Do you know why you were baptized? In our speech today that is what this question means. But it conveys a further significance of looking to something as a reason. What were you thinking about when you submitted to be immersed? What did you have in view?

The word "unto" is Old English and not much used today. Its simplest equivalent means "into," but this carries an idea what is not necessary to the word. The case of the noun following (or pronoun) is accusative, and this suggests motion to or toward whatever is named by the nominal.

So, the sense could be, to, toward, into; but when place is not the sense but rather some abstract is in mind, the sense could be with reference to, with a view to, for, at, or even in order to or with the purpose that.

The word being a preposition, is simply directing attention to its object and the context must explain just what is involved. The men of Nineveh "repented at the preaching of Jonah" (Matthew 12:41). "At" is the word we have in mind here. It means that the men of Nineveh repented "on account of" or with Jonah's preaching in mind. The fact that this preaching had already been done when they repented does not change the sense of the word.

I. UNTO JOHN'S BAPTISM (Acts 19:3)
Those disciples whom Paul asked the thing they had in mind when they were baptized, answered that it was John's baptism. If it had been Apollos who taught them concerning the Christ (Acts 18:25, 28), which seems likely, he only knew the baptism of John, though he was "mighty in the Scriptures" (Acts 18:24). His eloquence, fervency and diligence still could not make up for what he did not know. Therefore, "when Aquila and Pricilla had heard [him] they took him unto them, and expounded unto him the way of God more perfectly" (Acts 18:26).

We are not told just what these two disciples of Paul could tell Apollos that which he did not previously know, but it might well have included baptism. In any case, when he soon departed and went to Corinth (where Paul, Aquila, and Pricilla had been), the brethren wrote the disciples there to receive him (Acts 18:27). This suggests that Apollos himself had scriptural baptism for no recommendation is made that he should be baptized. Very likely he had John's baptism, having received it from John himself. But this did not give him a right to administer it to others. He was not as well informed in the purpose of John's ministry as he needed to be, it would seem, for when Paul admonished the twelve disciples who said they were baptized "unto John's baptism" regarding what John the Baptist had truly preached, they were immediately willing to be baptized (again, as some would say).

John the Baptist had taught that there would come the Messiah after himself who was mightier, and said, "He shall baptize you with the Holy Ghost and with fire" (Luke 3:16). Paul explained to the Ephesian disciples that this means that those baptized were taught by John to believe on Jesus, trusting Him to baptize them in Holy Spirit. This explanation was evidently understood by them, for they were then baptized and Paul, laying his hands on them (as an apostle with such a gift), they received the Holy Spirit.

Paul did not ask them if they had believed in God, for this does not seem to be the matter of concern. His concern was "why were you baptized?" The strong implication is that it should have been with a view to Christ. At this time in history the Messiah had already come, but they did not seem aware of this, or what would be its proofs in their own lives.

II. BAPTIZED UNTO MOSES (1 Corinthians 10:12)
This bit of history of the Hebrews and of the Exodus gives us a clue as to the meaning of what it means to be baptized "unto" someone or some thing. The Hebrews had been living and working "unto" their Egyptian taskmasters. They labored at making bricks with a view to pleasing these masters and thus doing the bidding of Pharaoh. The Red Sea put a difference in their view of the One to be heeded. It had separated, or marked the death of, themselves to Egypt, and the Egyptians to them. Now they had a new leader, Moses. Their being baptized "unto Moses," then meant that no longer were they to heed the voices of the masters in Egypt, but the voice of a new Master (God) whose spokesman was Moses.

III. BAPTIZED INTO JESUS CHRIST (Romans 6:3)
We are taught that we are baptized into (same word: "unto") Jesus Christ. It is not a matter of location or place, so that baptism puts us literally into Christ. This is no more true than that "baptized unto Moses" put the Hebrews into Moses. It means that baptism (like the Red Sea crossing) drew a line between former masters and the the present leader or master. Baptism declares that we have died to the world. Being dead to it we cannot heed the voice of its god (Satan) or its leaders (taskmasters). We have a new Master (Christ), and are baptized "unto" Him. With a view to heeding Him and no other, we declare (show) our death to the world and our resurrection (new life) unto God. He is our new Master, and we heed the voice of Him Who is our Head, Christ.

