Baptism: A Deep Dive Into Its Role In Salvation
There has been much debate among Christians and various denominations about the role of baptism in relation to salvation. Is it salvific or is it as an outward expression of an inward spiritual reality? I hope that this study will be helpful to you in answering this question.
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Baptism
A Deep Dive Into Its Role In Salvation
Two Basic Views
Baptismal regeneration and believer’s baptism represent two primary theological views on the nature and timing of baptism within Christianity. While there are various nuances and differences within these views, I will be providing a general overview to lay a foundation for further discussion.
Baptismal Regeneration
Baptismal regeneration is the belief that water baptism is the ordinary means by which God imparts grace, forgives sins, and spiritually regenerates the baptized person. It supports infant baptism, believing that even infants can receive the grace of God through baptism, marking their entry into the covenant community of the Church. Baptismal regeneration is considered necessary for salvation, as it is the moment when an individual is born again and incorporated into the body of Christ. While personal faith is important, the efficacy of baptism for infants does not depend on conscious faith, though it is generally agreed that faith is necessary for adults. This view is held by Roman Catholics, Eastern Orthodox, Lutherans, Anglicans, and some other Protestant denominations.
Believer’s Baptism
On the other hand, believer’s baptism, also known as credobaptism, is the practice of baptizing individuals who have personally professed faith in Jesus Christ. This view typically asserts that only those who can consciously believe and profess faith should be baptized. Baptism in this context is an outward expression of an inward faith and commitment to Christ, serving as a public declaration of faith and repentance. It is seen primarily as a symbolic act of obedience that follows an individual’s conversion, representing the believer’s identification with Christ’s death, burial, and resurrection. While important, baptism is not seen as salvific in believer’s baptism. Instead, it is a testimony of faith rather than a means of grace that imparts salvation. This view is held by Baptists, Pentecostals, many Evangelical groups, and other denominations that emphasize believer’s baptism.
Comparison
These differing views reflect deeper theological convictions about the nature of salvation, the role of sacraments, and the interpretation of biblical teachings on baptism. So, which view is correct on these important issues? In the following discussion, I will be addressing these questions and more to help us better understand baptism in relation to salvation.
What Does “Baptize” Mean?
When navigating the landscape of any topic, it's essential to clearly understand the terms involved. In the case of baptism, defining the term accurately is particularly important, as it is commonly assumed to require the act of submerging, dipping, or even sprinkling something in liquid. So, what does the word "baptize" (Greek: baptizo) mean?
Baptizo: “To make a thing dipped or dyed. To immerse for a religious purpose” (A Critical Lexicon and Concordance to the English and Greek New Testament, E.W. Bullinger).
Baptizo: “Dip, immerse, mid. Dip oneself, wash (in non-Christian lit. also ‘plunge, sink, drench, overwhelm. . . .’)” (A Greek-English Lexicon of the New Testament, Arndt and Gingrich, p. 131).
Baptizo: “immersion, submersion” (A Greek-English Lexicon of the New Testament, Grimm-Thayer, p. 94).
Baptizo: “to dip, immerse, sink” (Manual Greek Lexicon of the New Testament, Abbott-Smith, p. 74).
Baptizo: “dip, plunge” (A Greek-English Lexicon, Liddell & Scott, p. 305).
Baptizo: “consisting of the process of immersion, submersion and emergence (from bapto, to dip)” (Expository Dictionary of New Testament Words, W. E. Vine).
Baptizo: “immerse, submerge. The peculiar N.T. and Christian use of the word to denote immersion, submersion for a religious purpose” (Biblico-Theological Lexicon of the New Testament Greek, Cremer).
Baptizo: “to dip, immerse; to cleanse or purify by washing” (The New Analytical Greek Lexicon, Perschbacher, p. 66).
Baptizo: “to dip, to immerse, to sink. . . . There is no evidence that Luke or Paul and the other writers of the New Testament put upon this verb meanings not recognized by the Greeks” (Greek and English Lexicon, Sophocles).
Baptizo: “Bapto is the basic verb. It means ‘to dip in’ or ‘to dip under.’ It is often used of dipping fabric in a dye. Baptizo is an intensive form of bapto. From early times it was used in the sense of immersing” (Expository Dictionary of Bible Words, Lawrence O. Richards, pp. 100-101).
Baptizo: “Baptizo, immerse” (Word Study Greek-English New Testament, Paul. R. McReynolds, p. 907).
Baptizo: “The meaning of bapto and baptizo. bapto, ‘to dip in or under,’ ‘to dye,’ ‘to immerse,’ ‘to sink,’ ‘to drown,’ ‘to bathe,’ wash.'” (Theological Dictionary of the New Testament, One Volume, ed. Geoffrey W. Bromiley, p. 92).
Baptizo: “Baptizo 77x pr. to dip, immerse; to cleanse or purify by washing; to administer the rite of baptism, to baptize” (Greek and English Interlinear New Testament, William D. Mounce and Robert H. Mounce, p. 1028).
There is little controversy regarding the meaning of the term 'baptizo' in the Koine (common) Greek language of the first century. According to these and other various lexicons, the most common literal meaning of 'baptizo' is 'to immerse,' conveying the core idea of being fully enveloped or overwhelmed by something, whether in a physical or metaphorical sense. This is important to keep in mind as we explore how baptisms are mentioned in Scripture. Given this understanding, I will be using the terms 'baptism' and 'immersion' interchangeably throughout my writing to reflect the original meaning of the word 'baptizo.'
A Brief History of Baptism
The rich history of baptism extends to long before its central role in Christianity. While baptism is prominently associated with John the Baptist and early Christian traditions, its origins can be traced to ancient Jewish purification practices. These practices are deeply rooted in the traditions and laws of the Hebrew Bible, which demonstrate a longstanding tradition of ritual purification through water.
In the Old Testament, particularly in the book of Leviticus, washing with water is highlighted as a significant ritual for the Levite priests. These priests were commanded to cleanse themselves with water to prepare for their sacred duties. Leviticus 16:4 instructs that the high priest must bathe before donning the sacred linen garments, while Leviticus 16:23-24 describes the bathing ritual performed after leaving the Most Holy Place. Although not explicitly termed "baptism," these acts of ritual washing illustrate the importance placed on ceremonial cleansing as a means of holiness and purity before God.
These and other purification rites were and still are often conducted in a Jewish ritual bath called a mikveh. The mikveh is traditionally performed in naturally occurring water from oceans, springs, rivers, or rainwater, which are referred to as "living water." These sources are considered the purest forms of water because they are directly provided by God. The mikveh serves numerous purposes: it has been used for purification before entering the Temple, for women after childbirth or menstruation (Leviticus 12:1-5; 15:19-30), as a preparatory rite before marriage, and in preparation for burial. Significantly, the mikveh also plays a crucial role in conversion to Judaism, symbolizing the convert's spiritual purification and formal acceptance into the Jewish community. Different Jewish sects, like the Essenes and Pharisees, also utilized the mikveh for conversions within their communities.
In the New Testament, we see John the Baptist's use of baptism as a continuation and adaptation of these Jewish purification practices. His baptisms performed in the Jordan River were for repentance and preparation for the coming Messiah. Jesus then transformed water baptism into a fundamental rite of initiation into the Christian faith. Early Christian baptisms were typically conducted by immersion, symbolizing the believer's cleansing from sin and new life in Christ. By the third and fourth centuries, baptism had evolved to include catechetical instruction, chrismation, exorcisms, laying on of hands, and the recitation of a creed.
The mikveh stands as a historical precursor to the Christian practice of baptism, illustrating the deep roots and continuing significance of ritual purification and identification through water in both religious traditions. Christian water baptism appears to be a repurposing of these Jewish immersion rituals in the naturally sourced, living waters of the mikveh. It serves as a typology or picture of the immersion into Christ through the greater baptism of the Holy Spirit, who is the true living waters (John 7:37-39). This connection demonstrates the shared heritage of purification and renewal, highlighting how these ancient practices were transformed and deepened in the Christian faith.
Different Baptisms in Scripture
If I were to mention the word “baptize,” what imagery immediately comes to mind? Considering that the most literal meaning of “baptize” is “to immerse,” it’s reasonable to guess that something involving immersion in water might have come to your mind, right? However, there are several different baptisms mentioned in the Bible, and only some are associated with water. We’ll explore some of these various baptisms because we cannot always assume that water baptism is being referenced every time we see the word "baptize." When we get to disputed texts, having this background knowledge will help us interpret more accurately, letting context guide us in determining which baptism is meant and how it’s being used.
1. The baptism of Moses (1 Corinthians 10:1–2) –
The "baptism of Moses" is derived from 1 Corinthians 10:1-2. In this passage, the Apostle Paul writes about the experiences of the Israelites during the Exodus:
1 Corinthians 10:1-2: For I do not want you to be unaware, brethren, that 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;
Paul highlights the parallels between the Israelites during their wilderness journey and the Christians in Corinth. By extension, these comparisons apply to Christians everywhere. He notes that all the Israelites were guided by the Lord through the pillar of cloud and passed through the waters of the Red Sea (Exodus 13:21; 14:21–28).
The phrase "baptized into Moses" signifies that the Israelites, through these experiences, were identified with their leader, Moses, through whom God communicated with Israel. This baptism represents the collective experience of the Israelites as they were delivered from slavery in Egypt, transitioning from bondage to freedom, and entered into a covenant relationship with God.
Paul draws a connection to the Christian experience of the Corinthians, who were "baptized" (immersed) into Christ, through whom God revealed Himself and provided salvation. Just as the Israelites were immersed into Moses, identifying with him and experiencing deliverance, Christians are immersed into Christ, experiencing union with Him and deliverance from sin.
Moses serves as a foreshadowing of Christ, a type that points forward to the greater reality fulfilled in Jesus. This typology is explicitly referenced in several New Testament passages. For instance, in Acts 3:22-23, Peter cites Deuteronomy 18:15-19, identifying Jesus as the prophet like Moses. This connection highlights the role of Moses as a precursor to Christ, emphasizing Jesus’ fulfillment of Old Testament promises and expectations.
Additionally, the author of Hebrews draws a comparison between Moses and Jesus, demonstrating the superiority of Christ. Hebrews 3:1-6 contrasts Moses, who was faithful as a servant in God's house, with Jesus, who is faithful as a Son over God's house. This distinction not only elevates Christ’s role but also reinforces the typological relationship between Moses and Jesus. Moses, as a servant, prepared the way for the Son, who would ultimately fulfill the work of salvation.
Furthermore, being "baptized" or immersed into someone, such as Moses or Christ, doesn't necessitate being submerged in water as we see in 1 Corinthians 10:1-2. The Israelites' baptism into Moses involved their identification and solidarity with Moses through their experiences of passing under the cloud and through the sea on dry ground, rather than physical immersion in water. Similarly, being baptized (immersed) into Christ involves the spiritual reality of being united with Him in His death, burial, and resurrection (Romans 6:3-5). It signifies the believer's identification with Christ, just as the Israelites identified with Moses during their exodus. This identification transcends the physical act of water baptism, pointing to a deeper, transformative relationship with Christ as Lord and Savior.
2. The baptism of John (Mark 1:4) –
Mark 1:4: John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins.
John the Baptist's baptism of repentance, as described in Mark 1:4, played a pivotal role in preparing the way for Jesus Christ. John appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. John was calling people to repent of their sins and baptizing those who did. His message and practice were revolutionary, introducing a radical and unprecedented form of baptism distinct from the established Jewish rituals of purification which were more focused on ceremonial cleanliness.
As we covered earlier, in Jewish tradition, purification rites often involved the use of a mikveh. However, John's baptism of repentance signified more than just a purification rite; it was a powerful act of preparing the heart and mind for God's imminent intervention through Jesus Christ. By calling people to confess their sins and be baptized, John was urging them to align their lives with God's will, signifying a complete change in direction and purpose. This baptism was a visible symbol of an inward commitment to spiritual renewal and obedience to God's law. Unlike the temple sacrifices, John's baptism did not require elaborate rituals or offerings but called for genuine repentance and a willingness to be transformed.
John's role was to pave the way for Christ by emphasizing the need for salvation and spiritual readiness. His baptism was an external sign of repentance, preparing individuals to embrace Jesus Christ and his teachings. John’s water baptism is even contrasted with the baptism that Jesus would bring through the Holy Spirit, demonstrating that these two baptisms (immersions)—water and spirit—are distinctly different (Matt 3:11; Mark 1:8; Luke 3:16; John 1:31-33; Acts 1:5, 11:15-17). While this message of repentance was initiated by John, it would be continued and furthered by Jesus, highlighting the shift from external purification to internal spiritual renewal.
