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Christian Chronicles, April 2005 - Volume 7, Issue 111

The Editor's Pen

It is remarkable how the debate rages over the method or mode of baptism employed in the various denominations. Some contend that only immersion is valid. Others hold that affusion is the only correct method, others contend that either is proper. And then there are those who say that baptism is necessary for salvation, and others who teach that salvation is required of believers after they are saved, but that it has no saving efficacy in and of itself. Some baptize infants and some do not. Some say that baptism symbolizes Christ’s death, burial and resurrection, while others contend that it symbolizes the work of the Holy Spirit in the baptism of the Spirit.

One thing that we are going to find in these articles is that translations into English do not always carry the contextual meaning of the Greek word used. Many Greek words have many more meanings that the English language does. This is especially true of certain prepositions, and it is the source of much disagreement among those who utilize only the English translation to arrive at their understanding of doctrine. The way some prepositions are translated makes the Bible seem to contradict itself when in fact a proper translation demonstrates the miraculous harmony of doctrine found in God’s Word.

Dr. J.W. Dale wrote four full volumes on the doctrine of baptism, so it is not likely that we will have space to address every question, but we do hope to answer some of the more broadly debated issues related to baptism. We will show that baptism is not essential to salvation, though we are commanded to be baptized. We will address the issue of the modes of baptism employed. The very important center article is written by Lloyd Olson in collaboration with Coleman W. Barnwell.

Perspectives

Then Peter said to them,
“Repent, and let every one of you be baptized in the name of Jesus Christ
for the remission of sins;
and you shall receive the gift of the Holy Spirit…”
(Acts 2:38)

What a storm of controversy this one little verse has spawned! There are two salient points that spring immediately to mind as the debate begins. First, Peter’s remarks in that wonderful sermon are clearly directed at only Jewish men, for he began his talk by addressing “Men of Israel...” (Acts 2:22). Second, the preposition that is translated “for” is translated from the Greek word “eis.” That little word has twenty-six meanings in English, and “for” is not foremost among them. In John 16:7, Jesus, speaking to His disciples says, “...for if I do not go away, the Helper will not come to you.” Here it has the sense of “on account of,” or, “because,” or, “since.” In the passage in Acts, quoted above, it would be better translated , “…be baptized in the name of Jesus Christ on account of the remission of sins,” or, “because of the remission of sins.” In Matthew 12:40, rebuking the Pharisees, Jesus announces His crucifixion and resurrection saying, “...for as Jonah was three days and three nights in the belly of the great fish, so shall the Son of Man be three days and three nights in the heart of the earth.” Here the word translated “for” clearly carries the sense of “forasmuch,” or, “just as,” and not in any way the sense of “in order to receive” as has been implied by some in the Acts 2:38 passage.

After all, it is Christ’s death on the cross that brings about the remission of sins, not the water of baptism. The Scriptures make abundantly clear that it was the shedding of His blood at Calvary that brought about the remission of sin. The writer to the Hebrews stated emphatically, “Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the Law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant which God has commanded you.’ Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the Law almost all things are purified with blood, and without shedding of blood there is no remission” (Heb 9:18-22). Men are not condemned to hell today because they are sinners, but because they have not accepted God’s record of His Son Jesus (Jn 3:18; Acts 13:38; 16:30; 1 Jn 5:9-11). If baptism could save, then even those who do not believe in Jesus could be saved simply by being baptized.

But in Acts 2:38 Peter is reminding the Jews of what they already knew, that they had previously been baptized into Moses (1 Cor 10:2), and that they should change their minds and their allegiance now, with baptism to show that their minds had been changed and that they now followed Him whom they had earlier crucified. Peter had just said, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). Then, being “cut to the heart,” these Jews said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” (Acts 2:37). Obviously, they believed what he had told them about Christ, and they were very upset over what they had done. What Peter said in response might be paraphrased this way, “Do you now see what you have done? Do you realize that you have crucified your own Messiah? Now change your minds concerning Him and follow Him. You obeyed Moses, who revealed your sins through the Law; now obey Christ, who paid your sin debt in full, and show your repentance and your new allegiance to Christ with water baptism.” Peter had preached the resurrection of Christ (2:30-32). Now the Jews were distraught, not knowing what to do. Peter simply told them what to do now that they understood that their sin debt had been paid in Christ. Change your mind and show it publicly through baptism, affirming their understanding that the Holy Spirit had already baptized them into Christ on account of their newfound faith. In every instance where controversy arises, an examination of context will produce resolution among men of candor.

