GALATIANS 3:27 (KJV): “FOR AS MANY OF YOU AS HAVE BEEN BAPTIZED INTO CHRIST HAVE PUT ON CHRIST.”

ABSTRACT

This article serves as a comprehensive exploration of biblical baptism, crafted to resonate with a broad, interfaith audience. Unity depends on a vital connection with Christ. The Scriptures reveal that baptism symbolizes death to sin and resurrection to new life, offering a pathway to spiritual renewal and community. Titus 3:5 declares, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” Galatians 3:27 states, “For as many of you as have been baptized into Christ have put on Christ.” Great responsibility comes to those who have been baptized in the name of the Father, the Son, and the Holy Spirit. Strive to understand the meaning of the words “Ye are dead unto sin, and alive unto God through Jesus Christ.” (To Be Like Jesus, p. 95, 2004) The ordinances of baptism and the Lord’s supper are two monumental pillars, one within and one without the church. Upon these ordinances Christ has inscribed the name of the true God. (Evangelism, p. 273, 1946) Thus, the exploration invites transformation through understanding this sacred ordinance.

SACRED WATERS CALL!

This article serves as a comprehensive exploration of biblical baptism, crafted to resonate with a broad, interfaith audience. We delve into its profound meaning, the divinely mandated method, its critical purpose in our journey, and the pressing urgency of this sacred ordinance. The Scriptures guide us that baptism represents a new birth and commitment to divine principles. Matthew 3:15 affirms, “And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.” Acts 10:47 questions, “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” True repentance of sin, faith in the merits of Jesus Christ, and baptism into His death, to be raised out of the water to live a new life, is the way, the only way. (Lift Him Up, p. 79, 1988) When Jesus came to be baptized, John recognized in Him a purity of character that he had never before perceived in any person. The very atmosphere of His presence was holy and awe-inspiring. (The Desire of Ages, p. 110, 1898) We navigate complex theological questions, always anchored in the unchanging Word of God (KJV) and illuminated by the inspired counsels of Ellen G. White. The aim transforms; it equips us with clear, defensible, and spiritually vibrant insights, and awakens in every reader a deeper appreciation for this pivotal step of faith. But what role do the writings of Sr. White play in deepening this understanding?

Throughout this exploration, the writings of Sr. White serve as a guiding light, her insights providing crucial context and spiritual depth to our understanding of baptism, ensuring fidelity to the biblical truths. Her counsel establishes the profound significance of this ordinance from the outset. The Scriptures emphasize that baptism unites us with Christ in His death and resurrection. Romans 6:5 explains, “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Colossians 3:1 instructs, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.” Baptism is neither more nor less than immersion… Paul says we are baptized into the Saviour’s death, and raised in the likeness of his resurrection. (Thoughts on Baptism, p. 98, 1878) The Lord accepts all the obedience of every living being. If it is not possible to be baptized, the Lord accepts the willing mind. (Manuscript Releases, Vol. 13, p. 123, 1990) This perspective underscores a fundamental theological understanding: baptism is the divinely appointed threshold into a new spiritual reality, a visible marker of allegiance and entry into the family of God. The implications of this are vast, shaping how we approach evangelism, discipleship, and the very identity of the community. If baptism is indeed this “sign of entrance,” then understanding its correct form, prerequisites, and meaning becomes paramount, not just for individual salvation but for the integrity of the church as Christ’s spiritual kingdom on earth. How does this interconnected nature of baptism’s facets reveal deeper divine truths?

Whether you are new to the faith, or someone from a different faith tradition curious about this Christian rite, this article invites you on a journey. It’s a journey into the heart of a divine appointment, a public declaration of allegiance, and a beautiful symbol of transformation. The Scriptures illustrate that baptism signifies burial with Christ and rising to new life. Ephesians 4:22-24 urges, “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness.” 2 Corinthians 5:17 proclaims, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” Never a prayer is offered, however faltering, never a tear is shed, however secret, never a sincere desire after God is cherished, however feeble, but the Spirit of God goes forth to meet it. (The Faith I Live By, p. 129, 1958) If you take even one step toward Him in repentance, He will hasten to enfold you in His arms of infinite love. His ear is open to the cry of the contrite soul. The very first reaching out of the heart after God is known to Him. (The Faith I Live By, p. 129, 1958) Prepare to have your understanding deepened, your spirit stirred, and your commitment to truth reinvigorated. The path ahead involves examining ancient texts, considering profound theological arguments, and reflecting on personal and communal responsibilities, all with the goal of arriving at a clearer, more biblically sound comprehension of what it truly means to be “buried with him by baptism into death” and raised to “walk in newness of life.” (Romans 6:4 KJV). But what intricate tapestry do the various facets of baptism weave together?

DIVING DEEP INTO THE DOCTRINE!

The various facets of baptism—its method, the necessary preparation of the candidate, allowances for unique circumstances, the question of infant participation, the possibility of re-commitment, and what the ordinance does and does not guarantee—are not merely disconnected points of theological interest. Instead, they form an intricate, interwoven tapestry of divine truth. A shift in understanding one aspect inevitably impacts the comprehension of others. For example, the very symbolism that undergirds the method of immersion—representing death, burial, and resurrection—is deeply connected to the candidate’s capacity for understanding and repentance. The Scriptures confirm that baptism intertwines with faith and obedience in profound ways. Acts 16:31-33 recounts, “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.” Acts 18:8 reports, “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.” 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. (Testimonies for the Church, Vol. 6, p. 91, 1901) Born of Water and the Spirit, Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (The Faith I Live By, p. 143, 1958) This, in turn, informs why practices like infant baptism, where such conscious participation is absent, diverge from the scriptural pattern. The method is not an arbitrary choice; it is intrinsically linked to the theological meaning it conveys. Therefore, discussions about baptism often touch upon core beliefs regarding salvation, conversion, and the covenant relationship with God, making a clear understanding of each issue vital. But is immersion the singular, scripturally mandated method?

