Can water save us?
Many have taken in hand to set forth an order and explanation on the
subject of water baptism. It's truly sad to see such diverse opinion on it;
however, there is only one answer to this doctrine, but there are two questions. One, are
we to be baptized "to be saved"in the act of water baptism our sins are
forgiven by that act? Two, are we to be baptized, as a command, of which merits no
redemption? The argument has been for either one or the other there is no dilemma, no
third argument.
One of the problems in understanding this doctrine, and many others, is people
fail to find the "semantic range," and correct exegesis when interpreting
passages. Moreover, many hold to what they have been taught by some particular school of
thought or training. Although, they say they don't this then places preconceived ideas
into the exegetical process, and thus error is conceived by placing man's understanding
above God's.
As always we must be thorough in covering any doctrine always keeping in
mind it's what the Bible teaches and nothing else. We need to understand what is meant
"Biblically" by the doctrine of baptism. What is its history, meaning, teaching
in the Old Testament and New. What did John, Jesus, Paul and other New Testament writers
teach about it. What did the early church believers believe and teach? What has subsequent
believers held to? This we will discover in this study. Also, it's important to understand
we are not simply assaulting other views. We will examine the Scriptures mainly, and
consult other sources for evidence. However, we will rely on the Bible alone to determine
the validity of this doctrine, its meaning, command, and intent.
Pre-Scripture History
We are not told, in the Bible, of any baptismal methodology history. We do
know that other religions practice baptism. The following quote is interesting.
"Years ago as I was doing research on the mystery religions of Egypt, I ran
across an interesting tidbit of information: The Egyptian baptismal ceremony was done by
immersion in a coffin full of water. In fact, they held him down until he passed out, then
brought him up and revived him. If he survived, he became a member. He was considered to
have been 'dead and buried' in baptism. At the time, I had no idea that the Egyptians knew
anything about baptism. In fact, I thought John the Baptist had gotten the idea by some
kind of revelation. But in seeing that the Egyptians immersed in water, and the Hebrews
sprinkled, the contrast was startling. Surely Moses would have been well acquainted with
the Egyptian mode of baptism. He himself had probably been baptized by them in his early
life
."
There was about 2050 B.C. in Nippur Mesopotamia a myth god called Enki, in the
"Tablets of Makly," we read that it "
functioned as a god of
purification in the water rituals known as rituals of the 'house of baptism' or 'of
washing.'"
We do know the "Essenes" wrote about baptism possibly around 200
B.C. In document 4Q414, Frag. 2+3 Col. 2, a baptismal liturgy, we read the following,
"And you shall cleanse him for your holy statutes
for the first, the third and
the sixth
in the truth of your covenant to cleanse oneself from uncleanness
and
then he shall enter the water
and he shall say in response 'blessed are
you
.'"
In ancient Iran (eighth century AD) an esoteric group practiced baptism.
"Baptism wards off evil spirits and is essential to salvation. It is both a
washing of the body and the soul and the resurrection to the new life. A sacramental meal
forms part of the baptism, as of other important rituals."
In Hinduism we read of baptism in the river Ganges."Thousands of Hindu
pilgrims perform this act of purification in the sacred river [Ganges] each year
once
a year, an image of the god Shiva is immersed in the water."
Mormons believe it is efficacious, "They who believe not your words, and are
not baptized in water in my name, for the remission of their sins
shall be
damned." They also believe in baptism for the dead, which was a Osiris myth,
"Baptism by proxy for the dead is a major activity
the saints are
redeeming
their (unbaptized) dead from the grasp of satan."
"Jehovah's Witnesses believe baptism by immersion symbolizes
dedication." We do not agree with the Jehovah Witnesses, or Mormons as being true
Christians, the quote was provided as an example of other beliefs.
"
It is clear baptism was practiced in the Church from the
first
by water and the Trinitarian formula." We know ritual washing was an
ancient custom dating as far back as 2050 B.C. Baptism was to Christianity what
circumcision was to Judaism.
In understanding the subsequent information we arrive at the following
conclusions. Washing with water or baptism was practiced from earliest times. It
had meaning to it depending on the groupmost heathen groups believed it was
efficacious.
Meaning
The meaning of the word baptism is to be understood--first and
foremostof its meaning and usage in the Biblical languagesHebrew and Greek.
The word baptism does not appear in the Old Testament in any form--baptism,
baptizing, baptized, etc. There are figures of baptism used like Naaman dipping in the
Jordan river seven times, and the washing of the priests in the bronze Sea. According to
most Biblical dictionaries it was 18' in diameter, 7 ½' tall, and held 12,000 gallons
which was like a bath; the priests could literally bathe in it!
Thou shalt also make a laver [of] brass, and his foot [also of] brass, to
wash [withal]: and thou shalt put it between the tabernacle of the congregation and the
altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and
their feet thereat: When they go into the tabernacle of the congregation, they shall wash
with water, that they die not; or when they come near to the altar to minister, to burn
offering made by fire unto the LORD (Exodus 30:18-20).
When we come to the New Testament the word baptism baptisma
means to wash, immerse, or submerge. Baptize baptizo means to wash,
immerse, and also carries the definition of a garment being "immersed" in water
to dye it, and to describe a ship "sinking" into the sea. It's a verb which is
an action one does. Here are some other helpful resources.
The Dictionary says, "Baptize, (bapt-tiz), v.t. [F. baptiser, fr. L. baptizare,
fr. Gr. Baptizein to dip in water.] to dip or immerse in water, or to
pour or sprinkle water upon, as a religious rite
."
"Baptize - OF. Baptisier - Gr. Baptizein"
"Baptism, emmersion in water, from Gr. Baptizein"
Italian, battezzare, to immerse. Swedish, dop, to dip.
Dutch, doop, to dip or immerse. German, taufe, to dip. Eccl.
Latin, baptizare, to dip or immerse. Spanish, bautismo, to dip or
immerse.
In the New Testament total immersion in the water is the idea conveyed to
us; not pouring or sprinkling. We get an idea of what was meant when speaking about
baptism from a Greek poet named Nicander who lived about 200 B.C. in the following,
"
In order to make a pickle, the vegetable should first be 'dipped' (bapto)
into boiling water and then 'baptized' (baptizo) in the vinegar solution. Both
verbs concern the immersing of vegetables in a solution. But the first is temporary. The
second, the act of baptizing the vegetable, produces a permanent change."
There are two forms of the word baptism in the Greek
Septuaginta Greek translation of the Old Testament made about 200 B.C. for those
Greek speaking Jews in North Africa. It's helpful to see the way it was used still
indicating immersing or submerged. The first is found in Isaiah 21:4.

"My heart wanders, and transgression overwhelms me; my soul is
occupied with fear."
The word "overwhelms" is used to indicate the total immersion of the
transgressions of the people he felthe felt "baptized" in it. The second
place is in Ezekiel 23:15.

"Having variegated girdles on their loins, having also richly dyed attire
upon their heads; all had a princely appearance
"
The writer is describing the attire on the princes' heads in which the
cloth was "dyed," using the word baptai to mean dip or immerse in color.
It's clear that the meaning of the New Testament word baptism means total
immersion; not pouring or sprinkling. We will see later that the idea of pouring or
sprinkling cannot be an adequate method for the ordinance of baptism.
Old Testament
As I said earlier, the word baptism does not appear in the Old
Testament in any form--baptism, baptizing, baptized, etc. There are; however, figures and
types to indicate a future New Testament action. From the beginning water has been a part
of peoples lives (Genesis 1:2). God called the waters good (Genesis 1:10). The first
creatures to possess breath and live were found in the Ocean (Genesis 1:20-22). From the
beginning the way of redemption and atonement for sin was through sacrifice (Genesis 3:21;
4:4). 70% of the earth is water. Our bodies have between 50 and 60% water.