3. The baptism of Jesus (Matthew 3:13–17) –
Matthew 3:13-17: Then Jesus *arrived from Galilee at the Jordan coming to John, to be baptized by him. 14 But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” 15 But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he *permitted Him. 16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17 and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.”
Jesus' participation in John's mikveh, or baptism, carries symbolic significance within the narrative of the Gospels. Although Jesus, being sinless, did not need purification or repentance, His act of baptism by John carries rich theological and symbolic meanings, emphasizing His identification with humanity, the inauguration of His public ministry, and the fulfillment of Old Testament prophecies.
Identification with Humanity
By undergoing John's baptism, Jesus identified with the sinful humanity He came to save. John's baptism was one of repentance, calling people to turn from their sins and prepare for the coming of the Messiah. Jesus' participation in this ritual, despite being without sin, signified His willingness to stand in solidarity with humanity's condition. As stated in 2 Corinthians 5:21, “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” This act foreshadowed His ultimate sacrifice on the cross, where He would bear the sins of the world.
Inauguration of His Public Ministry
Jesus’ baptism marked the beginning of His public ministry. It was a divine affirmation of His identity and mission. Immediately following His baptism, the heavens opened, and the Holy Spirit descended upon Him like a dove, while a voice from heaven declared, "This is My beloved Son, in whom I am well pleased" (Matthew 3:17). This heavenly declaration not only affirmed Jesus’ divine sonship but also publicly endorsed His messianic mission. The descent of the Holy Spirit signified the anointing of Jesus for His redemptive work, echoing the Old Testament imagery of the Spirit coming upon God's chosen servant (Isaiah 42:1).
Fulfillment of Righteousness
Jesus’ baptism was also a fulfillment of righteousness. When John initially hesitated to baptize Him, Jesus responded, "Let it be so now; it is proper for us to do this to fulfill all righteousness" (Matthew 3:15). This statement highlights Jesus' commitment to fulfilling God's redemptive plan in its entirety. By submitting to baptism, Jesus was obeying the will of the Father and aligning Himself with the divine plan of salvation, thus setting an example of righteousness and obedience for His followers.
Foreshadowing of His Death and Resurrection
Jesus’ baptism in the Jordan River symbolically prefigured His death, burial, and resurrection. The act of immersion in water represented His future death and burial, while emerging from the water signified His resurrection. This typology is later articulated by the Apostle Paul, who likens immersion into Christ to being buried with Christ in His death and rising to walk in newness of life (Romans 6:3-4). Thus, Jesus’ baptism served as a prophetic sign of the redemptive work He would accomplish through His crucifixion and resurrection.
Affirmation of John's Ministry
By participating in John's baptism, Jesus also affirmed the legitimacy and importance of John’s prophetic ministry. John the Baptist was the forerunner, preparing the way for the Messiah as prophesied in Isaiah 40:3 and Malachi 3:1. Jesus’ baptism by John validated John's role as the herald of the coming Kingdom and linked Jesus’ ministry with the prophetic tradition of Israel. It also demonstrates the continuity between the Old Testament prophetic witness and the arrival of the New Covenant through Jesus.
In summary, Jesus’ participation in John's mikveh, or baptism, was laden with symbolic importance. It demonstrated His identification with sinful humanity, inaugurated His public ministry, fulfilled all righteousness, prefigured His death and resurrection, and affirmed John the Baptist’s prophetic ministry.
4. The baptism of fire (Matthew 3:11–12) –
Matthew 3:11-12: “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.”
In Matthew 3:11-12 (cf. Luke 3:16), John the Baptist provides a striking contrast between his own ministry and that of the Messiah. While John baptized with water for repentance, he foretold that the One who was coming after him would baptize with the Holy Spirit and with fire. The term "baptism of fire" has generated various interpretations, but when considered in its proper context, it most likely refers to Jesus’ role in the eschatological judgment of the world for its sin.
John’s depiction of imminent judgment is also illustrated in verse 12, where he describes the Messiah as winnowing His threshing floor, gathering the wheat into the barn, and burning up the chaff with unquenchable fire. This imagery emphasizes Jesus' parable of the wheat and the tares in Matthew 13:24–30, 36–43. In this parable, Jesus emphasizes that at the end of the age, the righteous will be separated from the wicked, and the latter will be cast into a furnace of fire.
The motif of divine judgment is further corroborated throughout the New Testament. For instance, in Luke 12:49, Jesus states, "I have come to cast fire upon the earth; and how I wish it were already kindled!" This declaration illustrates His role as the bringer of divine judgment. Similarly, in 2 Thessalonians 1:3-10, Paul describes Jesus' return in flaming fire, dealing out retribution to those who do not know God and do not obey the gospel of our Lord Jesus.
Moreover, John 5:21-23 affirms that Jesus has been granted authority to execute judgment because He is the Son of Man. The passage emphasizes that all judgment has been entrusted to the Son by the Father. The consummation of this judgment is also depicted in Revelation 20:11-15, where those whose names are not found in the book of life are thrown into the lake of fire.
Therefore, the baptism of fire mentioned by John the Baptist is best understood as a metaphor for the eschatological judgment that Jesus will enact upon the world. This understanding highlights the dual aspects of His ministry: the outpouring of the Holy Spirit upon believers and the fiery judgment upon the unrepentant. Such an interpretation is consistent with the broader biblical narrative, portraying Jesus as the righteous judge who will separate the righteous from the wicked and execute divine justice.
5. The baptism of the Holy Spirit (Mark 1:7-8) –
Mark 1:7-8: And he was preaching, and saying, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8 I baptized you with water; but He will baptize you with the Holy Spirit.”
The baptism of the Holy Spirit is a central and transformative concept in New Testament theology, distinguishing itself from water baptism while also fulfilling and surpassing the typological significance of Jewish immersion rituals. The phrase “baptize in the Holy Spirit” appears only seven times in the New Testament (Mark 1:8; Matthew 3:11; Luke 3:16; John 1:33; Acts 1:5; Acts 11:15–16; 1 Corinthians 12:13), though the phenomenon is referenced in various ways throughout the Scriptures. While water baptism is an important act of obedience and identification with Christ and the Church, it serves as a precursor to the greater spiritual reality realized in the baptism of the Holy Spirit.
John the Baptist introduced the concept of the baptism of the Holy Spirit as a future event that would be distinct from his own water baptism. He proclaimed, “I baptized you with water; but He will baptize you with the Holy Spirit” (Mark 1:8). John’s water baptism, rooted in Jewish immersion practices like the mikveh, symbolized repentance and preparation for the coming Messiah. The mikveh was a ritual act of spiritual purification and identification. Water baptism thus served as a preparatory step, pointing toward a greater spiritual reality to be fulfilled by Jesus Christ.
Jesus affirmed this promise when He told His disciples, “John baptized with water, but you will be baptized with the Holy Spirit not many days from now” (Acts 1:5). This statement directly connects John’s water baptism to the forthcoming baptism of the Holy Spirit, indicating that the former was a precursor to the latter. The fulfillment of this promise occurred on the Day of Pentecost, as described in Acts 2: “When the day of Pentecost had come, they were all together in one place...they were all filled with the Holy Spirit” (Acts 2:1, 4). This event marked the beginning of the new covenant era and the formation of the Church through the baptism of the Holy Spirit, which signifies a deeper spiritual immersion into the life of Christ.
Paul additionally describes the significance of this spiritual baptism in 1 Corinthians 12:13: “For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and we were all made to drink of one Spirit.” Paul explains that the baptism of the Holy Spirit integrates believers into the body of Christ, overcoming cultural and social distinctions and uniting all believers in a shared spiritual experience (compare Gal 3:3; 2 Cor 1:21–22; Rom 8:9).
Galatians 3:2-8, and 13-14 further explain the role of faith and the Holy Spirit in the life of a believer. Paul asks the Galatians, “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:2-3). He emphasizes that it is through faith, not works, that they received the Spirit and were justified. Paul then connects this faith to the example of Abraham, stating, “Even so Abraham believed God, and it was reckoned to him as righteousness. Therefore, be sure that it is those who are of faith who are sons of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘All the nations will be blessed in you’” (Galatians 3:6-8). In verses 13-14, Paul explains that “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’—in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.” These verses show that believers are spiritually linked to Abraham and receive the promise of the Spirit and righteousness through faith, just as he did.
Ephesians 1:13-14 also clarifies the role of the Holy Spirit in the believer’s salvation: “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” This passage reveals that the Holy Spirit acts as a seal and a pledge, affirming the believer’s new identity in Christ and guaranteeing the future inheritance of eternal life. Furthermore, this verse clearly lays out that upon hearing the gospel and believing in Christ, we are sealed with the Holy Spirit, who gives us life (John 6:63).
Luke’s writings provide further insight into the distinction between water baptism and the baptism of the Holy Spirit. In Acts 11:15-17, Luke recounts Peter’s reflection on the events at Cornelius’ house: “As I began to speak, the Holy Spirit came down on them, just as on us at the beginning. Then I remembered the word of the Lord, how He said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore, if God gave them the same gift that He also gave to us when we believed on the Lord Jesus Christ, how could I possibly hinder God?” Here, Luke highlights the significant contrast between John’s water baptism and the Holy Spirit’s baptism, demonstrating the Holy Spirit as the true and greater fulfillment of what water baptism symbolized. Additionally, in Acts 19:2, Paul asks the Ephesian disciples, “Did you receive the Holy Spirit when you believed?” indicating the expectation that all believers should experience the baptism of the Holy Spirit upon belief.
In summary, while water baptism is a significant act of obedience and identification with Christ and the Church, it is also a typological precursor to the greater spiritual reality embodied in the baptism of the Holy Spirit. Water baptism, with its origins in Jewish purification rituals, serves as a symbol of the deeper, transformative experience of the Holy Spirit. Jesus promised that the Holy Spirit would be the true living water flowing from the believer’s innermost being (John 7:37-39), and the baptism of the Holy Spirit represents the fulfillment of this promise, bringing believers into the body of Christ and assuring them of their eternal inheritance.
Baptized into Christ:
The concept of being "baptized into Christ" also appears to be another way of referring to the baptism of the Holy Spirit, which signifies a spiritual union with Christ. The New Testament passages that directly address this are Romans 6:3-4 and Galatians 3:27, which entails two primary aspects: being baptized into His death and putting on Christ.
Baptized (immersed) into His Death:
Romans 6:3-4 states: "Or do you not know that all of us who have been baptized (immersed) into Christ Jesus have been baptized (immersed) into His death? Therefore, we have been buried with Him through baptism (immersion) into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life."
*Italicised words added for emphasis and word clarification.
Remember that baptism simply means immersion and context denotes what we are being immersed by or into. This passage signifies a spiritual baptism through the Holy Spirit, marking a believer's identification with the death, burial, and resurrection of Christ. Through faith in Christ, a person experiences a transformative spiritual baptism that unites them with Christ. The Apostle Paul further clarifies this in 1 Corinthians 12:13: "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit."
Interestingly, Christ's suffering and death are also described as a baptism in Mark 10:38. This parallel reveals the depth of our union with Christ through the Holy Spirit, where we share in His death and His resurrection to new life.
Putting on Christ:
Galatians 3:27 adds another dimension:
"For all of you who were baptized into Christ have clothed yourselves with Christ."
This verse highlights the transformation in a believer's life, signifying a dedication to living in accordance with Christ's example. To be baptized (immersed) into Christ is to embody the new life offered through Him, adopting His character and values. This transformation involves not just a change in status but a call to active discipleship, striving to reflect Christ in one's daily life.
Identification with Christ:
As we covered on “The baptism of Moses,” the concept of being "baptized" or immersed into someone, such as Moses or Christ, does not necessarily involve physical water immersion. 1 Corinthians 10:1-2 provides insight into this idea: "For I do not want you to be unaware, brethren, that 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." The Israelites' baptism into Moses was an identification with him, demonstrated through their shared experiences under the cloud and through the sea, rather than through physical immersion.
Similarly, being baptized (immersed) into Christ signifies a believer’s spiritual union and identification with Him in His death, burial, and resurrection, symbolizing a break from the old life of sin and the beginning of a new life in Christ. This spiritual immersion transcends the physical act of water baptism, pointing to a transformative relationship with Christ as Lord and Savior.