IS IMMERSION THE ONLY WAY? PLUNGING INTO THE SCRIPTURAL DEBATE!

The Scriptures, when allowed to speak for themselves, thunderously declare that full immersion is the only divinely authorized method of baptism, a sacred symbol of profound spiritual realities. The Lord Jesus Christ, our perfect Exemplar, “came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him” (Mark 1:9-10 KJV). His action of “coming up out of the water” irrefutably points to His having been fully immersed in the water. The evangelist Philip and the Ethiopian eunuch further illustrate this divine pattern: “And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.” (Acts 8:38-39 KJV). Both going down into and coming up out of the water are explicitly mentioned, actions nonsensical if baptism were by sprinkling or pouring. The very choice of John the Baptist’s location for his ministry underscores this: “And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.” (John 3:23 KJV). The Greek word baptizo, used consistently in the New Testament for this ordinance, means “to dip, to immerse, to submerge.” It was a term used in the ancient dyeing industry, where cloth was baptized into vats of dye to ensure complete penetration and transformation of color, a powerful metaphor for the all-encompassing change baptism signifies. J.H. Waggoner, a respected pioneer, affirms this: “John baptized in the river Jordan. Christ, our pattern, was baptized in the Jordan.” (Thoughts on Baptism, J.H. Waggoner, p. 40). He further notes, “The circumstances attending the baptism of the eunuch afford important evidence on this subject… we notice that they both went down into the water, and there Philip baptized the eunuch. And together they came up out of the water. This is not consistent with the idea of any administration but that of immersion.” (Thoughts on Baptism, J.H. Waggoner, p. 41). Immersion is not merely a matter of historical or lexical accuracy; it is intrinsically linked to the profound symbolism of baptism. Romans 6:4 (KJV) declares: “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”. This burial and resurrection cannot be adequately symbolized by sprinkling or pouring. Sr. White supports the understanding that the symbolic representation is key: “Baptism is neither more nor less than immersion… Paul says we are baptized into the Saviour’s death, and raised in the likeness of his resurrection.” (Thoughts on Baptism, J.H. Waggoner, p. 98, 175). The argument against other forms is that they lose this vital symbolism: “When any people give an unscriptural reason for their practice, the presumption is that their practice is itself unscriptural, or a perversion of Scripture.” (Thoughts on Baptism, J.H. Waggoner, p. 174). The alternative methods (sprinkling, pouring) arose much later, often due to convenience or tradition, not scriptural mandate. The Scriptures further affirm immersion through examples of complete submersion. Acts 8:36 describes, “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?” Matthew 3:6 notes, “And were baptized of him in Jordan, confessing their sins.” Jesus said, “He that believeth and is baptized shall be saved.” Belief is here presented as preceding and prerequisite to baptism. (Thoughts on Baptism, p. 361, 1878) It does not appear reasonable that three baptisms are required because there are three names given in the commission. That view involves too much separation of the Three in whose names we are baptized. (Thoughts on Baptism, p. 255, 1878) Further reinforcing this, the Apostle Paul writes, “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” (Colossians 2:12 KJV). This powerfully reiterates the burial and resurrection symbolism, linking it directly to God’s power. And Peter connects baptism to salvation through Christ’s resurrection, a theme visually enacted by immersion: “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:” (1 Peter 3:21 KJV). J. N. Loughborough, another pioneer, strongly emphasizes the imitative and symbolic aspect of immersion: “He not only uses the word “buried,” but in Romans 6:5 he uses even stronger language if possible: “For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection.”… The very position in the water is to be in imitation of Christ’s in death.” (The Bible Institute, J. N. Loughborough, p. 290). Waggoner also clarifies a common point of confusion regarding Philip and the eunuch: “It is true that they both went down into the water, and this is always the case when immersion is given.” (Thoughts on Baptism, J.H. Waggoner, p. 42). For us, understanding this non-negotiable point is paramount. When we encounter individuals baptized by other methods, our approach must be one of gentle re-education, leading them to the beauty and full significance of biblical immersion. We are not just correcting a form; we are restoring a divinely intended symbol rich with meaning. Consider someone from a tradition that practices sprinkling. Explaining that immersion symbolizes being “buried with Christ” and rising to a “newness of life” can be a profound revelation, transforming their understanding from a mere ritual to a deep personal identification with Christ’s death and resurrection. Thus, immersion stands not as one option among many, but as the singular, scripturally mandated, and symbolically rich method of baptism, reflecting our death to sin and resurrection to new life in Christ. What prerequisites ensure that this immersion holds true spiritual weight?

KNOWLEDGE BEFORE THE PLUNGE? THE NECESSITY OF REPENTANCE AND INSTRUCTION!