Noah was declared "just" (Genesis 6:9; 7:1), and would
have needed no baptism to save him. In Genesis 6:17 God uses water to destroy man; not
save him. However, in the same instance He used the ark, upon the waters, to save a
"remnant"Noah and his family.
In the narrative of Abraham we see it was again sacrifice (Genesis
12:8; 22:8,13) not baptism that pleased God. Abraham is declared righteous by faith
(Genesis 15:6) not by baptism. We are told, very clearly, that circumcision was a
"sign" of the covenantagreement between God and His people (Genesis
17:10-12). Salvation came by blood for His people in Egypt (Exodus 12:5,7,13,23).
In the narrative of the experience at the Red Sea (Exodus 14:21,22) the
children of Israel are crossing down between two great walls of water to come to the other
side. The New Testament says of the experience "and were all baptized unto Moses
in the cloud and in the sea." (1 Corinthians 10:2) What do we make of the
interpretation? Paul is making a point that those experiences were not guarantees of ones
salvation because he makes the point in 10:5, "but with many of them God was not
well pleased: for they were overthrown in the wilderness." In fact, this is a
case against baptismal regeneration; not for it. The phrase, "
baptized
unto Moses
" means they were identifying with him (Moses) for God's commands
and covenant; not for salvation, for they had "already" come out of Egypt (sin).
The same could be said of Joshua in Joshua 3:15,16. In fact, Exodus 19:4-6; 24:8; and
28:30, says they where saved by faith and obedience. There is no possible way the
Red Sea could have cleansed them permanently because they still sinned after (Leviticus
26:23,24).
The "laver" was setup for the washing of the consecration
ceremonynothing dirty can approach the alter (Exodus 30:21; cf. Exodus 28:34,35).
Was this for moral cleansing? No (Exodus 29:21; Lev. 9:6,7). The "washing" had
no remedial value. Just as Aaron washed the same language is used in Leviticus 13:6,47 of
the clothes of a leper, of an "issue" (Leviticus 15:5, 6, 8, 9, 10, 11), of
healing (Leviticus 15:15), etc.
In Leviticus fourteen a leper that was healed was to wash his clothes, and
have his body examined then wash again; then be examined and wash again; then examined
again; however, it was not until several "offerings of sacrifice" (Leviticus
14:12, 19, 20, 21, 24, 29, 30 and 31) that had been performed was he pronounced clean.
Again, this was not by the water, but by "sacrifice" for atonement (vv.
20, 29, 31). Compare that with Leviticus 16:30, 34; 17:11; 23:26-28.
In fact, repeatedly, God says, "
[the priest] make an
atonement for you, to cleanse you, [that] ye may be clean from all your sins before the
LORD." Wonderfully, anticipating the coming Priestour Lord Jesus Christ.
Common sense and God's Word tells us external filthiness is cleansed by water; internal
filthiness is cleansed by bloodthe sacrifice on the alterwhether Old Testament
or New. In fact, the verses that deals with sin in Leviticus 4:26 through Numbers 15:28
says, "
and the priest shall make an atonement for him as concerning his
sin, and it shall be forgiven him." Where is baptismal cleansing of the soul? Not
here.
In Numbers 21:8,9 (the narrative account of the "fiery serpents") verse
nine says to look at the serpent on the pole was to be saved-- indicating the life giving
antidote. Of course this indicated a yet future Christological salvationthe cross of
our Lord Jesus Christ. However, why not have them jump into a river? Again, because
baptism is a sign of a committed agreement.
The Old Testament speaks of "to wash" in several places. Many
have taken those places to mean baptismal regeneration. We need to address those places in
detail. Wash in the Old Testament uses two words. One, kabac, wash, fuller,
to perform the work of a fuller. Two, rachats, wash, bath, wash off, to wash
oneself. They're both verbsan action one performs.
In 2 Kings 5:10,12,13 we have the account of Naaman washing in the Jordan river.
Some have tried to tie this with washing for a cleansing of the soul.
And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times,
and thy flesh shall come again to thee, and thou shalt be clean
[Are] not Abana and
Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them,
and be clean? So he turned and went away in a rage. And his servants came near, and spake
unto him, and said, My father, [if] the prophet had bid thee [do some] great thing,
wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and
be clean?
In all three verses the Hebrew word used is rachats, wash, bath. It
simply means he was instructed to bathe in the Jordan river; moreover, no special
grace was imparted to him in bathing in the river. It was faith in the words of God's
prophet and the ability of God to heal him; not the water. In washingbeing a
leperhe was doing what other lepers of Israel were to do. (cf. Leviticus 14:9.)
Another passage that is spoken of to promote baptismal regeneration is found in Ezekiel
16:8,9.
Now when I passed by thee, and looked upon thee, behold, thy time [was] the time
of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto
thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I
anointed thee with oil.
In context this chapter is talking about IsraelJerusalem. It relates
how God had pity on Israel and took her, cleaned her up, and made her beautiful (v.14). In
verse nine the word water is again, rachats, wash or bath. In the same verse
we're told He thoroughly washed the blood from them this word is different from
that of rechats. This word is, shataph, to wash off, be scoured and rinsed.
The imagery is that of a new born in which they are cleaned up after birth. In Ezekiel
36:25 God is addressing Israel through the prophet Ezekiel telling them He "is for
them," and will do them good.
Then will I sprinkle clean water upon you, and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you.
Taken out of context this would make a good case for baptismal
regeneration, although it does not say that exactly, but states that clean water
will be sprinkled upon them and they shall be clean from all your filthiness.
However, one must look at the whole of Scripture to understand doctrines. We have not yet
compared the New Testament teaching on this subject in which to come to an over all
conclusion. In this verse, using this phrase, God is reminding the children of Israel of
the ceremonial laws of cleansing. (cf. Numbers 8:7; 19:13; Leviticus 14:7, 51; 2
Chronicles 4:6.) We must remember without the shedding of blood is no remission,
and Jesus is the completeness of that remission and redemption. In fact Job 9:30,31 tells
us we cannot cleanse our sins by water.
If I wash myself with snow water, and make my hands never so clean; Yet shalt
thou plunge me in the ditch, and mine own clothes shall abhor me.
Many will say that the teaching of forgiveness of sins can be done by water in
the Old Testamentin Psalms 51:2,7.
Wash me throughly from mine iniquity, and cleanse me from my sin
Purge me
with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Again, we need to remember this is Old Testament context. David is praying
for forgiveness of his sin with Bathsheba. Certainly, the concept of washing with hyssop,
and with water were present in his mind. He saw this many times performed by the priests.
However, when we read this Psalm as a wholenot including the other Old Testament
teaching and the New on forgiveness of sinswe notice the following verses that
indicate it was by confession and repentance that forgiveness was achieved.
Have mercy upon me, O God, according to thy lovingkindness: according unto the
multitude of thy tender mercies blot out my transgressions (v.1).
For I acknowledge my transgressions: and my sin [is] ever before me (v.3).
Against thee, thee only, have I sinned, and done [this] evil in thy sight
(v.4).
blot out all mine iniquities (v.9).
For thou desirest not sacrifice; else would I give [it]: thou delightest not in
burnt offering. The sacrifices of God [are] a broken spirit: a broken and a contrite
heart, O God, thou wilt not despise (vv. 16,17).
Then shalt thou be pleased with the sacrifices of righteousness, with burnt
offering and whole burnt offering: then shall they offer bullocks upon thine altar (v.
19).
In another place some say Isaiah is promoting water cleansing for sins. In crying
out for Israel to repent and come back to God he says,
Wash you, make you clean; put away the evil of your doings from before mine eyes;
cease to do evil
Once again, the word rachats to wash or bath is
used. Again, in relating the imagery of the ceremonial washing to them he makes his point.
In fact Jeremiah 2:22 says,
For though thou wash thee with nitre, and take thee much soap, [yet] thine
iniquity is marked before me, saith the Lord GOD.