The issue of whether baptism is necessary for salvation will be dealt with more fully elsewhere in this issue of Christian Chronicles, but we have said what we did here in order to show how a bit of mistranslation and a lack of understanding of context can make even simple issues controversial. If baptism is necessary to salvation, then salvation is dependent upon works that men do, and not upon the grace of God; but that it is dependent solely upon God’s grace is evident, for, “...by grace you have been saved through faith, and that not of yourselves; it is the gift of God; not of works, lest anyone should boast” (Eph 2:8-9). It is incumbent upon Christians to study the context of controversial passages of Scriptures in order to guard what has been committed to our trust.

Middle East Update

The Shiite Muslim guerrilla group Hezbollah flew an unmanned military drone over northern Israel on Monday, April 11. This is the second time in recent months that the militant terrorist group has flown drones over Israeli air space. The aircraft flew out of Lebanon. Hezbollah says the flights are in retaliation for Israeli military over-flights of southern Lebanon. Israel responded by flying two military jets over southern Lebanon shortly after the drone flew over Israel.

There is some speculation that, with the Syrian pullout from Lebanon, ongoing this month, Hezbollah is attempting to carve out a larger role for itself in the vacuum created by Syria’s absence. The Lebanese army does not have unmanned aircraft, and it seems that Hezbollah is trying to curry favor with the citizenry of Lebanon by demonstrating that it can do things that the army cannot do. Israeli Foreign Ministry spokesman Mark Regev suggests that Hezbollah is also attempting to undermine the peace negotiations whose tempo has quickened since the death of Yasser Arafat.

Israel says that it believes Hezbollah’s Mirsad 1 drone is made by Iran, a long-time supporter of Hezbollah, and champion of its long history of terrorist activities. The United States has in recent months been tightening the political screws on Iran, with hints of threats and promises of reprisals. If Iran is proved to be supplying the terrorist group with military equipment and drones, already abysmal relations with Washington could take a dramatic turn for the worse.

Ariel Sharon was in the United States this week, meeting with President George W. Bush at his Crawford, Texas, ranch. While they discussed a range of topics, perhaps the most important issue was the settlements minefield where emotions run high on both the Israeli and the Palestinian sides. After meeting with Prime Minister Sharon for an hour and a half, President Bush stated, “As I said last April, new realities on the ground make it unrealistic to expect that the outcome of final-status negotiations will be a full and complete return to the armistice lines of 1949. It is realistic to expect that any final-status agreement will be achieved only on the basis of mutually agreed changes that reflect these realities. That is the American view. While the US will not prejudice the outcome of final-status negotiations, those changes on the ground, including existing major Israeli population centers, must be taken into account in any final-status negotiations.”

Bush strongly reiterated the US position that major Israeli population centers beyond the Green Line will remain in Israeli hands after final-status agreement, while at the same time stressing a number of times US opposition "under the road map" to settlement expansion.

Prime Minister Sharon said in a press briefing with Israeli journalists that while he and President Bush did discuss the upcoming Palestinian Authority elections, their discussions were general in nature. Sharon said that he did not talk with Bush about whether the U.S. should push the Palestinians to delay the elections until after disengagement was completed, so as to prevent the militant group Hamas from gaining power.

Palestinian Authority Chairman Mahmoud Abbas has begun cracking down on the militant groups that ranged freely under Arafat. However, acts of terror still occur.

Fruit of the Vine

It is very important for every new believer to be baptized after he or she is saved. However, in bringing a person to Christ, baptism probably ought not even be mentioned unless or until the person has been illuminated to the truth of the gospel and has believed and accepted it. There must be no confusion as to whether or not baptism is a part of the process of salvation. Once the Holy Spirit has convicted the unsaved person of his sin, and the faithful witness has presented the truth of the gospel, and it becomes clear that the person receiving the witness has believed and appropriated Christ’s sacrifice for himself, then should the subject of baptism be raised.