Biblical baptism is far more than a mere water ritual; it is a sacred covenant entered into by a repentant heart and an understanding mind, necessitating thorough prior instruction in the truths of God’s Word. Our Lord’s Great Commission itself places teaching before baptism: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you…” (Matthew 28:19-20 KJV). The sequence is divinely ordered: first, make disciples through teaching, then baptize those who have learned and believed. On the day of Pentecost, Peter’s call was unequivocal: “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (Acts 2:38 KJV). Repentance, a conscious turning from sin, is an indispensable prerequisite. Sr. White strongly emphasizes this preparation: “Parents whose children desire to be baptized have a work to do, both in self-examination and in giving faithful instruction to their children. Baptism is a most sacred and important ordinance, and there should be a thorough understanding as to its meaning. It means repentance for sin, and the entrance upon a new life in Christ Jesus.” (Testimonies for the Church, Vol. 6, p. 93). She further counsels: “All who enter upon the new life should understand, prior to their baptism, that the Lord requires the undivided affections…. There is need of a thorough conversion to the truth.” (Manuscript 56, 1900, as quoted in Evangelism, p. 308). Baptism is a covenant, a sacred agreement. How can one enter a covenant without understanding its terms and obligations? This requires a conscious decision based on knowledge and repentance. Instruction ensures that the candidate understands what sin is, what repentance entails, who Christ is, what His sacrifice accomplished, and what it means to live a “newness of life” (Romans 6:4 KJV). Without this, baptism risks becoming a superficial act, leading to false assurance or rapid disillusionment. Sr. White states, “The preparation for baptism is a matter that needs to be carefully considered. The new converts to the truth should be faithfully instructed in the plain, ‘Thus saith the Lord.’ The word of the Lord is to be read and explained to them point by point.” (Manuscript Releases, Vol. 6, p. 155). The Scriptures affirm, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” (Mark 16:16 KJV). Belief, which implies understanding and acceptance of taught truth, precedes baptism. Furthermore, “And when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” (Acts 8:12 KJV). Sr. White elaborates, “The principles of the Christian life should be made plain to those who have newly come to the truth. None can depend upon their profession of faith as proof that they have a saving connection with Christ. We are not only to say, “I believe,” but to practice the truth.” (Testimonies for the Church, Vol. 6, p. 91-92). This highlights that understanding leads to a practice of truth, not just a verbal profession. The Scriptures further support this with calls to repentance and belief before baptism. Luke 3:3 describes, “And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.” Acts 19:4 explains, “Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.” The promise is made to those whom the Lord our God shall call. But infants are not subjects of any calling… The promise is on condition of repentance. But infants cannot repent… The promise is on condition of obeying the precept to be baptized. But infants cannot obey any precept… The requirement to repent refers only to sinners, and that to be baptized is for the remission of sin. But infants have no sins of which to repent, or to have remitted. (Thoughts on Baptism, p. 74, 1878) The requirement of baptism is a commandment; it is presented as a duty to be performed. Of course to be performed by the parties to whom reference is made,—penitent believers. (Thoughts on Baptism, p. 69, 1878) This principle directly shapes our evangelistic and pastoral efforts. We must resist the urge to rush individuals into the water. Our primary work is to “teach all nations,” ensuring that candidates for baptism have truly counted the cost and understand the commitment they are making. This might mean longer periods of Bible study and personal discipleship before baptism. Think of a young person eager for baptism. It is our solemn duty, as parents or spiritual mentors, to follow Sr. White’s counsel: “Before they receive the ordinance, ask them if it is to be their first purpose in life to work for God. Then tell them how to begin.” (Testimonies for the Church, Vol. 6, p. 94). This involves practical, simple instruction tailored to their understanding. Therefore, true biblical baptism is predicated upon a foundation of genuine repentance and comprehensive instruction, ensuring the candidate enters the waters not in ignorance, but with a clear understanding of the covenant they are making with their Lord. What provisions does God’s mercy offer when physical barriers prevent this covenant act?

WHEN THE WATERS CAN’T BE REACHED! GOD’S GRACE FOR THE UNABLE!

While baptism is a divine command and a crucial step of obedience, our all-merciful God, who looks upon the heart, makes gracious exceptions for those genuinely and physically unable to be baptized, extending His righteousness to cover them. The most prominent scriptural example is the thief on the cross. Though unbaptized, Jesus promised him, “Verily I say unto thee, To day shalt thou be with me in paradise.” (Luke 23:43 KJV). The principle of God accepting a sincere, willing heart when the act is impossible is consistent with His character, as stated by Sr. White: “The Lord accepts all the obedience of every living being. If it is not possible to be baptized, the Lord accepts the willing mind.” (Manuscript Releases, vol. 13, p. 123). Further supporting this, Sr. White also states: “Never a prayer is offered, however faltering, never a tear is shed, however secret, never a sincere desire after God is cherished, however feeble, but the Spirit of God goes forth to meet it.” (The Faith I Live By, p. 129). This supports the idea that God responds to genuine heart-yearning. These exceptions do not undermine the importance or general necessity of baptism. Rather, they highlight God’s supreme justice and mercy. He does not demand the impossible. The exception applies when baptism is genuinely impossible, not when it is merely inconvenient or delayed by choice. The willingness of the heart, the sincere desire to obey God, is what He values. Jesus fulfilled all righteousness, including His own baptism (Matthew 3:15), and His perfect righteousness can be imputed to those who desire Him but are providentially hindered from fulfilling this specific ordinance. The general principle from Scripture supports this: “For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” (1 Samuel 16:7 KJV). And though speaking of giving, this principle of God accepting the willingness when ability is lacking can be broadly applied: “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” (2 Corinthians 8:12 KJV). Sr. White further encourages this view: “If you take even one step toward Him in repentance, He will hasten to enfold you in His arms of infinite love. His ear is open to the cry of the contrite soul. The very first reaching out of the heart after God is known to Him.” (The Faith I Live By, p. 129). Pioneer J.H. Waggoner, while emphasizing obedience to commands, also implies that when a command cannot be fulfilled due to impossibility, the “results” are indeed left with a merciful God: “We should look to duties, and leave results with God. It is not the part of a faithful servant to ask, “Why am I required to do this?” It is enough to know that we are required to do it.” (Thoughts on Baptism, J.H. Waggoner, p. 129). The Scriptures extend mercy to those unable to fulfill certain acts due to circumstances. Romans 10:9 assures, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” Luke 23:42-43 records, “And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.” The Lord accepts all the obedience of every living being. If it is not possible to be baptized, the Lord accepts the willing mind. (Manuscript Releases, Vol. 13, p. 123, 1990) The Meaning of Christ’s Baptism, Many had come to him [John] to receive the baptism of repentance, confessing their sins…. Christ came not confessing His own sins, but guilt was imputed to Him as the sinner’s substitute. He came not to repent on His own account, but on account of the sinner. (This Day With God, p. 32, 1979) We may encounter individuals on their deathbeds expressing a desire for Christ. In such cases, where baptism by immersion is impossible, we can offer them the assurance of salvation based on their sincere repentance and faith, pointing to the example of the thief on the cross and God’s merciful character. This understanding also brings comfort to families whose loved ones may have accepted truth but passed away before having the opportunity for baptism due to sudden illness or other unavoidable circumstances. We can assure them that God knows the heart and accepts the willing desire. Thus, while baptism is the commanded path, the boundless grace of Christ extends to those whose sincere desire for Him is met with insurmountable physical barriers, for our God values the willing heart above all. How does this emphasis on a willing mind contrast with practices that bypass conscious commitment?