Clearly, external washing even with soap--potash will not remove the
internal stain of sins. Again, in Jeremiah chapter four he is relating repentance to a
backslidden people, and calling for their return to the Lord God of Israel. The prophet
cries out in verse fourteen.
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How
long shall thy vain thoughts lodge within thee?
A couple things to note. One, the word wash is the Hebrew kabac
wash, fuller, or to perform the work of a fuller. He says to them wash thine heart from
wickedness. This must needs be spiritual and symbolic for how could one literally pull
out their heart and wash it? Two, verse four says a similar statement which indicates a
spiritual condition being called for.
Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye
men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn
that none can quench [it], because of the evil of your doings.
Take away the foreskins of your heart? Obviously the heart does not
have foreskin; therefore, it is the condition of sin in the individuals which needs to be
removed. This can only be accomplished by sacrificeultimately in our Lord Jesus. Cleanse
the Hebrew words used are chata purify, cleanse, or purge it's a verb. Taher,
clean, purify, or purge it's a verb. Tamruwq, things
for purification or purifying it's a noun.
In Jeremiah 33:7,8 he prophesies of the coming redemption in Christ to the
children of Israel. He says God will taher clean them or purify them.
And I will cause the captivity of Judah and the captivity of Israel to return,
and will build them, as at the first. And I will cleanse them from all their iniquity,
whereby they have sinned against me; and I will pardon all their iniquities, whereby they
have sinned, and whereby they have transgressed against me.
However, when and how? Not by water, for it says nowhere that water baptism is
the method. When is this to happen? Verse fifteen tells us.
In those days, and at that time, will I cause the Branch of righteousness to grow
up unto David; and he shall execute judgment and righteousness in the land.
We know from the New Testament that Christ is what God had
in view (cf. Ezekiel 37:23). Another verse taken to mean baptismal regeneration is Ezekiel
36:25.
Then will I sprinkle clean water upon you, and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you.
Again, Israel is being spoken to here in which God is promising restoration and
forgiveness, and a reclaiming of His people from among the heathen. The above verse is
stating that after God takes them back from the heathen He will cleanse them. In the above
verse notice the phrase, sprinkle clean water upon you. The prophet speaks this to
the Israelite people reminding them of the water of purification conducted for separation
centuries earlier. We read in Numbers 8:7.
And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying
upon them, and let them shave all their flesh, and let them wash their clothes, and [so]
make themselves clean.
This sounds convincing, but we read in the following verse that it was not
merely water that took away sin. (cf. Numbers 19:18,19; 1 Peter 1:2)
Then let them take a young bullock with his meat offering, [even] fine flour
mingled with oil, and another young bullock shalt thou take for a sin offering.
The Old Testament speaks of washings, yes, but for ceremonial purposes, and in no
way implies forgiveness of sins in the act. It's clear God was preparing His people, in
fact all of His elect Jew and gentile alike, for the coming redeemer that was to sprinkle
many nations. The Old Testament says forgiveness of sins came by faith in God, confession,
obedience, and sacrifice with the shedding of blood.
By Faith,
And he believed in the LORD; and he counted it to him for righteousness
(Genesis 15:6).
By confession,
And it shall be, when he shall be guilty in one of these [things], that he
shall confess that he hath sinned in that [thing]: And he shall bring his trespass
offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb
or a kid of the goats, for a sin offering; and the priest shall make an atonement for him
concerning his sin (Leviticus 5:5,6).
By obedience,
When thou art in tribulation, and all these things are come upon thee,
[even] in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto
his voice; (For the LORD thy God [is] a merciful God;) he will not forsake thee, neither
destroy thee, nor forget the covenant of thy fathers which he sware unto them
(Deuteronomy 4:30,31).
By sacrifice with the shedding of blood,
And Aaron shall make an atonement upon the horns of it once in a year with
the blood of the sin offering of atonements: once in the year shall he make atonement upon
it throughout your generations: it [is] most holy unto the LORD (Exodus 30:10).
There are many other verses that speak to these areas, but I quoted those
pertinent. God forgave sins in the Old Testament (Psalm 85:2; Isaiah 33:24; Leviticus
4:20, 26, 30, 31; 19:22; Numbers 15:26-28; etc.) and He does in the New Testament and
still does today!
New Testament
When we come to the New Testament the word baptism baptisma
means to wash, immerse, or submerge. Baptize baptizo means to wash,
immerse, and also carries the definition of a garment being "immersed" in water
to dye it, and to describe a ship "sinking" into the sea. It's a verbthat
is an action one does. In the New Testament the word baptism appears twenty-two
times, baptisms one time, baptize seven times, baptized about
fifty-eight times, and baptizing four times.
From the ancient sources mentioned at the beginning of the study, and by
custom being practiced by others, baptism was known by the time of the New Testament.
However, we are told John the Baptist was the one to bring this practice into use (Matthew
3:1; Mark 1:4; Luke 3:3; John 1:25). The idea of water baptism did not seem to be a
foreign thing when John came on the scene because the Pharisees ask the following:
And they asked him, and said unto him, Why baptizest thou then, if thou be not
that Christ, nor Elias, neither that prophet?
In other words, we cannot assume they thought baptism strange or foreign.
Baptism
The Scriptures are: Matthew 3:7; 20: 22, 23; 21:25; Mark 1:4; 10:38,39;
11:30; Luke 3:3, 7; 7:29; 12:50; 20:4; Acts 1:22; 10:37; 13:24; 18:25; 19:3,4; Romans 6:4;
Ephesians 4:5; Colossians 2:12; 1 Peter 3:21.
Baptisms
The Scripture is: Hebrew 6:2.
Baptist
The Scriptures are: Matthew 3:1; 11:11,12; 14:2,8; 16:14; 17:13; Mark
6:14,24,25; 8:28; Luke 7:20,28,33; 9:19.
Baptize
The Scriptures are: Matthew 3:11; Mark 1:4,8; Luke 3:16; John 1:26,33; 1
Corinthians 1:17.
Baptized
The Scriptures are: Matthew 3:6,13,14,16; 20:22,23; Mark 1:5,8,9;
10:38,39; 16:16; Luke 3:7,12,21; 7:29,30; 12:50; John 3:22,23; 4:1,2; 10:40; Acts 1:5;
2:38,41; 8:12,13,16,36,38; 9:18; 10:47,48; 11:16; 16:15; 18:8; 19:3,4,5; 22:16; Romans
6:3; 1 Corinthians 1:13-16; 10:2; 12:13; 15:29; Galatians 3:27.
Baptizest
The Scripture is: John 1:25.
Baptizeth
The Scripture is: John 1:33; 3:26.
Baptizing
The Scripture is: Matthew 28:19; John 1:28,31; 3:23.
We need to understand--regardless of a doctrine of baptismal
regenerationthat the Scriptures are clear; one is saved by faith in the Lord Jesus
Christ by grace alone all would agree to that.
And you [hath he quickened], who were dead in trespasses and sins; Wherein
in time past ye walked according to the course of this world, according to the prince of
the power of the air, the spirit that now worketh in the children of disobedience: Among
whom also we all had our conversation in times past in the lusts of our flesh, fulfilling
the desires of the flesh and of the mind; and were by nature the children of wrath, even
as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even
when we were dead in sins, hath quickened us together with Christ, (by grace ye are
saved;) And hath raised [us] up together, and made [us] sit together in heavenly [places]
in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace
in [his] kindness toward us through Christ Jesus. For by grace are ye saved through faith;
and that not of yourselves: [it is] the gift of God: Not of works, lest any man should
boast. (Ephesians 2:1-9)
The Scriptures expand on that by adding the following:
Predestination, Election, and Foreknowledge
For whom he did foreknow, he also did predestinate [to be] conformed to
the image of his Son, that he might be the firstborn among many brethren. Moreover whom he
did predestinate, them he also called: and whom he called, them he also justified: and
whom he justified, them he also glorified. (Romans 8:29,30)
C.f. Romans 9:22,23; 11:5,6; Ephesians 1:4-7; 1 Thessalonians 1:4; 1 Peter
1:2.
