Topical Studies
What the Bible says about
Baptism as Symbol of Death
(From Forerunner Commentary)
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John 3:23
John 3:23, Matthew 3:16, and Acts 8:38 give conclusive proof that the original method of baptism was by immersion. John needed an abundance of water to cover his followers completely. Jesus' example shows that He "came up . . . from the water" because He had been in it. Philip and the Ethiopian eunuch "went down into the water." In addition, "baptize," from the Greek baptizo, means "to immerse," "plunge into" or "put into." Two entirely different words are used in the Greek text to refer to pouring (cheo) or sprinkling (rantizo).
Richard T. Ritenbaugh
Basic Doctrines: Water Baptism
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Romans 6:4
The apostle Paul informs us in Romans 6:6 that, when we were submerged in the waters of baptism, "our old man was crucified with [Christ], that the body of sin might be done away with, that we should no longer be slaves of sin." Once this has occurred, "just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life" (verse 4). Every Christian, then, is a new man, no longer living the old life of sin and slavish obedience to human nature. Paul says later in the chapter that, "having been set free from sin, [we] became slaves of righteousness" (verse 18). Because the new man is a new creation (II Corinthians 5:17), he is to be renewed in mind (Romans 12:2; Ephesians 4:23; Colossians 3:10) and conduct (Titus 3:5, 8; Ephesians 4:22; Colossians 3:10, 12). Ring out the old, ring in the new, and the new man begins his walk toward perfection (Hebrews 6:1).
Charles Whitaker
Choosing the New Man (Part Two)
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Colossians 2:11-13
In verses 11-13, Paul explains what Christ did for us and how those who have believed in Him are now spiritually circumcised. The subject under discussion is the means of our justification. Paul is saying that, when we repented and were baptized, the "old man" of sin was buried in a watery grave, and our sins were completely forgiven through our faith in the sacrifice of Christ. After being raised out of the water, we were "made alive" with Him and imputed to be righteous in God's sight. Paul refers to this process as "circumcision made without hands," that is, spiritual circumcision.
Earl L. Henn
Was God's Law Nailed to the Cross?
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Colossians 2:11-13
Paul shows that circumcision typifies putting off the old man of sin that is buried in a watery grave at baptism. After being raised from the water in newness of life (Romans 6:4), the repentant sinner stands before God perfect, holy, and sinless. The process of spiritual circumcision is complete, and the symbol of physical circumcision is fulfilled.
Earl L. Henn
Why We Must Put Out Leaven
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Colossians 2:12-13
Symbolically, our baptism imitates what our Savior did for us, and therefore, by our participation in it, we show our desire to be united—at one—with Him in both His death and resurrection (Romans 6:5). Paul writes in Galatians 2:20: "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me." This is what our decision to be baptized tells our Father in heaven. Being put into the water represents the death of the "old man" with his sinful way of life. Being completely covered by water symbolizes burial, and being raised from the water pictures a resurrection to "newness of life." After baptism we consider ourselves dead to sin, that is, we have completely divorced ourselves from living a sinful way of life (Romans 6:11). Once baptized, we are to give our lives to God and use our time to become "instruments of righteousness to God" (verse 13).
