Truth Magazine

By Tom Hamilton

The plain and direct statements of Scripture on the proper role and meaning of baptism are complemented by seven metaphors for baptism. These figures of speech emphasize various aspects of baptism’s significance and importance.

Washing

Perhaps the most well-known and obvious metaphor is the figure of washing. The significance of this figure goes back to the literal washings of purification required under the old covenant. These washings pointed toward the spiritual cleansing which would be available through Christ. Even in the Old Testament, we already see writers such as Ezekiel looking toward a figurative or spiritual washing (Ezek. 36:25). This is a passage the Hebrew writer alludes to in Hebrews 10:22-23 in referring to this spiritual cleansing which is now fulfilled in Christ — “having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” Paul identifies Christ’s disciples as those who have been washed, justified, and sanctified (1 Cor. 6:11), regardless of what sins they had committed. In addition, Paul says that God “saved us, not on the basis of deeds we have done in righteousness, but according to His mercy, by the washing of regeneration and the renewal of the Holy Spirit” (Tit. 3:5). Paul identifies God’s people as the sanctified bride of Christ, “having cleansed her by the washing of water with the word” (Eph. 5:26). One who fails to abound in godly character “has forgotten that he was purified from his former sins” (2 Pet. 1:9).

The force of the figure is unmistakable — the washing is the definitive action which separates the dirty from the clean, the filthy from the washed, the unholy from the sanctified. Prior to being washed, one is contaminated by the filth of sin; after being washed, he is cleansed and forgiven.

In addition, the Bible is clear that this washing is associated with baptism — not that baptism is merely a symbol of washing, but that it is the washing. The sins of the believing and penitent Saul were certainly not washed away until he was baptized, because Ananias asked Paul, “Now what are you waiting for? Arise! Be baptized and wash away your sins, calling on His name” (Acts 22:16). However, Peter makes it clear that this washing is not ritualistic. It has no physical effect, as if the water itself were magical, but is effective through God’s grace. It is an appeal to God for a clear conscience by an obedient trusting heart — “In like manner, baptism also now saves us, not the removal of the filth of the flesh, but the appeal to God for a good conscience” (1 Pet. 3:21). We are not washed of our sins until we humble ourselves in obedient trust and do what God has commanded — arise, be baptized, and wash away our sins!

Circumcision

Circumcision is another metaphor for baptism which is taken from the Old Testament. The rite of circumcision was the sign of the covenant relationship between God and Abraham’s family, first instituted in Genesis 17. As such a symbol, it was a clear and definitive line dividing those in the covenant from those outside of the covenant, just as the act of washing separates the dirty from the clean.

The New Testament speaks of a figurative or spiritual circumcision in which sin is cut away from one’s heart and cast aside and in which one enters into a covenant relation- ship with God. “For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh But he is a Jew who is one inwardly; and circumcision is that which is of the heart” (Rom. 2:28-29). Paul comments elsewhere, “. . . in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ, having been buried with Him in baptism” (Col. 2:11-12). Again, baptism is emphasized as the definitive action which divides those within the covenant of Christ from those outside of the covenant of Christ.

Exodus

Another metaphor for baptism drawn from the Old Testament is the exodus of the Israelites from Egyptian bondage. Throughout the Old Testament, Israel is portrayed as redeemed and made to be God’s people upon the crossing of the Red Sea. For example, in Psalm 106:9-10 we read, “Thus He rebuked the Red Sea and it dried up, and He led them through the deeps, as through the wilderness. So he saved them from the hand of the one who hated them and redeemed them from the hand of the enemy.”

Here again, the metaphor focuses on a definitive act which separates two distinct peoples, the unredeemed and the redeemed. Just as the Israelites had been in the literal bondage of slavery, mankind is in the bondage of sin. Just as the passage through the Red Sea freed and redeemed them, our baptism into Christ marks the point of our redemption from sin. Paul uses this analogy to compare the new covenant with the old — “. . . our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea” (1 Cor. 10:1-2). So also Christ Jesus “gave himself for us that he might redeem us from every lawless deed and purify for himself a people for his own possession” (Tit. 2:14).

