Executive Summary

This white paper examines the New Testament’s explicit and implicit requirements for Christian baptism, emphasizing a biblically controlled methodology rather than traditional, ecclesiastical, or systematic-theological frameworks. It distinguishes between antecedent conditions (what must be in place before one is baptized), structural elements (what baptism is and how it is administered), and covenantal implications (what baptism confers, signifies, and obligates). The study argues that the New Testament presents baptism as a believer’s decisive, public, covenant-entering act of repentance, faith, and identification with the death and resurrection of Jesus Christ. Deviations from this model in contemporary practice generate serious ecclesiological, pastoral, and discipleship consequences.

I. Methodological Orientation: A Biblicist Approach

A biblicist approach rests on four core principles:

Textual Primacy Scripture—not church tradition, denominational norms, or systematic categories—must define the nature and requirements of baptism. Canonical Synthesis All relevant passages (Gospels, Acts, Epistles) must mutually interpret each other. Historical-Grammatical Exegesis The original linguistic and historical context must govern interpretation, avoiding anachronistic readings. Distinction Between Description and Prescription Acts contains both normative patterns and unique historical episodes; what is required must be consistently taught or modeled without exception.

Applied to baptism, this approach requires us to reconstruct what the New Testament itself demands of candidates and ministers and what the act accomplishes publicly and spiritually.

II. Antecedent Requirements for Baptism in the New Testament

1. Repentance as Foundational (Acts 2:38; 3:19; Matthew 3:6–8)

Biblical baptism presupposes repentance—a Spirit-enabled, covenantally significant turning from sin toward God. John the Baptist required “fruit worthy of repentance” (Matthew 3:8), and Peter’s Pentecost command binds repentance and baptism as inseparable:

“Repent, and let every one of you be baptized…” (Acts 2:38)

Repentance is not optional or merely emotional; it is a moral reorientation of life.

2. Personal Faith in Jesus Christ (Mark 16:16; Acts 8:12–37; Galatians 3:26–27)

Faith in Jesus as the crucified and risen Lord is explicitly required:

The Ethiopian eunuch confesses: “I believe that Jesus Christ is the Son of God” (Acts 8:37). Belief precedes baptism in Samaria: “When they believed… they were baptized” (Acts 8:12).

3. Instruction in the Gospel (Matthew 28:18–20)

Jesus’s Great Commission requires teaching before and after baptism:

“Make disciples… baptizing them… teaching them…” The order implies catechetical instruction sufficient for understanding the gospel.

4. Voluntary Submission (Acts 8:36; Acts 10:47–48)

Candidates express the desire and willingness to be baptized. No example of coerced or involuntary baptism exists in the New Testament.

5. Regenerate Heart as Verified Evidence (Romans 6:3–11; Colossians 2:11–12)

Baptism assumes an inward reality. While churches cannot infallibly discern regeneration, the apostles treated credible evidence—repentance, faith, confession, and desire—as prerequisites.

III. Structural Elements of New Testament Baptism

1. Baptism Is Immersion in Water

The Greek baptizō denotes immersion, and the imagery demands it:

Burial and resurrection symbolism (Romans 6:4). “Much water” necessary (John 3:23). Jesus “came up out of the water” (Mark 1:10).

2. Baptism Is Public Identification with Christ

Baptism functions as visible union with Christ:

Identifies believers with His death and resurrection (Romans 6:3–5). Testifies publicly to His Lordship (Acts 10:48; 1 Corinthians 12:13).

3. Baptism Marks Entrance into the Covenant Community

Through baptism:

Believers are added to the church (Acts 2:41). They join the “one body” by “one Spirit” (1 Corinthians 12:13). They pledge loyalty to Christ’s lordship (Galatians 3:27).

IV. Theological Significance and Effects of Baptism

A biblicist reading avoids overstating baptismal efficacy while respecting its covenantal weight.

1. Baptism Is Not Itself Regeneration

John 3:5 and Titus 3:5 refer to the Spirit’s activity, not water regenerating.

Regeneration precedes baptism: Cornelius receives the Spirit prior to being baptized (Acts 10:44–48).

