The Mode of Baptism: A Presbyterian Perspective

Once in a while, someone will ask me why Presbyterians baptize by pouring and sprinkling rather than immersion. It's important to know that such a question arises from the common assumption that the term baptize, which comes from the Greek verb βαπτίζω, always means to dip, dunk, or immerse. Of course, that assumption is false, but more on that later.

One way to see things from the Presbyterian perspective is by looking at the baptism of the Holy Spirit. Jesus told His disciples that they would be "baptized" (βαπτίζω) with the Holy Spirit and would receive power when the Spirit came upon them (Acts 1:5, 8). The fulfillment of this prediction came on the day of Pentecost when God poured out His Spirit upon them (Acts 2:17-18, 33), and Peter said that this was to fulfill the prophecy of Joel that God would pour out His Spirit on all flesh (Acts 2:17-18; see also 10:45).

The critical thing to note here is that the baptism of the Spirit had a very particular mode. In every instance, the Holy Spirit was "poured out" (or sprinkled, Ezk. 36:25-27) and therefore came from above.

That's important because when Jesus told Nicodemus he had to be born of both "water" and "the Spirit" (Jn. 3:5), he described both of those experiences as being "born from above" (v. 3). In other words, water baptism symbolizes Spirit baptism so that the one is a picture of the other. As John said, "I have baptized you with water, but he will baptize you with the Holy Spirit" (Mk. 1:8).

So then, Why do Presbyterians pour and sprinkle rather than immerse? The best reason is that water baptism is a picture of Spirit baptism and therefore the mode each should be the same. As the Spirit came down from above, so too should the water.

But what about the claim that the term "baptism" (from the Greek term βαπτίζω) always means to immerse? Well, we've already seen that the use of this term in the baptism of the Holy Spirit is an exception to the rule, but there are others well.

In Hebrews 9:10, the writer mentions the various washings of the Old Testament, and the term for "washings" is literally "baptisms" (from the Greek term βαπτίζω). What's important to see there is that none of these was by immersion, but instead the context shows that they were all baptisms by "sprinkling" (vv. 13, 15, 19, 21).

In Mark 7:4, Jesus says the Pharisees would "wash" (βαπτίζω) certain household objects like "cups, pots, brasen vessels, and tables." This refers to the custom of the day where the Pharisees would purify themselves and everything they touched upon returning from the marketplace where Gentile interaction was unavoidable. These "baptisms" were designed to cleanse all things from possible ceremonial defilement.

But here again, the term "baptism" does not mean to immerse. Although it was possible to immerse a cup or pot in a container of water, it was not possible to do so with a table. Therefore, the Pharisees would baptize their household items by the sprinkling of clean water.

Now here's another point to consider. There is a term in New Testament that does signify dipping, dunking, and immersing, but it is not βαπτίζω. Rather it is βάπτω. This word is used three times in the New Testament, and in every case dipping or dunking is clearly in view.

(1) The rich man wanted Lazarus to "dip" (from βάπτω) his finger in water and give him a drink (Luk. 16:24).

(2) Jesus "dipped" (from βάπτω) the bread in the sauce and handed it to Judas (Jn. 13:26).

(3) Jesus wears a robe "dipped" (from βάπτω) in blood when He comes in judgment (Rev. 19:13).

But here's the thing. While the Greek word βάπτω as used in the New Testament always means to dip, dunk, or immerse, it is never used once with reference to Christian baptism. Instead, every reference to Christian baptism uses the term βαπτίζω.