Baptized into the Body of Christ:
The indwelling presence of the Holy Spirit baptizes us into the body of Christ, as seen in 1 Corinthians 12:12-13. John the Baptist's prophecy also clarifies this point. He stated, "I baptized you with water; but He will baptize you with the Holy Spirit" (Mark 1:8, John 1:33-34). The baptism of the Holy Spirit, as promised by Christ, is the moment when believers receive the indwelling presence of the Holy Spirit, thus becoming part of the body of Christ.
In summary, being "baptized into Christ" encompasses an important spiritual reality where believers, through the Holy Spirit, are united with Christ in His death and resurrection, and clothed with Him. It signifies a transformative relationship that integrates them into the body of Christ, marking their participation in the New Covenant and their identification as part of the New Covenant People of God.
6. The baptism of Suffering (Mark 10:35–39) –
In Mark 10:35-39, Jesus uses the language of baptism to describe His forthcoming suffering and death. When James and John, the sons of Zebedee, approached Him seeking positions of honor in His glory, Jesus responded with a poignant question: "Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" (Mark 10:38). This baptism that Jesus refers to is not one of water, but one of immense suffering and sacrifice (cf. Luke 12:50). It points to the trials He would soon endure, culminating in His crucifixion.
The imagery of drinking from a cup and being baptized into suffering is rich with Old Testament allusions. Drinking from the cup often symbolizes accepting a destiny marked by divine judgment and suffering, as seen in passages like Isaiah 51:17,22 and Jeremiah 49:12. Jesus Himself echoes this symbolism in Gethsemane, praying, "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done" (Luke 22:42). By referring to His imminent suffering to a baptism, Jesus indicates the comprehensive and immersive nature of His sacrifice.
Jesus then affirms that James and John will indeed share in this baptism of suffering: "The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized" (Mark 10:39). This prophecy is later realized, as James becomes the first apostle martyred (Acts 12:2), and John endures significant persecution and exile. Their experiences reflect the rich truth that following Christ entails a willingness to partake in His sufferings, as Paul notes in Philippians 3:10: "that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death."
Furthermore, Romans 6:3-4 elucidates that all believers are baptized into Christ's death, symbolizing the death of our old selves and a resurrection into new life. Thus, the baptism of suffering and death is not merely an isolated experience for Christ and His apostles, but a defining aspect of the Christian journey, calling all followers to identify with Jesus' sacrificial path.
7. The baptism in/into the name of Christ (Matthew 28:19) –
The significance of baptism in/into the name of Christ, which typically refers to water baptism, has long been the subject of theological debate. Some hold to the view of believers' baptism, where baptism is seen as an outward sign of an inward faith and commitment to Christ. Others advocate for baptismal regeneration, the belief that baptism itself confers saving grace and is necessary for salvation. While both perspectives recognize the importance of baptism, they differ in their understanding of its role in the salvation process.
In Matthew 28:19, Jesus commands His disciples to “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.” This directive highlights the importance of baptism in the name of Christ, a practice that signifies identification with Him and incorporation into the community of believers. Regardless of the theological perspective, baptism in the name of Christ involves more than a ceremonial act; it represents a spiritual union with Jesus, symbolizing a believer’s death to sin and resurrection to new life.
The phrase “eis to onoma,” translated as “in the name of,” signifies authority and ownership. When believers are baptized in the name of Christ, they are publicly declaring their allegiance to Him and acknowledging His lordship over their lives. This act of baptism, as outlined in Matthew 28:19, is not just a ritualistic requirement but a declaration of faith and commitment to follow Christ. It serves as a visible expression of an inward transformation, where the believer is united with Christ in His death, burial, and resurrection, as Paul elucidates in Romans 6:3-4.
Furthermore, baptism in the name of Christ also signifies entry into the fellowship of the Triune God—Father, Son, and Holy Spirit. This Trinitarian formula underscores the holistic nature of Christian baptism, encompassing the fullness of God’s redemptive work. By baptizing in the name of the Father, Son, and Holy Spirit, the early church affirmed the believer's new identity and relationship with the entire Godhead, not just with Christ alone. This holistic approach reflects the comprehensive nature of salvation, which involves the Father’s plan, the Son’s sacrifice, and the Spirit’s sanctification.
In the early church, as seen in the book of Acts, baptism in the name of Jesus Christ was a common practice, reflecting the apostolic obedience to Jesus’ Great Commission. Acts 2:38, which I will cover further later, records Peter’s exhortation to repent and be baptized in the name of Jesus Christ for the forgiveness of sins and the gift of the Holy Spirit. This practice of baptizing in Jesus’ name highlights the centrality of Christ in the salvation process and the believer's complete reliance on His atoning work.
Ultimately, baptism in the name of Christ signifies a believer's public identification with Jesus, a commitment to follow Him, and an acknowledgment of the transformative power of the Triune God. It is an essential aspect of Christian discipleship, reflecting a believer’s faith in the redemptive work of Christ and their incorporation into the body of Christ, the Church. I believe this holds true regardless of whether one views baptism as an outward symbol of an inward faith or as a sacrament that confers saving grace.
Summary -
There are at least seven different baptisms mentioned in Scripture:
The baptism of Moses, signifying the Israelites’ identification with Moses during the Exodus.
The baptism of John, a call to repentance and preparation for the Messiah.
The baptism of Jesus, marking His identification with humanity and the start of His ministry.
The baptism of fire, symbolizing eschatological judgment.
The baptism of the Holy Spirit, representing spiritual immersion into Christ and the Church.
The baptism of suffering, referring to Jesus’ suffering and the trials His followers may endure.
The baptism in the name of Christ, a public declaration of faith and commitment to Jesus.
Of these seven baptisms, only two are of personal significance to the Christian today: the baptism of the Holy Spirit and baptism in/into the name of Christ (water baptism). The other baptisms were uniquely for other times, limited to certain people, or (in the case of the baptism of fire) still future.
The Gospel
The gospel is encapsulated in the message of salvation through Jesus Christ. In Romans 1:16-17, Paul boldly declares, "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, 'But the righteous man shall live by faith.'" This message emphasizes that salvation is available to all who believe, highlighting faith as the means by which individuals receive righteousness from God.
In response to the Philippian jailer's question, "What must I do to be saved?" Paul answers succinctly, "Believe in the Lord Jesus, and you will be saved" (Acts 16:30-31). This straightforward instruction encapsulates the essence of the gospel: faith in Jesus Christ as the pathway to salvation. The apostles, including James, Peter, and John, affirmed Paul's gospel message, adding nothing to it, as noted in Galatians 2:1-9. This unity among the early church leaders demonstrates the unchanging nature of the gospel message. Paul also strongly condemns any addition or alteration to this message in Galatians 1:6-9, asserting that the true gospel of Christ must remain unchanged.
The core of the gospel is further outlined in 1 Corinthians 15:1-4, where Paul states, "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures." This passage succinctly captures the death, burial, and resurrection of Jesus Christ as the foundation of the gospel.
Jesus Himself proclaimed the arrival of God's kingdom, urging people to "repent and believe in the gospel" (Mark 1:15). But what gospel did Jesus preach? John the Baptist's message was to repent and believe that salvation was coming. Jesus' message is to repent and believe in the salvation that is now here. The gospel of the kingdom is the good-news message of repentance, redemption, and restoration offered by God to all who will receive Christ by faith. Those who accept this offer become part of His eternal kingdom.
Paul's writings in Romans 10:9-10 further clarify the role of faith and confession in salvation: "That if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation." This passage emphasizes belief and confession as integral to receiving salvation, without mention of water baptism as a prerequisite.
Paul also explains in Ephesians 1:13 that believers, "after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise." This verse clearly shows that it is upon belief in the gospel that one is sealed with the Holy Spirit.
Is baptism a part of the gospel?
One would hope that if water baptism was salvific (regenerative), that it would be a part of the gospel. Yet, what I find to be an interesting observation in my study, is that Paul contrasts water baptism and the gospel in 1 Cor. 1:17: “For Christ did not send me to baptize but to preach the gospel.” If water baptism is salvific, the apostle Paul had only part of the gospel. In 1 Cor. 15:1-4 Paul gave them the gospel by which they were saved, which is the death, burial, and resurrection of Christ, and stated that this is according to the Scriptures.
Mark 16:15-16
Even though Paul contrast water baptism and the gospel, some still argue that water baptism is a part of the gospel because of it’s close connection seen in Mark 16:15-16 which says:
“And He said to them, “Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.”
Firstly, it is essential to consider the textual integrity of Mark 16:9-20. There is significant scholarly debate about whether these verses were part of the original Gospel of Mark or were added later. Because of this uncertainty, it is prudent not to base fundamental doctrines, such as the necessity of water baptism for salvation, solely on these verses. Establishing a doctrine requires more consistent and clear evidence from the entirety of Scripture.
Assuming for the sake of argument that Mark 16:16 is original, it is still crucial to interpret this passage in light of the broader biblical narrative. The verse contains two statements: “He who has believed and has been baptized shall be saved” and “He who has disbelieved shall be condemned.” While the first statement connects belief and baptism with salvation, it is the second statement that clarifies the terms of condemnation, which is disbelief.
The critical observation here is that Mark 16:16 does not address the fate of those who believe but are not baptized. To claim that baptism is a necessary condition for salvation based on this passage requires inferring something not explicitly stated. The text does not include a third statement such as “He who believes and is not baptized will be condemned.” The absence of this statement demonstrates that the verse does not intend to teach that baptism is a prerequisite for salvation.
Moreover, those who argue that Mark 16:16 supports baptismal regeneration often commit a logical fallacy known as the Negative Inference Fallacy. This fallacy involves assuming that a positive statement necessarily implies a corresponding negative statement. For example, if we say, “Whoever believes and lives in Kansas will be saved,” it does not follow that “Whoever believes but does not live in Kansas will be condemned.” Similarly, Mark 16:16 says that those who believe and are baptized will be saved, but it does not imply that those who believe but are not baptized will be condemned.
In essence, Jesus has given both the positive condition of belief (whoever believes will be saved) and the negative condition of unbelief (whoever does not believe will be condemned). Therefore, I think we can say that belief is what is highlighted as salvific. More importantly, we see this restated throughout Scripture (John 3:16-18, 3:36, 5:24, 8:24; Acts 16:31).
In summary, Mark 16:16 does not teach that water baptism is salvific. The verse illustrates that believers who are baptized will be saved, but it does not state or imply that those who believe but are not baptized will be condemned. To understand the requirements for salvation, one must consider the entire biblical witness, which consistently affirms that belief in Jesus Christ is what saves and seals us with the promised Holy Spirit.
Salvation (Deliverance)
To better understand the role of baptism in salvation, we first need to comprehend what salvation entails. Salvation is the entire process by which God rescues sinful human beings from their penalty (death) and bondage to sin, transforming them from the inside out. Salvation is accomplished in three tenses: past, present, and future. Those who repent (Mark 1:15; Acts 3:19; 2 Cor. 7:9-10; 1 John 1:9) and accept Jesus Christ by faith (Romans 10:9-13; Gal. 3:26) can say with other believers:
“We have been saved from the penalty of sin (justification); we are being saved from the power of sin (sanctification); we shall be saved from the presence of sin (glorification).”
Justification (the removal of guilt) is our acceptance by God based on Christ’s perfect righteousness. Sanctification (setting apart unto holiness) is the working out of right living in our daily behavior. Glorification (the final harvest) is the future perfection to be experienced in the world to come.
Repentance (Change of Mind):
Repentance comes from the Greek word metanoia, meaning: “to change one’s mind.” The Bible also tells us that true repentance will also result in a change of actions. Acts 26:20 “…that they should repent and turn to God, performing deeds in keeping with their repentance.” The full biblical definition of repentance is a change of mind that results in a change of action. The book of Acts seems to especially focus on repentance in regard to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent in relation to salvation is to change your mind in regard to Jesus Christ.
In Peter’s sermon on the day of Pentecost in Acts 2, he concludes with a call for the people to repent. Repent from what? Peter is calling the people who rejected Jesus to change their minds about Him, to recognize He is indeed Lord and Christ. Peter is calling the people to change their minds from rejection of Christ as the Messiah to faith in him as both Messiah and Savior. Repentance and faith can be understood as two sides of the same coin. It is impossible to place your faith in Jesus Christ as the Savior without first changing your mind about who he is and what he has done. Whether it is repentance from willful rejection, ignorance, or disinterest, it is a change of mind.
