What does baptism mean?
In Scripture, we see that believers are called to be baptized (Matt. 28:19; Mark 16:16; Acts 2:38; 22:16) but what does baptism mean? First, let’s consider the etymology; where the word came from and what it means. The English word “baptize” comes from the Greek word baptizo. Many believe that this word is correctly translated as “immerse” or “dip.” That is, in part, why we practice baptism by immersion. Also, submersion under water and raising out of it best pictures what baptism represents. What does baptism represent? Let’s look at Romans 6:3-8:
“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 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. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him.”
Baptism is a proclamation of the believers union with Christ, in His death and resurrection. When the believer goes under the water it shows that in Christ they have died to sin. When they raise out of the water it shows they have been resurrected to a new pure (Acts 22:16; 1 Cor. 6:11) life in Christ. Baptism is an outward sign of an inner reality. Baptism pictures many things.
- Death with Christ, death to sin
- Union with Christ
- Identification with the body of Christ, the church
- Proclamation of the work of the Trinity (“In the Name of…” cf. Matt. 28:19)
- Purification, the washing away of sins
- It looks forward to the resurrection, new creation, and going through the waters of judgment and being raised to new life justified
Should I be baptized?
Like many areas of baptism, there has not been uniform understanding on who should be baptized. We believe, however, that a clear case can be made biblically and historically for believer’s baptism. “Believer’s baptism” means only those who believe in Jesus and repent of their sins should be baptized (i.e. credobaptism instead of paedobaptism).
We see no scriptural support leading us to believe that non-believers were baptized. On the other hand, we have clear scriptural support to baptize believers. Peter preaches in Acts chapter two and says, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit… So those who received his word were baptized” (38, 41 see also 8:12-13).
We will worship so we must worship wisely. Intentional liturgy is vital. As the gathered church we purport to worship the Lord, we must do so in an intentionally biblical and wise way.
By my calculations, most Christians probably spend around half a year of their life participating in the gathered worship of the church. It’s important that we make the best use of that time! Especially when it’s time that’s intentionally set aside to worship the LORD. Further, the Sunday gathering is one of the primary ways that the church gathered can be equipped to be the church scattered.
It is of utmost importance that the liturgy of the gathered church be very deliberate. Even simple, seemingly insignificant, things in worship communicate doctrine and teach people. This is true of terminology (e.g. “priest” or “pastor”), architecture (simple or elaborate; God’s people are the temple or the building is the temple), positioning (where the person stands when doing the Lord’s Supper or the prominence of the pulpit), and furniture (altar or table). These are all important things to consider and have implications because they communicate certain things even if not explicitly.
The Meaning of Liturgy
Liturgies have been in use in Christian worship from the earliest of times so it’s important that we consider what liturgy means and its place in the life of the church. Allen P. Ross says “liturgy is a perfectly good biblical word and need not be avoided as something foreign to historic Christianity. The noun is leitourgia, literally ‘the work of the people’; it means a service or a ministry.” The Pocket Dictionary of Theological Terms says, “Liturgy came to designate the church’s official (or unofficial) public and corporate ritual of worship, including the Eucharist (or Communion), baptism and other sacred acts. Certain ecclesiastical traditions (such as Roman Catholic, Eastern Orthodox, Anglican) follow a set pattern of worship (the liturgy), whereas many Protestant churches prefer a less structured style. This gives rise to the distinction sometimes made between ‘liturgical’ and ‘nonliturgical’ churches.”
Spectrum of Liturgy
All churches have a liturgy but some churches seem to be less intentional about their liturgy. It seems some churches operate on a default liturgy. A pastor may inherit a liturgy from the previous pastor and it remains essentially unchanged for a few generations. That, however, is problematic for a few reasons. As Timothy C.J. Quill has said, “Worship practice reflects and communicates the beliefs of the church. Liturgy articulates doctrine.”
Worship must be carried out according to God’s revealed will. We want to worship God in the way that He has prescribed as best as we possibly can. So, we want our worship to be drenched in Bible. We want every aspect to pour out biblical truth.
Public worship must succeed as much as possible in carrying out what God has given us in His word to do. We should acknowledge, however, that “The New Testament does not provide us with officially sanctioned public ‘services’ so much as with examples of crucial elements.” Even though it is true that the New Testament does not give us “a complete manual of liturgics,” it does gives us clear things that we are to do.