Richard T. Ritenbaugh
Basic Doctrines: Water Baptism
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Hebrews 9:27
Hebrews 9:27 says that all men are appointed to die once. Considering this, some have asked: How can one die a second death? How many times can one die? First, baptism is symbolic of death (Romans 6:2-11) and so is "dying daily," as Paul describes the sacrifices of the Christian life (ICorinthians 15:31). Paul mentions this latter death in the context of the resurrection chapter to emphasize our need to crucify the old self daily and renew or resurrect the inner man as symbols of actual death and resurrection (see II Corinthians 4:16-17). In this sense, we die every day of our lives. When speaking of great embarrassments, many have used the phrase, "I died a thousand deaths." That is just what God expects of us if we are to reach maturity of thought and conduct! Each of these deaths is just as difficult and excruciating as the one before, and thus Paul describes them as crucifixions (Galatians 5:24). These play a major role in overcoming, and it is never easy. Apart from symbolism, the general rule is that we each die physically at least once and then await the resurrection to eternal life. But some few humans have already died twice! Lazarus, Dorcas, Eutychus, those who came out of their graves when Christ died and others were physically resurrected and physically died again. It is conceivable that some few might even die three times! If those who were resurrected physically were converted and accepted for the Kingdom, they will be resurrected when Christ returns - changed "in the twinkling of an eye" into immortal spirit beings (I Corinthians 15:52). If they were not called and converted - not yet having had an opportunity for salvation - they will come up in the second resurrection to be alive a third time. At the end of that life they will then be either changed to spirit or die in the Lake of Fire, a third death. Why, then, does Revelation 20:14 call the Lake of Fire "the second death"? The emphasis is on the fact that it is a permanent death. Once a person experiences the second death, no hope remains for another resurrection. However, for a few it could represent a third physical death. The point is that all of us are appointed to die at least once! Even those "blessed and holy" individuals who are alive and changed at Christ's return will go through a kind of death. As Paul writes, "For this corruptible [body] must put on incorruption, and this mortal must put on immortality" (I Corinthians 15:53).
Staff
The Third Resurrection: What Is Its Value?
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Hebrews 9:27
Apothnesko is the Greek verb rendered “die” in Hebrews 9:27. Its first use is in Matthew 8:32, in reference to a herd of pigs dying in the sea through drowning. Hence, apothnesko clearly can refer to biological death. However, apothnesko is also the verb the apostle Paul uses six times in his discussion of baptism in Romans 6:1-11. To understand the implications of Hebrews 9:27, we need to consider this passage. What should we say, then? Should we go on sinning so that grace may increase? Of course not! How can we who died as far as sin is concerned go on living in it? Or, don't you know that all of us who were baptized into union with the Messiah Jesus were baptized into His death? Therefore, through baptism we were buried with Him into His death so that, just as the Messiah was raised from the dead by the Father's glory, we too may live an entirely new life. For if we have become united with Him in a death like His, we will certainly also be united with Him in a resurrection like His. We know that our old natures were crucified with Him so that our sin-laden bodies might be rendered powerless and we might no longer be slaves to sin. For the person who has died has been freed from sin. Now if we have died with the Messiah, we believe that we will also live with Him, for we know that the Messiah, who was raised from the dead, will never die again; death no longer has mastery over him. For when He died, He died once and for all as far as sin is concerned. But now that He is alive, He lives for God. In the same way, you too must continuously consider yourselves dead as far as sin is concerned, but living for God through the Messiah Jesus. (International Standard Version) Three times (verses 6:2, 10, 11), Paul uses the term “as far as sin is concerned,” signaling that he understands that, by using the verb apothnesko, he is not referring to biological death. He is referring to another species of death, one related to our separation from sin, not life. We could say he is delineating his use of apothnesko to refer to the specific sort of death he is discussing in the passage. Romans 6:7, often mishandled by translators, nails down the understanding that Paul uses apothnesko metaphorically: “For the person who has died has been freed from sin.” This is the only passage in the Scriptures where some translators render dikaioo with the verb “free[d].” In virtually all other instances where dikaioo appears, translators render it as “justify” (or a similar word). The Disciples' Literal New Testament properly renders Romans 6:7: “For the one having died has been declared-righteous from sin.” Plainly, Paul is not speaking of biological death, the result of which is not justification, not being declared righteous. The translators of this version recognize that Paul is not referring to biological death but to the death Christians experience at their baptism. Their cue is verse 3, where Paul rhetorically asks, “Don't we know that all who are 'baptized into Christ Jesus [are] baptized into His death?'” In verse 7, as in all Romans 6, the apostle uses the verb apothnesko to refer to the first part of the act of baptism, the lowering of a person into the water, symbolizing death (that is, a burial). Clearly, when Paul refers to Christians' being “crucified with” Christ (verse 6), he is neither talking about literal crucifixion nor literal death. Rather, he is talking about death as the first part of the act of baptism, the descent (burial) into the water. Consistently in Romans 6, Paul uses apothnesko (“to die”) in this sense.