BABES IN THE WATER? UNTANGLING THE TRUTH ABOUT INFANT BAPTISM!

The practice of infant baptism, however well-intentioned by some traditions, finds no foundation in the Word of God, which consistently portrays baptism as an ordinance for conscious individuals capable of repentance and faith. The prerequisites for baptism—teaching, belief, and repentance (Matthew 28:19-20 KJV ; Mark 16:16 KJV; Acts 2:38 KJV )—are inherently impossible for an infant to fulfill. An infant cannot be “taught all nations” in the sense of understanding and obeying, cannot “believe” the Gospel, nor can they “repent” of personal sin. Jesus Himself, our ultimate example, was not baptized as an infant. He was dedicated in the temple as a baby (Luke 2:22-39), but His baptism occurred when He was “about thirty years of age” (Luke 3:21-23 KJV) , an age of mature decision. Sr. White, through the Ellen G. White Estate, clarifies: “Infant baptism is a tradition that began well after the time of Christ. Nowhere in Scripture does the Bible teach infant baptism. Jesus’ choice to be baptized as an adult remains our example… Because infants and little children cannot experience conversion, they do not qualify for baptism.” (My Journey to Life, Step 16—Baptism, Ellen G. White Estate, p. JTL16 4.1-4.2). J.H. Waggoner, in “Thoughts on Baptism,” argues strongly against infant baptism based on scriptural prerequisites: “The promise is made to those whom the Lord our God shall call. But infants are not subjects of any calling… The promise is on condition of repentance. But infants cannot repent… The promise is on condition of obeying the precept to be baptized. But infants cannot obey any precept… The requirement to repent refers only to sinners, and that to be baptized is for the remission of sin. But infants have no sins of which to repent, or to have remitted.” (Thoughts on Baptism, J.H. Waggoner, p. 74). Baptism is a deeply personal decision, a public testimony of an individual’s faith and commitment to Christ. This personal agency is absent in infant baptism. The biblical model for infants and young children is dedication, where parents commit their child to God and pledge to raise them in His ways, as Hannah did with Samuel (1 Samuel 1:27-28) and as Joseph and Mary did with Jesus (Luke 2:22). Baptism is reserved for when the child reaches an age of understanding and personal accountability, an “age of discretion” where they can make their own informed decision for Christ. Scripture consistently shows that “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” (Acts 2:41 KJV). Receiving the word (implying understanding and belief) preceded baptism. Similarly, “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” (Acts 8:12 KJV). Again, belief in the preached message was the prerequisite, and those baptized were “men and women,” not infants. Sr. White indicates an age of understanding is necessary, not infancy: “Children of eight, ten or twelve years, are old enough to be addressed on the subject of personal religion. Do not teach your children with reference to some future period when they shall be old enough to repent and believe the truth… If properly instructed, very young children may have correct views of their state as sinners, and of the way of salvation through Christ.” (Testimonies for the Church, Vol. 1, p. 400). J.H. Waggoner also states, “Penitent believers are proper subjects of baptism.” (Thoughts on Baptism, J.H. Waggoner, p. 69). Infants are not yet penitent believers in the active sense. The Scriptures further reject infant baptism by requiring personal faith and repentance. Mark 1:4 describes, “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.” Acts 2:41 reports, “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” It is not commanded to baptize infants, therefore they are not to be baptized, I answer, It is not forbidden to baptize infants, therefore they are to be baptized. (Thoughts on Baptism, p. 439, 1878) Infant baptism is a tradition that began well after the time of Christ. Nowhere in Scripture does the Bible teach infant baptism. Jesus’ choice to be baptized as an adult remains our example… Because infants and little children cannot experience conversion, they do not qualify for baptism. (My Journey to Life, Step 16—Baptism, p. JTL16 4.1-4.2, 2004) When counseling families from traditions that practice infant baptism, we can gently explain the scriptural model of believer’s baptism, emphasizing the beauty of a child growing to make their own conscious decision for Christ. We can affirm the parents’ desire to dedicate their child to God while clarifying the distinct nature and timing of baptism. For parents within our faith, the focus should be on diligent spiritual nurture, aiming for that joyful day when their child, having understood and embraced the truths of salvation, personally requests baptism. Sr. White advises: “After faithful labor, if you are satisfied that your children understand the meaning of conversion and baptism, and are truly converted, let them be baptized.” (Testimonies for the Church, Vol. 6, p. 94). Scripture and the Spirit of Prophecy are clear: baptism is an ordinance for those who have come to a personal, conscious faith and repentance, making infant baptism a practice rooted in tradition rather than divine command. What biblical basis supports re-baptism for those seeking renewed commitment?

A SECOND CHANCE AT THE SACRED RITE? THE BIBLICAL BASIS FOR RE-BAPTISM!