The Great Commission in Matthew 28 tells us a few things that are essential for disciples of Jesus. Matthew 28:19-20 says: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” We will look at implications from the Great Commission first and then turn to other crucial aspects of what it means to be the called out ones of God.
First, the church is given a command. Something we must collectively work at carrying out. We must make disciples and that includes sharing the good news of Jesus with others (Matt. 28:19-20; Acts 1:8). Public worship then is to facilitate discipleship (which includes encouraging evangelism).
Brief History of the Principles
Humans have been worshiping and thinking about worship since the beginning. We see this, for instance, by looking at the narrative of Cain and Abel in Genesis 4. Further, all of life is about worship. The question we are considering here, however, is how are we to formally worship God as the gathered church?
The two classic Protestant views of worship are the normative principle of worship and regulative principle of worship. There is a lot of confusion as to what these principals mean and how they are worked out in the life of the church. For example, an article online said that those who hold to the regulative view do not use instruments in their church services.
If “worship” means singing songs of praise, as “worship” is very often used, then here are some goals of worship: We strive to build each other up (1 Cor. 14:26), be filled with God’s Word (Col. 3:16), be filled with the Spirit (Eph. 5:18ff), be a testimony to an unbelieving world (1 Cor. 14:24-15), and gives thanks to God for all He is and has done for us (Eph. 5:20). It is our joy to sing but we are also commanded to sing (e.g. Ps. 100:1-2). Singing is serious.
We do not, however, want to worship God merely in song for if our worship is only in song it is not true worship. We show what we worship by what we give worth. Jesus said, where your treasure is your heart will be also. Jesus said that we cannot serve two masters, but we will serve one. So, worship is inevitable; it is not a matter of if but of what or who. We will serve one or the other. We will worship.
- When you think of God’s glory, what are some of the things that first come to mind?
- God deserves glory for so many reasons. What are some reasons you think of that weren’t talked about in the sermon?
- Can you relate to C.S. Lewis’ struggle? Is it hard to understand why God cares so much about His own glory? What has been helpful for you as you think about this?
- What are some of the results of idolatry in our lives?
- What is an idol? Give some examples of good things in life that can become idols.
- What idols do you currently struggle with?
- How can personal success and achievement lead to a sense that we ourselves are god?
- What are possible signs in an individual’s life that point to the fact that success is an idol?
The heavens scream out and tell us of God’s surpassing worth (Ps. 19:1; Rom. 1:20). God’s glory is beyond our comprehension.
Do you know how far away the closest star is (besides the sun)? It is approximately 4 light-years away. A light-year is the length that light travels in one year. Light travels fast! 186,000 miles per second and there are 31,536,000 seconds in a year. A light year is really really really far. One light year is almost 6 trillion (6,000,000,000,000) miles! So, it takes four years for the light from the closest star to get to us.
And did you know that the sun is so big that about 1,300,000 earths could fit inside of it? The universe is vast beyond comprehension.
The Astrophysicist, Hugh Ross has said, “Somewhere around 50 billion trillion stars make their home in the observable universe.” That is impossible to conceive of. “A comparison may make it more comprehensible: if that same number of dimes were packed together as densely as possible and piled 1,500 feet high (as high as some of the world’s tallest skyscrapers), they would cover the entire North American continent.”
Singing Cultivates a Heart of Thanksgiving
“And be thankful… singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.  And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:15-17).
“Addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ” (Eph. 5:19-20)
Another element of singing is thanksgiving. We sing to one another making melody to the Lord in our hearts (not just in our ears), giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ (Eph. 5:19b-20 cf. Col. 3:16).As we sing rich theological songs we come to see the glories that God has brought to us through Jesus and the regenerating work of the Spirit.
As we sing songs of praise to the Lord the song we make with our hearts is more important than the sound we make with our voices. Singing teaches and transforms us as we thank God for who He is and all He has done. As we thank God for who He is it serves a dual purpose, it also reminds us, we are so prone to forget (and thus, as the song says, “prone to wonder”). As we tell God that He is worthy we ourselves are reminded afresh that God is worthy.
