Baptism as An Expression of Holy War:
The Apostle Paul's Typology Paired with Peter's Regarding Baptism
Building upon his previous thought in his use of Adam-Christ typology,
particularly, his defense of a literal physical resurrection of the dead as his
theological backdrop, the Apostle Paul presents his case as to how saints become
saintly. (Hullinger)
He introduces this idea by first addressing the issue of how one should not abuse
the grace of God by analogously referencing baptism to convey the idea of
identifying with the death, burial, and resurrection of Christ. Christ’s defeat over
the dominion of sin and death empowers all believers to be dead to sin and alive in
God and must resist the noetic effects of sin. (Vs. 1-14) The death and resurrection
of Christ is the basis by which believers are to be baptized because Christ’s victory
effects all of humanity. Baptism is therefore a form of Holy War; a literal physical
expression of a spiritual-metaphysical reality.
Heiser compares both the typology of Romans regarding baptism with baptism as a
form of Holy War found in 1 Peter in saying:
“In Adam’s case, that something was how his act (sin) had an effect on all
humanity. Like Adam, Jesus did something that would have an impact on all
humanity—his death and resurrection. The crucifixion actually meant victory over
every demonic force opposed to God. This victory declaration is why 1 Peter 3:14–
22 ends with Jesus risen from the dead and set at the right hand of God—above all
angels, authorities and powers. The messaging is very deliberate, and has a
supernatural view of Genesis 6:1–4 at its core. So how does this relate to baptism?
Our focus for answering that question is two terms in verse 21, that baptism is “an
appeal to God for a good conscience through the resurrection of Jesus Christ.”
For the Apostle Paul, all believers within the context of both his day until The Day
of The Lord are living in the tension of a “now–but not yet” metaphysical
predicament. The overarching dominion of sin and death was defeated at the Cross,
yet its presence still reigns until the consummation of all things in the eschaton.
Baptism, then, is an ever-present reminder for the believer, not merely a ritual to be
treated casually.
Beale elaborates on this in saying:
“Consequently, Paul’s affirmation of believers’ possession of “eternal life” (6:22–
23) is likely an already–not yet reality. Hence, saints are not merely like
resurrected beings; rather, they actually have begun to experience the end-time
resurrection that Christ experienced because they are identified with him by faith.
Although Paul can use the language of being in “the likeness of His resurrection”
(supplying the ellipsis in 6:5b), he does not mean this in some purely metaphorical
way, contrary to what some scholars contend. That he intends to refer to literal
resurrection is apparent from observing that he parallels it with being in “the
likeness of his death” in 6:5a, which refers to real identification with his death,
such that “our old man was crucified with Him” (6:6) and believers have really
“died” (6:7–8). Paul does not refer to identification with Christ’s death in a
metaphorical manner. So likewise, believers are in the “likeness” of Christ’s
resurrection because they actually have begun to be identified with it and
participate in it.”
For the Apostle Paul, baptism is not merely metaphorical or symbolic, but rather a
very literal expression of a violent acquisition by God and ultimately a transition of
power by which the death, burial, and resurrection of Christ makes a provision for
believers to no longer be slaves to the mastership of sin and death, but to now
become slaves of righteousness.
Gromacki explains this notion in stating:
“He should reckon himself as dead to sin and alive unto God and should yield
himself completely to his new spiritual master. Christ’s death not only removed the
penalty of sin but also broke the power of the sin nature. Just as the believer was
saved by faith in Christ’s provision, so he may believe that His death has already
destroyed the power of the indwelling sin principle. Human effort did not bring
him justification nor will it produce sanctification. Once he was a slave to sin; now
he should be a slave to righteousness.”
Works cited:
Beale, Gregory K. A New Testament Biblical Theology: The Unfolding of the Old
Testament in the New. Grand Rapids, Michigan: Baker Academic, 2012.
Gromacki, Robert G. New Testament Survey. Grand Rapids, Mich: Baker
Academic, 2008.
HEISER, MICHAEL S. UNSEEN REALM: Recovering the Supernatural
Worldview of the Bible. [Place of publication not identified]: LEXHAM PR, 2019.
Hullinger, Jerry. New Testament Life and Belief: A Study in History, Culture, and
Meaning. CreateSpace Independent Publishing Platform (October 30, 2014)
