In Eric Bechler's sermon on baptism, he explores why water is used as the outward element in this ordinance. He references the Second London Baptist Confession and explains that a sacrament has both an outward sign and inward spiritual grace, with water serving as the outward sign for baptism. The sermon highlights historical and biblical significance, noting its role in Old Testament cleansing rituals and New Testament examples like John the Baptist's practices. Water symbolizes life, purification, and new beginnings, as demonstrated in biblical events such as the flood and the Red Sea crossing. The sermon underscores the necessity of baptizing in the name of the Father, Son, and Holy Spirit, as directed in the Great Commission. Theologians like Charles Hodges and Calvin are cited to clarify apparent discrepancies in baptismal formulas within scripture, affirming that the essence of baptism lies in Christ's authority and the triune nature of God.

Our reading from the Second London Baptist Confession today comes from chapter 29 of baptism, paragraph 3. The outward element to be used in this ordinance is water, wherein the party is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit. We continue today in our discussion of baptism with a focus on the outward element and in whose name the baptism is to be conducted. Let's remember that a sacrament or an ordinance has an outward sign, outward and sensible sign, and an inward spiritual grace. The Westminster Larger Catechism explains these phrases of which we'll focus today only on the former.

An outward sign is one that exists in the external material world, having physical and chemical properties. By sensible, it's meant a sign that can be perceived by the senses, such as sight, taste, or touch. We confess that the outward element to be used in this ordinance of baptism is water. Why water? There is actually a lot here, a lot of meaning, a lot of symbolism, a lot of scripture on this.

Historically, water played an important role in the Old Testament ceremonies. In cleansing, in Exodus 30, verses 18 through 20, we read, you shall also make a laver of bronze with its base, also of bronze, for washing. You shall put it between the tabernacle of meeting and the altar. You shall put water in it for Aaron and his sons shall wash their hands and their feet in water from it when they go into the tabernacle of meeting or when they come near the altar to minister to burn an offering made by fire to the Lord. They shall wash with water lest they die." There's many other verses with this as well.

Exodus 40, 30 through 32, Leviticus 6, 28, 8, 6, 11, 32, 15, 12, numbers 19, 7, etc. We also see it in purification like in numbers 8, 7, and 19, 9, and 8, 7, thus you shall do to them to cleanse them, sprinkle water of purification on them, and let them shave all their body and let them wash their clothes and so make themselves clean. We also see this in the words of the prophets in Ezekiel and Zechariah, Ezekiel 36 25, Then I will sprinkle clean water on you, and you shall be clean. I will cleanse you from all your filthiness and from all your idols. The Jews were very familiar with the use of water for cleansing.

For us in our times and probably all times, water is what we use and have used to clean ourselves with whether we bathe or whether we shower to get clean. As we move to the New Testament we can look for examples of baptism and its outward elements. We find John the Baptist baptizing in the Jordan River and water. We read, then Jerusalem, all Judea and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins. Matthew three, six.

John clearly states, I indeed baptize you with water unto repentance, Matthew 3 11. The Gospels of Matthew, Mark, and Luke all record Jesus's baptism in the Jordan River with water by John the Baptist. Then Jesus came from Galilee to John at the Jordan to be baptized by him and John tried to prevent him saying, I need to be baptized by you and are you coming to me? But Jesus answered and said to him, permit it to be so now, for thus it is fitting for us to fulfill all righteousness. And then he allowed him, Matthew 3, 13 through 15.

Jesus' baptism set an example for his followers, one that uses water. But these examples are for the baptisms of John. What about Christian baptism? Many of the Puritans and Reformers believe that these were essentially the same. Others more recently would argue that they are different.

Regardless, both use water as the outward element. And let's look at a few examples. While Philip was explaining Isaiah to the Ethiopian eunuch, they went down the road, they came to some water and the eunuch said, See here is water. What hinders me from being baptized? Acts 836.

So he commanded the chariot to stand still and both Philip and the eunuch went down into the water and he baptized him. Acts 838. We can also read about Peter meeting with Cornelius and his household preaching the gospel and seeing the Holy Spirit fell on all those who had heard the word. Upon seeing this, Peter proclaims can anyone forbid water that these should not be baptized who have received the Holy Spirit just as we have. Acts 10 47.

It is water that is the outward element of baptism. Well what else can we say about water? Water is a universal symbol, a symbol for life, both physically and spiritually. Scientists continue to search for the presence of water on other planets with the idea that if there's water, there's life. People who live in the desert areas are very aware that without water you will die.