Many of us sadly have a very shallow view of God. In the words of William Lane Craig, we have “a defective concept of God.” We sometimes view God
“as sort of a big chap up there and we appreciate him and we look up to him and so forth, but I think we don’t really understand why we worship God which is to adore God as the supreme good… He is the highest good. He is the paradigm of goodness. That is to say, God’s nature defines what goodness is. It is not as though God lives up to some external standard and does a good job at being good. He is goodness itself. Therefore, he is to be worshiped and adored because he is the highest good.”[i]
So we see that “worship is an active response to God whereby we declare His worth. Worship is not passive, but is participative. Worship is not simply a mood; it is a response. Worship is not just a feeling; it is a declaration.”[ii] That’s in part why were told to make a joyful noise to the LORD, even when we don’t feel like it (Ps. 66:1; 81:1; 95:1, 2; 98:4, 6; 100:1). “Praise Him for His mighty deeds; praise Him according to His excellent greatness! Praise Him with trumpet sound; praise Him with lute and harp!” (Ps. 150:2-3).
We sing because we are thankful (Eph. 5:19b-20) even in the midst of suffering (see Acts 16:25). We do not merely work ourselves up into a frenzy but are moved into orderly worship by the Spirit as we have the eyes of our hearts enlightened (cf. Eph. 1:15-23). Again, we sing with our spirit, but we sing with our mind also (1 Cor. 14:15). Notice that when we look at the book of Nehemiah we see that revival came to God’s people in part through understanding the Scriptures and a retelling of God’s abundant grace to His people (Neh. 8:1ff).
When we sing songs to God we are not just thinking. We are not just singing for the sake of singing or just edifying each other. We are recounting God’s truth and goodness and being moved anew to thanksgiving (cf. Ps. 78). We are declaring God’s worth.
God is worthy not just of songs about Him, but songs of praise to Him.[iii] We may sing country songs, pop songs, etc. but those songs do not consciously praise anyone or anything. As we sing songs of praise we are consciously praising God, realizing He alone is worthy. We are purposely thanking God for all He is and has done. So, even when we don’t feel like it, we should still sing songs of hearty praise to the LORD. He is worthy!
So, what are some goals we have for our singing? We strive to build each other up (1 Cor. 14:26), be filled with God’s Word (Col. 3:16), be filled with the Spirit (Eph. 5:18ff), be a testimony to an unbelieving world (1 Cor. 14:24-15), and gives thanks to God for all He is and has done for us (Eph. 5:20). It is our joy to sing but we are also commanded to sing (cf. Ps. 100:1-2). Singing is serious. So, let’s do as Psalm 47:6 says:
“Sing praises to God, sing praises!
Sing praises to our King, sing praises!”
[ii] Ronald Allen and Gordan Borror, Worship, Rediscovering the Missing Jewel [Portland, OR: Multnomah, 1982], 16.
[iii] “Since God is neither an a-personal truth…, contemplation is not appropriate as a way of relating to God. Adoration is. To adore God is not simply to behold the truth in a disinterested way, but to affirm one’s allegiance to God by praising God for his deeds in creation and redemption” (“Reflections on a Christian way of Being-in-the-World,” 209. Italics mine).
Singing Transforms Us
“And let the peace of Christ rule in your hearts,… Let the word of Christ dwell in you richly,… singing psalms and hymns and spiritual songs” (Col. 3:15-16).
“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart” (Eph. 5:18-19).
God uses singing to transform us because when we sing God’s truth the Word of Christ dwells in us richly. When we exalt Christ and God’s truth in song we teach ourselves what to desire. We see the glory of Christ and the Spirit tunes our hearts to sing God’s praise. Intentional singing (not haphazard but meditative and prayerful) leads to being transformed by the renewal of our mind (cf. Rom. 12:1-2; notice we offer up our bodies so we see cognition, violation, and emotion all involved in songs of worship and a life of worship). We behold Christ and are thus slowly transformed into His image (2 Cor. 3:18; Col. 3:10). We are sanctified by the word of Christ, as we sing of Christ (Jn. 17:17).
Jesus reasons with us in Matthew 6:19-24 about desire. He shows that what is in our best interest, i.e. what we should desire, is laying up treasure in heaven. He tells us specifically in verse 21 that what we desire, i.e. “treasure,” will bring the rest of us along (i.e. “heart”). Our battle is thus the battle of treasuring, desiring. It is clear then that right and good worship is vital because it exalts and holds before us our chief end. Songs of worship are teleological teachers. If our worship has as its object the wrong thing we will thus go wrong in innumerable ways (cf. Rom. 1:18-32).