Clothing

Galatians 3:27-28 reads, “For all of you who were baptized into Christ have clothed yourselves with Christ . . . for you are all one in Christ.” Here baptism is compared to putting on clothes, the clothing of the character of Christ. In Ephesians 4:22-24, these new clothes of the new man in Christ are contrasted with the old self of sin which we take off — “lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and be renewed in the spirit of your mind, and clothe yourselves with the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (cf., Col. 3:9-10). Of course, this act of clothing oneself with Christ is not a once-for-all action, but a lifelong process (Rom. 13:14), as seen in the fact that all of these passages were written to Christians. However, the figure demonstrates that there is a definitive point at which one goes from not being clothed to being clothed with Christ, and the Bible affirms that this point is baptism into Christ.

Birth

The Bible frequently uses the figure of new birth, renewal, or regeneration to describe coming into a covenant relationship with God. Our lives are to be so dramatically different than they were before that the Scriptures describe it as a rebirth, starting all over again completely new (e.g., 2 Cor. 5:17; Eph. 2:1-10; 4:23-24; Col. 3:9-10; 1 Pet.1:3, 23; 1 John 3:9; 4:7). In fact, this new life living in us is to be Christ (Gal. 2:20).

It is not surprising that this figure of new birth is associated with baptism as the definitive turning point at which the new birth takes place. In Jesus’ conversation with Nicodemus in John 3, he paralleled being “born again” (3:3) with being “born of water and Spirit” (3:5). Jesus does not refer here to two different births, but a singular one which involves both water and Spirit. Without this new birth of water and Spirit one cannot enter the kingdom of God.

Likewise, Paul refers to our salvation through the “washing of rebirth and the renewal of the Holy Spirit” (Tit. 3:5). It was this new birth which Peter urged upon his listeners in Acts 2:38 — to be baptized for the forgiveness of sins and the gift of the Holy Spirit.

We are able to know for certain that Jesus’ “water” and Paul’s “washing” are indeed references to baptism, because this same figure of new birth is also used as part of the figure of our spiritual resurrection, in which baptism also stands as a figure of burial (Col. 2:12-13). As we consider this next related figure, we will come to see baptism as the crucial turning point which may be described both as a burial in terms of signaling the end of the old life and as a new birth in terms of signaling the beginning of the new life.

Burial

Paul uses the metaphor of burial as a description of baptism in Romans 6:3-6: “Do you not know that all of us who have been baptized into Christ have been baptized into his death? Therefore, we have been buried with him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with him in the likeness of his death, certainly we shall be also in the likeness of his resurrection, knowing this, that our old self was crucified with him, that our body of sin might be done away with, that we should no longer be slaves to sin.” Paul also used this figure in Colossians 2:11-

14, along with the metaphor of circumcision: “. . . having been buried with him in baptism, in which you were also raised up with him through faith in the working of God, who raised him from the dead. And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with him, having forgiven us all our transgressions” (2:12-13).

In both cases, the meaning of the metaphor is clear. Just as a person must first die, then be buried, and then be resurrected, the proper order of our spiritual insurrection is first death (by repentance), then burial (by baptism), and then our spiritual resurrection or “newness of life.” Those who teach that one is first saved (i.e., made alive spiritually) and then baptized afterwards makes as much sense as burying a living person, because that is what they are claiming to do. You must decide whether it is the scriptural order that makes sense, or those who want to rearrange the biblical order to suit their peculiar theological views. Not only that, but Paul is rather explicit that baptism is the point at which we are spiritually made alive or resurrected. It is once again that definitive turning point which separates God’s people from those who are spiritually dead. In Colossians 2:12, Paul says baptism is that “in which you were also raised up with him.”Are we raised up with Christ in baptism or not? Likewise, in Romans 6:3-5, Paul stated that the reason we were “baptized into Christ” or were “buried with him through baptism” was “in order that . . . we too might walk in newness of life.” Is this the reason we were baptized or not?

Complete Union

Finally, we may consider how the literal action of baptism — that is, immersion —comes to represent the completeness of the spiritual union which we have with Christ. We are said to be immersed or “baptized into Christ” (Rom. 6 3; Gal. 3:27), and Paul explicitly connects this with our being united with Christ (Rom. 6:5). Clearly, this is the point at which we enter into Christ and are united to him. In a similar way, we are said to be immersed into the body of Christ (1 Cor. 12:13). Clearly, this is the point at which we enter into the body of Christ, his church. It is at the point of baptism that we bury the crucified old man of sin to the point that we are able to say that “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me” (Gal. 2:20).

