A second event occurs when the old man is cut off and the new man is born from the dead. This event is seen in the apostle Paul’s conversion. The Lord directed Ananias to go to Paul and lay his hands on him so he could receive his sight. When Ananias arrived, Paul had already believed in the Lord Jesus for three days. However, until Ananias came, Paul did not know what to do. The Lord had told him to “Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do” (Acts 22:10). After Ananias instructed him, he then asked Paul, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). We know from this command that Paul still had his past sins. Before Paul obeyed the command to be baptized, his old man had been crucified (Gal. 2:20), but he had not been buried with Christ. God had not yet cut off his old man. He was dead, but he had not been buried. Paul could call on the name of the Lord (authority of Christ) for doing what he did, for this is the command of Christ (Matt. 28:18-20). Until the old man is buried, there is no “operation of God” to cut off the old man (Col. 2:11.12). Peter gave this same direction to the Jews on the day of Pentecost when he said. “…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). It is only with Jesus’ authority (in his name) that we can be baptized for the remission of sins. When the old man is cut off, the sins of that old man are cut off, and the new man rises from that burial without the guilt of sin.
Why did the Creator command baptism? Baptism in the name of the Father and of the Son and of the Holy Spirit is not an empty form—it is a very rich and meaningful commandment. It is much more than “an outward sign of an inward Grace,” as some have described it. Baptism is part of that form of doctrine the Romans obeyed. “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom. 6:17). What was this form of doctrine the Romans had obeyed?
First, he describes baptism in the epistle to the Roman Christians as one part of the form of the death, burial, and resurrection of Christ. He describes baptism as a burial—the same way Christ was buried. Like Christ was crucified, there must be a crucifixion and death of the old man before there can be a burial in baptism. Like Christ was raised from the dead, the child of God is raised from baptism “through the faith of the operation of God” to “walk in newness of life.”
Second, each part of the death burial and resurrection takes place “with him.” “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom. 6:6). We note that they were crucified “with him.” “Therefore we are buried with him by baptism into death” (Rom. 6:3-4). We note that they were buried “with him” in baptism. “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” (Col. 2:11-12). Again we note that the child of God rises “with him.”
Third, each part of the crucifixion, burial and resurrection specifically relates to the old man or the new man. Crucifixion puts the old man to death, while burial destroys the old man. “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed” (Rom. 6:6). After the old man is destroyed, then the new man must be resurrected from the dead. He told the Galatian Christians, “. . .seeing ye have put off the old man with his deeds; And have put on the new man” (Col. 3:9, 10). After the old man is put off by being crucified, and buried, then the new man is put on by being resurrected from the dead.
Fourth, the crucifixion and burial are a part of “the circumcision of Christ.” “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 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” (Col. 2:11-12). New Testament circumcision is not a cutting off by man. It is a “circumcision made without hands.” God is the one who does the circumcising. Old Testament circumcision is a cutting off of the flesh. New Testament circumcision is a cutting off of the old man. Immediately after describing the circumcision of Christ, he refers it to being “buried with him in baptism.” They were raised “through the faith of the operation of God.” God is the one who circumcises his children by cutting off their old man. When the old man dies, he dies from the rudiments of the world. “Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments and doctrines of men?” (Col. 2:20-22). Thus the old man is killed by crucifixion, cut off, and destroyed in burial.
Fifth, being resurrected with Christ is being born from the dead. When the old man is crucified with Christ, he is cut off with Christ’s circumcision. At that point the child of God is without any “man.” He must be made “alive from the dead.” The Roman disciples had been made alive from the dead. He told them that they should, “…yield yourselves unto God, as those that are alive from the dead…” (Rom. 6:13). Those who are alive from the dead begin a new life. He stated “…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” (Rom. 6:3-4). They were raised like Christ was raised. How was Christ raised from the dead?
Jesus was not only raised from the dead but he was also “born from the dead.” “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col. 1:18). If they were raised “… like as Christ was raised up from the dead,” then they must have been—not only made alive from the dead—but they must have been born from the dead. God’s children must be born from the dead for he commanded his children that they should, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby:” (1 Pet. 2:2). They were new born babies when they rose up from the dead like Christ was raised from the dead. Jesus informed Nicodemus of the same thing. “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” (John 3:5). At the same time they were born into God’s family, they were born into the kingdom of God and became citizens, and members of His household. “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Eph. 2:19).