Charles Whitaker
Dying—Once in a Lifetime (Part Two)
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Hebrews 9:27
Both Hebrews 9:27 and Romans 6 make use of the same verb, apothnesko, for “die.” Additionally, the context of Hebrews 9:27 is general, providing no specific meaning of the verb “die.” It simply says everyone dies once. Logically, therefore, apothnesko in Hebrews 9:27 could refer to baptism, as it clearly does in Romans 6. Is there conclusive evidence that the general statement in Hebrews 9:27 can refer to the death of baptism? Indeed, there is! Romans 6:9 is key: “[F]or we know that the Messiah, who was raised from the dead, will never die gain; death no longer has mastery over Him” [ISV]. Herein is the connection between Romans 6 and Hebrews 9: “Once” is at the core of the concept of both. Christ died once and was resurrected. Human beings die biologically once, their sleep to be ended by a resurrection. Through baptism, Christians die once “as far as sin is concerned,” and ascending from the water, experience a resurrection to “an entirely new life” (Romans 6:4). Paul's enigmatic, almost oxymoronic, statement in Colossians 3:3 provides a second witness to the idea that baptism is death: “For you have died [apothnesko], and your life is hidden with Christ in God.” Manifestly, the apostle does not have biological death in mind here since, after a person physically dies, he has no life, hidden or otherwise. Paul does not mention baptism in this verse, realizing that God's people understand this hidden life to be the new life that begins at the death of the old man. The use of the present perfect tense in Greek (rendered “is hidden” in the ESV) indicates that this life exists now. It is not a life that begins at a later time. Our new life in Christ begins at our baptism, not at the time of the first resurrection. (Our life in and with Christ continues as a result of the first resurrection, our bodies then having been changed from mortal to immortal.) We are now enjoying that new life. Pointedly, none of this—our descent into the water, our rising from it to “newness of life” (Romans 6:4 [KJV]), or our experiencing the first resurrection—has anything to do with our biological death. Biological death may interrupt the new life that began with baptism. But, in the case of those alive at Christ's return, their new life will not be interrupted by biological death. Those individuals will simply experience a change from mortal to immortal, as Paul describes in I Corinthians 15:53, where biological death is not requisite for change to take place. No physical death will take place for those people. Thus, the clause “it is appointed for man to die once, and after that comes judgment” has at least two valid applications: 1. In the case of those whom God has not called in this age, the verb “die” refers to biological death. After this death is the White Throne Period, evidently a period of a hundred years (Isaiah 65:20) during which those participating in the second resurrection will be "judged by what was written in the books, according to what they had done" (Revelation 20:12). 2. In the case of those whom God has called in this age, the verb “die” refers to the death represented by the first part of the act of baptism, the death (and burial) of the old man. Subsequent to this death as well is a period of judgment, as the apostle Peter mentions at I Peter 4:17: “For it is time for judgment to begin at the household of God.” Romans 6:4 indicates that the death of the old man in baptism is just as real, from God's viewpoint, as is biological death: “Therefore, through baptism we were buried with Him into His death.” The Christian may or may not experience biological death, depending on circumstances, as expressed by Paul in I Corinthians 15:51. But, by definition, the Christian will experience death through baptism. From God's perspective, the death mentioned in Hebrews 9:27 can refer to the death a child of God experiences in baptism. I Corinthians 15:51, referring to the fact that some Christians of the last days will not die, and Hebrews 9:27, referring to the fact that all die, do not contradict. For, true Christians of yesterday and today have died—or better, their old self is dead—through baptism. That death is all that is necessary in respect to God's decree that all die (at least) once. The true Christian, alive at the time of Christ's return in power and great glory (Matthew 24:30) has already died. His proximate continuance of eternal life (as defined in John 17:3) at the time of the resurrection of the just (Luke 14:14; Acts 24:15) does not constitute a contradiction to the twofold meaning of Hebrews 9:27.
Charles Whitaker
Dying—Once in a Lifetime (Part Two)
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