You may ask…but what about turning away or repenting of our sin? From the convicting work of the Holy Spirit (John 16:8), the sinner repents— changes their mind—about sin and our Savior. When a repentant person changes their mind about sin, that change of mind naturally leads to a turning from sin. The change of mind (repentance) is not precisely the same as the act of turning from sin and visible performance of good deeds, but one leads to the other. However, using the word repentance to mean “turning from sin” replaces the cause with the effect. The cause is repentance, a change of mind; while the effect is a turning away from sin. Therefore, true biblical repentance will always result in a change of behavior. Maybe not instantly, but inevitably and progressively.
Similarly, true love will result in action just as genuine faith in Christ will result in works. Our actions validate the reality of the change in mind rather than being the cause.
Justification (The Removal of Guilt)
We have been saved from the penalty of sin.
In simple terms, justification is God’s declaration that a believing sinner is righteous because of the merits of Christ imputed to him. Not that we are righteous in and of ourselves, but those who put their faith in Christ are declared righteous in God’s eyes and are set free from guilt and punishment for sin (death). Romans 5:1 says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”
There are three elements of justification:
1) The forgiveness of sins. Acts 13:38-39 says, “Let it be known to you therefore, brothers, that through this man (Jesus) forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.”
2) The removal of guilt. Romans 8:1 says, “There is therefore now no condemnation for those who are in Christ Jesus.” (that is, to those who are justified).
3) The imputation of righteousness. In Romans 4:6, David speaks of the blessing of those whom God “counts righteousness apart from works” Romans 4:5 makes it clear that he is talking about a person who is justified by faith.
Those who are justified are not only forgiven, but are declared not guilty, and are acquitted. Their past sins are canceled, and they are counted “just as if they had not sinned.”
There are several other factors related to justification:
1) The source of justification is God’s free grace. Romans 3:24 says, “and are justified by his grace as a gift, through the redemption that is in Christ Jesus,”
2) The ground of justification is Christ’s blood. Romans 5:9 says, “Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.”
3) The condition for justification is faith in Christ. Galatians 2:16 says, “yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” Romans 3:28 and Ephesians 2:8 repeat this same message.
4) The evidence of justification is good works. Ephesians 2:10 says, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”
Justification is not the result of any works that we do but the result of the grace of God (Him reaching down) that are received by faith in Christ (us reaching up).
Regeneration (new life)
Upon placing our faith in Christ, we experience both justification and regeneration. Within Christian theology, there is considerable debate regarding the timing of regeneration—whether it occurs before or after faith or baptism. However, I believe that Scripture clearly indicates that we are regenerated, raised, made alive, or born again through faith in Christ. While the concept of regeneration can be found throughout Scripture, the Greek word "palingenesia," meaning "regeneration," appears explicitly in only two verses.
Matthew 19:28:
The first place we can find this word is in Matthew 19:28 which says:
“And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.”
In Matthew 19:28, Jesus speaks of "the regeneration" as a transformative period when the Son of Man will sit on His glorious throne, and the apostles will judge the twelve tribes of Israel. This term "regeneration" (Greek: palingenesia) signifies a new beginning or renewal, often interpreted as the commencement of the Messianic Age inaugurated by Jesus’ death, resurrection, and ascension. This renewal is aligned with the establishment of Christ's kingdom, which began at Pentecost when the Holy Spirit was poured out upon the believers, marking the birth of the Church (Acts 2:1-4).
The events of Pentecost, as described in Acts 2, marked the fulfillment of Jesus' promise to send the Holy Spirit. This outpouring of the Holy Spirit was a pivotal moment in the history of redemption, signifying the birth of the Church and the beginning of a new era in God’s plan of salvation. When the Holy Spirit indwells believers, they experience regeneration—a substantial transformation and renewal of life, often referred to as being "born again." This indwelling is central to the believer’s new life in Christ, as it signifies their adoption into God’s family and empowerment for holy living (John 3:3-7; Titus 3:5-6).
The enthronement of Christ and His entrance into glory are portrayed as beginning with His resurrection and ascension. This is supported by several scriptures indicating that Christ took His place at the right hand of God following His ascension (Acts 2:30-36; Philippians 3:21; Hebrews 1:3). This enthronement is not merely a future event but an ongoing reign that commenced at Pentecost and continues until the final judgment. Hence, "the regeneration" mentioned by Jesus is contemporaneous with this period of Christ's reign.
The promise that the apostles would sit on twelve thrones judging the twelve tribes of Israel is understood not in a literal sense, but as a metaphor for the spiritual authority they would wield in the Church, the new Israel of God (Gal 6:16). This authority, given by Christ, was exercised through their teaching and the foundational role they played in the early Church (Matt 16:19; 18:18; 1 Cor 4:1; Eph 2:20-22). The sacred writings of the New Testament, penned by the apostles and their close associates, continue to exercise this authority, guiding and instructing believers to this day.
Thus, the regeneration Jesus speaks of in Matthew 19:28 encapsulates the renewal of individuals through the indwelling of the Holy Spirit, initiated at Pentecost. It reflects the new life granted to believers as they are born again, becoming part of the Church, and living under the reign of Christ. This period of regeneration continues as the Holy Spirit works within the hearts of believers, transforming them and building up the body of Christ until the fullness of God’s kingdom is realized.
Titus 3:4-6:
The second occurrence of palingenesia (regeneration) can be seen in Titus 3:4-6 that says:
“Titus 3:4-6: But when the kindness of God our Savior and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior,”
In this passage, the "washing of regeneration" refers to the spiritual cleansing and renewal that takes place when an individual comes to faith in Christ. We have no reason to understand this as a reference to water baptism but rather to the internal transformation brought about by the Holy Spirit. When a person accepts Christ, they experience a genuine renewal of their spiritual life, signifying a rebirth where the old self is made new in Christ (2 Corinthians 5:17).
Paul explicitly states that salvation is not based on "deeds which we have done in righteousness" but is a result of God's mercy. This point clarifies that salvation is a gift from God, not earned by human efforts, in line with the core Christian teaching that salvation comes by grace through faith, not by works (Ephesians 2:8-9). The term "washing" here symbolically represents the cleansing power of the Holy Spirit’s work, paralleling the language of spiritual purification found in 1 Corinthians 6:11: “Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” Similarly, in Ephesians 5:26, Paul refers to the Church being sanctified and cleansed “by the washing of water with the word,” highlighting the spiritual rather than physical nature of this purification.
The phrase "renewing by the Holy Spirit" complements the concept of regeneration, illustrating how the Holy Spirit continuously works to transform believers into the image of Christ. This ongoing process of renewal is a rich outpouring of the Holy Spirit given through Jesus Christ, which empowers believers to lead a life in accordance with God's will (John 3:5-7; 1 Peter 1:3).
Paul’s teaching in Titus 3:4-6 thus reveals the gracious nature of salvation, grounded in God’s mercy and realized through the Holy Spirit’s work of regeneration and renewal. This regeneration marks the beginning of a new life for believers, showcasing the transformative impact of the Holy Spirit’s presence in their spiritual journey. It is important to note that the New Testament does not teach that water baptism itself is the means of regeneration (spiritual rebirth); instead, regeneration is a divine act of grace through the Holy Spirit alone that is received by faith.
Non-Explicit References to Regeneration:
The New Testament does not explicitly teach that water baptism is the means of regeneration. Instead, it consistently emphasizes faith in Christ as the pathway to new life. Conversion, prompted by a response to the gospel, is the context in which regeneration occurs. The Scriptures serve as the seed that the Holy Spirit uses to bring about this new life, as evidenced in passages like 1 Peter 1:23, James 1:18, 21, and 1 John 3:9. These verses highlight that the Word of God is the instrument through which the Spirit works, suggesting that faith, rather than the act of water baptism, leads to regeneration.
The Apostle John underscores the necessity of the new birth but presents faith as the key condition for becoming a child of God and receiving eternal life. John 1:12-13 articulates that those who believe in Christ are granted the right to become children of God, born not of natural descent but of God. Similarly, John 20:31 states, "but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." These passages clearly position belief as the precursor to receiving new life, aligning with Romans 10:17, which affirms that faith comes from hearing the message through the word of Christ.
Jesus' teachings further clarify the relationship between faith and regeneration. In John 5:24-25, He declares, "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." This statement demonstrates that hearing and believing are the prerequisites for eternal life, indicating that new life follows belief. Additionally, John 5:40 points out the refusal of some to come to Jesus to receive life, emphasizing that life is granted through faith in Him.
In John 6:35, Jesus states, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst." Here, coming to Jesus, symbolizing belief, is presented as a necessary step before one can be spiritually satisfied. This sequence is reinforced in John 6:53, where Jesus asserts, "unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves." This metaphorical language illustrates that believing in Jesus—partaking in His sacrificial work—is essential for having life. Therefore, regeneration is depicted as a direct result of faith, rather than a consequence of water baptism.
In John 6:63, Jesus emphasizes, "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life." This statement highlights the pivotal role of the Spirit in imparting life, contrasting the inadequacy of the flesh. The words of Christ, imbued with the Spirit, are life-giving, reinforcing the idea that spiritual renewal comes through faith in His message.
John 20:30-31 illustrates the purpose of the written signs: "Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." The order is clear—belief in Jesus as the Christ precedes the granting of life. This sequence is vital, as it illustrates that new life is a result of faith and repentance.
In Acts 11:18, the response to Peter’s report is telling: "When they heard this, they quieted down and glorified God, saying, 'Well then, God has granted to the Gentiles also the repentance that leads to life.'" Repentance, here, is the precursor to life. The text affirms that life follows repentance, emphasizing that spiritual renewal is a response to turning toward God.
Similarly, Acts 15:9 declares, "and He made no distinction between us and them, cleansing their hearts by faith." The cleansing of hearts is attributed directly to faith, further illustrating that it is belief, not ritual or external acts, that purifies and renews.
Paul, in 2 Corinthians 3:14-16, elucidates the transformative power of turning to Christ: "But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. But to this day whenever Moses is read, a veil lies over their heart; but whenever a person turns to the Lord, the veil is taken away." The veil, representing spiritual blindness, is removed upon turning to the Lord, signifying that faith brings enlightenment and renewal.
In 2 Corinthians 5:17-21, Paul provides a vivid picture of the new creation in Christ: "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come." This transformation into a new creation is through reconciliation with God, made possible through Jesus Christ. Romans 3:24-26 further clarifies this process: "being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith." Justification and reconciliation come through faith in Christ’s redemptive work, affirming that regeneration is the fruit of belief.
Ephesians 1:13 outlines the process by which believers are sealed with the Holy Spirit: "In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise." This passage highlights the sequence of hearing the gospel, believing in Christ, and then receiving the Holy Spirit, who imparts life (John 6:63). Romans 10:17 echoes this, stating that "faith comes from hearing, and hearing by the word of Christ."
Ephesians 2:4-6 describes the transformative power of God’s mercy and grace: "But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus." This passage emphasizes that we are made alive and raised up through God’s grace. Colossians 2:12 further explains this transformation: "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." It is through faith in God’s power, rather than an initial impartation of life, that we are raised with Christ.
In 1 Timothy 1:16, Paul speaks to the sequence of belief leading to eternal life: "Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life." Here, belief is the prerequisite for receiving eternal life, reinforcing the consistent message that faith is foundational to regeneration.
James 1:18 affirms that God brought us forth through the gospel: "In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures." This new birth is brought about by the message of truth, underscoring the central role of the gospel in spiritual renewal.
1 Peter 1:23 concludes this theme by stating, "for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God." The imperishable seed, the living and enduring word of God, is the means by which we are born again. This aligns with the message of the gospel, which brings about the new birth and eternal life.
In summary, the consistent testimony of Scripture reveals that regeneration occurs through faith in Christ rather than through water baptism. Hearing the gospel and believing in Christ leads to being sealed with the Holy Spirit, the new birth. This process shows us the central role of faith and the Word of God in the transformative work of regeneration.
John 3:3-7
A commonly disputed text in regard to the topic of baptism and regeneration is John 3:3-7, which states:
“Jesus answered and said to him, 'Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.' Nicodemus said to Him, 'How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?' Jesus answered, 'Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, 'You must be born again.'"
