Written by Rev. Dr. Andrew W.G. Matthews |
Tuesday, March 29, 2022
It is time for Presbyterian ministers, along with elders, to affirm their ordination vows by using the right and biblical administration of baptism. As for me I am done with dunking, and I will boldly proclaim that “baptism is rightly administered with pouring, or sprinkling water upon the person.”

The dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.—Westminster Confession of Faith, Ch. 28:3
I’m done with dunking. I will never again perform an immersion baptism for a Christian, but will henceforth be true to the biblical and confessional standards of my Presbyterian faith. To say this is the final step on my long sacramental journey from being a credo-baptist to being fully Reformed. I myself experienced an immersion baptism in a charismatic Methodist church a year after my conversion and spent the first decade of my Christian life in churches that only did immersion baptism.
As a Presbyterian minister, I once borrowed the baptismal facilities of a Baptist church in order to immerse a family of teenagers who attended my church. In my last Presbyterian parish in the country, I was willing to accommodate the preferences of Baptists in my church and go down to the local lake to immerse their believing children. I’m done with that now.
The Baptist belief is that immersion (the total submerging of the person underwater) and emersion (the coming up out of the water) is necessary in order to have a true baptism. Presbyterians hold an immersion baptism is valid before God when it meets the essential criteria of water applied by a minister in the name of the Father, Son, and Holy Spirit, but that it is unnecessary. The correct administration of baptism actually is “by pouring, or sprinkling water upon the person.” For me, to practice immersion baptism is to replace a superior mode with an inferior one and to endorse error.
The Baptist contention that the only valid mode of baptism is by immersion rests upon three flawed lines of argumentation: the meaning of the word “baptism” itself, New Testament accounts of baptisms, and the imagery of death, burial, and resurrection.
First, Baptists hold that the Greek word baptizo, “to baptise,” exclusively means “to dip” or “to immerse,” thus all baptisms must be by immersion. As with most words, baptizo has a range of senses, one of which is “to dip.” Baptists argue that “to dip” is the core meaning of the word which controls every use. I will spare you an exhaustive exposition on semantic theory, etymology, and every example of baptizo in the Bible and ancient literature and simply state, in contradiction, that baptizo primarily conveys the senses of wash, cleanse, or unite which can take place through dipping, pouring, sprinkling, or wiping.
The main point is to apply water to something or someone to cleanse it. The Baptist might say then that only bathing or immersion truly conveys the cleansing of a person, and that sprinkling or pouring water over the head does not cleanse the body. Really? In that case, we should get rid of all our bathroom showers and commit to taking baths every day. Using showers, faucets, basins and towels, as well as bathing in rivers and lakes, has been used to wash bodies for millennia. Jesus seemed quite satisfied with a few wet teardrops and some long hair when his feet were cleansed (Luke 7:44).
Secondly, the supposed New Testament accounts of immersion baptism in the Gospels and Acts are examples of the use of sloppy eisegesis. When Jesus came “up from the water” (Matt. 3:16) or “up out of the water” (Mark 1:10) he was not necessarily emerging from beneath the water but walking out of the water or up from the river bed. The same action is enacted with Philip and the Ethiopian eunuch who saw water and stop the chariot. The text says “they both went down into the water” and then “they came out of the water.” (Acts 8:38-39). Did Philip perform a tandem baptism by both going beneath the water?  Obviously not, they both walked down into the pool of water and then both walked out.
In both the cases of Jesus and the eunuch they could have stood or kneeled in the water while water was poured over them. It is supposed that John the Baptist chose the desert of Aenon near Salim because the “much water” or “plentiful water” provided deep water for immersion (John 3:23). A better reading is that these many springs of waters were where people gathered to retrieve water—and were usually quite shallow—but the springs also served John’s purpose for baptizing.
Other baptisms in the book of Acts were more likely accomplished by applying water than by immersing people. The three thousand at the feast of Pentecost could have been baptised using the lavers of water used in Old Testament ceremonial cleaning. Paul and Cornelius and his Gentile guests were baptised inside houses where it was uncommon to have a deep bathtub.
Within the house of Cornelius the question, “Can anyone withhold water for baptising these people?” (Acts 10:47) implies that water would be brought to the new converts. Lydia’s baptism does allow for an immersion baptism in a river (Acts 16:13-15), but the Philippian jailor was present in his house, not the river when he and all his household heard the word of God and were baptised (Acts 16:32-33). The New Testament Christian baptisms simply do not prove a case for exclusive, immersion-only baptism, but instead, demonstrate the probability of a pouring or sprinkling mode.
Thirdly, and most importantly within the Baptist perspective, the act of baptism supposedly depicts the imagery of the death, burial, and resurrection of Jesus. The go-to verse for Baptists to prove that baptism is essentially an immersion and emersion act is Romans 6:3, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” When the convert goes down into the water his old man dies with the crucified Christ, but then he rises up out of the water as a new man with the resurrected Christ.
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The moment to stop pleading is the moment when God speaks to assure you that his heart is now hardened and his hand, once opened to supply your needs, is now closed to cut them off. Until that day—a day that will never come—continue to pray, trusting that God continues to listen and to provide.