Faith
When Jesus heard [it], he marvelled, and said to them that followed,
Verily I say unto you, I have not found so great faith, no, not in Israel. (Matthew
8:10)
C.f. Matthew 21:32; Mark 8:38; 11:22; 16:16; Luke
7:9; John 1:12,13; 2:11,23; 3:15,16,36; 4:41,42,53; 5:46,47; 6:29,40; 7:38,39;
8:24,35-38,45-47,51,56; 10:42; 11:27,45; 12:10,11; 14:1-6; 16:27; 20:29,31; Acts
2:21; 4:4; 9:42; 11:16,17,21; 13:12,48; 14:1,27; 15:9,11; 16:14,15,16,31,33,34; 17:4,12;
18:25,26; 19:2-5; 20:21,24; 22:16; 28:24; Romans 1:16,17; 3:3,4,25-28,30;
4:2-5,9,24,25; 5:1,2,15-17,19,20,21; 6:3-8; 8:24; 9:11,16,30-33; 10:4,9-13; 11:23; 1
Corinthians 1:21; 2 Corinthians 1:22,24; Galatians 2:16,17-21;
3:6,8,11,13,14,22,24; Ephesians 1:13; 2:1-9; Philippians 1:29; 3:9; Colossians
2:6; 1 Thessalonians 1:17; 2 Thessalonians 1:10; 2:13; 1 Timothy
4:10; 2 Timothy 2:10,13; 3:15; Titus 1:1-3; Hebrews 4:3; 10:38,39;
11:6; 1 John 3:23; 5:1,5,10,11,13,20.
Grace
And of his fulness have all we received, and grace for grace. For the law was
given by Moses, [but] grace and truth came by Jesus Christ. (John 1:16,17)
For by grace are ye saved through faith; and that not of yourselves: [it
is] the gift of God: Not of works, lest any man should boast. (Ephesians 2:8,9)
C.f. Acts 13:43; 15:11; Romans 3:22,24; 11:5,6; Galatians
1:6; Ephesians 2:1-9.
Repentance/ Confession
In those days came John the Baptist, preaching in the wilderness of
Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. (Matthew 3:1,2)
C.f. Matthew 6:11; 4:17; 6:12,14; 9:12,13; 10:32,33; 11:21-24;
14:30; 16:15-18; Mark 1:4; 1:15; 2:17; 6:12; 8:29; Luke 3:2-3,8; 5:8,31,32;
9:19,20; 10:13; 11:32; 13:3,5; 15:7,10,18-21; 17:3,4; 18:13,14; 19:9,10; 24:47; John
6:68,69; 12:42; Acts 3:18; 5:31; 11:18; 13:24; 17:30; 20:21; 26:20; Romans
2:4; 2 Corinthians 7:10; Revelation 9:20,21.
Receiving Christ as Savior
He that findeth his life shall lose it: and he that loseth his life for my
sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth
him that sent me. (Matthew 10:39,40)
C.f. Matthew 7:21; 11:27-30; 12:21; 16:24,25; 18:11; 19:16-30;
28:19,20; Mark 8:34; 10:21,29,30; Luke 1:47; 2:10,11,26,30; 10:16; 14:27,33;
17:33; 18:18-22; John 1:29,30-34; 4:10,14; 6:27; 8:12; 12:44-50; Acts 13:23;
1 Corinthians 15:57; 2 Corinthians 1:9,10; 5:5; 1 Timothy 1:15; Hebrews
5:9; 9:12,14,15; 10:10,12,14,17-19; 12:23,24; 13:12; 1 Peter 1:3-5,18,23,24,25;
3:18,20-4:1; 1 John 3:5; 4:14; Jude 1:1; Revelation 1:5; 5:9; 7:14.
Forgiveness by Christ
And, behold, they brought to him a man sick of the palsy, lying on a bed:
and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy
sins be forgiven thee. And, behold, certain of the scribes said within themselves, This
[man] blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your
hearts? For whether is easier, to say, [Thy] sins be forgiven thee; or to say, Arise, and
walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then
saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And
he arose, and departed to his house. But when the multitudes saw [it], they marvelled, and
glorified God, which had given such power unto men. (Matthew 9:2-8)
When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be
forgiven thee
But that ye may know that the Son of man hath power on earth to forgive
sins, (he saith to the sick of the palsy,). (Mark 2:5,10)
C.f. Matthew 12:31,32; 18:21,22; Mark 3:28; 4:12;
11:25,26,30; Luke 5:20,23,24; 6:37; 7:43-50; 11:4; 12:8-10; John 5:14;
8:11,36; 20:22,23; Acts 3:18-22,36; 5:30-33; 13:38,39; 22:16; 26:18; Romans
8:1,2; Colossians 1:20-22; 2:13; Hebrews 2:9,14-17; 8:12; Revelation
13:8.
Conversion
For this people's heart is waxed gross, and [their] ears are dull of
hearing, and their eyes they have closed; lest at any time they should see with [their]
eyes, and hear with [their] ears, and should understand with [their] heart, and should be
converted, and I should heal them. (Matthew 13:15)
C.f. Matthew 18:3; Mark 4:12; Luke 22:32.
Christ our Redemption, Ransom, Remission of Sins
Even as the Son of man came not to be ministered unto, but to minister,
and to give his life a ransom for many. (Matthew 20:28)
For this is my blood of the new testament, which is shed for many for the
remission of sins. (Matthew 26:28)
C.f. Mark 10:45; Luke 1:68,69; 2:38; John
10:11,15,16; 11:50-52; 19:30; Acts 10:6,15,33-43,47,48; 20:28; Romans
3:25,26; 1 Corinthians 1:29,30; 6:11; Galatians 1:3,4; 4:4,5; 5:1; Ephesians
1:4-7; 2:13-15; 1 Timothy 2:6; Hebrews 1:1-3; Revelation 14:4.
Jesus our Righteousness and Justifier
Then saith he to his servants, The wedding is ready, but they which were
bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find,
bid to the marriage. So those servants went out into the highways, and gathered together
all as many as they found, both bad and good: and the wedding was furnished with guests.
And when the king came in to see the guests, he saw there a man which had not on a wedding
garment: And he saith unto him, Friend, how camest thou in hither not having a wedding
garment? And he was speechless. (Matthew 22:8-12)
Therefore being justified by faith, we have peace with God through our Lord Jesus
Christ. (Rom. 5:1)
C.f. Romans 5:2-11; Titus 3:4-7; Revelation 19:8,14.
By His Blood
And he took the cup, and when he had given thanks, he gave [it] to them: and they
all drank of it. And he said unto them, This is my blood of the new testament, which is
shed for many. (Mark 14:23,24)
C.f. Luke 22:20; Colossians 1:14; Hebrews 9:22,26,28;
1 John 1:7,9; 2:1,2; Revelation 12:11.
Salvation
For I say unto you, That except your righteousness shall exceed [the
righteousness] of the scribes and Pharisees, ye shall in no case enter into the kingdom of
heaven. (Matthew 5:20)
C.f. Matthew 8:23,-26; Luke 8:12; 9:56; 13:22-25; 23:43;
24:24-27; John 3:17,18; 5:21,24-26,34,39,40; 6:33,37,47,51,54,57,63,65;
10:9,10,28,29; 12:24-26,32-36; 14:19; 17:2,3; Acts 2:36,47; 4:10,12; 9:15,17,18; Romans
6:11,23; 8:32; 1 Corinthians 15:,2,3,12-23; 2 Corinthians 5:19,21; 11:3; 1
Thessalonians 5:9; 1 Timothy 1:16; 2 Timothy 1:1,8-11; 3:15; Titus
1:1-3; 2:11,14; Hebrews 7:25; 1 John 1:2.
Born Again
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man
be born again, he cannot see the kingdom of God. (John 3:3)
C.f. John 3:5; Acts 1:5.