Even then, however, baptism should be presented to the new convert as separate in its essence from the salvation experience. It should be portrayed as an outward identification with the crucified, buried and resurrected Savior. Every Christian is commanded to be baptized, but no unbeliever is ever so ordered. If you have led an unsaved person to the Lord, and you wish to then recommend baptism, you should also explain the other ordinance of the Church, the Lord’s supper. For one is not commanded less than the other. Both ordinances are given and are to be performed. By including the Lord’s supper when you explain baptism, you are teaching the ordinances of the Church, and not any additional “steps” in the salvation process. Clarity can prevent a world of confusion.

Saved by Baptism?

1 Pet 3:21 seems to imply that we are saved by baptism. However, the context makes clear that this is not salvation from condemnation, but from an accusing conscience. Roger Raymer writes, “Peter clearly taught that baptism was not merely a ceremonial act of physical purification, but the pledge of a good conscience toward God. Baptism is the symbol of what has already occurred in the heart and life of one who has trusted Christ as Savior” (Bible Knowledge Commentary, New Testament, Walvoord and Zuck Editors, Victor Books, Wheaton. IL 1983, Pg. 852).

Lack of attention to the context of this controversial verse has led to much controversy and confusion among those who contend that baptism is necessary for salvation. There are many Scriptures that show plainly that the only thing necessary for salvation is faith, which faith is supplied by the Holy Spirit.

Baptism of the Holy Spirit - HGS

The Acts of the Apostles is the accepted title of the fifth book in the order of the twenty-seven books of the New Testament. This place between the four gospel records and the epistles, while not the chronological order in which it was written, is certainly the logical order; and we cannot help but believe the compilers of the New Testament were divinely guided in placing the book of Acts between the gospels and the epistles, for it is the connecting link between the two. The book of Acts records the transition from Judaism to Christianity, from law to grace, and from the kingdom to the Church, the Body of Christ. Failure to distinguish between the program in the gospels and the program in the epistles is at the root of almost all the confusion among evangelicals, and the cause of the wide difference between the various groups of Bible-believing Christians. We earnestly believe that a correct interpretation of the book of Acts, and especially the meaning of Pentecost, would solve much of the confusion among believers concerning the ministry of the Holy Spirit in this dispensation. Unless we learn to “rightly divide” the Word and understand the true meaning and significance of Pentecost and its results, nothing but a conflict of opinions can result.

The spread of Pentecostalism within the last 60 years with its countless shades and degrees of interpretation is in itself an argument for careful re-examination of the book of Acts, Pentecost, and the early history of the Church. The spread of this growing movement reveals a hunger for a better understanding of a truth, which has been too sadly neglected. Because the organized church has failed to understand and teach the true place of the record of Acts, sincere Christians have turned to these Pentecostal movements in a desire to satisfy their hunger. To be sure, in many cases it was a jumping from the frying pan into the fire; and in an effort to get away from the cold mechanical dogmatic stagnation of formal religion they have gone over to the other extreme of another error. Because of the lack of fire in their churches, many true believers have fallen into the error of “wild-fire” instead. At least there was fire. We believe the extremes to which some of these reactionary movements have gone is due to a lack of understanding of the real place and meaning of Pentecost. This is not given in a spirit of condemnation, but in an honest attempt to arrive at the truth, and clarify some misunderstandings. Many are confused by all the conflicting testimonies and claims of the almost numberless groups springing up in these last days.

This very fact, that there is so much difference of opinion among the promoters of the “Holiness” movements, indicates the need for clarification. The various names indicate this fact, for the champions of the movement are known by scores of names; such as Pentecostal, Apostolic, Second Blessing, Holy Spirit Baptism, Latter Day Saints, etc., etc.

It is self-evident that all cannot be right when there are so many differences. We shall seek to be guided not by feelings or emotions or personal evidences of traditions, but, as God gives us grace, by the simple Word of God, illuminated by the Holy Spirit. We do not wish to offend anyone. However, if the Word offends you, we cannot be held responsible.