Re-baptism, far from being an unscriptural anomaly, finds clear biblical precedent and is appropriate in specific circumstances, such as when an individual gains significant new doctrinal understanding or seeks restoration after serious apostasy. A key biblical example is found in Acts 19:1-5 (KJV) : “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus.” These disciples of John, upon receiving further light concerning Jesus and the Holy Spirit, were re-baptized. Sr. White supports the principle of re-baptism, particularly when new light is received or a previous conversion was deficient: “His former baptism does not satisfy him now. He has seen himself a sinner, condemned by the law of God. He has experienced anew a death to sin, and he desires again to be buried with Christ by baptism, that he may rise to walk in newness of life. Such a course is in harmony with the example of Paul in baptizing the Jewish converts.” (Sketches from the Life of Paul, p. 133, as cited in Evangelism, p. 372). Furthermore, Sr. White states: “The Lord calls for a decided reformation. And when a soul is truly reconverted, let him be rebaptized. Let him renew his covenant with God, and God will renew His covenant with him.” (Letter 63, 1903, as quoted in Evangelism, p. 375). This directly addresses those who may have been baptized previously but experienced a subsequent, genuine reconversion. Re-baptism acknowledges that spiritual growth is a journey. As we study God’s Word, we may come to understand truths we were previously ignorant of, making our initial baptism, though sincere at the time, feel incomplete in light of new revelations. It also provides a path for restoration for those who have fallen away from their faith and then experienced a genuine reconversion. It is a public reaffirmation of their renewed commitment to Christ and His covenant. This is not to be taken lightly but is a solemn act of rededication. Sr. White cautions that “The subject of rebaptism should be handled with the greatest care… No one should become a conscience for another or urge and press rebaptism… This is a subject which each individual must conscientiously take his position upon in the fear of God.” (Evangelism, p. 373). It should be a personal conviction led by the Holy Spirit, not a matter of coercion. While Hebrews 6:1-2 (KJV) encourages moving on to perfection: “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment,” the phrase “doctrine of baptisms” (plural) has been interpreted by some to acknowledge different applications or understandings of baptism, including the possibility of a renewed baptism under certain circumstances. And although not directly about re-baptism, 1 John 1:9 (KJV) speaks to God’s willingness to forgive and cleanse upon confession: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” This is the spiritual state preceding a meaningful re-baptism for one who has backslidden. The Scriptures provide additional examples of renewed commitment through baptism. Acts 19:5 records, “When they heard this, they were baptized in the name of the Lord Jesus.” Acts 8:16 reveals, “For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.” The Lord calls for a decided reformation. And when a soul is truly reconverted, let him be rebaptized. Let him renew his covenant with God. (Evangelism, p. 2044, 1946) There are many at the present day who have unwittingly violated one of the precepts of God’s law. When the understanding is enlightened, and the claims of the fourth commandment are urged upon the conscience, they see themselves sinners in the sight of God… His former baptism does not satisfy him now… he desires again to be buried with Christ by baptism, that he may rise to walk in newness of life. (Evangelism, p. 372, 1946) We encounter individuals who were baptized in other denominations before fully understanding key Biblical doctrines. When they embrace these truths, re-baptism becomes a joyful affirmation of their complete alignment with present truth. We may also work with members who have strayed far from their initial commitment and, by God’s grace, experience a profound reconversion. Re-baptism can be a powerful step in their healing and restoration, publicly marking their renewed covenant with God and the church family. Re-baptism, therefore, is a biblically sound and spiritually significant practice for those whose initial baptism lacked full understanding or who have been genuinely reconverted after a period of apostasy, offering a path to renewed covenant and public witness. What guarantees does baptism offer in the ongoing journey of faith?

THE ULTIMATE GUARANTEE? BAPTISM, SALVATION, AND THE BATTLE AGAINST TEMPTATION!

Baptism is a sacred and essential ordinance, a public testimony of faith and commitment, yet it does not function as a magical charm guaranteeing salvation or granting immunity from temptation; rather, it marks the beginning of a lifelong journey of faith, obedience, and reliance on Christ’s sustaining power. The Lord Jesus, immediately after His baptism and the divine affirmation from heaven, “was led up of the Spirit into the wilderness to be tempted of the devil.” (Matthew 4:1 KJV). If the sinless Son of God faced intense temptation post-baptism, how much more so His fallible followers? Sr. White’s emphasis on the necessity of prior conversion: “The preparation for baptism is a matter that needs to be carefully considered… All who enter upon the new life should understand, prior to their baptism, that the Lord requires the undivided affections… There is need of a thorough conversion to the truth.” (Manuscript 56, 1900, as quoted in Evangelism, p. 308). The specific quote, “Baptism does not make the heart new.” (Manuscript Releases, vol. 6, p. 165) , reinforces this. Sr. White also warns against a false sense of security: “Those who accept the Saviour, however sincere their conversion, should never be taught to say or to feel that they are saved. This is misleading… even when we give ourselves to Christ and know that He accepts us, we are not beyond the reach of temptation.” (Christ’s Object Lessons, p. 155). This implies that no single act, including baptism, makes one impervious. Baptism signifies a death to the old life and a resurrection to a new life in Christ (Romans 6:4 KJV) , but this new life is one of ongoing sanctification, a daily walking with Christ and overcoming sin through His power. It’s not a one-time event that eradicates the sinful nature or the presence of temptation. True faith, which baptism publicly declares, leads to a transformed life, but this transformation is a process, not an instantaneous, permanent state of perfection. The Christian walk is a warfare, and baptism enlists us in Christ’s army; it doesn’t remove us from the battlefield. Salvation is by grace through faith (Ephesians 2:8-9), and this faith must be a living, abiding faith that manifests in continued obedience. Baptism is an initial act of that faith and obedience, but not its sum total. The command to “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” (Matthew 26:41 KJV) applies to all, including the baptized. Furthermore, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:” (1 Peter 5:8 KJV). The baptized are not exempt from this adversary. Sr. White underscores the continuous nature of the Christian struggle and growth: “So long as Satan reigns, we shall have self to subdue, besetting sins to overcome; so long as life shall last, there will be no stopping place, no point which we can reach and say, I have fully attained. Sanctification is the result of lifelong obedience.” (The Acts of the Apostles, p. 560). She also affirms that temptation is a part of the Christian experience: “Temptations will pour in upon us, for by them we are to be tried during our probation. This is the proving of God, the revelation of our own hearts. There is no sin in having temptation, but sin comes in when temptation is yielded to.” (In Heavenly Places, p. HP 257.2). The Scriptures highlight that baptism does not eliminate the ongoing battle with sin. James 1:12 promises, “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” 1 Corinthians 10:13 assures, “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” While baptism is linked to salvation, it does not itself impart grace and guarantee salvation. The believer must “die daily” (1 Corinthians 15:31) and continue to walk in faith. (My Journey to Life, Step 16—Baptism, p. 40, 2004) Baptism does not make the heart new. (Manuscript Releases, Vol. 6, p. 165, 1990) We must carefully guard against giving new converts, or even long-time members, a false sense of security based on their baptism. We must teach that baptism is the gateway to a life of discipleship, filled with both joys and trials, victories and struggles. When a newly baptized member faces strong temptations, they should not feel their baptism was invalid or that God has abandoned them. Instead, they need encouragement that this is part of the Christian warfare, and that God provides a way of escape (1 Corinthians 10:13), often through prayer, study of the Word, and fellowship with the community. Therefore, while baptism is an indispensable mark of commitment and entry into Christ’s spiritual kingdom, it is not a magical panacea; salvation and victory over temptation are secured through a continuous, living faith in Jesus Christ and moment-by-moment reliance on His grace. How does baptism reflect the grand narrative of redemption and divine love?

