Foundations of our Faith: Believer's Baptism
Part 4 - Understanding the biblical mode, and mediation of baptism.
“The Christian does not think God will love us because we are good, but that God will make us good because He loves us." - C.S. Lewis
Factor #4 - Motivation
Was My Baptism Biblically Motivated?
That God loves us is already proven; whether or not we love God is yet to be seen. In the clear directive of Jesus found in John 13:34, he lays down a fundamental principle: "he who loves me will keep my commandments." Without question, this principle extends to the act of baptism which is a tangible, and outward response following our inward, and personal embrace of the Gospel through repentance and faith. One can’t even think of the Great Commission without marking the initial step of obedience for those who have now turned to Christ. F. F. Bruce, a recognized biblical scholar, underscores this vital connection, asserting plainly that the notion of an unbaptized Christian is not entertained in the New Testament.1 Put simply, it's either a believer’s baptism as an act of obedience, or we have to ask, “where is the love”?
Baptism is not a mere ritual; it is an intentional act of obedience from the heart—both in the administration and reception of this ordinance. Through this symbolic act, we acknowledge with heart, mind, soul, and strength Christ's authority and celebrate the salvation we have personally experienced.
In essence, the biblical perspective on baptism is clear: it is not an optional addendum but a vital response of obedience as a public declaration of faith. Aligning with Christ's commandment, it becomes a natural and meaningful step for those who have truly embraced the transformative power of the Gospel.
As Wayne Grudem tells us:
“Our justification from sins takes place at the point of saving faith, not at the point of water baptism, which usually occurs later. But if a person is already justified and has sins forgiven eternally at the point of saving faith, then baptism is not necessary for forgiveness of sins nor for the bestowal of new spiritual life. Baptism, then, is not necessary for salvation. But it is necessary if we are to be obedient to Christ, for he commanded baptism for all who believe in him.”2
We have to ask ourselves, why was I baptized? Was it in some effort to gain merit toward eternal life, or was it the response of a changed heart that is acting out of loving obedience to God?
Factor # 5: Mediation
Was my baptism done with proper Biblical Mediation (By a Spiritual Authority of a local Church)?
One office meme read, "I don't have the authority to change the company dress code, but I do have the authority to wear my 'Friday socks' on a Monday." Sometimes our resistance to standards can be harmless. On the other hand, sometimes they lead people into serious trouble. When we look at the issue of baptism, we have to ask, “Who is authorized to baptize me?”, or “By whom should I be baptized if I’m going to follow the biblical pattern?”
The only specific people who administered believer's baptism in the New Testament are the following:
Jesus: John 3:22,26
Jesus’ Disciples-presumably all of them: His disciples cleary did so as authorized by Jesus himself (John 4:1-2).
Peter specifically: As an Apostle, he specifically baptized Cornelius and his household (Acts 10:47-48).
Paul specifically: As an Apostle baptized a few of the new believers at Corinth (1 Corinthians 1:14-16), and Lydia’s household (Acts 16:15).
Philip the Evangelist (a deacon of the church at Jerusalem): He baptized the Ethiopian eunuch (Acts 8:36-38) and others who believed his preaching (Acts 8:12-13).
Ananias of Damascus (A leader of the Church at Damascus): Although not specifically named as such, Ananias is the only one named in the group of disciples meeting Saul in Damascus. He was knowledgeable about Saul’s persecution and concerned for the welfare of the other disciples there. He was gifted in the sign-gift of healing like the Apostles. He baptized Saul who became Paul after his conversion (Acts 9:18). With all this in mind, there is strong evidence that he is a recognized church leader.
In Corinth, the majority of baptisms were performed by someone other than Paul by his own admission, but the identity of those persons is not explicitly mentioned (1 Corinthians 1:13-17). Appolos’ and Peter’s names came up in Pauls discussion about division in that church, and it was here that Paul thanked God he didn’t baptize many of them (1 Corinthians 1:14-17, ESV). Although we don’t know how much time Peter spent there, Appolos became an influential teacher there after Paul's departure (Acts 18:27-28; 1 Corinthians 3:5-6). Aside from them, and since Appolos and Peter are not with Paul continually, we could assume the extension of authority to baptize was given to Silas, Timothy, or Titus. These were given other responsiblities like the appointment of Elders.
Silas (Silvanus) accompanied Paul on his second missionary journey and served with him in Corinth (Acts 18:1-5).
Timothy: A mentee of Paul, was tasked with reminding the Corinthians of Paul’s teachings, and ways (1 Corinthians 4:17). His role in appointing elders shows explicit authorization from Paul at this level, and could have included baptisms.
Titus, who played a significant role in the Corinthian church as one of Paul's proteges, was responsible for delivering letters and reporting on the church's state (2 Corinthians 7:6-7, 13-14; 8:6, 16-17).
We have no other specific reference or any identifiable evidence of a person outside of these performing baptisms, and all of these men were spiritual authorities in connection to the visible church. So, baptism was mediated by the Son of God, Apostles, or those commissioned by the Apostles, or those identifiable leaders of the churches. It seems to follow that the mediator of our water baptism should be carefully considered within these parameters. There is no good reason to resist this standard.
In examining our experience, we have to ask ourselves, “Was my baptism mediated by the proper authority”? Was it mediated by a leader of a church or someone authorized by a church? Baptisms on Holyland trips by churches that we have no part of, baptisms in the ocean conducted by friends, or baptisms in the basement as we play church as kids do not fit the biblical pattern no matter how sentimental we may feel about those experiences. Baptism should be mediated by leaders or by their authorization—and in normal circumstances, it should be done in relation to actual local churches.
Baptism is a solemn and celebratory ordinance that belongs to the church, and in practice, the local church is the center of that work. Baptism is rich in symbolism and profound in its implications for the believer's life. It is an expression of an obedient heart, and it stands as an emblem of faith, a statement of allegiance to Christ as we identify with him in the local body. While it is an individual act, it is deeply communal—binding the individual believer to the broader story of God's redemptive work through His church. Out of love for God we want to get this right.
Did my baptism carry the proper meaning?
Was my baptism in the proper mode?
Was my baptism biblically methodical?
Was my baptism properly motivated?
and was my baptism performed by a biblical mediator?
( See Part 1, Part 2, Part 3)
Discussion Questions:
How does the quote from C.S. Lewis, "The Christian does not think God will love us because we are good, but that God will make us good because He loves us," relate to the motivation behind baptism, as described in the text?
According to John 13:34, what is the connection between love for Christ and keeping His commandments? How does this relate to the act of baptism?
Does baptism get me closer to achieving eternal life? Why or why not?
If not out of obedience, what are some other motivations people have for being baptized?
According to the New Testament references, who were the named individuals authorized to perform baptisms? Why does the text consider them as spiritual authorities?
How does the Scripture describe baptism as an act of obedience? Do you see baptism in this way?
How does the quote from Wayne Grudem provide insight into the relationship between baptism, justification, and obedience to Christ?
Reflect on your own baptism. Was it biblically motivated, and was it mediated by proper authority according to the standards presented in the text?
In your understanding, why is baptism considered a solemn and celebratory ordinance belonging to the local church?
In what ways do you think the act of baptism symbolizes an individual's connection to the “broader story of God's redemptive work through His church”?
R. Stanton Norman, The Baptist Way: Distinctives of a Baptist Church, Nashville, TN: Broadman & Holman Publishers, 2005, 132
Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, MI: Zondervan Academic, 2020), 1212.