Jesus promised to all that would receive Him, the Holy Spirit. He said in John Chapter 14 verses 16 and 17 And I will pray the Father, and He will give you another Helper, that He may abide with you forever –the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. Romans Chapter 8 gives us one of the best descriptions of the workings of the Holy Spirit of God. Romans 8:9b says: Now if anyone does not have the Spirit (Holy) of Christ, he is not His. Jesus said in His last night on earth in John 16:7-11: Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper (1^st John 2:1 uses the word “Advocate” – meaning one called along side capable of giving assistance) will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged.

Many of our misguided friends who look at 1^st Corinthians 12 and 14 and find that the Baptism of the Holy Spirit or that the evidence of the Holy Spirit is speaking in tongues or some of the other gifts mentioned there should do a more in-depth study of these two chapters. It seems that the evidence of these gifts in these two chapters causes division among the Saints. The Bible teaches us that the fruits (gifts) of the Spirit as recorded in Ephesians 5:9-10 are goodness, righteousness, and truth; finding out what is acceptable to the Lord. In Galatians 5:22-25, we find these words: But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self control. Against such there is no law. And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit.

The Baptism of the Holy Spirit takes place the moment one receives Christ as his personal Savior (without the Spirit of God, we are none of His). This is the moment when the Holy Spirit baptizes the new believer into the body of Christ. It has nothing to do with the sign gifts of the apostolic age, but is a vital part of the salvation process, over which the new believer has no control whatsoever. The baptism of the Holy Spirit is concomitant with repentance, faith and the new birth. The question now becomes how much of our lives will we allow the Holy Spirit to use. The question is answered in these texts that we presented to you. The Holy Spirit of God does not divide, does not separate, does not cause grief, but draws together, builds up, makes the Church itself strong. It is not about emotions; it is about service. So much of the so-called charismatic movement today is emotion-based. While we would extinguish no one’s fire of zeal for the Lord and service to Him, we would suggest that all things should be done in order, a thing that is sadly lacking in the charismatic movement.

The Baptismal Regeneration Error
Lloyd Olson and Coleman W. Barnwell

Editor’s Note: This article is a collaborative effort by Lloyd Olson (whose article on Eternal Security we published in an earlier issue of Christian Chronicles), and Coleman W. Barnwell. While it is not an exhaustive presentation of the doctrine, it is remarkably complete in such a small space. Even at that, this is the longest article that has ever appeared in Christian Chronicles. We include it in its entirety for the edification of our readers, without apology for the lack of other articles on Baptism.

1. JUSTIFICATION AND SANCTIFICATION.

The most crucial concept of the entire debate is justification since it is the article on which the church stands or falls [Luther, “Smalcald Articles,” Book of Concord, http://www.religioustolerance.org/chr_just.htm].

“Where justification is properly taught and believed, there we find forgiveness, life, and salvation, and there the Christian Church thrives. But where the message of justification is neglected or distorted, there the Church falls into apostasy.” [“What’s a Lutheran?” http://www.nb.net/~swpasynd/general/lutheran.htm.]

The central teaching of the Christian faith is that Jesus Christ has made reconciliation between God and sinful humanity. Justification is God’s gift that is to be passively received. At the moment of faith, God imputes Christ’s righteousness and adopts believers into His family. The believer is in secure and full possession of eternal life. The spiritual birth of justification is intimately related to eternal destiny – not heavenly rewards.

Sanctification is related to Christian growth and maturity. It only stands upon the justified position of the new birth. True vibrant discipleship involves a costly commitment of a believer’s life, expressed through steadfast obedience to Jesus Christ. Sanctification is a lifelong process of moving the believer from imputed righteousness to imparted righteousness through the empowering work of God’s indwelling Spirit. Sanctification is intimately related to heavenly rewards – not eternal destiny.

Justification is first; sanctification follows. Sanctification is important, but justification is primal. It is a grave mistake: to take sanctification verses of obedience and force them to redefine justification by faith – OR – to make justification dependent upon sanctification.