Conclusion

Whatever the metaphor or figure of speech, in every case the Bible makes clear that baptism is the definitive turning point which separates the forgiven from the unforgiven: the clean from the unclean, the circumcised from the uncircumcised, the one in covenant relationship with God from the one who is not, the clothed from the naked, the new from the old, the dead from the living, the one in Christ from the one outside of Christ.

These metaphors are simple, understandable illustrations which complement the plain teaching of Scripture elsewhere — that baptism makes disciples (Matt. 28:19), brings forgiveness (Acts 2:38), and saves (1 Pet. 3:21).

By Shane Williams

By Larry Ray Hafley

Introduction By Sammie Hoyle: Here’s a few things about my one and only Kenneth. He was born near Abbott, Texas, September 12, 1927 and died in Beaumont, Texas, February 25, 1998. He was in the ICU for 40 days suffering from pneumonia. They had it under control at the time of his death, but his body couldn’t recover from all the damage that was done.

We met and were married in Hillsboro, Texas, on June 1, 1947. We were married 50 years last year. Our first two children were adopted, Jan and Lynn. They both preceded Kenneth in death. After waiting many years, Karen and Mary were born to us. We have six grandchildren and two of the very finest sons-in-law, David Kibideaux and Norman Harrison.

To the above children we added many, many more whom God gave us. Young couples by the number were added to the Kenneth Hoyle family by virtue of the Lord’s work. Kenneth was a true, dedicated soldier of the cross. His utmost desire was to please God. His preaching was all in the state of Texas until 1991. He preached in Borger, La Porte, Nacogdoches, Rosenberg, Texas City, and West Orange.

In 1991 we moved to Lake Charles, Louisiana. He helped established the Southside congregation with 25 folding chairs in the Kinder Care Learning Center. Those were delightful days. Young couples, little children, and the true church being established. We met nine months there, then located the present building at 3919 Auburn and purchased it in May 1993. This work was Kenneth’s “joy and crown.” He was never, never happier. Unity abounded and it was all based on “a thus saith the Lord.” (Sammie Hoyle, 4310 Dean, Lake Charles, LA 70605)

When Kenneth’s Hoyle’s dear wife, Sammie, called to discuss what would be an appropriate theme for her husband’s funeral, she said, “Tell them that Kenneth wanted no compromise. Tell people that the best way to remember him is to never turn either to the right or to the left. This was on Kenneth’s heart. He was worried about all those who once stood firm, but who now refuse to condemn error and stand for the truth because of their friendship with some who won’t stand up and be counted.”

Life’s Sermon: “No Compromise”

Sammie expressed the very words of Scripture when she said that Kenneth did not want us to “turn either to the right or to the left.” Those words mean that one will stay on course (cf., Deut. 2:27). He will not veer off the path; he will cut a straight row (2 Tim. 2:15). Thus, “Ye shall observe to do therefore as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left” (Deut. 5:32). “And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left” (Deut. 28:14).

Brother Hoyle was concerned about principles regarding Romans 14 and fellowship, and errors being taught with respect to marriage, divorce, and remarriage. Too, he saw the general trend toward compromise and softness, the development of a less militant spirit against evil and error. He thought that toleration of error and the support of men who teach it was begotten by the leaven of a compromising attitude. In other words, various departures centering around Romans 14, marriage and divorce and fellowship were symptomatic of a deeper, widespread acceptance of error (2 Tim. 4:3, 4).

Kenneth spoke of his puzzlement about those who would apologize for the severity of truth (2 Cor. 2:15-17; Tit. 1:13; 2:15). He could not understand those who would criticize men who speak, as he himself did, with great plainness of speech regarding modest dress, godly living, and the undenominational nature of the New Testament church (2 Cor. 3:12). Kenneth said there was a time when brethren thought one “could not come down too hard” against immorality, immodesty, and denominationalism, but, that now, such material was being apologized for by those who do not want plain speech on those issues. In conversation, Kenneth expressed his amazement at how viciously some condemn those who speak out against error and compro- mise. He said that some who protest against being too harsh and “negative” were the very ones who used very hard and caustic words against those who are standing for the truth. (Kenneth, when he spoke on such matters, never lost his kind, gentle, sweet spirit. He did not have a bitter bone in his body.)