When were they born from the dead? They could not be alive from the dead until they had been crucified with Christ and the old man was dead. They could not be raised with him until the old man had been buried and destroyed in the grave. Thus their burial (baptism) had to precede their resurrection (birth) from the dead. Their new birth could not take place without being raised in the likeness of Jesus’ resurrection (birth) from the dead.
In the scriptures there are at least eight baptisms in the history of Israel and the church with eight very different purposes. There was the ordinary washing of animal sacrifices according to the Old Testament law (Heb. 9:10). There was the baptism in the cloud and sea into Moses (1 Cor. 10:1, 2) and ordinary washing of hands (Baptizo is translated washing in the English) (Luke 11:38). John the Baptist taught water baptism for the remission of sins. Jesus took part in a special baptism (Mark 10:38). The apostles were baptized in the Holy Spirit after the cross (Matt. 3:11, Acts 1:5). There was a baptism in fire (Matt. 3:11), and the water baptism Jesus commanded after the cross (Matt. 28:19; Acts 2:38). The Pharisees added different doctrines of baptisms according to their traditions (Mark 7:4-8).
New Testament baptism is described as a “likeness” of Christ’s burial (Rom. 6:3-6). Notice in these verses how that baptism is involved with Jesus’ crucifixion, burial and resurrection. Those who are buried with Christ, must first be “crucified with him” (Rom. 6:6). After the old man is dead, then is he ready to be “buried with him by baptism” (Rom. 6:3,4). We are crucified and buried with him so “. . . 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” (Rom. 6:4). Our “. . . old man is crucified with him that the body of sin might be destroyed” (Rom. 6:6). Only after the old man has been crucified and buried, are we in a position to “put on the new man which is renewed in the image of” Christ (Col. 3:10). Thus baptism is the second step of the disciple uniting with Christ in the likeness of Jesus’ death, burial and resurrection.
The scriptures further tell us what else baptism does. When we “have obeyed that form of doctrine” we are “then made free from sin” (Rom. 6:17,18). This is precisely what happened to the apostle Paul when he was told to “arise and be baptized and wash away thy sins” (Acts 22:16). The Jews on Pentecost were also obedient to the Lord’s command to “be baptized for the remission of sins” (Acts 2:38). The promise to all men is: “He that believeth and is baptized shall be saved” (Mark 16:15,16). He further describes baptism in relation to Noah, who obeyed God and was thus saved by water when it carried him and his boat, while all the others drowned. “The like figure whereunto even baptism doth also now save us” (1 Pet. 3:20, 21). This is the same obedience by which “we are all baptized into one body” (1 Cor. 12:13), “which is his church” (Eph. 1:22,23).
After the cross only one baptism is valid (Eph. 4:4-6). Not even John the Baptist’s baptism was valid after the cross (Acts 19:1-5). If, after the cross, the Lord rejected even the baptism which he commanded for John the Baptist, he will surely reject any baptism which man adds. Preaching another baptism is included in preaching another gospel and is cursed by God (Gal. 1:6-9). We must be very careful to receive and teach only the baptism of Christ. Why be cursed for following the wrong teaching? We must not add to it nor diminish anything from it.
We will return to our study concerning baptism after we see what our Lord teaches concerning the third command in the great commission.
The second step of the Great Commission is to baptize the disciples we have made. Baptism does not make disciples. We are commanded to go and make disciples, and then baptize “them” (disciples) in the name of the Father, son, and Holy Spirit. Merely placing someone under the water, when they have no understanding, does not give them the new mind. Jesus “made and baptized more disciples than John” (John 4:1-3). He made disciples by teaching them that they should grow to be like their Master (Luke 6:40). We are commanded to do the same thing. Then why did our Lord command baptism?
The first step in the great commission is to make disciples of all nations (Matt. 28:19) – disciples who are determined to grow to become like their master (Luke 6:40) in mind (Phil. 2:5) and heart (Matt. 11:28-30). Our Father is satisfied if we become like Christ in mind and heart (Matt. 10:24,25), because having the mind and heart of Christ is to have the complete love with all of its parts (1 Cor. 13:4-8), which surely will cause the mouth (Matt. 12:34) and the body (James 3:2-5) to speak and do all of the will of God (Acts 13:22). The first step in the great commission will turn us toward the purpose of God. After we are turned to do the purpose of God we must have help and direction to fulfill that purpose. This is the reason for the second command of the Great Commission.