It is important to note that nowhere in the context of this passage is water baptism explicitly mentioned. Baptism is mentioned later in the chapter (John 3:22-30) in a different setting (Judea instead of Jerusalem) and at a different time from the discussion with Nicodemus. This does not mean Nicodemus was unfamiliar with baptism considering he would have been familiar with the Jewish ritual washings, the practice of baptizing Gentile converts in the mikveh, and John the Baptist’s ministry. However, reading these verses in context does not suggest that Jesus was speaking of water baptism unless one approaches the text with preconceived notions.
Proponents of water baptism as a means of salvation (baptismal regeneration) often cite “born of water” as evidence. They argue that Jesus is plainly describing water baptism. However, if Jesus meant to indicate the necessity of water baptism, He could have plainly stated, “Truly, truly, I say to you, unless one is baptized in water and born of the Spirit, he cannot enter into the kingdom of God.” Such a statement would conflict with numerous other Bible passages that assert salvation is by faith (John 3:16; John 3:36; Ephesians 2:8-9; Titus 3:5). Water baptism is also never referred to as being “born of water.”
Additionally, at the time of Jesus' conversation with Nicodemus, the ordinance of water baptism had not yet been instituted (Matt 28:18-20). So the idea of water baptism is utterly foreign to this passage. This is evident when we consider the thief on the cross, who was not baptized yet was promised paradise by Jesus. Those who argue that baptism is necessary for salvation often claim that the thief was under the Old Covenant. However, this same logic should apply to Nicodemus, who was also under the Old Covenant. If the thief could be saved without baptism, why would Jesus tell Nicodemus he needed baptism?
If “being born of water and the Spirit” does not refer to water baptism, what does it mean? There are two traditional interpretations. The first is that “born of water” refers to natural birth, with water representing amniotic fluid, while “born of the Spirit” indicates spiritual birth. Though plausible, I don’t believe this is the best interpretation considering the context, as Jesus was explaining the need for a spiritual rebirth.
The second, and more fitting interpretation, sees “born of water and the Spirit” as describing different aspects of the same spiritual birth. Jesus was not referring to literal water but to the need for spiritual cleansing and renewal. Throughout Scripture, water is often used figuratively of spiritual cleansing or regeneration (Psalm 51:2,7; Ezekiel 36:25; John 13:10; 15:3; 1 Corinthians 6:11; Hebrews 10:22). This renewal is brought forth by the Holy Spirit through the Word of God at the moment of salvation (Ephesians 5:26; Titus 3:5).
When Jesus takes possession of our lives, our sins are forgiven, and we receive the power to live righteously. Thus, “born of water and the Spirit” signifies the inward purification and renewal produced by the Holy Spirit - the “living water” (Ezekiel 36:25-27; Titus 3:5).
Several reasons support this interpretation. First, Nicodemus found a literal rebirth incomprehensible. When Nicodemus asked, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” (John 3:4), he demonstrated a misunderstanding of Jesus’ metaphorical language. Jesus clarified that being born of water and the Spirit refers to a spiritual rebirth, not a physical one. This spiritual birth is essential to see the kingdom of God (verse 6) and is so important that Jesus tells Nicodemus of its necessity three different times in this passage of Scripture (John 3:3, 3:5, 3:7).
Second, the grammar of John 3:5 suggests a single action. The phrase “born of water and the Spirit” is structured to indicate one birth, not two separate events. This is crucial in understanding the passage, as Jesus was emphasizing a unified process of spiritual regeneration. This view is supported by examining the Greek text, where the preposition "of" governs both "water" and "Spirit," linking them as components of one transformative event rather than two distinct occurrences. This would be similar to the expression “it’s raining cats and dogs outside,” which describes one torrential downpour rather than two separate phenomena.
Third, water often symbolizes the Holy Spirit's sanctifying work. Throughout both the Old and New Testaments, water is used metaphorically to represent purification and cleansing brought about by the Holy Spirit. For instance, Isaiah 44:3 states, “For I will pour out water on the thirsty land and streams on the dry ground; I will pour out My Spirit on your offspring and My blessing on your descendants.” Here, water and the Spirit are paralleled, emphasizing the life-giving and cleansing power of the Spirit. Similarly, in John 7:38-39, Jesus speaks of “living water” flowing from within believers, which the text clarifies as a reference to the Holy Spirit.
Furthermore, the Old Testament provides a rich background for this imagery with the Spirit frequently depicted as being poured out like water (cf. Proverbs 1:23; Joel 2:28–29; Zechariah 12:10). Jesus was drawing on the imagery in Ezekiel 36:25-27 (cf. Isa 52:15; Lev 4:6, 17, 16:14-15; Heb 9:13, 10:22, 12:24; 1 Peter 1:2; Rev 7:14, 22:14) which declares, “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.” This passage illustrates the dual role of cleansing and renewal associated with the water and the Spirit, a concept Nicodemus, as a teacher of Israel, should have recognized. To a Jewish teacher steeped in the language of the Old Testament, the idea of being “born of water and the Spirit” would evoke the idea of an outpouring of God’s Spirit — which is precisely what Jesus was saying.
In the New Testament, similar themes appear. For example, Titus 3:5 states, “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.” This illustrates the transformative work of the Holy Spirit in the believer’s life, symbolized by the washing with water. Ephesians 5:26 also speaks of Christ sanctifying the church, “having cleansed her by the washing of water with the word” (cf. Isa 55:10-11; Ps 119:9; Eph 5:26; John 15:3, 17:17; 1 Pet 1:22-23; James 1:18, 21).
We also have to consider the context, for Jesus goes on to say in John 3:14-18: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life. “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.” Jesus doesn't bring up water again but belief.
These scriptural references collectively demonstrate that water in John 3:5 symbolizes spiritual cleansing, an integral part of the new birth produced by the Holy Spirit, who is described as the living water. This interpretation aligns with the broader biblical narrative, which consistently portrays water as a symbol of the Holy Spirit’s purifying work. Thus, the phrase “born of water and the Spirit” in John 3:5 encapsulates the comprehensive process of spiritual rebirth, involving both the cleansing from sin and the renewing power of the Holy Spirit, essential for entering the kingdom of God.
Sanctification (Setting Apart Unto Holiness)
We are being saved from the power of sin.
In simple terms, sanctification is the deliverance from the power of sin, advancing in holiness, and is a present and continuous process of believers becoming Christlike. Sanctification is the work of God’s free grace (2 Thess. 2:13), whereby we are renewed in the whole man after the image of God (Eph. 4:23-24), and are enabled more and more to die unto sin, and live unto righteousness (Rom. 6:4-6). Regeneration is the new birth (John 1:12-13) and sanctification is the growth that necessarily results from it. Sanctification is the believer leaving the courtroom where God has once and for all time declared him righteous (justification), and immediately begins the process whereby God’s Spirit enables him to increasingly conform to Christ’s righteousness, both inwardly and outwardly. Perfect sanctification is neither attainable nor ever fully completed in this life but is a progressive process that is ultimately fulfilled in glorification. (1 Kings 8:46; Eccl. 7:20; James 3:2; 1 John 1:8). See Paul’s account of himself in Rom. 7:14–25; Phil. 3:12–14; and 1 Tim. 1:15.
We are declared holy (no longer children of wrath) because of Christ’s redemptive work and we are to continue to pursue holiness. When we are justified, we are declared righteous positionally (that is, before God we are righteous). However, while we are positionally righteous, we are practically not perfectly righteous. Sanctification then is the gradual conformity to the likeness of Christ. In other words, sanctification is the gradual process of becoming practically what we are positionally (righteous).
There are three aspects of sanctification:
1) Instantaneous sanctification (our standing) — relates to our standing before God which is assigned to individuals at the time when they accept Jesus Christ by faith. The New Testament reflects the idea that followers of Christ have been sanctified or set apart as a result of Christ’s holiness (Acts 20:32; 26:18; 1 Cor 1:30, 2 Thess 2:13). This is the idea that Christians have been made holy (positionally righteous) before God through their faith in Christ which is related to justification.
2) Progressive sanctification (our spiritual growth) — is the life process of gradual purification from sin, growing in holiness, and progressive spiritual growth that should mark the life of a believer. This doctrine of sanctification draws on New Testament passages that emphasize a move toward holy and righteous living that characterizes following Christ in faith (1 Thess 4:3–8; Rom 6:19–22). Thus sanctification speaks of following in the path of righteousness, choosing the more excellent way, and seeking the mind of Christ. God uses means of grace to sanctify us by personal and corporate spiritual disciplines. In the personal realm, these include intake of God’s Word, prayer, private worship, fasting, etc. These are balanced by disciplines we practice with the church: public worship, hearing God’s Word preached, observance of the ordinances, corporate prayer, fellowship, etc. And all along, our confidence is not in ourselves, but in God.
3) Ultimate sanctification (our eternal state) — is the final state, which will be attained only when we are fully and completely set apart to God upon Christ’s return. The wish of Paul in 1 Thessalonians 5:23 is expressed as follows: “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.” And in 1 John 3:2, we read, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.” Paul also said, “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” (Phil. 1:6).
In one sense we may say that sanctification has nothing to do with regeneration or justification, and yet it has everything to do with demonstrating that one has experienced them. (Notice statements similar to “We know that we have passed out of death into life, because . . .” in the letter of 1 John.) In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13-19; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19).
Glorification (The Final Harvest)
We shall be saved from the presence of sin.
God not only justifies—delivers us from the guilt of sin. And He not only sanctifies—delivers us more and more from the power of sin. He also glorifies—delivers us ultimately from the presence of sin. Glorification is the future perfection and the final step in the application of redemption. It will happen when Christ returns and all believers of all time, both the living and the resurrected dead, corporately will receive their perfect heavenly bodies like his own. 1 Thess. 4:16-17 says “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
Romans 8:16-18 says, “The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” 1 Peter 1:5 says that we are “who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.” Romans 13:11 reminds us, “Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed.” Christ came the first time to pay the price of our sins; He is coming the second time, not to deal with sin, but to save those who are eagerly looking for Him (Hebrews 9:28).
Jesus spoke about a harvest at the end of the age. In Matthew 13:30, we read, “Let both grow together until the harvest, and at harvest time I will tell the reapers, “Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.” Glorification is the act of God by which He is going to gather believers and transform their bodies so we can be with the Lord forever. The glorified believer will be delivered from the presence of sin forever (1 John 3:2). At that time there will be joy and peace and gladness and singing. Sufferings and trials are sometimes hard and painful in this life, but the sum total of them all will be nothing when compared with the glory which is to be revealed (Romans 8:18).
Summary
Salvation is the work of God (Father, Son, and Holy Spirit) whereby the sinner heard the gospel, believed in Jesus, and was sealed with the promised Holy Spirit (Eph. 1:13-14), is redeemed from the curse of the law (justification), is increasingly set free from the dominion of sin (sanctification), and will finally be perfected in the image of Jesus Christ (glorification).
Using theological shorthand, you could say that believers “have been saved, are being saved, and will be saved”.
Justification (have been saved) - We are forgiven and cleared of all of our guilt and the deserved penalty for committed sins (death), through faith in Jesus Christ, who took on the penalty for my sins and paid the price by dying in my stead (Galatians 2:16). Also upon placing our faith in Christ, we are not only justified, we are also regenerated. The consistent testimony of Scripture reveals that regeneration occurs through faith in Christ rather than through water baptism. Hearing the gospel and believing in Christ leads to being sealed with the Holy Spirit, the new birth.
Sanctification (are being saved) - Sanctification follows justification. It is the transformation from human to divine nature (2 Peter 1:2-4; 1 Peter 1:15-16; Matthew 5:48); being made holy. This is a process I undergo throughout my lifetime as I, in obedience to the Spirit, put off the works of the flesh and take on the fruit of the Spirit. (Galatians 5:16-16)
Glorification (will be saved) - God ultimately delivers us from the presence of sin. Glorification is the future perfection that will take place at Christ’s second coming where we will inherit our new heavenly body and dwell with Him forever. (1 Thess. 4:16-17; 1 Cor. 15:42-45)
The experience of salvation upon a person putting their faith in Christ, begins with justification and simultaneously regeneration, continues with sanctification, and is fulfilled in glorification. All who are justified are being sanctified. All who are being sanctified will eventually be glorified. While we may distinguish between justification, sanctification, and glorification, we must not separate them. In other words, the person who truly experiences one will experience them all (and in the order listed).
Ephesians 1:13-14: In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.
What Saves?
