Customer Reviews

Troubled Waters: Rethinking the Theology of Baptism

5 star:		(1)
4 star:		(2)
3 star:		(0)
2 star:		(2)
1 star:		(0)

 

 

Witherington's small book on baptism debates is a welcome edition to the discussion. I do agree with G.E. Davis (below) that Witherington's position is hard to figure out; but in one sense I say, "who cares?" That is because the chapters, and exegetical and theological insights therein, do a fine job at conveying helpful information regarding certain issues surrounding "the baptism debate."

Witherington discusses such topics as: paedo/credo baptism (and a lot of what is involved in that debate, viz., household passages, I Cor. 7, Acts 2, etc); water baptism's relation with spirit baptism, John's baptism; the Great Commission; the missionary setting of baptism, etc.

Witherington disagrees (and agrees!) with *both* paedo scholars and credo scholars on varying issues. For example, he disagrees with a popular credobaptist approach to 1 Cor. 7 - P.K. Jewett's take on that verse. He argues that the Great Commission is not a decisive verse on the proper subjects of baptism. He disagrees with many paedobaptists who might separate Spirit baptism and water baptism; but(!), he leaves room for this view in some instances (hence the confounded reviewer below), showing somewhat decisively that there is no necessary connection, i.e., the two could and were distinguished (contrary to some credo scholars, e.g., Tom Schreiner).

Overall the book was a good read. It is a short read so you could finish it in a sitting or two. There are also some helpful insights, for both paedo and credo baptist. The book could have delved further into some areas, handling some tougher responses (from both sides), and so that's why I gave it 4 stars. I would recommend this as a helpful addition to your "sacramental" section of your library.

From email conversations, I know that Dr. Witherington endorses the practice of infant baptism, but his most compelling arguments rested more heavily on his consideration of second and third century materials than it did from an exegesis of first century materials, namely the NT data. I was prepared for more of the same with this book.

But alas, I was pleasantly surprised! I thought Ben did a great job of examining the biblical evidence related to the subject of baptism, and he was extra careful not to allow his theological commitments to color his conclusions.

But he may have been a little too careful, because in these pages, he doesn't give a ringing endorsement for either infant baptism or believer baptism. He simply says that that infant baptism cannot be ruled out as a legitimate theological development based on the NT assumption that we all need Christ and that we should not hinder kids from coming to Christ or from being brought to Christ.

In his survey of the biblical data, I did wonder about two points. A. He says that there is no clear connection in Acts between faith and baptism. If Dr. Witherington is right, this opens the door for infant baptism.

But what about Acts 2:41? Luke clearly states that "all who accepted the message were baptized." The strong implication is that baptism is for those who have put their faith in the gospel message.

And what shall we say about Acts 16, where the baptism of the Philippian jailer's family followed a hearing of God's word? The family rejoiced afterward that they had come to believe in God. That shows that there IS a connection between baptism and faith (though it is admittedly unclear as to which came first, the faith or the baptism).

B. Ben's exegesis of the difficult 1 Peter 3:18-22 involves a questionable (and hard to follow) interpretation of verse 21. How can we interpret "not the removal of dirt from the body" as a reference to circumcision (I'll ask Ben about this)?

On the other hand, I agree with Ben that John 3:5 is not a reference to baptism and that baptism signifies initiation into the covenant community as well as our death and burial into Christ (I would also add "resurrection"). I also agree that it signifies our Spirit baptism into Christ (Gal 3:27).

I applaud Dr. Witherington's call for churches to perform missionary baptisms of new believers in Christ.

I also agree with Ben that neither Paul nor anyone else in the NT saw baptism as essential or foundational for salvation.

Ben's call for churches to study further these issues is a challenge we need to undertake.

After reading this book, and after hearing Witherington speak on other issues in person and being impressed, I have to say that I find "Troubled Waters" to be quite disappointing. The author really adds nothing helpful to this nearly 2,000 year old discussion but basically merely critiques the works of others on the subject. Rather than giving an unbiased review of the related scriptures, he ends up just defending his Protestant views of baptism. The real biblical issue on the subject, submission (obedience) to God's commands in order to receive the blessings of God, are not dealt with in any type of legitimate or satisfactory way, although there are a few hints of worthwhile insight scattered throughout the book.