Humbleness to Enter
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little
child, he shall not enter therein. (Mark 10:15)
C.f. Luke 18:17.
Resurrection
And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was
crucified: he is risen; he is not here: behold the place where they laid him. (Mark
16:6)
C.f. Luke 24:6,34,46; John 2:19-22; 11:25,26; Acts
2:23,31,32; 3:15,26; 4:33.
Obedience
For whosoever shall do the will of my Father which is in heaven, the same
is my brother, and sister, and mother. (Matthew 12:50)
C.f. Matthew 21:31; Mark 3:35; John 8:31,32.
Christ the New Covenant
For this [is] the covenant that I will make with the house of Israel after
those days, saith the Lord; I will put my laws into their mind, and write them in their
hearts: and I will be to them a God, and they shall be to me a people. (Hebrews 12:10)
Now I presented, exhaustively, all of the Scriptures that speak to us
about who, how, and by what manner we're saved. We shall address the main Scriptures that
seem to indicate baptism as a means of redemption.
For this is he that was spoken of by the prophet Esaias, saying, The voice
of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
And the same John had his raiment of camel's hair, and a leathern girdle about his loins;
and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea,
and all the region round about Jordan, And were baptized of him in Jordan, confessing
their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he
said unto them, O generation of vipers, who hath warned you to flee from the wrath to
come? Bring forth therefore fruits meet for repentance: And think not to say within
yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these
stones to raise up children unto Abraham. And now also the axe is laid unto the root of
the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast
into the fire. I indeed baptize you with water unto repentance: but he that cometh after
me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the
Holy Ghost, and [with] fire: Whose fan [is] in his hand, and he will throughly purge his
floor, and gather his wheat into the garner; but he will burn up the chaff with
unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of
him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to
me? And Jesus answering said unto him, Suffer [it to be so] now: for thus it becometh us
to fulfil all righteousness. Then he suffered him. And Jesus, when he was baptized, went
up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the
Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven,
saying, This is my beloved Son, in whom I am well pleased. (Matthew 3:3-17, and the
parallel in Mark 1:9)
First, we need to understand at the beginning of this passage Jesus has
not yet come on the scene. John comes out and is spoken of as, for this is he that was
spoken of by the prophet Esaias
. His purpose? To be the voice of one crying
in the wilderness
and to prepare ye the way of the Lord, make his paths
straight. People were coming out to him, being led of God, and they
were
baptized of him in Jordan, confessing their sins. Notice, there is a separation of
baptism and confession. It does not say that in the baptism their sins were forgiven; only
that they were baptized and then confessed their sins.
In this passage the phrase I indeed baptize you with water unto
repentance is what is commonly used to prove a baptismal regeneration. It has always
been a wonder to me how one can try and prove something from a few verses. John says, I
indeed baptize you with water
he's simply stating a fact of an action he says he
performs. Then he says, unto repentanceeis metanoiafor,
to, into, in, or toward a change of mind. He was baptizing them for identification in the
coming Messiah in which by confessing and repenting they would be preparing themselves for
His arrival.
It's clear they confessed their sins, and he cries out for the
Pharisees and Sadducees to, bring forth therefore fruits meet for repentance. After
confessing his performance baptism John then says, but he that cometh after me is
mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy
Ghost, and [with] fire, of course he's speaking of Jesus. John says Jesus is greater
than him. Then it would follow that whatever Jesus set up as entrance into the kingdom
would be greater.
Jesus comes to John to be baptized. All agree Jesus did not need to be
baptized to have sins removedHe had none. John tries to stop Jesus from being
baptized by him he says, I have need to be baptized of thee, and comest thou to me? John
was making it clear that it should be him (John) that was to be baptized for
identification with Christ not the other way around. John believed it was
Jesus that removed sins, not baptism, for he says in a certain place behold the Lamb of
God, which taketh away the sin of the world. (John 1:29)
We must remember just as Moses brought the people into the red sea to be
forever identified with God, so John brought the people into baptism to be identified with
the coming Messiah. (Matthew 11:9,10) In light of the rest of the Scriptures, we now know
it's by grace through faith one is saved. To proclaim that baptism washes away sin is
considered, by the Scriptures, a work. Which the same condemns and if by grace, then
[is it] no more of works: otherwise grace is no more grace. But if [it be] of works, then
is it no more grace: otherwise work is no more work. (Romans 11:6)
In fact, after Jesus comes and then returns to the Father Paul corrects
the notion that John's baptism is valid (Acts 19:3-5) it is not proper to use John's
methodology of baptism to create a doctrine, and not look at the rest of Scriptures to
back it up. There is also a baptism which is of affliction. The Lord Jesus spoke of
it in the following: (Matthew 20:22; Mark 10:39; Luke 12:50).
And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink
of the cup that I drink of; and with the baptism that I am baptized withal shall ye be
baptized (Mark 10:39).
And thou, child, shalt be called the prophet of the Highest: for thou shalt go
before the face of the Lord to prepare his ways; To give knowledge of salvation unto his
people by the remission of their sins, Through the tender mercy of our God; whereby the
dayspring from on high hath visited us, To give light to them that sit in darkness and
[in] the shadow of death, to guide our feet into the way of peace. (Luke 1:76-79)
John was to "prepare" the way of the Lord Jesus. It says John
was to give knowledge of salvation unto his people by the remission of their sins
how?
Water baptism? No, it would be through the tender mercy of our God; whereby the
dayspring from on high hath visited us, To give light to them that sit in darkness and
[in] the shadow of death, to guide our feet into the way of peace.
Then came also publicans to be baptized, and said unto him, Master, what shall we
do? And he said unto them, Exact no more than that which is appointed you. And the
soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do
violence to no man, neither accuse [any] falsely; and be content with your wages.
(Luke 3:12-14)
In this passage those that come to John for baptism ask him a question--
what shall we do? This question is in the "future tense"an action to
be preformed yet future. It's interesting that if baptism was efficacious there would be
no need to ask this question. Some may say, "well that was before Jesus."
However, Jesus is asked this question (Matthew 10:7; Luke 10:25; 18:18) in which the
answer is provided--to follow Jesus. It's asked of Paul (Acts 16:30) the answer? Believe
on the Lord Jesus Christ. Paul asked it of the Lord Jesus (Acts 22:10) the answer he
received turned out to be instruction of salvation in the Lord Jesus. The people asked it
of Peter and the group (Acts 2:37) the result? Many became saved.
For I say unto you, Among those that are born of women there is not a greater
prophet than John the Baptist: but he that is least in the kingdom of God is greater than
he. And all the people that heard [him], and the publicans, justified God, being baptized
with the baptism of John. But the Pharisees and lawyers rejected the counsel of God
against themselves, being not baptized of him. (Luke 7:28-30)
In this passage Jesus is commending John the Baptist, and says he's great
prophet. He then says, but he that is least in the kingdom of God is greater than he. Now
we read that all the people that heard [him], and the publicans, justified God, being
baptized with the baptism of John. The people, in a sense, claimed God as righteous
because they believed themselves to be rightly related to God by John's baptism.
Conversely, the Pharisees and Lawyers prove their unwillingness to identify themselves
with God in that they rejected the counsel of God against themselves, by being
not baptized of him.
And he answered and said unto them, I will also ask you one thing; and answer me:
The baptism of John, was it from heaven, or of men? And they reasoned with themselves,
saying, If we shall say, From heaven; he will say, Why then believed ye him not? But and
if we say, Of men; all the people will stone us: for they be persuaded that John was a
prophet. (Luke 20:3-6)
In this passage Jesus is confronted by the Chief priests and scribes. They
ask Him by authority He does these thingsmiracles. He then puts the authentication
of John's baptism to them and asks, the baptism of John, was it from heaven, or of men?
We receive the answer in their statements. One, If we shall say, From heaven; he
will say, Why then believed ye him not? And two, if we say, Of men; all the people
will stone us: for they be persuaded that John was a prophet. What does it mean in the
phrase why then believed ye him not? That is if they did believe John, naturally,
they would have believed Jesus and the purpose of salvation He came to give.
