IN GALATIANS 3:27 (R.S.V.),* Paul emphasizes the point that "as many of you as were baptized into Christ have put on Christ." Baptism, then, implies a union with Christ Himself.
In Romans 6:1-15 Paul explains the significance of union with Christ as it relates to salvation. These verses state that we are baptized into the death, burial, and resurrection of Christ. By means of baptism we come to take part in these three unique experiences of Jesus (Rom. 6:3, 4; 5:14).
By virtue of identifying with Christ's death, burial, and resurrection through baptism, two great benefits accrue. The first is that when we identify with Christ in His death, we die to the law in a forensic or legal sense. Because Christ dies in the sinner's place, thus satisfying the demands of the law, we by accepting His substitutionary death in our place are saved from the condemnation of the law (Rom. 6:14, 15; 8:1).
Another benefit of baptism results from our identifying with Christ in His resurrection. As by faith we are united with Christ in baptism, the power that raised Him from the dead becomes dynamic in our lives, enabling us to walk in newness of life (Rom. 6:4, 12). This, of course, recognizes that the faith of the individual baptized is a prerequisite to the saving experience (Eph. 2:8).
The main thrust of Romans 6 is the challenge to the Christian to overcome the power of sin. Power to overcome sin becomes operative in his life by virtue of his union with the living Christ (Rom. 6:14-23).
The Oath of Allegiance
Baptism is "the sign of entrance into His [Christ's] spiritual kingdom." Evangelism, p. 307. But, more than that, it is the oath of allegiance that unites the believer with God.
As Christians submit to the solemn rite of baptism, He [Christ] registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven.--Ibid.
At our baptism we are received as sons of God.
Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, "Come out from among them, and be ye separate, . . . and touch not the unclean thing." And to them is fulfilled the promise, "I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty." 2 Cor. 6:17, 18. --Ibid.
Ellen C. White clearly takes a positive stand against there being any power in the sacrament itself. "It is the grace of Christ that gives life to the soul. Apart from Christ, baptism, like any other service, is a worthless form."--- Ibid., p. 318. Yet, this should not be interpreted to mean that baptism, when properly entered into, is only a symbol and not a significant step in the Christian experience.
Baptized Into the Body of Christ
In 1 Corinthians 12:13 Paul out lines another factor involved in being baptized into Christ. "For by one spirit we were all baptized into one body," he states. In verse 12, the human body with its various organs and members is compared to all the people who are baptized into Christ. Then in verses 27 and 28 he calls this body His church. In Colossians 1:18 he carries the metaphor further stating that "[Christ] is the head of the body, the church." The human body, then, is used to represent and illustrate the nature of Christ's church. When a person is baptized into Christ he is also baptized into Christ's church.
Ellen G. White underscores this truth. "Very close and sacred is the relation between Christ and His church,—He the bridegroom, and the church the bride; He the head, and the church the body. Connection with Christ, then, involves connection with His church."—Ibid. She indicates clearly that baptism is the sign of entrance into the church. "Christ has made baptism the sign of entrance to His spiritual kingdom. . . . Before man can find a home in the church, before passing the threshold of Cod's spiritual kingdom, he is to receive the impress of the divine name, 'The Lord our righteousness.' Jer. 23:6."—Ibid., p. 307.
A few words about the nature of Christ's church are in order here lest we wrongly define the body of Christ and thereby fail even yet to understand baptism. We may be tempted to believe that since Christ is the head of His church, which is His body, that the church is a spiritual community, invisible and without structure or organization. If that be true, then the significance of baptism becomes obscure and can easily be lost. If this is the primary definition of the church, then a baptized person could easily feel little responsibility to God's visible church through which He has chosen to work.
Ellen G. White has stated clearly Christ's relationship to His visible church on earth. She speaks of the apostolic church and then applies the principle to our day. "Christ had now a church as His representative on earth, and to it be longed the work of directing the repentant sinner in the way of life."— The Acts of the Apostles, p. 122. From the past she moves to the present: "Many have an idea that they are responsible to Christ alone for their light and experience, independent of His recognized followers on earth. Jesus is the friend of sinners, and His heart is touched with their woe. He has all power, both in heaven and earth; but He respects the means that he has ordained for the enlightenment and salvation of men; He directs sinners to the church, which He has made a channel of light to the world."—Ibid.
Clearly then, the dual significance of baptism beyond that of its well-understood symbolism is that it is union with Christ and initiation into the body of Christ, the church. It follows naturally that baptism can realistically be com pared to a wedding ceremony. As indicated above, Ellen White compared Christ to a "bride groom" and the church to a "bride." J. C. Stevens, an Adventist writer, has also written of this comparison: "In baptism, Christ and the individual believer become one. Baptism might be properly spoken of as a spiritual marriage ceremony when the individual takes Christ's name."—J. C. Stevens, Does Baptism Save? p. 64. Baptism can be properly com pared to the marriage of informed and committed individuals. With this understanding we are ready to consider preparation for baptism.
Preparation for Baptism
If marriage demands that a person be well informed, that he have an understanding of the mutual responsibilities and challenges inherent in the marriage relation ship, as well as commitment to them, how much more is this true of uniting ourselves to Christ and His body.
This concept of baptism obviously demands a careful and well-thought-out preparation on the part of candidates who desire to be baptized. This preparation would include an experimental knowledge of the spiritual truths of the gospel revealed in the Word of God, an acknowledgment of the claims these truths make upon man, and a commitment to those claims.
Ellen G. White refers to the careful preparation of baptismal candidates and the commitment they should make before baptism.
At the time of their conversion and baptism the Colossian believers pledged them selves to put away beliefs and practices that had hitherto been a part of their lives, and to be true to their allegiance to Christ. — The Acts of the Apostles, p. 475.
There is need of a more thorough preparation on the part of candidates for baptism. They are in need of more faithful instruction than has usually been given them.— Evangelism, p. 308.
Mrs. White not only emphasizes the body of doctrinal truth as being important but mentions in detail things that are sometimes neglected:
Ministers frequently neglect these important branches of the work—health reform, spiritual gifts, systematic benevolence, and the great branches of missionary work. Under their labors large numbers may embrace the theory of the truth, but in time it is found that there are many who will not bear the proving of God.— Ibid., p. 343.
Our conclusion in this study of baptism need not dampen the spirit or momentum of successful public evangelism. The evangelist can still present the joyful and beautiful appeal of salvation in Christ, with a strong emphasis on baptism. Conversely, the proper understanding of the baptismal experience can help to strengthen one of the greatest weaknesses of evangelism.
Sometimes public evangelism does fail to identify the Christian life with the Christian church in a satisfactory way. Because of this, new converts at times are not fully established in the church. To identify baptism with both Christ and His church will place the doctrine of the church in a propersoteriological setting.
The work of the evangelist then is to do as Paul said he had done, "I did not shrink from declaring the whole counsel of God" (Acts 20:27). If we do this we will be found, in the day the Master of the vineyard returns, "a workman that needeth not to be ashamed."
