while today

In arguing against the divisions in Corinth, Paul questions “Or were you baptized in the name of Paul” (1 Cor. 1:13, ESV)? Paul then begins a digression where he is thankful that he hadn’t baptized many of the Corinthians, so they couldn’t claim to have been baptized into Paul. He notes that he had baptized Crispus and Gaius and then remembers he must add the household of Stephanas to the list, and he is a bit uncertain of how many more. But he concludes, “For Christ did not send me to baptize, but to preach the gospel” (1 Cor. 1:17, ESV). Does this statement mean that baptism was unimportant to Paul?

How do we go about answering the question? The context of the Bible must be our source of evidence. First, let us examine Paul’s teaching on baptism.

• Romans 6:1-6. In baptism, we are united with Christ. We are united to his death, and therefore, we have the hope of being united with his resurrection.
• 1 Corinthians 12:13. Baptism is the occasion for our being united in the body of Christ and is linked with the reception of the Holy Spirit.
• Galatians 3:27-29. Baptism is when we put on Christ and become heirs.
• Ephesians 4:4-5. Paul places one baptism in a list which includes one body, one Spirit, one Lord, one faith, and one God.
• Colossians 2:11-12. Baptism unites us with the burial and resurrection of Christ, and it is also linked with the spiritual, circumcision of Christ (i.e., regeneration). Grammatically, the “having been buried” is antecedent or contemporaneous to the main verb “were circumcised.” That means the spiritual, circumcision of Christ occurs at the same time as the baptism or following it as far as the grammar of the sentence is concerned.

The clear teaching of Paul prevents me from saying that baptism was unimportant to Paul. So how am I to understand Paul’s statement in 1 Corinthians 1? Again, the context of scripture helps us.

Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples), he left Judea and departed again for Galilee. (John 4:1–3 ESV)

This is a passage which shows a division of labor between Jesus who is doing the preaching and his disciples who are doing the baptizing. Does a division of labor approach to preaching and baptizing explain Paul’s comment? It certainly does, and it fits with what Paul says about the differing functions in the body (1 Corinthians 12).

Was baptism unimportant to Paul? Paul’s clear teaching on baptism and the broader context of scripture must cause us to answer no. Baptism is clearly important to Paul.

I’ve had people object to the importance of baptism by saying, “Paul wasn’t sent to baptize.” Are we really supposed to understand baptism as optional by this quotation from Paul in 1 Corinthians 1? We must investigate the immediate and broader contexts to answer our question.

Paul is dealing with a worldly, party spirit within the church at Corinth. Some are saying, “I am of Paul.” Others are saying, “I am of Apollos.” And others still are saying, “I am of Cephas,” or “I am of Christ.” For this reason, Paul is glad that he hasn’t baptized many of them, for fear they would have claimed to be baptized into the name of Paul. He had, however, baptized Crispus, Gaius, the household of Stephanas, and he wasn’t certain who all else. Baptism is clearly a part of the ministry of Paul. It is within this context that Paul states, “For Christ did not send me to baptize but to preach the gospel” (1 Corinthians 1:17).

First, we need to examine what Paul says about baptism. Within 1 Corinthians, Paul teaches, “For in one Spirit we were all baptized into one body — Jews or Greeks, slaves or free — and all were made to drink of one Spirit” (1 Cor. 12:13, ESV). Baptism is linked to one’s incorporation into the body, that is the church, and regeneration (that’s what the language of “made to drink of one Spirit” is about). We cannot imagine a Christian not in the church or not having the Spirit. Baptism does not appear from this teaching to be optional. But consider also the following passages from Paul.

• Romans 6:3-4 — union with Christ and regeneration.
• Galatians 3:27-29 — put on Christ and become heirs
• Ephesians 4:5-6 — one of the important ones of Christianity.
• Colossians 2:12 — buried and raised with Christ

If baptism is important in Paul’s teaching, what explains his statement in 1 Corinthians 1:17. The answer to that question also is found in 1 Corinthians. It is Paul’s view of ministry: “Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone (1 Corinthians 12:4–6, ESV).

Clearly Paul sees his function within the church as to preach and teach the gospel. If we take seriously what Paul writes, this teaching will result in baptisms. But Paul’s view of ministry is such that he doesn’t have to be the one who actually performs the baptism. He does at times, but others do too. Paul’s statement in 1 Corinthians 1:17 doesn’t make baptism optional. It reflects the fact there may be a division of labor between the one who does the teaching and the one who administers the baptism.

The practice of baptism in the New Testament is immersion in water, but why be baptized? Some view baptism as a mere symbol of something that has already taken place in a person’s life. In other words, a person becomes a Christian, and then he or she is baptized. Baptism, then, is non-essential to becoming a Christian. Others view baptism as the place where God has promised to give the benefits of salvation. Which view fits the teaching of the New Testament?

• Mark 16:15-16. Both “believes” and “is baptized” are linked with “will be saved.” Some object to the linkage because of the phrase “whoever does not believe will be condemned” doesn’t mention baptism. But no one is arguing for baptizing the unbelieving. Without faith no one is scripturally baptized.
• Acts 2:38. In this passage “repent” and “be baptized” are linked with “for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Forgiveness and regeneration are reasons for baptism.
• Acts 22:16. “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name” (ESV). Baptism is said to be the place where sins are washed away. Baptism is also linked to one’s confession or appeal to God. The phrase “calling on his name” is an allusion to Joel 2:32.
• Romans 6:3-5. Baptism unites us to Christ and to his death. After being raised from the waters of baptism, we have the blessing that “we too might walk in newness of life” (ESV). This last phrase also links baptism to regeneration.
• 1 Corinthians 12:13. “For in one Spirit we were all baptized into one body- Jews or Greeks, slaves or free- and all were made to drink of one Spirit” (ESV). Baptism unites us to the church, the body of Christ. Note again that baptism is linked with regeneration—“to drink of one Spirit.”
• Galatians 3:27 “For as many of you as were baptized into Christ have put on Christ” (ESV). It is in baptism that we put on Christ.
• 1 Peter 3:21 “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ” (ESV). Baptism saves. Peter is clear. The reason baptism saves is because of what Christ has done for us.

Ulrich Zwingli (1484-1531) is responsible for the Reformed doctrine of baptism, which views baptism as a mere symbol. He argued that no physical act could have a spiritual effect. The problem with such an argument can be seen in one simple question. What about the crucifixion? Zwingli was influenced by a philosophical dualism that does not have its roots in the Bible. Although baptism has symbolism (death, burial, and resurrection), the New Testament teaches that something real and spiritual takes place at baptism.

Why be baptized? Forgiveness of sins. Salvation. Regeneration. Union with Christ. Putting on Christ. Union with the body of Christ.