And they asked him, and said unto him, Why baptizest thou then, if thou be not
that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with
water: but there standeth one among you, whom ye know not; He it is, who coming after me
is preferred before me, whose shoe's latchet I am not worthy to unloose. (John
1:25-27)
John confesses I baptize with water, but he then adds but
there standeth one among you, whom ye know not; He it is, who coming after me is preferred
before me, whose shoe's latchet I am not worthy to unloose. Obviously, this describes
Jesus as the greater. What is even more compelling evidence in discovering baptism, as not
being efficacious, is John's own statement about Jesus in verse 29.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God,
which taketh away the sin of the world. (v.29)
After these things came Jesus and his disciples into the land of Judaea; and
there he tarried with them, and baptized. And John also was baptizing in Aenon near to
Salim, because there was much water there: and they came, and were baptized. (John
3:22,23)
Some have said baptism was just for John and it was not
done before the cross. Not so. We read, after these things came Jesus and his disciples
into the land of Judaea; and there he tarried with them, and baptized. In another
gospel additional information is added
that Jesus made and baptized more
disciples than John, (Though Jesus himself baptized not, but his disciples,). (John
4:1,2)
Again, we see John as the forerunner or preparer for Jesus, but as Jesus
came it was apparent that Jesus would take over. For John himself says, He must
increase, but I [must] decrease. (John 3:30)
When therefore the Lord knew how the Pharisees had heard that Jesus made and
baptized more disciples than John. (John 4:1)
As John baptized for identification of the coming Messiah,
now Jesus' disciples baptize for identification with the Messiah present. Could Jesus have
watched as people were being baptized in water, and believe they were doing it for
remission of sins? What does He say? for this is my blood of the new testament, which
is shed for many for the remission of sins. (Matthew 26:28; c.f. Luke 1:77; 24:47;
Acts 10:43; Romans 3:25)
We come to a Scripture that has been used over the decades to "prove"
water baptism removes sin. It's important we look at these verses with all the above
passages quoted to shed light on the statements made in God's Word--that baptism does not
bring remission of sins.
Then Peter said unto them, Repent, and be baptized every one of you in the name
of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy
Ghost. For the promise is unto you, and to your children, and to all that are afar off,
[even] as many as the Lord our God shall call
Then they that gladly received his word
were baptized: and the same day there were added [unto them] about three thousand souls.
(Acts 2:38,39,41)
Many have been thrown off by this verse. However, lets go back a bit and
get the proper setting for the position of the verse. First, we cannot use one verse
pulled out of context to prove a doctrine. We're talking about a verse, or verses, that is
in the New Testament, after the death, resurrection, and ascension of Jesus Christ. As the
apostles are assembled together with Jesus. He speaks to them in Acts 1:5 saying, for
John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days
hence. Shortly there after He ascends to the Father.
The apostles then return to Jerusalem and gather in the upper room (Acts 1:13).
In Acts 1:4-8, before Jesus ascension, they were gathered together with Him, and it is
quite possible this was around the time indicated in Mark 16:14-18. In other words, Peter
and the other apostles would have had much of Jesus' teaching fresh in their minds.
In Acts chapter two we're told
when the day of Pentecost was
fully come they were all together again50 days, less than two months, from the
time Jesus ascended from them in Acts 1:9. Then the promise of the Father comes upon them
(2:3,4). While this is happening, there were dwelling at Jerusalem Jews, devout men,
out of every nation under heaven. Now when this was noised abroad, the multitude came
together, and were confounded, because that every man heard them speak in his own
language. (2:5,6). This multitude is amazed at the ability the apostles suddenly
possess to speak in other languages-- Parthians, and Medes, and Elamites, and the
dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and
Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews
and proselytes, Cretes and Arabians (2:9-11a).
Notice, in the list of peoples, that they were from all overthe
group mentioned was made up of mostly peoples from outside the nation of Israel. Would
they have known of John's baptism? Maybe but not likely. Peter then stands up and delivers
his great sermon, in which among others things, he says, and it shall come to pass,
[that] whosoever shall call on the name of the Lord shall be saved. (2:21)
And whom God hath raised up, having loosed the
pains of death: because it was not possible that he should be holden of it. (2:24)
And that God had sworn with an oath to him, that of the fruit of his loins,
according to the flesh, he would raise up Christ to sit on his throne. (2:30b)
And Therefore let all the house of Israel know assuredly, that God hath made
that same Jesus, whom ye have crucified, both Lord and Christ. (2:36b)
When they hear all this, remembering that they are people from other
places than the nation of Israel, they're pricked in their heart and then ask, men
[and] brethren, what shall we do?
Peter says to them, first not second or third but first.
Repentmetanoeo, change your mind. At this time, at that very moment, Peter
commands them to repent. He then says, and be baptized every one of you in the name of
Jesus Christ for the remission of sins.
There's only two interpretations to this verse. One, it says exactly what
it says and we should be baptized in Jesus' name, and in doing so we have our sins removed
in that act of water baptism. Or two, it means that being commanded to repent (change our
mind which would involve confessing our sins Matthew 3:6; Mark 1:5) we must become
baptized for identification with Christ having our sins remitted in our repentance.
Why would it be illogical to baptize "these" new converts into
the body of Christ when others were before Pentecost? (John 4:1,2) What throws us off is
the word for. For also means into, to, unto, in, on, toward, or against. As one can
see it has a wide verity of meanings. The dictionary defines this word as, "In
the most general sense, indicating that in consideration of which, in view of which, or
with reference to which, anything is, is done, or takes place
."
In other words, for is indicating that being baptized is not in
order to have remission of sins, but because we have had
remission of sins. For (as used in Acts 2:38 "for the remission...")
could have two meanings. If you saw a poster saying, "Jesse James wanted for
robbery." For could mean Jesse is wanted so he can commit a robbery,
or is wanted because he has committed a robbery. The later sense is the correct one. So
too in this passage, the word "for" signifies an action in the past. Otherwise,
it would violate the entire tenor of the New Testament teaching on salvation by grace and
not by works.
Peter also says, and ye shall receive the gift of the Holy Ghost.
Really? Is this how Peter received the Holy Spirit? No, we read in Acts 2:1-4 he
received Him by waiting for the promise. Jesus says we receive it by believing in Him
(John 7:37; 14:17). Paul agrees with Him (Acts 19:2; Galatians 3:14; Ephesians 1:13).
Peter has to be saying, repent (they probably all ready believed) confess, be baptized,
and in doing so you will receive the Holy Spirit in order for him to be in agreement with
the rest of Scripture. Why would Peter say something like that? Well, he was simply
following and remembering Jesus' command to him-- and he said unto them, Go ye into all
the world, and preach the gospel to every creature. He that believeth and is baptized
shall be saved; but he that believeth not shall be damned. (Mark 16:15,16)
Lastly, did Peter really believe one was saved and had their sins removed
by water baptism? Let's ask him and you be the judge. Peter, do you believe one was saved
and had their sins removed by water baptism?
And it shall come to pass, [that] whosoever shall call on the name of the Lord
shall be saved. (Acts 2:21)
Repent ye therefore, and be converted, that your sins may be blotted out, when
the times of refreshing shall come from the presence of the Lord. (Acts 3:19)
Unto you first God, having raised up his Son Jesus, sent him to bless you, in
turning away every one of you from his iniquities. (Acts 3:26)
Be it known unto you all, and to all the people of Israel, that by the name of
Jesus Christ of Nazareth
Neither is there salvation in any other: for there is none
other name under heaven given among men, whereby we must be saved. (Acts 4:10a, 12)
The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him
hath God exalted with his right hand [to be] a Prince and a Saviour, for to give
repentance to Israel, and forgiveness of sins. (Acts 5:30,31)
Repent
(Acts 8:22a)
And he commanded us to preach unto the people, and to testify that it is he which
was ordained of God [to be] the Judge of quick and dead. To him give all the prophets
witness, that through his name whosoever believeth in him shall receive remission of sins.