Sir Walter Raleigh filled many roles and wore many hats over the course of his life, among them politician, soldier, and writer. But he is best known to history as an explorer. In 1584, Queen Elizabeth granted him a charter to explore, colonize, and rule any “remote, heathen and barbarous lands, countries and territories, not actually possessed of any Christian Prince or inhabited by Christian People.” In return, he was expected to extend the reach and riches of the crown. The first region he claimed, he named “Virginia” in honor of Elizabeth, the virgin queen.
Over the course of his first illustrious and then ignominious career, he repeatedly came before the queen to ask for funds, favors, appointments, and opportunities, for all of this had to flow through the hands of the monarch. It all required her assent and her largesse. Many observed that the more she gave, the more he asked, and the greater her generosity, the greater his importunity.
It seemed inevitable that over time she would become weary of his constant requests and escalating entreaties. Sure enough, one day in exasperation she asked when he would finally stop being a beggar. His reply was simple: “When you stop giving.” Or more literally, “When, madam, you cease to be a benefactress.”(1)
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Life often gets discouraging just because it is so tough. Because this world is fallen, everyday life can be relentlessly difficult and exhausting. This constant resistance wears us out emotionally and spiritually, which can cause a loss of perspective. We begin to see people, events, political movements, and institutions that appear to be more powerful than the God of our faith. We lose heart. Our motivation to fight starts slipping away bit by bit.