This is part of the enduring legacy of the life and memory of Kenneth Hoyle. Kenneth was not widely known. His name is not a household word among brethren around the world, but we “rather rejoice, because” we have reason to believe his name is “written in heaven” (Luke 10:20). No, Kenneth’s name is not on some famous debate book, but this quiet, unassuming man was engaged in a running debate in the local newspaper with a Catholic priest at the time of his death. He was not often engaged in a series of prominent lectures across the country, but many people were drawn to an appreciation for the faith of Christ by his unflagging faith. Ask a host of brethren who look to Kenneth and Sammie as their spiritual father and mother in the gospel. Ask the Intensive Care Unit doctors, nurses, interns and staff assistants in the hospital where he died — they will tell you that a great and good man has left us. They will tell you what they think of the Lord’s people based on the life of this one man and his loving family (Matt. 5:16)!

A couple of years ago, after having conducted a meeting where Kenneth preached, I made the following report concerning his work to the local church. It testifies to his life’s sermon:

As most of you know, we have just concluded our second meeting with the church in Lake Charles, Louisiana. Kenneth and Sammie Lou Hoyle are doing an outstanding work in the Lord in that area. For a number of years, this church has been privileged to have “fellowship in the gospel” with the Hoyles. Brethren, as many of you already know far better than I, it has not been a misplaced trust.

There can be no better people than Kenneth and Sammie. They are pure in life, devoted in service, devout in worship. They care for people as for their own family. Their nurturing deeds and their kindliness endear them to the church. Truly, some have been converted, not simply through the word of God, but also through the good works which they see in Kenneth and Sammie (Matt. 5:16; cf., 1 Pet. 3:1). They exemplify the salt and light qualities that ought to be characteristic of all saints.

Brother Hoyle is determined in his stand for truth and righteousness. Though he is blessed with a disarmingly kind and gentle personality, his love for the truth is as stout as the heart of a lion (Prov. 28:1, 4). There is no foolish- ness or weakness in Kenneth Hoyle’s desire to earnestly contend for the faith. The modern tendency to coddle error and play footsie with dubious doctrines has not affected him, or his good wife.

Due in large part to their sterling character and fervent faith, the church is blessed with the unity of the Spirit in the bond of peace. Several solid families work in perfect harmony with the Hoyles. Though the church is relatively small in number, they are blessed with a good blend of age and maturity and with young families, too. Our work with them was a blessing to Marilyn and me. Though this is more personal than most articles, I thought the church here, and all who love and respect the Hoyles, would want to hear about them and the good work they continue to do (cf., Rom.16; Phil. 2:25-30; 4:3; Col. 4:9-15).

Life’s Sermon: “Bible Education”

Many tender and touching stories have been told since the passing of our dear brother in the Lord, Kenneth Hoyle. One of them was related to me by his long-time friend, Lynn Black. Years ago, in the 1960s, Kenneth and Sammie came to Nacogdoches to consider the work there. During the course of the church’s interview of brother Hoyle, he was asked, “What kind of Bible training or Bible education do you have?” Without a pause and without embarrassment, Kenneth simply opened his Bible and held it out for all to see. “That,” he said, “is my education. That is the source of my religious training.” A respectful silence fell over the room.

Brother Black said that one statement did more than anything else to persuade the brethren to secure him to work with them. They were impressed with his humility and godly sincerity, and with his refusal to flaunt worldly achievements. When he quietly extended his arm and dis- played his worn and well used Bible, the brethren knew they had found their next preacher.

How many churches today would be content with a man who could only point to an open Bible as his fount and foundation of faith? How many preachers today would boast of academic training and of the religious education they have received at some so-called “Bible College” or theological seminary? How many of us would be ashamed to admit that our religious educational credentials were obtained through a personal study of the word of God?

“O how I love thy law! It is meditation all the day. Thou through thy commandments hast made me wiser than my enemies. . . . I have more understanding than all my teachers: for thy testimonies are my meditation. I have more understanding than the ancients, because I keep thy precepts” (Ps. 119:97-100).  “The entrance of thy words giveth light; it giveth understanding unto the simple” (Ps. 119:130). “When ye read, ye may understand my knowledge in the mystery of Christ” (Eph. 3:4).

A sound education is not to be ridiculed. It can be an invaluable asset in one’s quest for knowledge in the word of God. However, let us never disdain those who, with limited scholastic opportunities, have educated themselves in the knowledge of God, for that is the only true education, the only abiding wisdom (Eccl. 2:12-16; 12:8-14). Brother Hoyle knew this. May God bless the memory of this dear man. May his spirit of faith, trust, and confidence in the word of truth be perpetuated by those of us who learned from him (2 Tim. 2:2).