Baptism as Water, Spirit, and Blood: Re-examining Beasley-Murray, Scripture, and Baptist/Evangelical Tradition
Abstract
This paper critically engages with G. R. Beasley-Murray’s Baptism in the New Testament (1962) in dialogue with biblical exegesis, historical theology, and modern Baptist (and evangelical, as both terms are indicated from this point forward) debates. It argues that baptism within the Baptist tradition has historically carried sacramental significance that is frequently suppressed in contemporary Baptist seminaries. Murray’s own exegetical conclusions repeatedly affirm baptism as regenerative, covenantal, and salvific, even when his denominational conclusions retreat from those implications. By integrating Murray’s scholarship with biblical teaching on water, Spirit, and blood (1 John 5:6–8), this study demonstrates that baptism is not merely symbolic but instrumental in remission of sins, incorporation into Christ, and regeneration by the Spirit. Further analysis of Acts 2:38, the Nicene Creed, and Baptist reinterpretations of the Greek preposition εἰς exposes linguistic and theological inconsistencies in modern Baptist thought. The conclusion calls for a recovery of baptism’s sacramental depth within Baptist theology, consistent with Scripture, historical witness, and the broader Christian tradition.
I. Introduction
Few doctrines reveal more tension in Baptist theology than baptism. For decades, Baptists have defended believers’ baptism by immersion, yet they have often simultaneously minimized baptism’s salvific significance. In many Baptist seminaries today, baptism is taught as a mere ordinance: an outward act of obedience that follows salvation but does not mediate grace. Such a view, while deeply ingrained in Baptist denominational life, sits uneasily with both the biblical witness and the insights of G. R. Beasley-Murray (Baptist Scholar & Professor) in his landmark study Baptism in the New Testament (1962).
Murray, writing before the rise of dispensational dominance in Baptist seminaries, argued exegetically that baptism was far more than symbolic. He recognized its covenantal function, its role in regeneration, and its inseparability from forgiveness of sins. While his denominational loyalty led him to soften conclusions in his final chapters, his exegesis leaves little doubt: baptism in the New Testament functions sacramentally.
This paper integrates Murray’s findings with biblical and theological material, Baptism Bible Study, from Matthew J. Bass, which emphasizes the role of water, Spirit, and blood in salvation (1 John 5:6–8). The study proceeds in six movements: (1) Murray’s sacramental impulse, (2) the biblical testimony of water, Spirit, and blood, (3) baptism as washing of sins, (4) linguistic and creedal tensions, (5) baptism as the work of God, and (6) implications for Baptist theology today.
II. Beasley-Murray’s Sacramental Impulse
Murray’s Baptism in the New Testament remains one of the most influential Baptist treatments of baptism in the twentieth century. His central concern was exegetical, not merely doctrinal. He examined the role of baptism in the New Testament writings, giving special attention to the Gospels, Acts, and Pauline epistles.
A. Baptism into the New Israel
In his analysis of Jesus’ baptism, Murray aligns with W. F. Flemington in describing the act as Jesus’ identification with the “New Israel” (pp. 63–65). Murray notes: “It is true that Jesus joined the Remnant in His baptism, and we join the Church.” This language implies that baptism is the divinely appointed means of entering the covenant people of God. To join the Church—the continuation of true Israel—one must pass through the waters of baptism.
B. Baptism as Union with Christ
Murray emphasizes Galatians 3:26–27: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” He insists that baptism effects clothing with Christ, not simply signifying it. Likewise, Romans 6:3–4 depicts baptism as incorporation into Christ’s death and resurrection. Such texts resist symbolic reduction; they describe baptism as the means by which believers are united with Christ.
C. The Problem of Denominational Hesitation
Despite these sacramental trajectories, Murray’s denominational commitments reemerge in his chapter “Is Baptism Necessary?” (p. 296). Here, he retreats to affirm that salvation is by faith alone, independent of baptism. This creates an unresolved tension: exegetically, Murray affirms baptism’s sacramental power; theologically, he retreats to a symbolic reading. The oscillation mirrors Luther’s paradoxical position—holding to sola fide yet affirming baptism’s regenerative efficacy (cf. Luther’s Small Catechism).