Scripture reveals that salvation is a gift from God, given by His grace to those who believe in Jesus Christ. This divine gift is not earned by human efforts or adherence to the law but is received through faith, a response prompted by the Holy Spirit. In John 1:12, it is written, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name." This verse illustrates that becoming a child of God is contingent upon receiving and believing in Jesus.
The necessity of calling upon the Lord for salvation is highlighted in Acts 2:21, which states, "And it shall be that everyone who calls on the name of the Lord will be saved." This declaration emphasizes the accessibility of salvation to all who seek it. Romans 10:9-13 further elaborates on this by explaining that salvation comes from confessing Jesus as Lord and believing in one's heart that God raised Him from the dead. This belief results in righteousness and salvation, transcending distinctions between individuals and affirming the universal applicability of faith in Christ.
Paul’s epistle to the Romans delves into the nature of faith and works. Romans 3:20-31 addresses human sinfulness and emphasizes that righteousness is not achieved through the law but through faith in Jesus Christ. It is by God’s grace, through the redemptive act of Christ, that believers are justified. This justification is a divine act, not a result of human merit. Romans 4:2-6 demonstrates that even Abraham, the patriarch of faith, was justified by his belief in God, not by his works. This sets a precedent that faith, distinct from works, is the means by which righteousness is credited.
The relationship between faith and grace is further explained in Romans 4:13-16. Paul clarifies that faith itself does not earn righteousness; rather, it establishes the promise of grace. This principle is reinforced in Ephesians 2:8-9, which declares, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast." This passage encapsulates the essence of salvation as a gracious gift from God, received through faith.
Galatians 2:16 and 3:2-6 contrast the works of the law with faith in Christ, reiterating that justification comes through faith and not by observing the law. The Spirit is received by hearing with faith, not by works, further emphasizing that faith is the key to salvation. Philippians 3:9 echoes this sentiment, expressing a desire to be found in Christ, not with a righteousness derived from the law, but through faith in Christ.
Ultimately, Scripture teaches that salvation is a manifestation of God's grace, available to those who believe in Jesus Christ. This faith is not a work but a trusting response to God's redemptive plan. By placing faith in Christ, believers receive the righteousness of God and the assurance of eternal life, highlighting the transformative power of grace through faith.
Does Baptism Save?
I want to remind you that the most literal meaning of "baptize" is "to immerse." The Bible even mentions at least seven different types of baptisms, and only some involve water. Of these different baptisms, only two hold personal significance for Christians today: the baptism of the Holy Spirit and baptism in/into the name of Christ (water baptism).
When approaching verses that appear to support the idea that baptism is salvific, there are three main concepts to consider:
Water Baptism as Salvific: This perspective holds that the act of water baptism itself plays a crucial role in an individual's salvation. Proponents argue that the physical act of being baptized is necessary for one's sins to be forgiven and for the person to be saved.
Misinterpretation of Verses: It is possible that the verses in question are being misinterpreted. Factors contributing to this misunderstanding could include ignoring the broader context, failing to recognize the specific grammatical structure, or not discerning which type of baptism is being referenced. Both water baptism and the baptism of the Holy Spirit are relevant to believers, but they serve different purposes. Additionally, if baptism is part of salvation, we must ask ourselves which aspect it pertains to: justification, sanctification, or glorification. This perspective argues that proper exegesis will clarify that water baptism, while important, is not the means by which one is saved.
Baptism as a Representation of Salvific Reality: This view suggests that while baptism is not salvific in and of itself, it represents and symbolizes the reality of salvation. Baptism serves as an outward, visible sign of the inward, spiritual transformation that occurs when a person places their faith in Christ. In this sense, baptism can be said to be salvific because it signifies the believer's identification with Christ's death, burial, and resurrection, and the washing away of sins through faith. This concept of speaking literally about a non-literal event is not foreign to Scripture. For instance, in Ephesians 2:6, believers here on earth are told that they are seated in the heavenly places. Although I can say I’m seated in the heavenly places due to my connection to Christ, I am still here on earth.
Each of these options has implications for how we interpret Scripture and understand the role of baptism in the Christian faith. So to better understand if water baptism is salvific, let’s dive into some of the key Scriptures we haven’t already discussed that are used to support this belief:
1. Acts 2:38
Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.
The interpretation of Acts 2:38 has long been debated, particularly concerning whether water baptism is salvific. The key issue revolves around the Greek preposition "eis," which is translated as "for" in this verse. Some argue that "eis" means "in order to get," thus suggesting that baptism is required for the forgiveness of sins. However, "eis" can also mean "because of" or "with regard to," indicating that baptism follows the forgiveness of sins rather than causes it. This understanding is consistent with numerous passages in both Greek and English where "for" implies a reason or result rather than a prerequisite.
For instance, in Matthew 12:41, "eis" is used to convey that the people of Nineveh "repented at the preaching of Jonah," meaning they repented because of Jonah's preaching. Similarly, in Acts 2:38, "eis" can be interpreted to mean that the people are baptized because they have already received forgiveness through repentance and faith in Christ (John 1:12; John 3:14-18; John 5:24; John 11:25-26; Acts 10:43; Acts 13:39; Acts 16:31; Acts 26:18; Romans 10:9; Ephesians 1:12-14). This interpretation is also consistent with Peter’s next two sermons to unbelievers where he associates the forgiveness of sins with the act of repentance and faith in Christ without even mentioning baptism (Acts 3:17-26; Acts 4:8-12).
Examining other instances where "eis" is used in conjunction with "baptize" or "baptism" can provide clarity. For instance, in Matthew 3:11, "He will baptize you with water for repentance," where "eis" can mean "because of" repentance, rather than to obtain it. John the Baptist's audience was baptized because they had already repented, demonstrating that their baptism was a result of their repentance. Also, in Romans 6:3, Paul writes about being "baptized into (eis) His death." Here, "eis" signifies a union with Christ's death that believers experience because of their faith. Similarly, in 1 Corinthians 10:2, the Israelites were "baptized into (eis) Moses in the cloud and in the sea," meaning they identified with Moses' leadership because he had already led them out of Egypt. The use of "eis" in these passages consistently points to a reason or result rather than a condition for something to occur.
Applying this consistent usage of "eis" to Acts 2:38, it becomes evident that the people were to be baptized because they had received forgiveness through their repentance and faith in Jesus Christ. This interpretation is further supported by other passages, such as Matthew 28:19, 1 Peter 3:21, Acts 19:3, and 1 Corinthians 1:15; 12:13, where "eis" does not imply an action to obtain something but rather an action resulting from a prior condition.
Furthermore, the grammatical structure of Acts 2:38 distinguishes between the commands to "repent" and "be baptized." The verb "repent" is in the second person plural, directly connected to the phrase "forgiveness of your sins," while "be baptized" is in the third person singular. This shift suggests that the primary command for the forgiveness of sins is to repent, and baptism is a subsequent act of obedience for each individual. Hence, the verse could essentially be read as: “You all repent for the forgiveness of all of your sins, and let each one of you be baptized.”
The fact that baptism is not required to receive forgiveness and the gift of the Holy Spirit is evident in Acts 10. Peter tells Cornelius that “through His name everyone who believes in Him receives forgiveness of sins” (Acts 10:43), connecting belief in Christ with forgiveness without mentioning baptism. As Peter speaks, “the Holy Spirit fell upon all those who were listening to the message” (Acts 10:44), signifying their belief and acceptance by God. It is only after they believed and received the Holy Spirit that they were baptized (Acts 10:47-48). This account shows that forgiveness and the Holy Spirit are received through faith in Christ, with baptism following as an outward sign.
A common mistake made by those who believe Acts 2:38 teaches that baptism is required for salvation is the Negative Inference Fallacy, which assumes that if a statement is true, its negation must also be true. For example, just because Acts 2:38 says, “repent and be baptized... for the forgiveness of sins... and the gift of the Holy Spirit,” it does not mean that if one repents and is not baptized, they will not receive forgiveness or the Holy Spirit. The Bible distinguishes between a condition of salvation and a requirement for salvation. Belief is both a condition and a requirement for salvation, but baptism is not explicitly stated as such. Adding conditions like baptism, church attendance, or charitable acts to faith does not make them requirements for salvation; they may be evidence of salvation but are not prerequisites.
In conclusion, while both views on Acts 2:38 are well within the context and the range of possible meanings of the passage, I believe the majority of the evidence is in favor that the best possible definition of the word “for” in this context is either “because of” or “in regard to” and not “in order to get.” The consistent biblical message is that salvation is by grace through faith in Jesus Christ (John 1:12; John 3:16; Acts 16:31; Romans 3:21-30; Romans 4:5; Romans 10:9-10; Ephesians 2:8-10; Philippians 3:9; Galatians 2:16). Water baptism, while an important act of obedience and public declaration of faith, follows as a result of repentance and faith, not as a prerequisite for forgiveness.
2. Acts 22:16
Acts 22:16 states, "Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name." At first glance, this verse might appear to support the idea that water baptism is salvific. However, a closer examination reveals that this interpretation does not align with the broader teachings of Scripture concerning salvation.
To understand the role of baptism in this passage, it is crucial to establish the sequence of events in Paul’s conversion. Paul is recounting his experience on the road to Damascus and his subsequent encounter with Ananias. While Paul had already received the revelation of Christ and believed in Him as Lord (Acts 9:17), Ananias came to restore Paul's sight and to call him to be baptized. This baptism served as a public declaration of Paul’s new faith rather than the moment of his spiritual regeneration. Paul’s own words in Galatians 1:11-12 affirm that his understanding of the Gospel and his faith in Christ were directly revealed to him by Jesus, not through Ananias.
Additionally, in Acts 9:17-18, it is evident that Paul was filled with the Holy Spirit before his baptism. This suggests that salvation and the reception of the Holy Spirit occurred independent of the act of baptism. The Holy Spirit’s indwelling presence in Paul prior to his baptism indicates that salvation is not contingent on the act of water baptism itself.
The Greek participle "epikalesamenos," translated as "calling on His name," reflects an action that occurs either simultaneously with or prior to the command to be baptized. This grammatical nuance suggests that Paul’s calling on Christ’s name for salvation was a step before his baptism, which reinforces the view that baptism is a symbol of the salvation already experienced rather than the means of obtaining it.
Moreover, the symbolic nature of baptism is evident in the context of Acts 22:16. The phrase "wash away your sins" should be understood as a metaphor for the inner cleansing that has already taken place through faith in Christ, as seen in passages like 1 Corinthians 6:11 and 1 Peter 3:21. Baptism, in this sense, represents the outward sign of the inward reality of forgiveness and cleansing that Paul had already received through his faith.
Finally, when Paul recounts his conversion in Acts 26:12-18, he omits the mention of Ananias’s instructions, focusing instead on his direct commission from Christ to bring the message of salvation to the Gentiles. This omission further supports the argument that Paul's salvation and commissioning were based on his faith in Christ rather than the subsequent act of baptism.
In summary, Acts 22:16, when examined in light of the full narrative of Paul's conversion and the broader teachings of the New Testament, does not support the notion that water baptism is salvific. Instead, it highlights baptism as a significant but symbolic act of faith, following the genuine spiritual transformation that precedes it.
3. 1 Corinthians 6:11
1 Corinthians 6:11 states, “Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” This verse reflects a sequence of actions describing the transformative effects of salvation, but it does not affirm that water baptism itself is the means of salvation. The phrase “you were washed” can be interpreted as a metaphor for the purification and renewal believers experience through faith in Jesus Christ. This “washing” symbolizes the spiritual cleansing from sin rather than a physical act of water baptism.
Additionally, the verse connects the acts of being “washed,” “sanctified,” and “justified” to the broader theological concepts of faith and the work of the Holy Spirit. The emphasis in this passage is on the name of the Lord Jesus Christ and the Spirit of God as the sources of these spiritual blessings, rather than any particular ritual act. The distinction between the symbolic nature of “washing” and the actual process of salvation reveals that water baptism is not being presented here as the means of receiving salvation.
Furthermore, Paul’s writings elsewhere support that salvation is through faith and not through ritual observance. For instance, Ephesians 2:8-9 clearly articulates that “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” This understanding aligns with the view that while baptism is an important part of Christian practice, it is not the basis for salvation but rather a response to the grace already received through faith.