2. AN EXPOSITION OF ROMANS. HUMAN DEPRAVITY (ROMANS 1:19-3:19)

In Romans, God purposefully and with great elaboration builds an airtight case against all ungodliness, unrighteousness, and those who hold the truth in unrighteousness (Rom 1:18). God condemns: the perverts and the immoral (Rom 1:19-32), the moral Gentiles with or without the law (Rom 2:1-16), the self-righteous Jew (Rom 2:17-3:9), and all humans in general (Rom 3:10-18). In the final Day of Judgment, God’s case will be so convincing that no one will be able to say one word in self-defense (Rom 3:19).

God cannot be any clearer. Any system that incorporates human righteousness is at best vanity (Psa 39:5) and filth (Isa 64:6). This point by itself denies water baptism as a requirement of salvation. Why/how can human righteousness (a contradiction of terms) have any part in eternal life?

We are helpless in ourselves to change our plight for our hearts are so desperately wicked that they are beyond knowing (Jer 17:9). Indeed, even in our best of states, we are still nothing but vanity (Psa 39:5) for all – every one – of our righteous deeds are as filthy rags (Isa 64:6).

Sinfulness marks everyone from birth in the form of a heart bent toward sin (Psa 51:5, 58:3). This inner urge to sin is the seed and source of all committed sins.

“The most enlightened believer in the world knows not the utmost of his natural depravation, nor is able to fathom that inward abyss of iniquity which is perpetually throwing up mire and dirt; and which, like a spring of poison at the bottom of a well, infects and discolors the whole mass.” [Toplady, “A Short Essay on Original Sin,” http://homepage.mac.com/shanerosenthal/reformationink/atoriginalsin.htm]

It is Satan’s beguiling influence to insist that any act of human obedience, even with good intentions, even in things commanded by God, could actually count for human redemption.

JUSTIFICATION BY FAITH (ROMANS 3:19-31)

The basis of Christian salvation is Jesus Christ and His righteousness. Human faith is not the reason that God accepts those who believe. Faith is merely the instrument that appropriates Christ’s righteousness, removing God’s wrath and receiving God’s subsequent favor (Rom 3:25-31) God justifies whether or not the sinner has gone through any “sacramental” rite (3:30).

The Bible declares that Christ is the center of redemption. He is the basis of salvation from start to end – period. The power of the gospel unto salvation is God’s righteousness – apart from corrupted human obedience (Rom 1:16,17; 3:21-22a) – through Christ (Rom 3:22b-25, 5:21, 10:4; Phil 1:11; 2 Pet 1:1). God is righteous to forgive sins because He has judged them in Christ. God can justify the believer by faith (3:26, 28).

Positively, the only hope for humanity is Christ’s EXTERNAL righteousness. Negatively, God presents this only after internal human righteousness has been eliminated. This is a purposeful exclusion of water baptism in salvation.

Any move to add to, change, or modify Christ’s righteousness is error. Faith is the instrument that receives Christ’s righteousness; it is not the measure of salvation.

ABRAHAM – THE FATHER OF OUR FAITH (ROMANS 4).

Paul’s entire object lesson using Abraham begins with the fact that Abraham was declared to be righteous before his sacramental rite of circumcision (4:2,3,5,9). Abraham is presented as a proper example for both Jews (12a) and Gentiles (12b). Paul takes great care to emphasize that Abraham’s sacramental rite of circumcision came after his salvation and through imputation of Christ’s righteousness (10-11). Abraham is a fitting example for all those who would receive the righteousness of faith in either testament (13).

Salvation occurs when God imputes Christ’s righteousness to the believing sinner simply and only because of faith in Christ. The word impute (Ps 32:2; Rom 4:6, 8, 11, 22, 23; 2 Cor 5:19; and Jam 2:23) is a cardinal aspect of this presentation. Impute is an accounting term that means “to reckon” and has nothing to do with activity.

The only righteousness that pleases God is Christ’s righteousness. In 2 Cor 5:21, God clearly shows that He Himself has effected this two-way imputation. Our sins are imputed to Christ; His righteousness is imputed to us. Christ wasn’t sinful – but Christ was deemed so on our behalf. We don’t become righteous – but we are deemed so on Christ’s behalf.