Water is essential for life, for sustenance, and for growth. Jesus speaks to the Samaritan woman at the well about water, whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life." John 14 verses 13 and 14. As to the outward element of baptism, water symbolizes the new life and the sustenance provided by Christ. Water represents a new beginning, a scene in its role in the flood and the crossing of the Red Sea in baptism.

We see in the flood that the waters cleanse the earth of sin and saved Noah's family. Likewise, the waters of baptism signify the believers' salvation and cleansing from sin through faith, 1 Peter 3, 20 and 21. We see in the crossing of the waters of the Red Sea a transition from slavery to freedom of God's people, from death to life. Likewise, the water of baptisms signify the passing of believers from the bondage of sin to the freedom of new life in Christ. First Corinthians 10, 1 and 2.

One last thought about water is the outward element of baptism and this comes from teachings at Ligonier ministries, as a preparatory sign in redemptive history, circumcision was the bloody rite that pointed to the death of our Savior. After Christ shed his blood at Calvary, there was need for a new sign of initiation into the new Israel. Accordingly, Christ instituted the sign of baptism to be the unbloody sign of the new covenant. No more blood needed to be shed. Christ's sacrifice, His shed blood, was sufficient.

Herman Vavink comments as well, the sign, the outward element in baptism, is water, a sign that was not chosen arbitrarily or accidentally, but on account of its striking resemblance to the thing signified. What dirt, polluting, choking dirt is to the body, that is what sin is to the soul. And just as water washes away the dirt from the body, so the blood of Christ cleanses us from all sins. The second part of our paragraph today states that baptism is to be done in the name of the Father, and in the Son, and of the Holy Spirit. This comes authoritatively from Christ's own words to us in the Great Commission found in Matthew 28 verse 19.

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. Charles Hodges explains, according to this formula, he who receives baptism as a Christian right thereby professes to stand in that relation to the Father, the Son, and the Holy Spirit, which those who receive the religion of Christ sustain. That is, he professes to receive God the Father as his Father, and God the Son as his Savior, and God the Holy Ghost as his teacher and sanctifier and this involves the engagement to receive the Word of which the Spirit is the author as the rule of his faith and practice. This seems very clear and very straightforward. I think it is, but there are other verses that can be found that could cause some confusion.

At Pentecost we find Peter preaching in Jerusalem saying, repent and let every one of you be baptized in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Spirit." Acts 2.38. Again we find Peter preaching to Cornelius in his household and he commanded them to be baptized in the name of the Lord, Acts 10, 48. Also, we find Paul in Ephesus speaking to some disciples who had been baptized by John about believing in Christ. When they heard this, they were baptized in the name of the Lord, Jesus, Acts 19, five. Paul in Romans three states, many of us were baptized into Christ and in Galatians 3, 27 as were baptized into Christ.

So what do we do with this? Which is it? Is it in the name of Jesus Christ, in the name of the Lord, in the name of the Lord Jesus, or in the name of the Father and the Son and of the Holy Spirit. Calvin offers some clarity on the Acts 2 38 passage. I deny that Peter speaks in this place of the form or the formula of baptism, but he speaks simply to declare that the whole strength of baptism is contained in Christ.

Although Christ cannot be laid hold on by faith without the Father by whom he was given us and the Spirit by which he reneweth and sanctifyeth us. The answer consisteth holy in this, that he entreateth not in this place of the certain form of baptizing, but the faithful are called back unto Christ, in whom alone we have whatsoever baptism doth prefigure unto us, for we are both made clean by his blood, and also we enter into a new life by the benefits of his death and resurrection." Charles Hodges in his systematic theology also addresses this these differences and he writes in the Acts it is repeatedly said that the Apostles baptized their converts in the name of Christ. It is not to be inferred from this fact that they departed from the formula prescribed in Matthew 28 19 and administered the ordinance and the use of the words I baptize thee in the name of Christ or I baptize thee unto Christ. Such inference is unnecessary as baptism administered in the way prescribed in Matthew 28 19 is a baptism both in the name or by the authority of Christ and unto or in reference to him.

As this inferences unnecessary, it is also improbable. It is in the highest degree improbable that the apostles would have departed from the formula so solemnly prescribed by their divine master. And it is more over improbable that any such departure took place from the fact that the form prescribed in Matthew has been used in all ages and parts of the church. Matthew Henry concludes that baptism is into the name of father, son and Holy ghost. This was intended as the summary of the first principles of the Christian religion and of the new covenant.

If a baptism is not administered in the triune name of God it is invalid but all who have been baptized in the name of the Holy Trinity have been validly baptized and should not fear that their baptism is not according to Christ's command. Amen.