UNPACKING THE DIVINE MYSTERY!

The ordinance of baptism, when viewed through the lens of Scripture and the illuminating insights of the Spirit of Prophecy, reveals itself not merely as a ritualistic step but as a profound microcosm of the entire plan of salvation. It encapsulates the divine initiative born of love, the necessary human response of faith and surrender, and the subsequent call to reflect that transformative love to the world. God’s love is the originating force, providing the means of reconciliation and offering the covenant of grace. Our responsibility to God involves accepting this covenant through repentance and belief, publicly declared in baptism, and committing to a life of obedience. This vertical relationship then naturally and inevitably extends horizontally, shaping our responsibility to our neighbor, as a life transformed by God’s love cannot help but manifest in love and service towards others. The Scriptures illustrate baptism as a unifying act in God’s redemptive plan. Ephesians 4:4-6 states, “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.” Galatians 3:28 affirms, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” Those who are baptized in the threefold name of the Father, the Son, and the Holy Ghost, 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… 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 Corinthians 6:17, 18). (Testimonies for the Church, Vol. 6, p. 91, 1901) All who enter into a covenant with Jesus Christ become by adoption the children of God. They are cleansed by the regenerating power of the Word, and angels are commissioned to minister unto them. They are baptized in the name of the Father, of the Son, and of the Holy Ghost. (Sons and Daughters of God, p. 15, 1955) Thus, baptism is a concentrated expression of this divine-human interaction, a personal enactment of one’s participation in the story of redemption, elevating its significance far beyond a mere ceremonial act. How does baptism vividly reflect God’s infinite love?

A LOVE THAT WASHES CLEAN! HOW BAPTISM REFLECTS GOD’S INFINITE LOVE!

The ordinance of baptism, in its very essence and symbolism, is a profound testament to God’s immeasurable love, offering forgiveness, adoption, and the promise of His abiding presence. The act of baptism symbolizes a washing away of sins (Acts 22:16 KJV: “arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”), a cleansing made possible only through God’s loving provision of Christ’s sacrifice. This is not a human achievement but a divine gift. This offer of a “new beginning” is a direct outflow of God’s love. Baptism is intrinsically linked to the reception of the Holy Spirit (Acts 2:38 KJV ), God’s personal representative, who comes to dwell with and empower us. This is an act of incredible divine intimacy and love. At Jesus’ own baptism, the Father’s voice declared, “Thou art my beloved Son; in thee I am well pleased.” (Luke 3:22 KJV). The same extends this to us: This adoption into God’s family is a supreme act of love. Sr. White powerfully states: “Those who are baptized in the threefold name of the Father, the Son, and the Holy Ghost, 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… 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 Corinthians 6:17, 18).” (Testimonies for the Church, Vol. 6, p. 91). This becoming “children of the heavenly King” is a direct manifestation of God’s adopting love. Baptism is the visible sign of entering a covenant relationship with God—a relationship initiated and defined by His love. It’s His loving invitation to leave a kingdom of darkness and enter His kingdom of light and life. The peace that comes with baptism, as symbolized by the dove, is a peace rooted in the assurance of God’s love and forgiveness. Even the exceptions made for those unable to be baptized reflect God’s love, demonstrating that His desire for relationship and salvation transcends ritual when adherence is impossible, focusing instead on the heart’s sincere turning to Him. The Scripture declares, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8 KJV). Baptism is our acceptance of this loving sacrifice. And John exclaims, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God:” (1 John 3:1a KJV). Sr. White clearly links baptism with the loving act of adoption and divine care: “All who enter into a covenant with Jesus Christ become by adoption the children of God. They are cleansed by the regenerating power of the Word, and angels are commissioned to minister unto them. They are baptized in the name of the Father, of the Son, and of the Holy Ghost.” (Sons and Daughters of God, p. 15). Furthermore, “The Father, the Son, and the Holy Ghost, powers infinite and omniscient, receive those who truly enter into covenant relation with God. They are present at every baptism, to receive the candidates who have renounced the world and have received Christ into the soul temple. These candidates have entered into the family of God, and their names are inscribed in the Lamb’s book of life.” (SDA Bible Commentary, Vol. 6, p. 1075, as cited in God’s Amazing Grace, p. 143). The Scriptures further illustrate God’s love through baptism’s cleansing and adoption. Ephesians 5:25-27 commands, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” John 13:34 instructs, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (The Faith I Live By, p. 143, 1958) The Ordinance of Baptism, Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. (Lift Him Up, p. 301, 1988) Indeed, from the cleansing of past sins to the adoption into the royal family of heaven and the bestowal of His Spirit, baptism stands as an enduring monument to God’s profound, personal, and transforming love for humanity. What responsibilities does this divine love call forth in response?

DUTY TO THE ALMIGHTY KING!