The relation between salvation and faith denies human activity and/or merit because God reckons faith as righteousness (Rom 4:3, 5, 9, 13, 24). God is only pleased by Christ’s alien righteousness – not because of intrinsic human worth. Saving faith, and that alone by itself, is the key to receiving Christ’s imputed righteousness. If anything human (including commanded baptism) is included in this simple passive faith, then faith is converted to a work (Rom 11:6).

Justification is by faith before any “sacrament.” Any attempt to build on water baptism is error.

JUSTIFICATION BY FAITH (ROMANS 5)

Chapter 5 begins with “being justified by faith.” Faith gives access to grace (v2). Whereas the entire race was plunged into death by Adam’s one sin, the free gift of eternal life comes by Jesus alone (v18). Grace reigns through Jesus’ righteousness – not human righteousness – unto eternal life (v21).

Chapter 5 is a mini-summary of everything that has proceeded using the Adam – Christ contrast as a metaphor. Baptism isn’t mentioned. Any move to add an earthly washing rite to justification by faith is an ungodly deviation.

BAPTISM (ROMANS 6)

Only here, after denial of human obedience, after Christ’s righteousness, after faith, after justification, after Abraham’s example, does Paul mention baptism. When Paul says that we were crucified with Christ, this is symbolic. The real baptism happened at the moment of faith when God’s Spirit baptized the believer into Christ (1 Cor 12:13) unto the Day of Redemption (Eph 4:30) with a baptism done without hands (Col 2:11-12).

SANCTIFICATION (ROMANS 7–8)

Paul only presents the steps of spiritual growth leading to conformity to the image of Jesus Christ after baptism. The believer died to the law by passive faith and now lives to Christ by active obedient faith. Even in the new life, Paul loses the battle with the flesh (7:5-24). We serve God only with our minds (7:25). Our spiritual walk is by the Spirit not by any work of the flesh. Even while we fail, there is no condemnation for God’s children (8:1).

Active works of faith occur after justification. These works of faith are based on a secure foundation of Christ’s righteousness and God’s sure calling, justification and preservation (8:28-31). Water baptism is a good work of sanctification.

3. EXAMPLES OF THE BIBLICAL PATTERN. JESUS’ BAPTISM.

Jesus was baptized in order “to fulfill all righteousness” (Matt. 3:15). Note however, that His life of perfect obedience was not needed for His own salvation. He had no need to fulfill the law for His own salvation. His baptism was a sign to the world of God’s power. It identified Him as God’s Son and marked the beginning of His public ministry.

CORNELIUS (ACTS 10)

Cornelius is a clear example showing that justification comes before water baptism. Peter taught the remission of sins by simple faith in Jesus’ name (10:43). While Peter was preaching, God’s Spirit descended on those who heard and believed (10:44). Only after the dramatic visible proof of the Spirit’s baptizing presence did Peter make a move to baptize with water (10:47). Peter emphasized that these Gentiles were saved in exactly the same way as the apostles (10:48).

THE THIEF ON THE CROSS (LUKE 23)

The Thief on the Cross is a prime example of a believer who was saved without water baptism. Justification happened without water baptism. Any attempt to unite justification with water baptism is error. The baptismal regeneration view typically responds that the thief might have been baptized by John. However, this is an argument from silence that has no scriptural support. Furthermore, if the thief saw his sins, his need of salvation, and trusted in Jesus, then this lie expects us to believe that he blasphemed the Jesus that he had believed. When one confuses justification and sanctification, then there is no end to the lies that must be spun to continue the blindness.

4. THE OBEDIENCE COMMANDED FOR SALVATION.

The crowds asked Jesus, “What shall we do, that we might work the works of God?” Their question showed their works-oriented approach to salvation. Jesus took their human-centered question and converted it into a Christ-centered answer. “This is the work of God, that you believe on Him Whom God has sent.” (John 6:28-9).

