'One Baptism' by G.W. North

Copyright © 1978 G.W.North - ISBN 0 9506245 0 0 ONE BAPTISM An examination of the truth of Baptism in the Spirit as revealed in Old Testament type and New Testament doctrine Chapter One - THE END OF ALL FLESH 'I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. 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.' (Ephesians 4:1-6) Reading the above words from the pen of Tychicus under the dictation of the apostle Paul, we acquaint ourselves with the title and thematic ground of this book. The whole Bible from Genesis to Revelation declares with one voice that there is only one Baptism, although the privilege of actually saying so is given exclusively to the apostle Paul. Within these pages, an attempt is made to arrive at a clear assessment of the truth expressed in the phrase, 'One Baptism', by examining it in: 1. Type, as it is illustrated in the Old Testament; 2. The immediate context in which the phrase is found; 3. The wider background of the book in which that context and the passage itself are set; 4. The whole revelation of the New Testament of which that book is a part. There could hardly be found a more simple and straightforward, yet profound, statement of truth than the above passage. Perhaps one of the most surprising features of it to modern minds is that the apostle makes no attempt to explain or expound it to his readers; it must therefore be assumed that they knew exactly what he meant. When a direct categorical statement on any subject is made in the Bible by any man under inspiration of God, it is absolutely true; nothing said anywhere else in scripture on that subject can be in any way contrary to it, either in word or in spirit. Other things may be and often are said, additional to or explanatory of it, but never contradictory to it. God says that there is 'One Baptism'; that is precisely what He means. He does not mean that there are two or three baptisms when He says that there is one. He says what He means, and He expects us to believe what He says. Moreover, having once said that there is one baptism, He does not say anything anywhere else that in any degree contradicts that statement. It is either true or false. This one baptism is fully illustrated in scripture by four outstanding types, all to be found in the Old Testament. At first reading these may appear to have very little in common with the One Baptism spoken of by Paul, but closer examination discloses their usefulness in this connection. Although each is to be found in the Old Testament, it is the New Testament which informs us that the first and second of them were indeed of the nature of a baptism. This procedure may seem a little surprising, but it is not unusual with God; indeed it was very necessary that He should employ this method, and for the following reason: primitive historical facts recorded in ancient times, even though given under inspiration, were not always at the time of writing accorded their fullest spiritual meaning. This was simply because: 1. Their true spiritual value, proper meaning and fullest implications were not at the time of writing properly assessed and appreciated. 2. Their necessary place and function in the overall plan of God was not then fully revealed and so could not be known by those who wrote of them. 3. The recording of the facts was controlled by God with a view to the future when other men, under the same inspiration and control, yet in a better position to understand, would recognize their true significance and be able to correlate them into a whole, thus giving them their greatest meaning. In I Corinthians 15:46, Paul states a principle which is most helpful to us at this point. To gain fullest benefit from it we will momentarily alter the word 'natural' to 'material'; doing so will not harm the sacred text we love, but will demonstrate more easily the truth we seek. The apostle says, 'that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual'. Altering the word in thought for our immediate purposes has in no way strained the truth; in fact it has enhanced it, for the principle is true of both. In addition to what is so simply stated here, God has supplied vital information about a key factor which underlies all His works of creation. Whether they be vegetable, mineral or abstract, everything physical or material reveals this same principle. To quote Hebrews 11:3, things which are seen 'were not made of things which do appear', but 'from the creation of the world, the invisible things of Him are clearly seen, being understood by the things that are made', Romans 1:20. So although throughout the whole universe the first thing to strike the eye, or by any means impress itself on the sense of the observer may be that which is natural or material, we understand afterwards that all is quite secondary to the spiritual. The spiritual is always first and can be no other, although it is never seen or understood first. The text is dealing with the order of human understanding and approach to reality, not the order of logic and eternal truth. In fact, there is no order of truth in God in this respect, for in Him natural and spiritual are one. Nevertheless, to us who belong to a lower order, that which is first is natural (physical or material) and can be no other. We always understand that which is spiritual afterwards or lastly, and only through and because of its manifestation. But scripture clearly reveals that firstly it is God: 'In the beginning God', and 'all things were made by Him and without Him was not anything made that was made'. It was God who created the whole of this material, physical and natural world in which we live, and underlying all that God does is God Himself; because this is so, there is spiritual meaning and significance in everything. Even though since the fall of Lucifer — and man his victim — everything may be evil affected: in the beginning the earth was formed and the ages fitted together by the Word of God. Originally everything is a manifestation of or a projection from spiritual reality. It is God's intention that His material creation should lead us to an awareness, if not an understanding of Himself, the original Spiritual Life from whence it came. Because of this, historical biblical events have a typical value and hold spiritual meaning for modern man. We may learn spiritual lessons from all things; as the seraphim said in Isaiah's hearing, 'the whole earth is full of Thy glory'. God had these records made, that by them He may set forth the principles and ways from which He never deviates in any age. As we pursue our theme through the Bible, we shall discover this to be true of all the illustrations we shall examine. Each is a historical event of such importance that it is totally impossible to exaggerate any one of them. Yet true as this is, it is doubtful that any but God Himself has ever correctly evaluated them or understands their fullest spiritual meaning. Certainly, in the physical or national or personal lives of those who were involved in them, they were absolutely miraculous. However, although they were real happenings of tremendous magnitude when they took place, they are of even greater import in typical meaning. At the conclusion, when we gather all together into the relative positions they hold within the eternal plan of God, we shall be amazed at such an overwhelming revelation of His grace and wisdom. The first of these illustrations is the well-known story of the Flood, found in the book of Genesis. At first glance this event may seem to have no connection with baptism whatsoever. However, Peter in his first epistle, chapter 3, verses 20 and 21, leaves us in no doubt about it at all — 'the like figure whereunto baptism doth also now save us'. He majors chiefly on the Ark (of salvation) and the resurrection of Jesus Christ, and proceeds to draw lessons from the historic event relative to the ordinance; he also arrives at certain basic conclusions. A study of Peter's whole ministry, taking special note of his sayings on the subject of water baptism, is most rewarding. It reveals that his reason for insisting on the ordinance was based on his appreciation of that work Christ wrought at Calvary, which finds particular illustration by the miracle of the Flood. The apostle was a primitive man, elemental in nature, fundamental in beliefs, and simple and radical in all that he said and did. He did not have a formal education, and had no opportunity to gain the cultural and social finesse of a Saul of Tarsus; his background and training was Galilee, his companions the fishing community. He had not sat at the feet of Gamaliel, nor had he known the student body of Tarsus University.

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