient water or a physical inability to be immersed, pouring was allowed. But the preferred and standard practice was immersion.

Conclusion

From Scripture, language, and church history, the evidence overwhelmingly supports immersion as the only biblical mode of baptism. This method best symbolizes the believer’s death, burial, and resurrection with Christ (Romans 6:3-4), faithfully representing the gospel through the very act of baptism itself.

The MANNER of Baptism: Credobaptism

Finally, we find this statement in the 1689 Confession:

"Those who do actually profess repentance toward God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance."

Throughout Scripture, we see that baptism follows repentance and a conscious profession of faith in Jesus Christ. Every recorded instance of baptism in the New Testament occurs after an individual expresses belief in Jesus.

Great Commission – Matthew 28:19-20: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." Baptism follows discipleship, implying a conscious decision to follow Christ.

Pentecost – Acts 2:38, 41: "Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins...’" "So those who received his word were baptized..." Baptism follows repentance and reception of the gospel.

Samaria – Acts 8:12: "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." Belief precedes baptism.

Ethiopian Eunuch – Acts 8:36-38: "And the eunuch said, ‘See, here is water! What prevents me from being baptized?’ And Philip said, ‘If you believe with all your heart, you may.’" The eunuch is only baptized after affirming faith in Jesus.

Cornelius and His Household – Acts 10:47-48: "Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?" Receiving the Holy Spirit (evidence of faith) preceded baptism.

In every biblical example, baptism follows a conscious profession of faith, and there is no evidence for infant baptism (paedobaptism), only for credobaptism, from the Latin credo meaning "I believe."

Thus, baptism is for believers only.

We also find support for this understanding in the writings of early church fathers and the Reformers:

Justin Martyr (c. AD 155): "As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their past sins, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated." Justin Martyr explicitly states that baptism is for those who have been persuaded and believe, reinforcing that it follows conscious faith.

Tertullian (c. AD 200): "And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. … The Lord does indeed say, ‘Forbid them not to come unto me’ (Matthew 19:14), let them come, then, while they are growing up; let them come while they are learning, while they are being taught whither they are to come; let them become Christians when they have become able to know Christ." Tertullian advocates for delaying baptism until individuals are able to understand and confess Christ for themselves.

Balthasar Hubmaier (1525): "Baptism should be given to no one except those who have first been taught the Word of God, understood it, and confessed their faith." Hubmaier emphasizes that baptism should follow teaching, understanding, and confession of faith.

These statements directly support credobaptism, emphasizing the biblical pattern of hearing the Word, understanding it, and confessing faith before baptism—a clear argument against infant baptism.

A Practical Approach to Baptism at Truitt

At Truitt, we affirm that immersion baptism of a confessing believer is the practice most clearly supported in Scripture. We also affirm that the Lord’s Supper should be regularly celebrated by the church as a means of remembering the sacrifice of Jesus Christ for our redemption. We deny any definition of baptism that suggests it contributes to salvation.

Now, how does this apply practically at Truitt?

Note that these are my thought and do not necessarily reflect the by-laws and constitution of Truitt. While our theological position holds to credobaptism, I do not demand rebaptism for fellowship and membership, even for those baptized as children. Baptism is a symbol of an inner reality, and if someone was baptized in a tradition that upholds salvation by grace alone through faith alone in Christ alone, their baptism is valid, though it may be out of order. This, of course, is my personal conviction, and not necessarily the position of Truitt or its constitution.

There are several biblical and theological reasons why we might not demand rebaptism for those baptized as children, even while holding to credobaptism as the biblical standard:

Recognition of Earlier Baptism as Valid

In many cases, we may recognize an earlier baptism as valid if it was performed in a tradition that upholds the biblical significance of baptism. The individual may have been baptized in obedience to their understanding at the time, and now, as they come to a clearer understanding of faith, they can affirm their belief in Christ.

Unity of the Body of Christ

Ephesians 4:4-6 reminds us that there is "one Lord, one faith, one baptism." While we uphold believers’ baptism, we also recognize the spiritual reality that baptism points to, and if someone affirms faith in Christ, they can be welcomed into fellowship without the need for rebaptism.

God’s Grace in Salvation

Baptism does not save—salvation is by grace alone through faith alone (Ephesians 2:8-9). If someone was baptized as a child but later comes to a personal, mature faith, we do not demand rebaptism, recognizing that baptism is a symbol of the believer’s identification with Christ, not the means of salvation.

Personal Conviction and the Conscience of the Believer

Romans 14:5 teaches us that each believer should be fully convinced in their own mind. If an individual feels that their previous baptism was meaningful in their faith journey, we can encourage them to reaffirm their faith publicly without insisting on rebaptism.

While credobaptism is the biblical practice we follow, we extend grace and understanding, recognizing that the heart of baptism is the personal faith and repentance that it represents.

So what should you do today with all of this?

Commit to a Deeper Understanding of Baptism I encourage you today to commit to learning more about the significance of baptism—not just as a ritual, but as a public declaration of your faith in Christ. If you haven’t been baptized as a believer, consider taking that step as an outward expression of your inward transformation.

Reflect on Your Own Faith Journey Take time this week to reflect on the work God has done in your life. If you've been baptized, ask yourself how your baptism has shaped your walk with Christ. If you've never taken that step, seek guidance and consider how baptism can mark a new beginning in your relationship with Jesus.