Baptism, as a solemn covenant with God, inaugurates a life of joyful responsibility, compelling us to walk in newness of life, in obedience to His commands, and in unwavering allegiance to our Heavenly King. The very act of being “buried with him by baptism into death” implies a corresponding resurrection to “walk in newness of life.” (Romans 6:4 KJV). This “newness of life” is not aimless but is characterized by allegiance to God. This change of kingdoms means serving a new King and obeying His laws. Sr. White states: “Those who receive the ordinance of baptism thereby make a public declaration that they have renounced the world, and have become members of the royal family, children of the heavenly King. Christ enjoins those who receive this ordinance to remember that they are bound by a solemn covenant to live to the Lord. They are to use for Him all their entrusted capabilities… They are to surrender all they have and are to God, employing all their gifts to God’s glory.” (God’s Amazing Grace, p. 143, citing SDA Bible Commentary 6:1075). Further, “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance… They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life.” (Evangelism, p. 307, citing Letter 129, 1903). Our responsibility to God post-baptism is to live out the implications of that covenant. This involves a conscious, daily decision to yield our will to His, to study His Word for guidance, and to seek His strength for obedience. It’s about cultivating a personal, devotional life, as a prerequisite for baptism. It means understanding that “our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”. While we may stumble, our deliberate service is now to righteousness, not sin. This allegiance includes active participation in His body, the church. The Apostle Paul exhorts us, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1 KJV). Baptism is the initial presentation; the ongoing responsibility is to live as that sacrifice. And Jesus Himself said, “If ye love me, keep my commandments.” (John 14:15 KJV). The love professed in baptism is demonstrated through obedience. Sr. White connects the renunciation of sin at baptism with a life of perfect obedience, empowered by the Holy Spirit and motivated by love: ” Whenever one renounces sin, which is the transgression of the law, his life will be brought into conformity to the law, into perfect obedience.” (Testimonies for the Church, Vol. 6, p. 92). J.H. Waggoner states, “The requirement of baptism is a commandment; it is presented as a duty to be performed. Of course to be performed by the parties to whom reference is made,—penitent believers.” (Thoughts on Baptism, J.H. Waggoner, p. 69). The Scriptures further outline responsibilities to God through obedience and sacrifice. Deuteronomy 10:12 asks, “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul.” Micah 6:8 declares, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Jesus said, “He that believeth and is baptized shall be saved.” Belief is here presented as preceding and prerequisite to baptism. (Thoughts on Baptism, p. 361, 1878) The promise is made to those whom the Lord our God shall call. But infants are not subjects of any calling… The promise is on condition of repentance. But infants cannot repent… The promise is on condition of obeying the precept to be baptized. But infants cannot obey any precept… The requirement to repent refers only to sinners, and that to be baptized is for the remission of sin. But infants have no sins of which to repent, or to have remitted. (Thoughts on Baptism, p. 74, 1878) In light of baptism, my most profound responsibility toward God is to live as a true citizen of His kingdom, daily surrendering my will, diligently obeying His commands, and faithfully employing all my God-given talents for His glory, thus honoring the sacred covenant I have made. How does this covenant extend to responsibilities toward others?

LOVE THY NEIGHBOR HEROICALLY!

The new life in Christ, inaugurated by baptism, fundamentally reorients our relationship with others, compelling us to reflect God’s love through acts of service, compassion, and by being a living testimony to the truth. The “newness of life” (Romans 6:4 KJV) we are called to walk in is not lived in a vacuum. It is lived out in our families, communities, and the world. After Jesus’ baptism, He “began His ministry”, setting an example for us. He wants us to be filled with the spirit and be his ministers, each one of us.. This ministry is inherently outward-focused. The analogy of joining God’s family, the church, through baptism implies responsibilities within that family. Sr. White states: “The worshiper of God will find that he cannot cherish one fiber of the root of selfishness. He cannot do his duty to his God and practice oppression toward his fellow men… To leave a suffering neighbor unrelieved is a breach of the law of God…. We are to care for every case of suffering, and to look upon ourselves as God’s agents to relieve the needy to the very uttermost of our ability.” (Manuscript 87, 1894, as quoted in Sons and Daughters of God, p. 52). This duty to relieve suffering and act as God’s agents extends to all humanity. She further clarifies who our neighbor is: “Our neighbors are not merely our neighbors and special friends, are not simply those who belong to our church or who think as we do. Our neighbors are the whole human family. We are to do good to all men, and especially to those who are of the household of faith. We are to give to the world an exhibition of what it means to carry out the law of God.” (Manuscript 87, 1894, as quoted in Sons and Daughters of God, p. 52). Our lives post-baptism are to be “living epistles, known and read of all men” (2 Corinthians 3:2-3, paraphrased). The transformation signified by baptism should be visible in our kindness, integrity, and selfless service. This responsibility extends to sharing the truths that have brought us new life. The Scripture commands, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matthew 5:16 KJV). The “newness of life” from baptism should result in visible good works that draw others to God. And Jesus taught, “By this shall all men know that ye are my disciples, if ye have love one to another.” (John 13:35 KJV). Love for fellow believers (our immediate neighbors in the faith) is a primary witness to our discipleship, which baptism signifies. The Scriptures emphasize loving and serving neighbors as fulfillment of God’s law. Leviticus 19:18 commands, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.” Galatians 5:14 summarizes, “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.” Thou shalt love thy neighbour as thyself. The divine law requires us to love God supremely, and our neighbor as ourselves. (Sons and Daughters of God, p. 338, 1955) Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God. (My Life Today, p. 232, 1952) In light of my baptismal covenant, my responsibility toward my neighbor is to embody the love of Christ in all my interactions, to serve selflessly, relieve suffering wherever I encounter it, and to be a living witness to the transforming power of the gospel, thereby drawing others to the same Savior who has given me new life. What practical ways can we live out this baptized life in our world today?

LIVING THE BAPTIZED LIFE!