“Our chosen actions are always the result of deeply held beliefs about the truest and most beautiful sources of life.”[i] So we see that “Worship is a battle—the battle of two lovers. To worship our Worthy Groom we have to put off the mindset of the flesh that conforms us to the world ruled by the False Seducer. We have to put on the mindset of the Spirit by being transformed through renewing our minds, our inner rational control center of images and ideas about the source of life.”[ii] And so we sing. We remind ourselves, sing to ourselves, and others, that God alone is worthy. Notice also that it is not just the Christian that worships, all people do. And all people have things—whether music, movies, or some other form of media—that holds before them and glorifies their chief end of life (e.g. the gangster has a certain type of rap music that glorifies their view of the good life).
Keeping our chief end in view, or the correct biblically informed chief end in view, is difficult. Truly, in the world we live in
“There is a ‘downward pressure’ continually in operation, which seeks to take that which is penultimate, and make it ultimate… The antidote to such ‘downward pressure’ is the continual eschatological emphasis of word and sacrament, of prayer and praise, and of koinonia [fellowship] lived in the present in light of the age to come.”[iii]
We need deep and substantive reflection and celebration. We need to work at fostering worship of the one true God. John Piper rightly says,
“It is… superior satisfaction in future grace that breaks the power of lust [or addiction, etc.]. With all eternity hanging in the balance, we fight the fight of faith. Our chief enemy is the lie that says sin will make our future happier. Our chief weapon is the truth that says God will make our future happier… We must fight [our sin] with a massive promise of superior happiness. We must swallow up the little flicker of lust’s pleasure in the conflagration of holy satisfaction.”[vi]
Where do we turn for this? “The role of God’s Word is to feed faith’s appetite for God. And, in doing this, it weans [our] heart away from the deceptive taste of [temptation].”[vii] Therefore, we must feast on Scripture. And singing is an especially useful tool to help the word of Christ dwell in us richly (Col. 3:16). Singing songs and hymns and spiritual songs in Christian community is very important because, as C.S. Lewis said, “What is concrete but immaterial can be kept in view only by painful effort.”[viii] We need each other and we need music to shake us awake to unseen realities. That’s why we’re told—commanded even when we don’t feel like it—to make a joyful noise to the LORD (Ps. 66:1; 81:1; 95:1, 2; 98:4, 6; 100:1),[ix] even at times using clashing cymbals (Ps. 150:5).
We’re told to sing because when we sing with our voice our whole body, and I would argue, our whole self (i.e. our heart) reverberates with the truth of what we sing. When we sing lyrics, whether good or bad, they get into us and shape us. We are essentially preaching to ourselves, teaching ourselves, telling our self what we should desire, we are holding up a vision of prospering and “the good.”[x] If we are driving down the highway listening to Taylor Swift, Blink 182, or Eminem it has a very real potential to shape us. We, at least, very often, internalize what we are singing. We imagine and feel not only the rhythm and tone but what the whole artistic message is putting forth. Music shapes us by implanting seeds of desire.
We are to be filled with the Spirit, instead of being drunk with alcohol or high on drugs, in part through singing (Eph. 5:15-20).[xi] We sing because it is the means and the fruit of being indwelled by the Spirit and it is the means and the fruit of having the peace of Christ rule in our hearts (see Eph. 5:17-21; Col. 3:15-17). Thus,
“Worship is one of the most transforming activities for us to engage in as Christians… When we become duly impressed with God our lives change because the things that matter to us change. We no longer want some of the things we previously desired. An overridding and overwelming passion for God himself, God’s people, and God’s kingdom purposes in this world replace those desires. True worship happens when we get a glimpse of God–who he is and what he is about–and just stand there in awe of him, being impressed and transformed down to the very depths of our being by the magnificent vision of the glory of our heavenly Father.”[xii]
Truly, we must use a collaboration of means to remind ourselves that it is the LORD God, the Maker of heaven and earth, alone that can meet our every need. We must use good songs, good stories, the Bible, Christian community, logic, etc. to stir up our (correct) desires for the LORD and all the good He is and has for us. We must take care least there be an unworthy thought in our heart (Deut. 15:9). We must pursue things that bring light and life and reject what is rank in ruin and worthlessness (see e.g. Ps. 101).