Murray’s hesitation, however, cannot erase the force of his exegesis. As Everett Ferguson observes in Baptism in the Early Church, the New Testament presents baptism as “an act in which God works, not man,” an action whereby “the Spirit is given, sins are forgiven, and one enters the body of Christ” (Ferguson 2009, 856). Murray’s work points in the same direction, even if his denominational conclusions stop short of Ferguson’s clarity.
III. Water, Spirit, and Blood: Biblical Witness
The Baptism Bible Study by Matthew J. Bass highlights the importance of 1 John 5:6–8: “There are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.”
A. Water as Instrument of Baptism
Water serves as the consistent instrument of baptism before, during, and after Christ’s ministry. John baptized with water unto repentance (Matt. 3:11; Mark 1:8; Luke 3:16). Jesus and His disciples baptized in Judea “because there was much water” (John 3:22–23; 4:1). After the resurrection, Philip baptized the Ethiopian eunuch when they came to “a certain water” (Acts 8:36–38), and Peter commanded Cornelius’ household to be baptized with water (Acts 10:47–48).
Thus, baptismal water is not an optional or incidental element; it is the medium ordained by God through which believers are incorporated into Christ.
B. Spirit and Blood as Witnesses
John’s linking of Spirit, water, and blood underscores baptism’s theological function. The Spirit regenerates (Titus 3:5). The blood of Christ cleanses (1 John 1:7; Rev. 1:5). Water washes away sins (Acts 22:16). Together, these three witnesses testify to God’s saving work. Baptismal water, then, does not function independently but in agreement with the Spirit and blood.
C. Baptism as New Birth
John 3:5 records Jesus’ words to Nicodemus: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” While some modern interpretations reduce “water” to physical birth, the Johannine context (continuing through John 3–4 where Jesus and His disciples baptize) indicates that baptismal water is intended. Baptism is the moment of being born anew by water and Spirit.
IV. Baptism as Washing of Sins
The washing of sins is attributed in Scripture to all three elements: Spirit, blood, and water.
Spirit: “He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).
Blood: “The blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).
Water: “Arise, and be baptized, and wash away thy sins” (Acts 22:16).
The Baptism Bible Study emphasizes that water’s shared attribute with Spirit and blood is cleansing. Ephesians 5:26 describes Christ cleansing the Church “with the washing of water by the word,” and Hebrews 10:22 exhorts believers to draw near with “our bodies washed with pure water.”
This threefold witness affirms that baptismal water, like the Spirit and blood, functions instrumentally in salvation. Baptism is not reducible to a public display. Rather, it is the appointed means by which the Spirit applies the cleansing blood of Christ to the believer.
V. Linguistic and Creedal Tensions
Central to Baptist debates is the meaning of the Greek preposition εἰς in Acts 2:38: “Repent, and be baptized every one of you in the name of Jesus Christ for (εἰς) the remission of sins.” Many Baptists argue that εἰς here must mean “because of,” not “unto,” thereby preserving salvation by faith alone without baptism.
A. Lexical Evidence
BDAG, the standard lexicon, gives εἰς its primary sense as “into, unto, toward, for” indicating direction, purpose, or result (BDAG, 289–293). With its 1774 occurrences, εἰς was never translated "because of" (even in the NASB, a translation the great John McAuthor used, does not use "because of," but it does have unusual words for εἰς, click here). Mark 1:4 describes John’s baptism as a “baptism of repentance for (εἰς) the remission of sins.” To render εἰς as “because of” here would mean John baptized because forgiveness had already occurred—a reading that makes little sense. Also, in Matthew 26:28, there are three usages of "for" in this one verse: "For this is my blood of the new testament, which is shed for many for the remission of sins." The first usage is γάρ, a conjunction meaning "because" (that) and "therefore." The second one is περί, a preposition, but translated "because." And the third "for" is εἰς (also a preposition), but is never translated "because of" but "for," "into," or "towards." This contradicts any denominational theological adherence to baptism in Acts 2:38 being "because of."
B. The Nicene Creed.
The Nicene Creed professes “one baptism for the forgiveness of sins” (ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν). If Baptists reinterpret εἰς in Acts 2:38 as “because of,” consistency requires reading the Creed the same way: “one baptism because of the forgiveness of sins.” In that case, there is no reason to reject the Creed. If evangelicals reinterpret the biblical Greek text, why do they not reinterpret the Creed text to align with Scripture? It is based on the evangelical scholars' knowledge of what the early Church meant by "for the." Therefore, the Baptist rejection reveals theological discomfort with baptism’s sacramental role rather than linguistic truth.