4. Galatians 3:27
Galatians 3:27 states, “For all of you who were baptized into Christ have clothed yourselves with Christ.” To interpret this verse as evidence of water baptism being necessary for salvation overlooks the immediate context and overall message of Paul’s letter to the Galatians. The primary argument of Galatians is Paul’s defense of the true gospel against the false teachers who were asserting that faith in Christ alone was insufficient for salvation. Instead, these false teachers were promoting a message that combined faith with adherence to Jewish laws, such as circumcision, as essential for salvation (Galatians 1:6-10; 2:16). Paul’s vigorous defense of salvation by faith alone, apart from works of the Law, provides the backdrop for understanding Galatians 3:27. In this context, Paul argues against any notion that additional rituals or works could contribute to one's standing before God. Thus, Galatians 3:27 should not be read as advocating for the salvific efficacy of water baptism but rather as emphasizing the transformative identity believers receive through faith in Christ.
Furthermore, Galatians 3:27 needs to be interpreted in light of the broader New Testament teaching on salvation. Paul explicitly states that believers are justified “by faith in Christ Jesus” (Galatians 2:16), not by any external rite or ritual. This principle of faith as the sole means of justification is central to Paul’s argument throughout the letter. As I have previously addressed, the “baptism into Christ” mentioned in Galatians 3:27 is more accurately understood as a metaphor for the believers' spiritual union with Christ rather than a reference to a physical act of water baptism. This interpretation is supported by 1 Corinthians 12:13, which clarifies that it is “by one Spirit” that believers are baptized into the body of Christ. The “baptism into Christ” of Galatians 3:27 thus reflects a spiritual reality of being united with Christ through the Holy Spirit, rather than the ritual of water baptism.
Additionally, the distinction between water baptism and the baptism of the Holy Spirit is evident in other New Testament passages. John the Baptist proclaimed that while he baptized with water, Jesus would baptize with the Holy Spirit (John 1:33). This distinction highlights that water baptism is not the means of salvation but rather a symbolic act representing the deeper spiritual truth of being baptized into the body of Christ through the Holy Spirit. Paul’s statement in Galatians 3:27 aligns with this understanding by focusing on the spiritual aspect of being “clothed with Christ” rather than the physical act of water baptism.
In conclusion, Galatians 3:27 does not support the notion that water baptism is salvific. Instead, it speaks to the believer’s identity and transformation through faith in Christ. The verse highlights that those who have been baptized into Christ have symbolically “clothed themselves with Christ,” which is an expression of their spiritual unity with Him rather than a declaration of water baptism’s role in salvation. The overall message of Galatians and the New Testament teaching on salvation confirm that faith in Christ, not the ritual of water baptism, is what brings salvation.
5. Colossians 2:11-12
Colossians 2:11-12 states, "and 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, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead." This passage connects the spiritual circumcision performed by Christ with the believer's identification with His death, burial, and resurrection. It is important to note that the baptism mentioned here is framed within the context of a spiritual reality rather than a physical act.
The emphasis in these verses is on the inward transformation that occurs through faith. The "circumcision made without hands" signifies a spiritual renewal, the cutting away of the sinful nature, which is achieved through Christ’s redemptive work. This inward transformation is paralleled by the imagery of baptism, wherein believers are "buried with Him" and "raised up with Him" through faith. The operative element here is faith in the working of God, not the external rite of water baptism.
Moreover, the phrase "through faith in the working of God" clarifies that it is faith in God's power that unites the believer with Christ's death and resurrection. Water baptism, while a significant act of obedience and public declaration of faith, is not the means by which salvation is effectuated. Instead, it is the inward faith, the trust in God's salvific work through Jesus, that brings about the spiritual realities described in the passage. Thus, Colossians 2:11-12 speaks to the transformative power of faith rather than suggesting that the act of water baptism itself is salvific.
6. 1 Peter 3:20-21
Before we dive into 1 Peter 3:20-21, I would like to provide some context. 1 Peter 1:3-9 points out that we are born again to a living hope through the resurrection of Jesus Christ, just as we see later in 1 Peter 3:21. And the outcome of our faith is the salvation of our souls. But how do we receive this new birth or new life?
1 Peter 1:22-25 points out that we are born again through the living and enduring word of God—the gospel. As Romans 1:16 says, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” We also see in 2 Timothy 3:15 that Paul believed God’s word has the power to make one wise to salvation. Similarly, James 1:18 also says: “By His own choice, He gave us a new birth by the message of truth so that we would be the firstfruits of His creatures.” New birth comes by the message of truth, through the living and enduring word of God, the gospel of our salvation—to everyone who believes.
Understanding this foundation, we turn to 1 Peter 3:20-21, where Peter draws an analogy between Noah's experience and the concept of baptism. The passage reads, "who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ." Was Peter really saying that the act of being baptized in water is what saves us? If he were, he would be contradicting many other passages of Scripture that clearly show people being saved (as evidenced by their receiving the Holy Spirit) prior to being baptized or without being baptized at all. A good example of someone who was saved before being baptized is Cornelius and his household in Acts 10. We know that they were saved before being baptized because they had received the Holy Spirit, which is the evidence of salvation (Romans 8:9; Ephesians 1:13; 1 John 3:24). Countless passages of Scripture clearly teach that salvation comes when one believes in the gospel, at which time they are sealed “in Christ with the Holy Spirit of promise” (Ephesians 1:13). Although this passage has often been interpreted as referring to water baptism, a closer examination of the language and theological context suggests a deeper, more nuanced meaning.
Peter explicitly clarifies that it is not the physical act of water baptism ("the removal of dirt from the flesh") that saves. Instead, he points to "an appeal to God for a good conscience," which aligns closely with the inner, spiritual transformation that comes through the baptism of the Holy Spirit. This interpretation is supported by Hebrews 9:14, which says, "how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" Here, the emphasis is on the thorough cleansing of the conscience by Christ's sacrificial blood, accomplished through the Holy Spirit.
The cleansing mentioned in Hebrews 9:14 highlights the insufficiency of external rituals alone to achieve true purification. It is through Christ's sacrifice and the agency of the Holy Spirit that a believer's conscience is genuinely cleansed. This provides a parallel to 1 Peter 3:21, where the "appeal to God for a good conscience" through baptism can be understood as the spiritual cleansing brought about by the baptism of Holy Spirit, rather than the physical act of water baptism.
Furthermore, the analogy Peter draws with Noah's salvation "through the water" serves as an antitype, pointing beyond itself to a greater reality. Just as Noah and his family were saved through the waters of the flood, symbolizing judgment and renewal, so too does baptism symbolize a more significant spiritual reality. John the Baptist himself foretold of a greater baptism, stating in Mark 1:8, "I baptized you with water; but He will baptize you with the Holy Spirit." This anticipates the transformative baptism of the Holy Spirit, which supersedes John's baptism and brings about true regeneration.
The timing of the outpouring of the Holy Spirit is also significant. Scripture reveals that it was after Christ's resurrection and ascension that the Holy Spirit was given to the believers, providing them with this greater baptism. Acts 2 describes the coming of the Holy Spirit at Pentecost, marking the fulfillment of Jesus' promise of a powerful, indwelling presence that transforms and empowers believers.
Therefore, when Peter states that baptism "now saves you...through the resurrection of Jesus Christ" (1 Peter 3:21), he is pointing to the ultimate source of salvation—Christ's victory over death and the subsequent outpouring of the Holy Spirit. This baptism of the Holy Spirit, which is made possible through Jesus' resurrection, accomplishes what water baptism symbolizes: the true cleansing of the conscience and the regeneration of the believer.
In conclusion, 1 Peter 3:20-21 should be understood in the context of the greater spiritual reality it points to—the baptism of the Holy Spirit. Hebrews 9:14 helps clarify this by emphasizing that it is through Christ’s sacrificial blood and the work of the Holy Spirit that our consciences are cleansed. This inner transformation, not merely an external ritual, is what Peter ultimately refers to as saving us, made possible "through the resurrection of Jesus Christ."
How is Eternal Life Received?
Scripture consistently reveals that eternal life is received through faith in Jesus Christ. In 1 John 5:13, the apostle John explicitly states that his letter is written so believers may know they have eternal life. This assurance of salvation is grounded in faith rather than any ritualistic practice, such as water baptism. The absence of any reference to baptism in this context highlights the importance of belief in Jesus for salvation.
Jesus Himself teaches that faith in Him is the pathway to eternal life. In John 3:14-18, He explains that just as Moses lifted up the serpent in the wilderness, the Son of Man must be lifted up so that whoever believes in Him will have eternal life. This passage emphasizes that God sent His Son out of love for the world, providing a way for those who believe to avoid perishing and instead receive eternal life. The message is clear: belief in Jesus is the means by which one is saved and not judged.
Further reinforcing this truth, Jesus declares in John 5:24 that anyone who hears His word and believes in the One who sent Him has eternal life and will not face judgment. Similarly, in John 6:40, He promises that everyone who beholds the Son and believes in Him will have eternal life and be raised up on the last day. This theme of belief as the key to eternal life is echoed throughout the Gospel of John, including in John 6:47 and John 11:25-26, where Jesus assures that those who believe in Him will live even if they die.
The apostle Paul also emphasizes faith as the basis for receiving eternal life. In 1 Timothy 1:16, he speaks of how Jesus Christ demonstrated perfect patience as an example for those who would believe in Him for eternal life. Paul reiterates this in 2 Timothy 1:10, where he speaks of Christ Jesus abolishing death and bringing life and immortality to light through the gospel. This gospel message centers on faith in Jesus as the source of eternal life.
Finally, 1 John 2:23-25 affirms that confessing the Son and letting His teachings abide in us leads to abiding in the Son and the Father, culminating in the promise of eternal life. The consistent scriptural message is that eternal life is a gift received through faith in Jesus Christ, apart from any ceremonial acts.
Baptism and the Great Commission
In the Great Commission, Jesus commands His disciples, "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Matthew 28:18-20). This emphasizes the importance of baptism as an integral part of the discipleship process.
Baptism, according to the Great Commission, is more than a mere ritual; it is a loving act of obedience to Christ. Jesus Himself was baptized (Matthew 3:13-17), setting an example for us to follow. In His instructions, He highlights the necessity of baptism in the process of making disciples. Whether one views baptism as salvific or as a public declaration of faith, it is a practice deeply rooted in the teachings and actions of Jesus.
Jesus' words in John 14:15, "If you love Me, you will keep My commandments," emphasizes the connection between love and obedience. Baptism, therefore, becomes an expression of our love for Jesus. It signifies our willingness to follow His commands and identify with Him. Through baptism, we publicly declare our allegiance to Christ, symbolizing our union with Him in His death, burial, and resurrection (Rom 6:3-4).
For those who may question the necessity of baptism in relation to salvation, it is crucial to recognize that Jesus' command to baptize is not presented as optional. The Great Commission does not suggest that baptism is an add-on or a secondary consideration. Rather, it is a fundamental aspect of making disciples. Ignoring this command undermines the holistic approach Jesus intended for His followers.
Therefore, whether one holds that baptism is salvific or views it as an outward expression of an inward reality, all believers should approach it with the same seriousness and commitment. Baptism should not be treated as an optional act, but as an essential expression of our faith and obedience to Christ. It is a tangible demonstration of our love for Jesus and our desire to follow His example and teachings.
One Baptism
In Ephesians 4:4-5, Paul emphasizes the unity that binds believers together in the body of Christ. He writes, "There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism." This passage demonstrates the fundamental elements of the Christian faith that unite all believers, regardless of their diverse backgrounds and experiences.
The "one body" refers to the collective body of believers, the Church, which is unified by "one Spirit," the Holy Spirit. This unity is not a result of human effort but is established by God through the work of the Holy Spirit. Paul reminds the Ephesians that they were called to this unity through "one hope of your calling," signifying the shared hope of eternal life and salvation in Christ.
In verse 5, Paul declares, "one Lord, one faith, one baptism." The "one Lord" refers to Jesus Christ. "One faith" speaks to the common belief in the gospel of Jesus Christ. The "one baptism" refers to the baptism of the Holy Spirit, which John the Baptist contrasts with his own water baptism in Mark 1:8. John proclaimed that while he baptized with water, Christ would baptize with the Holy Spirit.
This concept is further illustrated in Acts 10:44-47, where the Gentile believers received the Holy Spirit before being baptized with water. Acts 11:16 reiterates this distinction, emphasizing that the baptism that truly unites believers is the baptism of the Holy Spirit. In 1 Corinthians 12:13, Paul explains, "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit." This baptism by the Spirit is what incorporates believers into the body of Christ, transcending all social and ethnic divisions. Therefore, when Paul speaks of "one baptism" in Ephesians 4:5, he refers to the baptism of the Holy Spirit, which is the true baptism for all believers.
