Baptismal Efficacy: A Catechetical Presentation, Pt. 3

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Questions on Baptismal Efficacy

3. You have now said that Baptism puts us in a “real covenant relationship with Jesus Christ,” but what exactly does that mean?

I use the term “covenant” to emphasize the objective nature of our relationship with Christ, and the term “real” to guard against the notion that Baptism initiates a hypothetical reality.

In other words, I would argue that the relationship between Jesus and his baptized people is just as “real” as the relationship between a man and his wedded wife, or between a father and his adopted son. In fact, I would say that Baptism puts us in a relationship analogous to both.

QUESTION: If it’s true that Baptism puts us in a “marital relationship” with Jesus Christ, where do we see such a connection in Scripture?

ANSWER: This connection can be seen in several ways in Scripture, but especially in the descriptions of the relationship between God and His people in the old and new testaments. Here's how that works:

  • (1) In the Old Testament, the relationship between God and Israel is described as a marriage (Jer. 3:14), and in the New Testament, the relationship between Christ and the Church is described in the same way (2 Cor. 11:2).

  • (2) In the Old Testament this relationship was formally established by circumcision as the sign of the covenant (Jn. 7:22), and in the New Testament Baptism takes the place of circumcision (Col. 2:11-12).

  • (3) Therefore, just as circumcision did before: Baptism now puts us in a marriage relationship with Jesus Christ.

QUESTION: Can you show this connection by something other than the process of good and necessary consequence?

ANSWER: Absolutely. In the New Testament, John the Baptist and the Apostle Paul made this connection rather directly.[1]

  • (1) When John’s disciples complained that Jesus was “baptizing” more disciples than he was (Jn. 3:22-29), John responded with an allusion to marriage. He said: “He that hath the bride is the bridegroom.”

  • (2) When Paul described Jesus as the “husband” of the Church (Eph. 5:25-27), he made an allusion to Baptism. He said: “Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word.”[2]

What we have in these two passages is very instructive—namely, two references, making the same connection, but coming from opposite directions: John was in a context of Baptism and made a direct reference to marriage, and Paul was in a context of marriage and made a direct reference to Baptism. It's clear, then, that the two concepts are intertwined.

QUESTION: Is there any danger involved in using this marriage analogy?

ANSWER: The only danger we need to avoid is confusing of objective and subjective categories, as I mentioned under Question #1. However, if we maintain those categories, there is nothing to fear, and we can affirm both of the following propositions:

  • (1) Like the wedding ceremony, the baptismal ceremony initiates a covenant relationship, and does so in a real and objective manner.

So just as no one walks away from a wedding wondering whether or not the ceremony actually “worked,” so no one should walk away from a Baptism wondering the same. For, just as the minister declares: "I now pronounce you Man and Wife" and it always works, so the minister declares: "I now baptize you into the Name of the Father, the Son, and of the Holy Spirit" and it, too, always works. This is because, more than marriage, Baptism is a God-ordained ritual act that formally changes our relationships.[3]

  • (2) Like the wedding ceremony, the baptismal ceremony has no power to effect the inward, subjective change of a person's heart.

So just as two people can be united in marriage either with or without true love in their hearts, so also can a person be united to Christ in Baptism with or without true faith. For, just as a wedding ceremony—though it initiates a real change of status and identity—is unable to produce the love that's necessary for a healthy marriage, so the baptismal ceremony also has no power to produce the faith that’s necessary for eternal salvation.

Rather, in both cases, we must affirm that the only power that can ever bring about the necessary subjective change in a person’s heart and life comes from the Holy Spirit alone.[4]

Notes:

[1] According to the ancient custom, a Jewish woman always prepared for the wedding ceremony by an act of ritual cleansing, commonly called “the mikvah.” It would seem then, that both John and Paul were alluding to that practice in their “marital” descriptions of Baptism.

[2] The standard Reformed interpretation of Ephesians 5:26 is that “the washing of water” refers to the sacrament of Baptism.

[3] I use the phrase “more than marriage" on purpose. As a Reformed Christian, I reject the notion that marriage is a sacrament. According to Scripture, there are only two sacraments: Baptism and the Lord's Supper.

[4] This is not to say that God does not and cannot use Baptism as a means by which he works a subjective change in the hearts of His elect. God is sovereign and can do whatsoever He pleases. Rather, I make this statement as one who affirms WCF 28:6.