Truly, wherever our treasure (i.e. desire, view of “the good,” or our view of the good life) is, our heart (“heart” in Scripture has to do with our whole self; cognition, volition, emotions) will be also (Matt. 6:21; Lk. 12:34).[xiii] Thus, we must work at fostering worship of the one true God. That is why we sing. It holds the goodness of God before us. It transforms us.
“Ever singing, march we onward,
victors in the midst of strife;
joyful music leads us sunward,
in the triumph song of life.”[xiv]
[i] Robert W. Kellermen, Soul Physicians, 191.
[ii] Ibid., 188.
[iii] Doe, Created for Worship, 236.
[iv] Cf. Payne, The Healing Presence, 140.
[v] In Aristotle’s terms our view of “the good” is reshaped by knowledge. Aristotle says, “All knowledge and every choice have some good as the object of their longing” (1095a14 Page 4 for in Aristotle’s Nicomachean EthicsTrans. Robert C. Bartlett and Susan D. Collins [The University of Chicago Press: Chicago, 2011]). “Aristotle famously argues that all human beings do everything for the sake of what seems or is held to be good” (Ibid., 309). Augustine used the term summum bonum, “supreme good.” It took him years of searching to find it but when he found the summum bonum he said “you made us for yourself and our hearts our find no peace until they rest in you” (Augustine, Confessions, 21).And, in catechismal terms, if our chief end is to glorify God and enjoy Him forever (From the first question of the Westminster Shorter Catechism). it will necessarily have a specific impact on our lives. That is just the way we are as humans. We all, without exception, live towards our chief end, our view of the “good life.” However, this is messy, there are many things and ideas which vie for this place. Thus the importance of “knowledge” rightly directed (i.e. wisdom), “worship,” and “practice;” all of which inform, play off, and undergird the others. Romans 12:2 says that we are transformed by the renewal of our minds, and so we are. However, what we do with our bodies is also important. Notice that in Romans 12:1 we are told to present our bodies as living sacrifices. As humans transformation through practices of mind and body are not mutually exclusive. Rather, what we do with our mind and what we do with our body are closely linked together and have a continual corresponding effect on the other (cf. Thomas R. Schreiner, Romans, 647 and John R. W. Stott, The Message of Romans, 321).
[vi] Piper, Future Grace, 336.
[vii] Ibid., 335.
[viii] C.S. Lewis, Letter to Malcolm: Chiefly on Prayer (New York: Harcourt, Brace and World, 1963), 114.
[ix] “Worship isn’t merely a yes to the God who saves, but also a resounding and furious no to lies that echo in the mountains around us. The church gathers like exiles and pilgrims, collected out of a world that isn’t our home, and looks hopefully toward a future. Our songs and prayers are a foretaste of that future, and even as we practice them, they shape us for our future home” (Mike Cosper, Rhythms of Grace: How the Church’s Worship Tells the Story of the Gospel [Wheaton: Crossway, 2013] 104).
[x] “Music gets ‘in’ us in ways that other forms of discourse rarely do. A song gets absorbed into our imagination in a way that mere texts rarely do… Song seems to have a privileged channel to our imagination, to our kardia, because it involves our body in a unique way… Perhaps it is by hymns, songs, and choruses that the word of Christ ‘dwells in us richly’” (Smith, Desiring the Kingdom, 171).
[xi] “At the conclusion of a passage warning against irrationality and sins of flesh—Paul urges singing and music making… Augustine says: ‘Irrationality is bad. Sensuality is bad. Therefore, be careful about music.’ Paul on the other hand says, ‘Foolishness is bad. Sensuality is bad. Therefore, you had better sing’” (Steven R. Guthrie, “Singing, In the Body and In the Spirit,” 638).
[xii] Richard E. Averbeck, “Spirit, Community, and Mission: A Biblical Theology for Spiritual Formation,” 38 in the Journal of Spiritual Formation & Soul Care). I think Eph. 5:17-21 is noteworthy here. See also “Singing, in the Body and in the Spirit” by Steven R. Guthrie in JETS and “Being the Fullness of God in Christ by the Spirit” by Timothy G. Gombis in Tyndale Bulletin.
[xiii] “Disordered action is a reflection and fruit of disordered desire” (Smith, Desiring the Kingdom, 177)
[xiv] “Joyful, Joyful, We Adore Thee.”