Baptized

In my studies, I am trying to further clarify, not only for others but for myself as well, why I believe what I believe and understand truth.  I think we all want this, to know truth, especially when it concerns our walk with God through Christ and our representation of and service to Him.

With that said, in all these explanations, water baptism seems quite clear: ablution, immersion, submersion, dip, cleanse, wash. 

Now, many of these sites try to work around the original definitions to adapt to their presupposition that water baptism is not required for salvation (an idea that Huldreich Zwingli first concluded in 1523), because many erroneously see baptism as a work of man instead of an act of obedience to God’s command, where God does the work when one surrenders ownership to God the Father, God the Son, and God the Holy Spirit.  As Martin Luther says, “For to be baptized in the name of God is to be baptized not by men, but by God Himself. Therefore although it is performed by human hands, it is nevertheless truly God’s own work.”

Many protestants who follow Zwingli’s teaching about baptism claim Ephesians 4:5 (one Lord, one faith, one baptism), and mark it solely as spiritual, baptism of the Spirit alone (the Spirit of God indwelling the new believer), which they claim takes place at belief, putting one’s trust in Christ.  They then proclaim one should be physically baptized as a “symbol” of their conversion and, some say, to join a local church.  With this they’ve contradicted themselves, claiming there is one baptism, as Scripture states, yet submitting to two “baptisms”—spiritual at belief and physical as an act of symbolism.  But when we understand the truth of Scripture as a whole, knowing that water baptism (physical) and baptism of the Spirit (spiritual) are one and the same, Ephesians 4:5 is clarified.   

We must understand that when Scripture refers to baptism, it is full immersion in water and is done in combination with belief/faith after hearing Christ’s full Gospel—by grace (basis), through faith (means), in baptism (time), for good works (result).  It is an obedient, heart response to the Gospel call which conjoins with repentance (turning from the world and turning to God, repeated many times throughout Scripture)—as seen in the above Acts 2:38. It follows Christ’s command in the Great Commission to make disciples BY baptizing in the name of the Father and of the Son and of the Holy Spirit and teaching to observe all He has commanded. 

The Old Testament passage of Zechariah is interesting to consider as well.  In Zechariah, the visions from God show judgment on Israel's enemies when the king comes, righteous and having salvation, humble and mounted on a donkey (9:9) and restoration for Israel and Judah.  It is a promise that the Lord will give salvation, speaking of the Branch—a Davidic ruler who saves his people, cleansing their sin and establishing peace (3:8/ 6:9-15/ 9:9-10); a cornerstone (10:3-4) and the good shepherd (11), one whom they have pierced (12). Of course, all these visions pointing to the Messiah, to Jesus the Christ and His redemptive work.  But just after these, comes this passage: “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness" (13:1). 
Again, just something to consider   

Many respected scholars, theologians, and apologists recommend and trust GotQuestions.org, who confirms that disciples are made by baptizing and teaching; yet Got Questions also contradict themselves in stating baptism is not necessary for salvation. 

In order to be a true disciple of Jesus Christ, that person must be saved, and vice versa—those who are saved are true disciples of Jesus Christ. 

Likewise, many scholars cannot seem to grasp the meaning behind Jesus’ words in John 3:5 “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”  Like the scholars of the ESV Study Bible claim about this passage, “Water here does not refer to the water of physical birth, nor is it likely that it refers to baptism.  The background is probably Ezek. 36:25-27.”  Likely and probably are words of uncertain assumptions, because they cannot rightly discern the passage, being they hold the presuppositions that Zwingli has instituted and instilled in most of the protestant population. 

*But, then again, the ESV translation is Calvinistically influenced (which can be seen in verses like Revelation 13:8, where they add “before” the foundation of the world, when most other translations state “since” or “from”).  Although it is a great translation for simplistic reading and holds many true interpretations in its study, one must still be wise to use discernment, as with anything else. 
Meat and bones.

        However, looking at some of the early church fathers’ (Irenaeus and Justin Martyr) views on baptism, the understanding of John 3:5 is explained.  In fact, we can learn a lot about baptism from those who were discipled by the Apostles directly or by those who had close ties with them.  The following are quotes from these early church fathers.  While they are not canon to Scripture, and must be taken with discernment and study, a common theme runs throughout of the understanding of baptism (as water baptism), and how it was originally used in the salvation plan.

Early Church Fathers’ Views On Baptism

“It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: ‘Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.’” Irenaeus—discipled by Polycarp (disciple of John). 

“For we were illuminated, which is to know God. He is not then imperfect who knows what is perfect. And do not reprehend me when I profess to know God; for so it was deemed right to speak to the Word, and He is free. For at the moment of the Lord’s baptism there sounded a voice from heaven, as a testimony to the Beloved, ‘Thou art My beloved Son, to-day have I begotten Thee.’ Let us then ask the wise, Is Christ, begotten to-day, already perfect, or — what were most monstrous — imperfect? If the latter, there is some addition He requires yet to make. But for Him to make any addition to His knowledge is absurd, since He is God. For none can be superior to the Word, or the teacher of the only Teacher. Will they not then own, though reluctant, that the perfect Word born of the perfect Father was begotten in perfection, according to oeconomic fore-ordination? And if He was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfil the profession that pertained to humanity. Most excellent. Well, I assert, simultaneously with His baptism by John, He becomes perfect? Manifestly. He did not then learn anything more from him? Certainly not. But He is perfected by the washing — of baptism — alone, and is sanctified by the descent of the Spirit? Such is the case. The same also takes place in our case, whose exemplar Christ became. Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. “I,” says He, “have said that ye are gods, and all sons of the Highest.”  This work is variously called grace, and illumination, and perfection, and washing: washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly.” Clement of Alexandria—associated with Tatian (associated with Justin Martyr)

For more on the study of baptism read here, and I highly implore reading Baptism: A Biblical Study by Jack Cottrell for better understanding the meaning of Biblical baptism.