Last Sunday I witnessed the baptism of a 10 year old. As the minister submerged the young fellow under water, he said, “Buried with Christ in baptism,” and as he emerged, “raised with Christ to walk in newness of life” (referencing Romans 6:4).
Now I know not a few who object to using a text like Romans 6 to establish a mode of baptism. I get that this is not the primary import of this text. However, given God’s use of rituals and sacraments in redemptive-history, we cannot simply dismiss the imagery of baptism here and what it points to–our union with Christ in his death and resurrection.
And it is true that Jesus was buried above ground in a cave, not underground, and “hence the notion of burial underground as pictured in baptism does not clearly portray death.” While this objection helps us “to clarify Pauline intention,” Thomas R. Schreiner believes that “it does not succeed in terms of its main point.”
In saying that baptism pictures death and resurrection, the point is not that death is always underground. Baptism pictures death because submersion under water kills. The waters represent the flood of God’s judgment on account of sin (see 1 Pet 3:20-21), and hence even Jesus himself, as Mark 10:38-39 explains, underwent a baptism in which he absorbed God’s wrath on the cross for the sake of his people. Submersion under the water in baptism–which is in Jesus’ name–indicates that the persons baptized have experienced God’s judgment in Christ. That is, since they are incorporated in Christ, he has borne the judgment they deserved. Submersion under the water, then does not specify that the dead are buried underground. The picture is not meant to be taken so literally. It does communicate, however, death and burial. Submersion is an apt picture because it demonstrates that death overwhelms and conquers its subject.
Pouring and sprinkling simply do not have the same effect. We all know that if we are held under water long enough we will die. Similarly, newness of life is represented by emerging from the water. Believers now enjoy the resurrection life of Christ because they have been incorporated into him (Rom 6:4). I conclude, then, that the imagery used in Col 2:12 and Rom 6:3-5 points to immersion (“going into”) and emersion (“coming out of”). (Believer’s Baptism: Sign of the New Covenant in Christ, pp. 82-83, emphasis added)
Is Schreiner overreaching here? Is he reading back into Paul his baptistic notions that are simply not warranted by the text? Has Schreiner turned the Apostle Paul into a Baptist with regards to the mode of baptism?
And if we maintain as we do that the sacraments are the gospel made visible, then what better way to signify our union with Christ in his death and resurrection, than in our submersion and emersion? Perhaps something is missing here.