Immersion (βάπτισμα)

Some words in our English translations of Scripture are actually Greek or Hebrew words that have been transliterated rather than translated. In certain cases, such as places or names, transliteration is appropriate. However, there are a few words that were transliterated that should be translated to convey their full meaning. One such word is baptism. “Baptism” (βάπτισμα) means “to immerse”. Because it was transliterated instead of translated, its meaning is often lost.

In the Greek language, “baptism” (βάπτισμα) means “to immerse”, and this immersion permanently impacts the object, much like a garment immersed into dye. The failure to translate this word was influenced by theological differences. Therefore, the Latin use of “Babtismus”, which is defined in English as “washing” or “sprinkling”, was used instead of the proper translation of βάπτισμα as “immersed”. The idea of baptism as sprinkling has its roots in the teachings of Catholicism. The true meaning of the Greek term was obscured by transliteration to support certain theological practices that are not grounded in Scripture, such as infant baptism by sprinkling. There is no reason to use “baptism” for sprinkling, as the Greek language has specific words for “washing” and “sprinkling”, demonstrating that “baptism” has a different meaning.

“Washing” (λούω), refers to the cleaning of the entire body. In the upper room, Jesus told the disciples that once a person is washed, they need only to clean their feet (John 13:10), illustrating how a Christian should deal with sin. We have been washed and regenerated (born again) by the Holy Spirit (Titus 3:5). This washing is accomplished through the Word for those of the Church (Ephesians 5:26) and refers to a complete washing away of sins.

The term “sprinkle” (ῥαντισμός; ῥαντίζω) is used six times in Scripture. It describes the action performed with the blood of animals for cleansing the earthly tabernacle (Hebrews 9:13), which was a shadow of the real temple in the Heaven that was cleansed by the sprinkling of Christ’s blood (Hebrews 12:24). This term also applies to Christians, who have been sprinkled with the blood of Christ in the sanctifying work of the Holy Spirit (1 Peter 1:2), cleansing their hearts from a malignantly evil conscience (Hebrews 10:22).

“Baptism” (βάπτισμα) is not originally a Christian word; it was used in Koine Greek to describe a garment dyed, a sword dipped in blood, and to describe the first time a soldier went into battle – being “immersed” by fire. John the Baptist came immersing Israel so that the Messiah would be revealed to him (John 1:31-33).

Regarding baptism in the context of the Church, in Peter’s first address to Jerusalem after the resurrection of Christ, when the devout (saved under the law) Jews asked what they must do, Peter instructed them to change their mind (repent) concerning Christ and to be immersed (Acts 2:38). This immersion was because of the forgiveness of sins (εἰς ἄφεσιν τῶν ἁμαρτιῶν). The preposition εἰς ("into, because of") is never used to indicate obtaining something; rather, it expresses direction or cause. Thus, they were not instructed to be immersed to obtain forgiveness of sins, but because sin had already been sent away through Christ. Paul writes to the assembly of Corinth that he did not come to immerse, but to preach the Gospel (1 Corinthians 1:13) and Peter explains the purpose of immersion is for the conscience, not for the removal of the filth of the flesh (1 Peter 3:21). Therefore, it is the belief in the death on behalf of our sins and resurrection of Christ on the third day according to the Scriptures that saves a person (1 Corinthians 15:1-4) not baptism in water.

One of the most significant aspects of “Immersion” is that those who believe the Gospel for salvation today (1 Corinthians 15:1-4) are immersed into the body of the Christ by the Holy Spirit (1 Corinthians 12:13). “The Christ” refers to the new creation that God has made, in which the resurrected, glorified Christ is the head and the Church is the body (2 Corinthians 5:17; Ephesians 1:22-23; 2:15). This immersion affects every aspect of the believer’s life: they are no longer condemned before God (Romans 8:1) and Christ’s righteousness is imputed to them (1 Corinthians 1:30). Therefore, immersion by the Holy Spirit imputes the death and resurrection of Christ to believers by placing them into “The Christ”. This enables Christians to walk in the newness of life they now possess in Christ (Romans 6:4).