(Acts 10:42,43)
But we believe that through the grace of the Lord Jesus Christ we shall be saved,
even as they. (Acts 15:11)
Forasmuch as ye know that ye were not redeemed with corruptible things, [as]
silver and gold, from your vain conversation [received] by tradition from your fathers;
But with the precious blood of Christ, as of a lamb without blemish and without spot.
(1 Peter 1:18,19)
Who his own self bare our sins in his own body on the tree, that we, being dead
to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter
2:24)
For Christ also hath once suffered for sins, the just for the unjust, that he
might bring us to God, being put to death in the flesh, but quickened by the Spirit.
(1 Peter 3:18)
The like figure whereunto [even] baptism doth also now save us (not the
putting away of the filth of the flesh, but the answer of a good conscience toward God,)
by the resurrection of Jesus Christ. (1 Peter 3:21)
Forasmuch then as Christ hath suffered for us in the flesh
. (1 Peter
4:1a)
Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained
like precious faith with us through the righteousness of God and our Saviour Jesus Christ.
(2 Peter 1:1)
In Acts eight we're given a narrative of Phillip preaching to the city of
Samaria. We read and the people with one accord gave heed unto those things which
Philip spake, hearing and seeing the miracles which he did. Inserted in the narrative,
we are introduced to a certain man called Simon, which beforetime in the same
city used sorcery, and bewitched the people of Samaria, giving out that himself was some
great one: To whom they all gave heed, from the least to the greatest, saying, This man is
the great power of God. And to him they had regard, because that of long time he had
bewitched them with sorceries. (Acts 8:9-11)
Next we're told the people
believed Philip preaching the things
concerning the kingdom of God, and the name of Jesus Christ
only after this are
they baptized, both men and women. However, in verse 13 we read, Simon himself
believed also: and when he was baptized, he continued with Philip, and wondered, beholding
the miracles and signs which were done.
As we will see, not all that get baptized are forgiven as some would
argue. Peter and John come up from Jerusalem and lay hands on them and pray from them in
which the Holy Spirit comes on them. Simon, the one that was baptized which the proponents
of baptismal regeneration say we receive remission of sins, sees this and offers them
money and says, give me also this power, that on whomsoever I lay hands, he may
receive the Holy Ghost. Wait a minute! He was supposed to be forgiven of his sins in
baptism? And he talks like this? Let's ask Peter what he thinks, Peter?
Thy money perish with thee, because thou hast thought that the gift of God may be
purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not
right in the sight of God. Repent therefore of this thy wickedness, and pray God, if
perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in
the gall of bitterness, and [in] the bond of iniquity. (Acts 8:20-23)
Back in chapter two our baptismal regeneration friends were hailing Peter as
teaching them their doctrine, but now he seems to correct them. Simon, even though
baptized, was still as full of sin as he was in the beginning. Baptism does not mean
remission of sins, nor does it mean right standing with God.
Then Philip opened his mouth, and began at the same scripture, and preached unto
him Jesus. And as they went on [their] way, they came unto a certain water: and the eunuch
said, See, [here is] water; what doth hinder me to be baptized? And Philip said, If thou
believest with all thine heart, thou mayest. And he answered and said, I believe that
Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went
down both into the water, both Philip and the eunuch; and he baptized him. (Acts
8:35-38)
Philip came to the part in the gospel that said he that believeth and
is baptized shall be saved; but he that believeth not shall be damned. The natural
inclination of the eunuch was I believe and here is some water. Philip then reaffirms his
commitment to what he has professed-- If thou believest with all thine heart, thou
mayest. And he answered and said, I believe that Jesus Christ is the Son of God. The
eunuch is then baptized. Why would Philip be so adamant as to the eunuchs position of
belief? He wanted to make sure the eunuch was truly believing. If baptism was for the
remission of sins why not just baptize him? No, Philip makes sure he believes first then
baptizes him.
When John had first preached before his coming the baptism of repentance to all
the people of Israel. (Acts 13:24)
Yes, John did preach that the people should repent and be baptized for
identification with Christ. In Romans chapter four Paul is arguing that salvation,
justification, and righteousness is by faith not by works. He says, but to him that
worketh not, but believeth on him that justifieth the ungodly, his faith is counted for
righteousness. (Romans 4:4)
He asks, [Cometh] this blessedness[salvation by faith] then upon
the circumcision [only], or upon the uncircumcision also? for we say that faith was
reckoned to Abraham for righteousness. (4:9) Then he asks, how was it then
reckoned? when he was in circumcision, or in uncircumcision? Answer? Not in
circumcision, but in uncircumcision. (4:10)
And,
he received the sign of circumcision, a seal of the righteousness
of the faith which [he had yet] being uncircumcised: that he might be the father of all
them that believe, though they be not circumcised; that righteousness might be imputed
unto them also. (4:11)
The point? For the promise, [salvation by faith] that he should
be the heir of the world, [was] not to Abraham, or to his seed, through the law, but
through the righteousness of faith. (4:13) Salvation and the remission of sins comes
by the righteousness of faith not by baptism which is now to him that worketh is
the reward not reckoned of grace, but of debt. However, it is to him that worketh
not, but believeth on him that justifieth the ungodly, his faith is counted for
righteousness.
Notice, to work for salvation is counted not reckoned of grace, but of
debt. But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness. Baptism, like circumcision, is a seal
of righteousness of faith. Paul, talking about sin and grace, addresses this in Romans
6:3,4 in which he relates it to our being buried with Christ in baptism.
Know ye not, that so many of us as were baptized into Jesus Christ were
baptized into his death? Therefore we are buried with him by baptism into death: that like
as Christ was raised up from the dead by the glory of the Father, even so we also should
walk in newness of life. (Romans 6:3,4)
Paul says, know ye not. He's saying "don't be ignorant" that
so many of us as were baptized into Jesus Christ were baptized into his death? Ok,
what else Paul? Therefore we are buried with him by baptism into death. For all
who, in the rite of believer's baptism, are plunged into the water thereby declare that
they put faith in the expiatory death of Christ for the pardon of their past sins.
Therefore Paul likens baptism to a burial by which the former sinfulness is buried. Paul
concludes his point by saying, that like as Christ was raised up from the dead by the
glory of the Father, even so we also should walk in newness of life. (6:4)
In 1 Corinthians Paul makes an interesting observation about the
significance of water baptism. He's talking about divisions and says in chapter one verse
ten now I beseech you, brethren,
and [that] there be no divisions among you. He
says this in preface to their behavior found in verse twelve now this I
say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I
of Christ.
In response to their divisions he asks them three questions-- is Christ
divided? was Paul crucified for you? or were ye baptized in the name of Paul? Looking
back and reflecting on the word baptism he verbally expresses his thinking out loud. I
thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I
had baptized in mine own name. And I baptized also the household of Stephanas:
besides, I know not whether I baptized any other. (1:15,16) He then comes back
to the issue at hand and says, for Christ sent me not to baptize, but
to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of
none effect. (1:17)
There are those that believe that water baptism removes our stain of sin either
original or acquired. If such is the case, then water baptism would be of the utmost
importance to everyone, and that would include God's best evangelist the apostle Paul.
Surly, it would not be to presumptuous of us to find such a strong leaning with the
apostle? However, what does he say?
I thank God that I baptized none of you, but Crispus and Gaius
interesting?
Paul, thanks God that he did very little baptism? Yes, that's what he said. He did
say he baptized Crispus and Gaius. How come, Paul? Lest any should say that I
had baptized in mine own name. And I baptized also the household of Stephanas. In
other words, he's saying if I did baptize a bunch of people you might start saying,
proudly, "I was baptized by Paul." Then he says, besides, [this is not
the point, it doesn't matter] I know not whether I baptized any other. Paul, the
one that should have exalted baptism if it removed sin said, one, I thank God that I
baptized none of you except a few. Two, besides, I know not whether I baptized any other. And
three, for Christ sent me not to baptize, but to preach the
gospel.