C. Murray’s Position on Mark 16:16
Murray accepts the authenticity of Mark 16:16—“He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” While most scholars regard the longer ending of Mark as secondary, Murray’s acceptance reinforces baptism’s salvific role. The verse joins faith and baptism as conditions of salvation, identifying unbelief—not lack of baptism—as the ground of condemnation. This supports a sacramental trajectory that later Baptists resist.
VI. Baptism as the Work of God
Colossians 2:11–12 portrays baptism as a circumcision “made without hands,” effected “through the faith of the operation (ἐνέργεια) of God.” Baptism is not a human work but a divine action. Similarly, Hebrews 10:22 describes believers as having “our bodies washed with pure water.”
The Baptism Bible Study underscores this by contrasting human work (ἔργον) with divine operation (ἐνέργεια). Baptism is consistently presented as God’s work in the believer, not human merit. This aligns with Murray’s recognition that baptism “conveys grace” and is “given for our good” (p. 304).
Thus, to affirm baptism’s sacramental role is not to undermine sola gratia. Rather, it is to affirm that God Himself works through baptism to unite believers with Christ, forgive sins, and impart new life.
VII. Objections and Responses
A. “Paul Preached Faith, Not Baptism”
Some argue that Paul emphasized faith apart from baptism. Yet the record shows Paul preached baptism consistently: Romans 6:3–4, Galatians 3:27, 1 Corinthians 12:13, Colossians 2:12, and Ephesians 4:5. In Acts 19:1–7, Paul even rebaptized disciples into Christ’s name. While Paul delegated the act of baptism to others (1 Cor. 1:17), he never diminished its theological significance.
B. “Baptism Is Only a Public Declaration”
The claim that baptism is a mere outward sign lacks scriptural basis. The New Testament never calls baptism a public display. Instead, it calls baptism new birth (John 3:5), washing of sins (Acts 22:16), burial with Christ (Rom. 6:4), and salvation (1 Pet. 3:21). Public witness may accompany baptism, but its essence is sacramental.
C. “Faith Alone Saves”
Scripture never says “faith alone saves.” James 2:24 states: “Ye see then how that by works a man is justified, and not by faith only.” While works of the law cannot save (Rom. 3:28), the “work of God” (John 6:29) and the “work of faith” (1 Thess. 1:3) describe God’s saving action. Baptism belongs to this category: it is the work of God, received by faith, not a work of man to earn salvation.
VIII. Implications for Baptist Theology
The evidence suggests that baptism has historically carried greater sacramental weight in Baptist theology than is often acknowledged. Early Baptist confessions spoke of baptism as the means of entry into covenant community. Murray’s exegesis, despite his hesitation, affirms baptism’s regenerative power. Scripture consistently joins baptism with faith, repentance, and forgiveness.
For Baptists, recovering this view would not undermine salvation by grace through faith. Rather, it would situate baptism as the divinely appointed act through which grace is applied. Such a recovery could also promote ecumenical dialogue, as it would bring Baptists closer to the broader Christian consensus reflected in the Nicene Creed.
IX. Conclusion
Baptism in the New Testament is more than ordinance; it is sacrament. Water, Spirit, and blood testify together that baptism washes away sins, unites believers with Christ, and incorporates them into the Church. Murray’s Baptism in the New Testament provides exegetical support for this sacramental understanding, even as his denominational loyalties obscure its implications. The Baptist reinterpretation of εἰς in Acts 2:38 and rejection of the Nicene Creed reveal theological unease rather than linguistic necessity.
To reclaim baptism as sacramental is not to abandon the Reformation principle of salvation by grace through faith. It is to affirm that God Himself works through baptism to apply that grace. As Paul writes, in baptism we are buried with Christ and raised to new life (Rom. 6:3–4). This truth, consistently attested across Scripture and tradition, calls Baptists to rediscover the depth of baptism’s meaning.
Bibliography
Beasley-Murray, G. R. Baptism in the New Testament. Grand Rapids: Eerdmans, 1962.
Bauer, Walter, Frederick W. Danker, William F. Arndt, and F. Wilbur Gingrich. A Greek–English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.
Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.
Holy Bible, King James Version.
The Nicene Creed (325/381).
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