Baptism: Immersed in Christ

Alatom

Introduction

We often open discussions about baptism with the Acts of the Apostles—the real story begins with Jesus entering the Jordan River. He did not seek baptism for himself; he stepped into the waters to fulfill God's will. Too often, we build our theology and rites around our own need for baptism. Instead, we must confront two questions: 1) "Why did Jesus insist on being baptized?" and 2) "Why did he shock John the Baptist with his insistence?" In that river, we glimpse baptism as death and resurrection—the old life sinking, the new life rising. The familiar phrase, 'Baptism is an outward sign of inward grace,' does not appear in Scripture. Yet this common description can sometimes obscure the deeper biblical imagery of death, burial, and resurrection found throughout the New Testament.

Jesus' baptism launched his earthly ministry, immediately followed by the devil's temptation in the desert. This ministry climaxed in both the crucifixion and resurrection. Jesus' baptism anticipates the death and resurrection that would define the gospel. All three persons of the Trinity revealed themselves: the Father declaring Jesus' faithfulness, the Son submitting fully, and the Holy Spirit descending to guide him (Matt. 3:13–17; Mark 1:9–11; Luke 3:21–23). The apostle Paul echoes this truth, describing baptism as a participation in both death and resurrection in his letter to the Romans:

Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were, therefore, buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his (Rom. 6:3–5).

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Streams of Living Water

In Christian baptism, water symbolizes both burial and new life in Christ. The Didachē (Greek for "Teaching," G1322)—a first-century handbook of Christian doctrine—states:

Now, about baptism: give public instruction on all these points, and then baptize in running water, in the name of the Father, the Son, and the Holy Spirit. If you do not have running water, baptize in another source of water. If you cannot baptize in cold water, do so in warm water. If you have neither, pour water on the head three times in the name of the Father, the Son, and the Holy Spirit. Before the baptism, moreover, the one who baptizes and the one being baptized must fast, as well as any others who can. Also, you must tell the one being baptized to fast for one or two days beforehand (Did. 7).

The Didachē provides valuable evidence for how many first-century Christians practiced baptism where the New Testament leaves certain procedural details unstated. The Didachē reflects a preference for complete immersion in cold, running water during the baptism of new believers, consistent with an understanding of baptizō (G907) that naturally accommodated immersion when circumstances permitted. Although the Didachē was highly respected in portions of the early church, it ultimately remained outside the New Testament canon. Still, its early date and proximity to the apostolic era make the Didachē an important witness to early Christian liturgical practice.

When the Didachē refers to "living water" (hudōr zōn, G5204 / G2198), it means running water found in natural sources such as rivers, streams, lakes, and oceans. By contrast, Jewish ritual bathing often used the still waters of the mikveh (H4723), particularly at the temple. The Mishnah also notes varying levels of purity for water used in the mikveh (Mikvaot 1–8). Interestingly, the Hebrew noun mikveh also means "hope," reflecting Jeremiah's words:

LORD, you are the hope of Israel; all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water (Jer. 17:13).

The term "living water" also points directly to Jesus himself. When he spoke with the Samaritan woman, he said, "If you recognized God's gift and who is saying to you, 'Give me some water to drink,' you would be asking him, and he would give you living water" (John 4:10). In his gospel, John clarifies that "living water" ultimately signifies the Holy Spirit (John 7:39), especially when Jesus declared, "Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them" (John 7:37–38).

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Feast of Tabernacles and Baptism

Jesus spoke of "living water" at the temple during the Feast of Tabernacles (Hebrew: Sukkot, H5523; cf. John 7:2). This Jewish festival commemorated Israel's exodus from Egypt, when they dwelled in makeshift booths (Hebrew: sukkah, H5521) throughout the desert (Lev. 23:42–43). Both baptism and Sukkot employ water as a symbol. In baptism, water cleanses and purifies the believer spiritually. At the Feast of Tabernacles, water plays a vital role in agriculture, symbolizing life and sustenance during the harvest. Whereas we now take running water for granted, in the ancient Near East, it was precious and revered. Jews intentionally built their sukkot with partially open roofs, exposing those inside to the elements and reminding them of Israel's dependence upon God's provision. Likewise, baptism signifies the washing away of sin and the beginning of a new life in Christ.

The Feast of Tabernacles calls for spiritual renewal, recalling the Israelites' journey to the Promised Land and reflecting on God's continual provision. When Jesus proclaimed himself the giver of living water at the temple, he spoke with the authority of God. The connection between living water and baptism becomes clearer in Jesus' conversation with the Pharisee Nicodemus. When Jesus told Nicodemus that a person must be "born from above" or "born again" (Greek: gennēthē anōthen, G1080 / G509), he likely alluded to the prophet Ezekiel:

I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. . . . you will be my people, and I will be your God (Ezek. 36:25–28).

Baptism marks the believer's participation in the new life God gives through Christ. The apostle Peter writes, "This water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ" (1 Pet. 3:21). Baptism does not depend on the quantity of water but on faithfulness to Christ. The application of water alone does not save apart from genuine faith in Christ. However, baptism serves a vital purpose, just as it did for Jesus. In baptism, we leave our past in the watery grave and rise anew with hearts aligned to God's will.

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Conclusion

Baptism plunges us into the living water of Christ's victory. When Jesus stepped into the Jordan, he launched his ministry, embraced our flesh, and obeyed the Father with unwavering resolve. The Spirit descended, proclaiming God's presence and power in the world. Paul declares in Romans that baptism unites us with Christ in his death and resurrection, washing away sin and raising us into new life. The Holy Spirit ignites our hearts, drives sanctification, and forms us into witnesses of God's kingdom. Baptism is no mere ritual; it marks the believer's public participation in Christ's death and resurrection. It is our pledge of faithfulness, our renunciation of sin, and our declaration that we belong to the risen Lord. Just as Jesus' baptism anticipated the death and resurrection that would define the gospel, Christian baptism testifies to our participation in that same death and resurrection.

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Bibliography

Primary Sources

Richardson, Cyril C., trans. and ed. The Didache, or Teaching of the Twelve Apostles. In Early Christian Fathers. Vol. 1 of The Library of Christian Classics. Edited by John Baillie, John T. McNeill, and Henry P. Van Dusen. Philadelphia: Westminster, 1953.

Patristic and Early Christian Studies

Janicki, Toby. The Way of Life—Didache: A New Translation and Messianic Jewish Commentary. Marshfield, MO: Vine of David, 2017.

Biblical Studies

Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels. 2nd ed. Grand Rapids: Zondervan, 2020.

Systematic and Historical Theology

Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy. Alexandria, VA: John Wesley Institute, 2022.

Sacramental and Baptismal Theology

Bellini, Peter J. "Wesleyan Baptism: Sacramental and Evangelical [Firebrand Big Read]." Firebrand. March 5, 2024. ↗

Nettles, Thomas J., Richard L. Pratt Jr., Robert Kolb, and John D. Castelein. Understanding Four Views on Baptism. Counterpoints. Edited by John H. Armstrong and Paul E. Engle. Grand Rapids: Zondervan, 2007.

"The Jewish Roots of Baptism." One for Israel. ↗