The Timing of Baptism
The New Testament consistently presents a pattern in which individuals received water baptism subsequent to their conversion. For instance, in the account of Pentecost in Acts 2, Peter's sermon prompts a response from the crowd, leading them to repentance and faith in Christ. Following this, they are baptized as a public declaration of their newfound faith: "So then, those who had received his word were baptized; and that day there were added about three thousand souls" (Acts 2:41). Here, baptism is portrayed as an immediate step following salvation, reflecting the believers' internal transformation and their commitment to Christ.
Similarly, in Acts 8, Philip's interaction with the Ethiopian eunuch highlights this pattern. After explaining the gospel and leading the eunuch to faith in Christ, they come upon some water, and the eunuch requests to be baptized. Philip replies, "If you believe with all your heart, you may." The eunuch responds affirmatively, and they go down into the water for baptism (Acts 8:36-38). This narrative reinforces the idea that baptism follows an individual's decision to trust in Jesus, signifying their entry into the Christian community.
In Acts 10, the conversion of Cornelius and his household further illustrates this sequence. Peter preaches the gospel, and the Holy Spirit falls upon all who hear the message, signifying their acceptance by God. Peter then declares, "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" (Acts 10:47). The Holy Spirit's presence confirms their salvation, and baptism follows as an outward sign of their inward change.
We see this same pattern in the conversion of Saul (later known as Paul) in Acts 9. After his encounter with Christ on the road to Damascus, Saul is blinded and led to the city. Ananias, a disciple, is instructed by the Lord to visit Saul. Upon Ananias' arrival, Saul regains his sight and is filled with the Holy Spirit. Following this transformative experience, Saul is baptized: "And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized" (Acts 9:18). Saul’s baptism follows his encounter with Christ and his subsequent acceptance of Him as Lord.
In Acts 16, the account of the Philippian jailer presents another clear instance of baptism following conversion. After an earthquake opens the prison doors, the jailer fears the prisoners have escaped and is about to harm himself. Paul intervenes, assuring him that all the prisoners are present. Trembling, the jailer asks, "Sirs, what must I do to be saved?" Paul and Silas reply, "Believe in the Lord Jesus, and you will be saved, you and your household." The jailer and his household hear the word of the Lord, believe, and are then baptized: "And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household" (Acts 16:30-33). This sequence again shows belief preceding baptism.
Another example is found in Acts 18:8 with the conversion of Crispus, the leader of the synagogue in Corinth. Paul preaches the gospel, and Crispus, along with his entire household, believes in the Lord. Following their belief, many Corinthians who heard Paul also believed and were baptized.
These instances demonstrate the New Testament pattern of baptism following conversion. The narrative consistently presents belief in Christ and reception of the Holy Spirit as prerequisites for baptism, demonstrating that baptism is an outward expression of an inward transformation brought about by faith in Jesus.
Negative Inference Fallacy
The Negative Inference Fallacy can be seen in debates about whether baptism is salvific. I touched on this earlier, but a common argument is that because Mark 16:16 states, "He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned," it is assumed that if a person is not baptized, they will be condemned. This reasoning mistakenly applies the principle that if one condition leads to a positive outcome, its absence leads to a negative outcome. However, this fallacy overlooks the distinction between a condition and a requirement in biblical salvation.
The fallacy is evident in the claim that because Jesus said, "He who has believed and has been baptized shall be saved," this implies that those who believe but are not baptized are automatically condemned. The Bible, however, does not present baptism as a strict requirement for salvation in the same way it presents belief. For instance, in Acts 16:31, Paul and Silas tell the jailer, "Believe in the Lord Jesus, and you will be saved, you and your household." This passage highlights that belief alone is sufficient for salvation, without mentioning baptism.
Furthermore, passages like John 3:16 reinforce that faith is the essential component for salvation: "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." There is no corresponding scripture that explicitly states the absence of baptism results in condemnation. The absence of such a statement in Scripture indicates that while baptism is a significant step in the faith journey, it does not serve as a condition for salvation in the same way as belief does.
By focusing on passages that discuss belief and salvation, one can see that the requirement for salvation centers on faith rather than baptism. For instance, Ephesians 2:8-9 states, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast." This passage emphasizes that faith, not the act of baptism, is the means through which salvation is received. Thus, the Negative Inference Fallacy fails to hold up under scrutiny, as it misinterprets the relationship between belief, baptism, and salvation.
Types and Shadows
Types and shadows in Scripture serve as physical representations of deeper spiritual truths, intricately woven into the biblical narrative to reveal God’s redemptive plan through Christ. These Old Testament symbols and events foreshadow New Testament realities, demonstrating continuity and fulfillment in God's salvation history. Water baptism, I believe, also functions as a powerful symbol within this framework. Here are some examples to demonstrate this biblical pattern:
1. The Passover Lamb
Type and shadow: The lamb sacrificed during Passover in Exodus 12.
Fulfillment: Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29; 1 Corinthians 5:7).
2. The Bronze Serpent
Type and shadow: The bronze serpent lifted by Moses in the wilderness to heal the Israelites from snake bites (Numbers 21:4-9).
Fulfillment: Jesus Christ lifted up on the cross for the healing and salvation of humanity (John 3:14-15).
3. The Tabernacle and the Temple
Type and shadow: The Tabernacle in the wilderness and later the Temple in Jerusalem, where God's presence dwelled and sacrifices were offered (Exodus 25-40; 1 Kings 6-8).
Fulfillment: Jesus Christ, who dwelled among us (John 1:14) and is the ultimate sacrifice for sins (Hebrews 10:1-14). The church as the temple of the Holy Spirit (1 Corinthians 3:16; Ephesians 2:19-22).
4. Manna from Heaven
Type and shadow: The manna provided by God to the Israelites in the wilderness (Exodus 16).
Fulfillment: Jesus Christ as the Bread of Life, who provides spiritual nourishment and eternal life (John 6:32-35).
5. The Sabbath Rest
Type and shadow: The Sabbath day of rest commanded in the Ten Commandments (Exodus 20:8-11).
Fulfillment: The rest believers enter into through faith in Christ, symbolizing salvation and eternal rest (Hebrews 4:1-11).
6. Jonah in the Belly of the Fish
Type and shadow: Jonah's three days and nights in the belly of the great fish (Jonah 1:17).
Fulfillment: Jesus Christ's three days and nights in the heart of the earth (His death, burial, and resurrection) (Matthew 12:39-41).
7. The Sacrificial System
Type and shadow: The various animal sacrifices required under the Mosaic Law for atonement (Leviticus).
Fulfillment: Jesus Christ as the perfect and final sacrifice for sin, once for all (Hebrews 9:11-14; 10:1-10).
8. The Ark of the Covenant
Type and shadow: The Ark of the Covenant, which represented God's presence and contained the Law, manna, and Aaron's rod (Exodus 25:10-22; Hebrews 9:4).
Fulfillment: Jesus Christ as the embodiment of God's presence, the fulfillment of the Law, the Bread of Life, and the ultimate High Priest (John 1:14; Hebrews 9:11-12).
9. The Exodus from Egypt
Type and shadow: The Israelites' deliverance from slavery in Egypt and their journey to the Promised Land (Exodus 12-14).
Fulfillment: The believer's deliverance from the bondage of sin and journey to eternal life in Christ (1 Corinthians 10:1-4; Hebrews 3:7-4:11).
10. The Rock in the Wilderness
Type and shadow: The rock that Moses struck to provide water for the Israelites in the wilderness (Exodus 17:6; Numbers 20:11).
Fulfillment: Jesus Christ as the spiritual Rock who provides living water (1 Corinthians 10:4; John 4:10-14).
These types and shadows illustrate the significant connection between the Old Testament and the New Testament, revealing how God's plan for redemption through Christ was foreshadowed long before His coming. I believe that baptism also fits within this framework. Just as the Israelites passed through the Red Sea under the leadership of Moses, symbolizing their deliverance from bondage (1 Corinthians 10:1-2), baptism represents the believer's identification with Christ's death, burial, and resurrection. Water baptism, while an outward act of obedience and identification, symbolizes the inward reality of the baptism of the Holy Spirit - the fulfillment. The Holy Spirit, as the true living water, renews and indwells the believer (John 7:37-39). Thus, baptism is a physical act that points to a spiritual transformation, paralleling the way types and shadows in Scripture reveal deeper spiritual truths.
Final Summary
Baptismal regeneration and believer’s baptism represent two primary theological views on the nature and timing of baptism within Christianity. Throughout our exploration, we've aimed to address which view aligns with scriptural teachings.
The Greek term 'baptizo' most literally means 'to immerse,' and we noted its historical precursor in the Jewish baptism rituals of the mikveh. Christian water baptism appears to repurpose these Jewish immersion practices in the naturally sourced, living waters of the mikveh. It serves as a typology of the greater baptism of the Holy Spirit, who is described as the true living waters (John 7:37-39). This connection underscores the shared heritage of purification and renewal, transforming and deepening these ancient practices in the Christian faith.
We also examined the seven different baptisms mentioned in Scripture, noting that only two hold personal significance for Christians today: the baptism of the Holy Spirit and water baptism. The other baptisms were specific to different times, people, or future events.
Importantly, we addressed that water baptism is not part of the gospel. Paul distinguishes between water baptism and the gospel in 1 Corinthians 1:17: “For Christ did not send me to baptize but to preach the gospel.” If water baptism were salvific, Paul would have included it as part of the gospel message. In 1 Corinthians 15:1-4, Paul outlines the gospel by which believers are saved—the death, burial, and resurrection of Christ—stating that this is in accordance with the Scriptures.
Scripture teaches that salvation is a manifestation of God's grace, available to those who believe in Jesus Christ. This faith is not a work but a trusting response to God's redemptive plan. By placing faith in Christ, believers receive the righteousness of God and the assurance of eternal life, highlighting the transformative power of grace through faith.
Throughout the Bible, it is evident that salvation has always been by faith alone. Abraham, for instance, was justified by faith, as highlighted in Romans 4:1-25 and Galatians 3:6-22. This principle remains consistent across every dispensation. Old Testament figures such as Abraham, Jacob, David, and Solomon were all saved without being baptized. The thief on the cross was promised paradise by Jesus despite not being baptized, and Cornelius received the Holy Spirit and was saved before his baptism (Acts 10:44-46).
The consistent testimony of Scripture is that upon placing our faith in Christ, we experience both justification and regeneration. The consistent testimony of Scripture reveals that regeneration occurs through faith in Christ rather than through water baptism. Hearing the gospel and believing in Christ leads to being sealed with the Holy Spirit, the new birth. This process emphasizes the central role of faith and the Word of God in the transformative work of regeneration.
In 1 Corinthians 12:13, Paul explains, "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit." This baptism by the Spirit incorporates believers into the body of Christ, transcending all social and ethnic divisions. Therefore, when Paul speaks of "one baptism" in Ephesians 4:5, he refers to the baptism of the Holy Spirit, which is the true baptism for all believers.
I believe that water baptism is a physical act that points to a spiritual transformation, paralleling how types and shadows in Scripture reveal deeper spiritual truths. The biblical narrative consistently presents belief in Christ and reception of the Holy Spirit as prerequisites for water baptism, demonstrating that water baptism is an outward expression of an inward transformation brought about by faith in Jesus. I think we can also say that baptism is more than a mere sign, much like a wedding ring is more than just a piece of metal. It’s a significant way in which God, through the Holy Spirit, interacts with individuals as they express their love for Christ and walk in obedience. This act embodies our identification with Christ, demonstrates our connection to the community of believers, serves as a public profession of faith, exemplifies the transformative work of the Spirit, shows our obedience to Christ's command, and represents a believer’s death to sin and resurrection to new life. While it does not confer salvation, it illustrates the beautiful spiritual realities of the believer's new life in Christ.
Whether one holds that baptism is salvific or views it as an outward expression of an inward spritual reality, all believers should approach it with the same seriousness and commitment. Baptism should not be treated as an optional act, but as an essential aspect of our faith and obedience to Christ. It is a tangible demonstration of our love for Jesus and our desire to follow His example and teachings.
So, let us all remember Jesus’ command: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” (Matthew 28:19-20). And if we love Jesus we will obey his commands (John 14:15).
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