For Christ sent me not to baptize, but to preach the gospel. Paul
clearly makes a separation between baptism and preaching the gospel. He clearly minimizes
baptism and maximizes the gospel. Following this out to its logical conclusion, the point
is made that baptism, if it were for remission of sins, would have been very, very,
important to Paul. However, he informs us that's not the case. If baptism were essential
to removing sins don't you think Paul would have placed more of an emphasis on it? Of
course. However, by his own testimony he concludes for Christ sent me not to baptize,
but to preach the gospel. In chapter ten Paul speaks about the children of
Israel, and them being an example for us.
Moreover, brethren, I would not that ye should be ignorant, how that all
our fathers were under the cloud, and all passed through the sea; And were all baptized
unto Moses in the cloud and in the sea. (1 Corinthians 10:1,2)
Paul is saying that they were, in a sense, baptized unto Mosesfor
forgiveness of sins? No, why? He says they, were under the cloud, and all passed
through the sea; And were all baptized unto Moses
And did all eat the same spiritual
meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock
that followed them
. (10:1-4)
However,
with many of them God was not well pleased: for they
were overthrown in the wilderness. They were baptized for identification not for
forgiveness. Paul equates baptism symbolically with the death of Jesus Christ (Romans
6:3,4; Colossians 2:12), and insists that rituals are not spiritual guarantees, since God
was not will pleased with the Hebrews even though they when through proto-baptism with
Moses at the Red Sea (1 Corinthians 10:1-5). We have an obscure and difficult passage on
the subject of baptism in 1 Corinthians 15:29.
Else what shall they do which are baptized for the dead, if the dead rise not at
all? why are they then baptized for the dead?
Paul is speaking about the resurrection of all, and that if Jesus was not
raised we're still in our sins. He describes this whole discourse in logical termsby
using the following now if, but if, and if, yea, for if, but now, for as, for since, etc.
Then in verse 29 he says, "else" a conjunction, otherwise, seeing, or since. We
might say, in a conversation, "or else" stating a condition, either positive or
negative, of an action that did, will, or might happen. After developing his points on the
surety of Christ's, and our, resurrection he says to them else what shall they do which
are baptized for the dead
why do it if the dead rise not at all? And if
they don't raise why are they then baptized for the dead? It's not agreed what is
meant by baptism whether it is to be taken in a proper or figurative sense. And, if in a
proper sense, whether it is to be understood as Christian baptism properly so called, or
some other ablution.
Some understand it of a custom that was observed, as some of the ancients tell
us, among many who professed the Christian name in the first ages of baptizing some in the
name and stead of catechumens dying without baptism. And as pertinent to the argument, to
suppose the hoi nekroi to mean some among the Corinthians were doing this.
Some understand it of baptizing over the dead which was a custom they tell
us. And that early obtained to testify of their hope of the resurrection. This sense is
pertinent to the apostle's argument, but it appears not that any such practice was in use
in the apostle's time and it would have been in vain.
If the dead do rise, and they do, why baptize for the dead? What advantage
would it have to baptize by vicar or proxy when each individual has to be himself
baptized? If that's the case let's baptize for everyone and all the world will then be
saved. No, it is not a practice that is either Biblical, or practical.
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. (Galatians 3:26,27)
Paul is discussing justification by faith to the Galatians, and the
promise of God. He says to them for ye are all [believers only] the children of
God by faith in Christ Jesus. Why? For as many of you as have been baptized into
Christ
what is the conclusion? They have put on Christ. This is clear that
we are identified with Christ, and in fact put on Christbeen clothed with Him, when
becoming baptized. Nothing is mentioned here about the remission of sins.
Paul is concluding some remarks to the Ephesians (4:4-6) in which he
reminds them of the singleness of the Church body, and the faith in which we trusted. He
says, [there is] one body, and one Spirit, even as ye are called in one hope of your
calling; One Lord, one faith, one baptism, One God and Father of all, who [is] above all,
and through all, and in you all.
In every place in the above verses he uses heis"one"
in describing the singleness, or "just one" of the items. However, in one
hope and one baptism he uses another Greek word, mia,--a certain, or
only one. In other words he saying "one hope" not many other hopes, and
"one baptism" not many other baptisms. Again, there is no indication of
remission of sins in the passage. In fact, Paul is making it crystal clear as to what
Jesus taught in Mark 16:16. That it is "this gospel" not any other.
The writer of Hebrews, speaking to Jewish Christians, is exhorting them to
move on to perfection. These Christians were wavering in their faith, and trying to return
to the ways of Judaism. He spoke to them saying, for when for the time ye ought to be
teachers, ye have need that one teach you again which [be] the first principles of the
oracles of God; and are become such as have need of milk, and not of strong meat. For
every one that useth milk [is] unskilful in the word of righteousness: for he is a babe. (Hebrews
5:12,13)
And also says, but strong meat belongeth to them that are of full age,
[even] those who by reason of use have their senses exercised to discern both good and
evil. (Hebrews 5:14)
He then turns to chapter six and says, therefore leaving the principles
of the doctrine of Christ, let us go on unto perfection; not laying again the foundation
of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and
of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this
will we do, if God permit. (6:1-3)
He says, therefore leaving to forsake, to let go, let alone, let
be, to depart, leave behind, or to leave. This "leaving" is not meant that we
should give it up entirely. Remember this is speaking to Christians which have trusted in
Christ, but desire for whatever reason to return to the "first things" for
salvation.
To them he says leaving the principles--arche, beginning,
principality, or first. Of what? The doctrine of Christthe first
things that we did when we came to Christ. The reason? Let us go on unto perfection. How?
By not laying again the foundation of repentance from dead works, and of faith toward
God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the
dead, and of eternal judgment.
He does not disallow this entirely for he says, and this will we do, if
God permit. It's poor exegesis to imply that one that has been baptized and
saved, if not in the prescribed baptismal regeneration thought, should be re-baptized. The
writer of Hebrews says leave those things and go on to perfection. Another "pet
text" for those that hold to baptismal regeneration is found in 1 Peter 3:20,21.
Which sometime were disobedient, when once the longsuffering of God waited in the
days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved
by water. The like figure whereunto [even] baptism doth also now save us (not the putting
away of the filth of the flesh, but the answer of a good conscience toward God,) by the
resurrection of Jesus Christ.
Peter is speaking about Christians being
of one mind, having
compassion one of another, love as brethren, [be] pitiful, [be] courteous. He speaks
about suffering as a Christian and Jesus' example of suffering for us. He than says that
Jesus
went and preached unto the spirits in prison then follows it up with which
sometime were disobedient, when once the longsuffering of God waited in the days of Noah,
while the ark was a preparing, wherein few, that is, eight souls were saved by water.
It's very clear, to any open minded Bible student, that in the immediate
context he's talking about the period of the flood. The thing that we notice is the
similarity in the word saved to that of saved as in salvation. However, the Greek
word normally used for saved or salvation in the New Testament is sozo meaning save,
saved, deliver, or keep from perishing. The word used here in 1 Peter 3:20 is diasozo--
escape, save, escape safe, to preserve through danger, to bring safely through, bring
through, to save out of danger, or rescue.
Diasozo is a compound word diaby or through, and sozosaved.
What was the instrument that saved Noah and his family? The ark of course, but we identify
with the hudor--water that carried them along. Remember the water that saved them
condemned others It's clear that this is what is spoken of in this passageNoah and
his family being lifted up upon the waters in the ark until the waters subsided. Peter
goes on to explain what he means. In verse 21 he says, the like figure whereunto [even]
baptism doth also now save us
if we stopped there we might have a case for
baptismal regeneration but he doesn't.
Notice, the words like figure |