Baptism, then, is not a historical event to be relegated to the past, but a present-tense reality that redefines every moment. It begs the question: Am I living today as one who has been “buried with Christ” and “raised to walk in newness of life”? (Romans 6:4 KJV). Does my life reflect the death of the “old man” and the vibrant life of the “new creature” in Christ? (2 Corinthians 5:17 KJV). The commitment made in the waters of baptism is a public declaration of allegiance to a different kingdom, a different King. This implies a continual, conscious choice to live by the laws and values of that heavenly kingdom, even when they conflict with the prevailing culture of the world around us. How does this heavenly citizenship manifest in my daily choices, my interactions, my priorities? The symbolism of cleansing (Acts 22:16 KJV ; Ephesians 5:26 KJV ; Titus 3:5 KJV) is not just about initial forgiveness but an ongoing pursuit of purity, “perfecting holiness in the fear of God” (2 Corinthians 7:1, cited in God’s Amazing Grace, p. 143). Am I actively cooperating with the Holy Spirit in this sanctifying work?

I must continually revisit the vows I made, or will make, at my baptism. It is my personal “oath of allegiance” (Evangelism, p. 307, citing Letter 129, 1903). I need to ask myself: Am I daily choosing to “renounce the world” and its allurements? Am I seeking to “observe the laws of the kingdom of God”? The knowledge that temptation will follow baptism (Matthew 4:1 KJV) should lead me not to despair, but to a greater reliance on Christ. I must remember His victory and claim His strength, uniting my “weakness to His strength, our worthlessness to His merits.” (In Heavenly Places, p. HP 257.5). If I have fallen, or if my understanding of truth has deepened significantly since my first baptism, I must prayerfully consider if the Lord is leading me to renew my covenant through re-baptism, viewing it as a “great privilege and blessing.” (Evangelism, p. 375, citing Letter 56, 1886).

As a church community, we have a collective responsibility to uphold the sanctity and meaning of baptism. We must ensure that candidates are thoroughly instructed (Matthew 28:19-20 KJV; Testimonies for the Church, Vol. 6, p. 91-93 ) and that the ordinance is performed with solemnity and reverence. We are to support one another in living out our baptismal vows. This involves learning to love even when it’s challenging within the church family and extending that love and service to the wider community. We must be a community that offers grace and a path to restoration for those who have backslidden, understanding the principles of re-baptism as an avenue for renewed commitment (Evangelism, p. 375, citing Letter 63, 1903).

Take a moment to reflect on your own baptism. If baptized, what did it mean to you then? What does it mean to you now? Are you living in the “newness of life” it symbolized? For us, how can you enhance your preparation process for baptismal candidates to ensure they fully grasp the depth of this commitment? How can you better support newly baptized members in their walk? For those considering baptism, have you truly understood the call to repentance, faith, and surrender? Are you ready to make this public covenant with God? For those from other traditions, how do the scriptural insights on immersion, believer’s baptism, and the meaning of the ordinance compare with what you have been taught or experienced? We invite you to study the Word for yourself.
The unwavering adherence to the biblical method of immersion is not mere formalism but a commitment to preserving the divinely intended symbolism of death, burial, and resurrection with Christ. The insistence on prior repentance and instruction safeguards the ordinance from becoming a meaningless ritual, ensuring it remains a conscious covenant of a transformed heart. The understanding of baptism as an entrance into God’s spiritual kingdom (Testimonies for the Church, Vol. 6, p. 91) and a public renunciation of the world underscores the radical nature of Christian commitment demanded.
We have journeyed through the sacred waters of understanding, affirming that immersion stands alone as the biblical form of baptism, a powerful symbol of our death to sin and resurrection to new life in Christ (Romans 6:4 KJV ; Colossians 2:12 KJV ). It is unequivocally clear that true baptism demands prior repentance, comprehensive instruction, and genuine belief (Matthew 28:19-20 KJV ; Acts 2:38 KJV ), for it is a conscious covenant entered into with our Lord. Our compassionate Christ makes gracious exceptions for those physically unable to be baptized, extending His perfect righteousness to the willing and repentant heart (Luke 23:43 KJV). The notion of infant baptism finds no support in Scripture; baptism is for conscious believers who can personally embrace the covenant, while baby dedication aligns with the biblical model for children (Luke 3:21-23 KJV ; My Journey to Life, Step 16—Baptism, Ellen G. White Estate, p. JTL16 4.1-4.2). Re-baptism is a valid and sometimes necessary step for those who have apostatized and experienced genuine reconversion, or for those who have come to a significantly new spiritual understanding (Acts 19:1-5 KJV ; Evangelism, p. 372-375). Crucially, baptism does not automatically guarantee salvation, nor does it eliminate temptation; it marks the beginning of a new life in Christ, sustained by ongoing faith, obedience, and reliance on His power (Matthew 4:1; Christ’s Object Lessons, p. 155). The Scriptures reinforce the transformative power of baptism in our lives. Acts 22:16 urges, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Galatians 3:26-27 explains, “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (The Faith I Live By, p. 143, 1958) The Father, the Son, and the Holy Ghost, powers infinite and omniscient, receive those who truly enter into covenant relation with God. They are present at every baptism, to receive the candidates who have renounced the world and have received Christ into the soul temple. These candidates have entered into the family of God, and their names are inscribed in the Lamb’s book of life. (God’s Amazing Grace, p. 143, 1973) Each of these conclusions, firmly rooted in Scripture and illuminated by the writings of Sr. White and our pioneers, emphasizes that baptism is both a profoundly sacred symbol and a covenantal stride into a life of unwavering faith and joyful obedience. It is, as Sr. White so beautifully articulated, “the sign of entrance to His spiritual kingdom.” (Testimonies for the Church, Vol. 6, p. 91).
The journey, however, does not end at the water’s edge. It begins. For those of us who have taken this step, let us live each day in the vibrant reality of our baptismal vows, walking in that “newness of life,” reflecting His love, and faithfully serving our God and our neighbor. For those contemplating this sacred rite, may you approach it with understanding, reverence, and a heart fully surrendered to the call of Jesus Christ. The waters of life await, not as a mere ritual, but as a transformative encounter with the King of Kings. Let us all embrace the covenant, and walk faithfully therein, until He comes. Amen.

Ephesians 4:5 (KJV): One Lord, one faith, one baptism.

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