Witherington is certainly a prolific author and exegete. This reviewer has enjoyed some of that production. But here, I must say, he gets himself into hot water. A statement he makes towards the end of the book confesses a great deal about where he is coming from on this doctrine and my conclusions on this book: "A person's theology of baptism is to one degree or another a function of a person's soteriology--one's theology of salvation."

I think this is so true and telling. Witherington goes on to say that he thinks salvation comes in stages, and of course, as Reformed theologian he always intersperses symbolism into everything. To be sure then, a Reformed and Lutheran would not see eye to eye on soteriology matters, as a Lutheran such as I would never say that salvation comes in stages. Nor would I call God's mandated means of grace symbols. Neither would I speak the language here that is so foreign to quite a wide cut of Christian theology as to set up a false division into a water baptism and Spirit baptism. Thus, this book does not advance this gulf much at all in this humble reviewers opinion.

Witherington expresses much confidence in citing 1 Cor. 12:13 as evidence for this division into two baptisms, Water and Spirit. He speaks of this passage: "Immediately apparent is that the language is highly metaphorical. One does not literally drink in the Holy Spirit." A Lutheran commentator on this same passage argues convincingly that the original here is more of the nature of "watered by the Holy Spirit," as another usage in 1 Cor. 3:8 shows us. So Witherington shows his a priori bias here. Interested parties can check out Lockwood's fine commentary on 1 Corinthians published by CPH.

A major issue with this work is infant baptism, so much ink is devoted to this issue. Rather than critique this and provide Biblical and historical evidence against, would refer those who want a clear refutation of such, I would point them to David Scaer's excellent volume on "Baptism" in the Confessional Lutheran Dogmatics Series, Volume X1. Especially the opening chapters which set the stage for baptism of all sinners, including infants, and Biblical mandate for such as well as the excellent Chapter 7 on "Baptism and the Holy Spirit."

The theology of baptism has always been a hot topic within Christianity. And like an American football referee who blows the whistle when forward momentum ceases amidst a stalemate of pushing and shoving, Witherington coolly sets out to make some Scriptural sense of baptism, its mode and practice, among the battle between Padeo-baptists and Baptists.

One may be inclined to doubt that such a thin book could successfully cover much ground, but such a person would be wrong. It is true that upon diving into the book, the reader feels a certain inability for Witherington to simply answer the questions of baptism one way or another. Yet, the diligent reader who sticks with the author will discover a greater appreciation of the finer points so often debated, and so often thoughtlessly disregarded among the ideologues on both sides. Even so, the one seeking answers will indeed find that Witherington does deliver here too.

Ultimately, Witherington, I believe correctly, finds the conclusions of the padeo-baptists misguided, though one will find his trip through the arguments supporting their position (eg. the scholarship of Jeramias and Cullmann, as well as the household conversion accounts) fairly considered -- indeed, so much so that he freely acknowledges the strength of their arguments when such is case, even to the point of disputing the counter-arguments of Baptists such as Beasley-Murray on occasion.

Naturally, Witherington also considers the proposition that water baptism saves. But while the order of water-Spirit baptism does indeed appear to be the more normal order found in Acts, such that water baptism may appear to be the enabler for the saving gift of the Spirit, Acts also teaches us not to jump the gun. The lesson of Apollos, and accounts such as Cornelius's familial salvation teach us that one can, in fact, be saved without water baptism. Besides, the Biblical emphasis on salvation is not on water baptism, but on Spirit baptism, per places like Peter's sermon on Pentacost linking the final promise of Abraham to the gift of the Spirit, Paul doing the same in Galatians, as well as Paul's specific linking of salvation to Spirit baptism in passages such as 1 Corinthians 6:11.

In the end, it must be said that if one is looking for a journey into the issues surrounding baptism that takes a more careful approached to the matter than most of what you'll find on either side of the fence, this read is highly recommended.