Those religionists who think the pictorial ordinance changes our location, or even our relationship to Christ, are mistaken. It only shows it. The Hebrews no longer heeded the voice of the taskmasters in Egypt after the blood was applied to the door posts of their houses. Egypt is a picture of the world. Pharaoh is a type of the devil. Moses is a type of Christ (Acts 7:37 ; Deuteronomy 18:15,18,19). What did you have in mind when you were baptized? Possibly you did not understand well, but, if your experience was like mine, it was that I was doing what Christ would have me do. I was "baptized unto Jesus Christ." I was thinking of His being my Master. I was not thinking of merely of gaining His favor, and certainly not of becoming one of His, but I was thinking of pleasing Him. This, without a doubt, is what makes baptism scriptural.

Paul's language in Romans 6 goes on to say that we are "baptized into (unto) His death." We cannot be placed, literally, into His death, but it is wit a view to His death. Here out understanding is not so clear, but He knows what He accomplished for us at Calvary and we are baptized in water with a view to that work. Further, in water baptism we are also demonstrating a likeness to resurrection. Jesus was raised for our justification. In baptism we should have in view His Lordship over our lives so that this justifying victory of the empty tomb of Jesus may be manifested in our walking in newness of life (Romans 6;4). The next verses tech that this picture portrays a planting of the old man which amounts to a destruction of the body of sin. A seed which is planted is not the one which comes up to grow and bear fruit. By faith we identify with Him Who died that much fruit might result from His life in others (John 12:24). Fruitbearing is a manifestation of life. Baptism does not produce the life, but is "unto" such life. With a view to. Because we now identify with a new Master life is manifest in us. We did not receive that life in the water, but it is evident in the water, just as in the Red Sea, that we are alive and the armies of Pharaoh cannot get to us and may even be destroyed in the attempt. Such is the life of faith.

IV. BAPTIZED INTO CHRIST (Galatians 3:27)
This reference is much the same as the last, but here it is said that one "baptized unto Christ" (the word is "unto" in the A. V.) "have put on Christ." I like to think that we put Him on, first and last, by acts of faith. If this is true we have "put on Christ" even before the act of baptism. But it does not become evident, at least not clearly, unless we are baptized in water. "Putting on" suggests a garment or robe. Such language is just that explicit in the Scriptures when it is said that we are clothed in the righteousness of Christ. This, of course, is by faith. But we want others to know our identification with the Christ, so we put on the uniform of His army: BAPTISM (see: Romans 13:14 ; Ephesians 4:24).

The outward manifestation in our lives will then be death and resurrection. He is evident in us by our death to the world and by our walk in righteousness and true holiness. Our "old man" is obscured by death and is not to appear more in our lives, for it is destroyed (Romans 6:6). The new life which does appear is His, as He lives in us. Thus are we no longer to show up in our spiritual lives as Jew or Gentile, slave or free man, male or female, but as "one new man": Christ.

V. BAPTIZED INTO ONE BODY (1 Corinthians 12:13)

Again, we are looking at the word "unto" (here rendered "into"). It is with a view to, or with, our minds set on one body. Looking to one body; thinking of being a part of one body. That body is Christ. Many passages tell us that the body is the church. The context here in 1 Corinthians 12 is definitely a local congregation. The figure is of a human body, and such is always local. It has arms, eyes, mouth, nose, ears, etc., but all are a part of the one physical body. It is not separated, scattered, or disjoined. It is one, a unity, joined. A local congregation of believers, baptized "unto" such a body are a unity, over which Christ is the Head.

The baptism was in water. The other passages we have referred to all point to this fact. And in the pictorial act the man with faith declares his position by manifesting his death to sin and life "unto" (with reference to) God by that act of obedience: a burial of the old man and a resurrection of a new man to walk in a new life.

The association of "Jews" or "Gentiles" and "bond or free" ties this passage to the previous one (baptized into Christ) where the same words are used. The inspiring Holy Spirit does this to enable us to associate passages dealing with the same ideas. Any idea that the baptism here is "spirit baptism" or "baptism in Spirit" is thus eliminated.

IX. SUMMARY OF BAPTISM'S GOAL
It must have a goal - Christ. That goal is realized in the body of Christ. This body is visible and able to manifest Christ before the eyes of men (Galatians 3:1,2 ). "Baptized unto Jesus Christ" means with a view to His headship or lordship. "Baptized into one body" means "unto" or with a view to that unity of purpose and work which only a church can perform. John's baptism was scriptural but his ministry pointed to Christ. Christ's ministry, as pre-announced by John the Baptist, was to baptize men in Holy Spirit and to winnow men, separating the chaff for the flames and the wheat for the garner.
So, no person, even if he has believed to be saved, as all baptized must have, should be baptized unless he is ready and willing to heed the voice of a new Master, leaving the world and its ways. Wandering out in the world alone is no place to do this; it is for the members of the body, the church.