2. Baptism Is Covenantally Efficacious

Baptism is:

A sign and seal of union with Christ (Romans 6:3–4). A pledge of allegiance (1 Peter 3:21—the “answer [pledge] of a good conscience”). A boundary marker separating the believer from the world (Colossians 2:11–12).

3. Baptism Is the Initiatory Rite of Discipleship

It is not merely symbolic but constitutive—it marks entry into a life of obedience, learning, and church fellowship (Matthew 28:19–20).

V. Controversial Cases Examined Biblically

1. Infant Baptism

The New Testament contains:

No direct command No example No case where someone lacking personal faith and repentance was baptized

Household baptisms (Acts 16; 1 Corinthians 1) exhibit prior hearing and believing (Acts 16:32, 34).

2. Baptism Without Clear Repentance

John refused to baptize the unrepentant (Matthew 3:7–9).

Biblical precedent requires verifying credible repentance before administering baptism.

3. Rebaptism

Acts 19:1–7 shows rebaptism when prior baptism was based on inadequate understanding of Christ’s person and work.

Rebaptism is valid when:

The initial act lacked biblical prerequisites The candidate was not a believer at the time The baptism was rooted in false theology

4. Emergency Baptism

No biblical precedent suggests sacramental urgency.

Weight falls on discipleship, not crisis rites.

VI. Implications for the Contemporary Church

1. Churches Must Recover Clear Prerequisites for Baptism

This requires:

Pre-baptism interviews establishing repentance and faith Basic gospel instruction Affirmation of willingness to live as a disciple

Churches err by treating baptism as:

A rite of passage A cultural milestone A purely symbolic tradition

2. Churches Should Restore Post-Baptism Discipleship Structures

The Great Commission requires ongoing teaching.

Baptism is an entry point, not a graduation.

3. Membership Should Be Linked to Baptismal Profession

Biblically:

Baptized believers were added (Acts 2:41). Baptism constitutes formal covenantal recognition.

Churches weaken discipline and identity when they treat baptism as optional or allow membership without baptism.

4. Children Should Be Evangelized and Evaluated Individually

Rather than baptizing infants or very young children automatically:

Evaluate repentance Assess comprehension Confirm voluntary conviction Delay baptism until credible profession exists

5. Baptism Should Be Public and Corporate

Private, secret, or merely ceremonial baptisms undermine the New Testament model of public covenant identity.

6. Churches Must Teach Baptism as a Covenant Pledge

Restoring the meaning of baptism includes teaching:

The renunciation of the old life The warfare of discipleship Accountability to Christ and His church The obligation to walk in newness of life (Romans 6:4)

7. Churches Must Guard Against Ritualism and Antinomianism

The biblical model excludes both:

Ritualism: treating baptism as regenerating or magically transformative Antinomianism: treating baptism as a hollow symbol without binding obligations

VII. Recommendations for Church Policy and Practice

Require clear profession of faith and repentance from all candidates. Institute standardized baptismal interviews that probe understanding of Christ, the gospel, and repentance. Provide pre-baptism teaching modules on the gospel, conversion, and discipleship. Require baptism for formal church membership, reflecting Acts 2:41–42. Conduct baptisms publicly, ideally in regular church gatherings. Provide post-baptism discipleship mentorship, fulfilling Matthew 28:20. Allow for rebaptism only when the original baptism was theologically deficient or pre-conversion. Discourage infant and non-repentant baptism, as these practices lack biblical grounding. Articulate a biblical theology of baptism in church documents, membership materials, and teaching curricula. Train church leaders to examine candidates with pastoral sensitivity and biblical rigor.

VIII. Conclusion

The New Testament presents baptism as a believer’s covenantal entrance into visible discipleship, grounded in prior repentance and faith, publicly identifying with Christ’s death and resurrection, and marking membership in His body. Many contemporary practices dilute this biblical pattern, either by minimizing prerequisites, obscuring its covenantal weight, or divorcing it from discipleship and church identity.

A biblicist reconstruction of baptism demands that churches reclaim:

Clear requirements Public covenantal meaning Robust discipleship structures The linkage between baptism, regeneration, and membership A commitment to baptize only those who credibly repent and believe

Such a restoration strengthens ecclesial integrity, deepens discipleship, and witnesses to the world the transforming power of the gospel.