Here is a truth that you and I know very well. YESTERDAY’S spiritual passion cannot be TODAY’S  spiritual energy. Gordon MacDonald writes, “Passion quickly dissipates; it must be restored. Like the manna God gave the Israelites in the desert, spiritual passion spoils quickly. As Moses and his people had to collect manna daily, so must we restore spiritual passion regularly. We would be wise to know how it so quickly disappears and what we can do when that happens.” (Restoring Your Spiritual Passion). This episode addresses the question, “How should Christ-followers deal with those days when we are unmotivated, down, discouraged, and our spiritual energy gone?”
In the deep jungles of Africa, a traveler was making a long trek. Coolies had been engaged from a tribe to carry the loads. The first day they marched rapidly and went far. The traveler had high hopes of a speedy journey. But the second morning these jungle tribesman refused to move. For some strange reason, they just sat and rested. On inquiry as to the reason for this strange behavior, the traveler was informed that they had gone too fast the first day, and that they were NOW waiting for their SOULS to catch up with their BODIES.”
How are we to function while we wait for the heart passion from our souls to catch up with the next day’s activities that we have to step into? This subject is crucial because we want to be motivated by our allegiance to Jesus, always. Only that desire to please him can keep us from falling into the destructive path of sin. But the reality of life is that ALL PASSIONS WANE. Let’s look into Scripture to observe 4 experiences of life that drain our spiritual passion and what we might learn that can help us push through dry, discouraging times in our walk with Christ.
Life Experience #1: Emotional Depletion
This experience is both a routine part of life and the result of going through intense emotional experiences—even though those experiences might be spiritual highs. I don’t know what the etymology is of the phrase mountaintop experience, but certainly the prophet Elijah’s showdown with the prophets of Baal on Mt Carmel fits that description. It was the culmination of 3.5 years of intense prayer for the nation of Israel to repent from its idolatrous worship of Baal so that God would remove the curse of the drought in the land. After Baal is unmasked as a false God who could not send fire to consume the sacrifice, the fire of Yahweh fell. And when all the people saw it, they fell on their faces and said, “Yahweh, he is God; Yahweh, he is God.” And Elijah said to them, “Seize the prophets of Baal; let not one of them escape.” And Elijah brought them down to the brook Kishon and slaughtered them there (1 Kings 18:38-40).
Elijah had to pray intensely for the rain to fall—seven times. Then he ran 18 miles to Jezreel. Elijah was as spiritually, emotionally, and physically spent as any man could be, but God’s supernatural actions had caused the revival of Israel to begin with the false prophets being slain and the people’s hearts turning back to Yahweh. King Ahab had seen God reveal himself as the true God, heard the people voice their allegiance to Yahweh, and stood by watching Elijah slaughter the false prophets. It was a total spiritual victory—except that it wasn’t. Queen Jezebel’s heart had been moved but not in repentance but to greater hatred of Elijah, whom she vowed to execute within 24 hours. With zero spiritual, emotional, or physical strength to do otherwise, Elijah runs for his life. He travels to Beersheba outside Jezebel’s kingdom, goes into the desert, and pleads with God, “take my life.”
“Elijah was simply drained. He had given out everything on the mountaintop; nothing was left…Individuals in a drained condition feel caught up in a sea of feelings that often runs counter to all the facts. There are strong senses of self-doubt and negativism. The mind seeks out all the possible minor and major errors that might have been made in the past hours, and then it amplifies them until all positive contributions are merely blotted out. Drained people become super critical of self and, of course, of others. They are convinced they have made fools of themselves, that nothing done or said will be remembered or implemented” (Ibid).
Emotional Depletion Happens: Application Principles
#1. Beware that when our emotional tank is on, empty, the pull towards something that feels good intensifies. Pastors watch porn on Sunday nights more than any other time because they are emotionally depleted by their ministry Sunday. I think God shaped our emotional tanks to be refilled through things we ENJOY—things that bring the good feeling of pleasure. But it must be lawful.
#2. Put three habits in place to keep our hearts emotionally renewed.

Find joy in your love relationship with God both ways—by delighting in the wonderful being that he is, and by basking in his delight in you. As surely as a child is the delight of his father and a bride the delight of the bridegroom, you are a delight to God. He enjoys YOU.
Build the brotherhood friendships that Jesus modeled with Peter, James, and John. One successful Christian businessman laments, “In one year, we’ve seen a tenfold increase in business, and that’s exciting. But I’m tired because I feel alone. Yes, I have a wife who is very supportive; but there are no men supporting me. When I read Exodus 17 of Moses being lifted up by other men, I watch a TEAM of men fight the Amalekites, the hated enemies of the Israelites. Moses gets tired and yet Aaron and Hur, his two friends, hold him up. God, I need some Aarons and Hurs in my life to join me.”
Build a flourishing love relationship with your wife. Certainly, there are days when unselfishly trying to love the other drains our emotional tank. But over the long haul, our romance with our wives should be adding to our emotional reserves. Rejoice in the wife of your youth…be intoxicated always in her love (Prov 5:18-19). That is a picture of two renewed hearts.

Life Experience #2: Everything is so Hard
Life often gets discouraging just because it is so tough. Because this world is fallen, everyday life can be relentlessly difficult and exhausting. This constant resistance wears us out emotionally and spiritually, which can cause a loss of perspective. We begin to see people, events, political movements, and institutions that appear to be more powerful than the God of our faith. We lose heart. Our motivation to fight starts slipping away bit by bit.
Authors Anne and Ray Ortland, in their book, You Don’t Have to Quit, pose this question: “Is there a secret that could help you stick it out through your darkest, most trying situations, until you emerge truly victorious?” In other words, “how can you keep from losing heart when everyday life is SO HARD?” They continue, “When you think about it, everybody’s had those periods. And the people who have made it have come through a time sequence—a time sequence that could be the clue to your making it, too: a) They began, in some new situation or effort; b) They hit problems and somehow worked their way through them; c) They came out on top.” 
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