If you wish to construct a system of human obedience, then this is it! The only obedience that leads to salvation is the God-commanded act of passive faith in Jesus Christ alone. The key is that the saving act of obedient faith is passive! There is nothing in it of active human anything: no walking an aisle, no public confession, no declaration of a denominational creed, no formula, no water, no human hands - nothing whatsoever that involves human activity. The purposeful omission of water baptism should be easy to see for all but self-righteous human-centered philosophies!

John declares that faith is the victory that overcomes the world (1 John 5:4).

5. VERSES TWISTED BY BAPTISMAL REGENERATION. ACTS 2:38

The baptismal regeneration view holds that the Greek preposition eis behind the English preposition “for” means “for the purpose of getting” the remission of sins, implying that baptism is needed for salvation.

Many Bible students try to refute this by showing that the preposition could be used as “because of” already forgiven sins as it is used in Matt 12:41. The Ninevites repented “because of” Jonah’s preaching. Because the most common definition of eis is “for the purpose of,” you should avoid these discussions. The baptismal regeneration crowd leaves these discussions feeling like they have won. Nevertheless, this preposition is accurately translated “on account of, or “because of” in the Scriptures, and should be so translated in Acts 2:38 and elsewhere. There is, however, a better proof: covenantal context.

The covenant theme must be understood in this passage. John the Baptist (Matt 3:2), Jesus (Matt 4:17), Peter (Acts 2:38), and Ananias (Acts 9:17) all preached repentance as preparation for their Promised Messiah and His Kingdom. Only Israel was in a covenantal relationship with God through Abraham and Moses. Because of their rebellion, they had reaped God’s fury and needed to be restored to an already existing covenantal relationship. Repent! The kingdom of God is at hand.

Context for Acts 2:38 begins in Acts 1:6. The disciples asked, “Lord, wilt thou at this time restore again the kingdom to Israel?” In Acts 3:19, Peter’s second sermon, he preached, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” If Peter is looking for the restoration of national Israel before and after Acts 2, then he is in Acts 2. Peter doesn’t deal with Gentiles until chapter 10.

Because of the covenant, Peter tells his fellow countrymen they have crucified their Messiah (v23). But Jesus rose from the dead, will return, and will execute vengeance on His enemies (v35). Since they are the ones who crucified the One Who is both “Lord and Christ” (v36), he urged them to repent and be baptized for your sins (v38) because the (covenantal) promise is yours (v39). Save yourselves “from this untoward generation” (v40).

Context demands that we see this verse as a plea for the members of covenantal community to return to their covenantal vows in preparation of accepting Messiah Jesus and the restoration of national Israel before judgment falls.

The covenant theme can be verified by a 100% survey of “remission of sin” and “forgiveness of sin.” These phrases come in 3 groups: Israel’s national preparation for Jesus, the Great Commission, and the result of saving faith. First, Israel prepares for Jesus. John, Jesus, Peter, and Ananias preached repentance and baptism to prepare Israel for their Messiah and His Kingdom. James, at the Jerusalem council (Acts 15:16-7), yearned for this kingdom. But preparation for Jesus by water baptism doesn’t save (Acts 19:4). Second, the Great Commission. Matt 26:28 ties remission of sins to discipleship (the main verb). Baptism (a participle) can only come after making disciples (salvation) – not before. Third, saving faith. Every other verse relates “remission of sins” to saving personal faith in Jesus without mention of water baptism (Luke 1:77). Remission of sins is by faith in Jesus (Act 13:38-9, 26:18; Rom 3:25; Eph 1:7,13-4; Col 1:4,14) before baptism (Acts 10:43) and even without baptism (the thief on the Cross). Real baptism is done by God’s Spirit (1 Cor 12:13) in a baptism made without hands (Col 2:7,11-2).

It is serious error to misunderstand Israel’s national covenant. Acts 2:38 cannot be a normative principle for today’s Church because sinners are not in an existing covenantal relationship until after they have been justified by faith in Jesus.

ACTS 22:16

Ananias’ statement seems to link baptism to washing away sins. Here is yet another example where baptism is used to prepare a person for the acceptance of Israel’s promised Messiah. Judgment on Israel had not yet happened, and baptism was a valid response for a sinning Israelite to return to a covenantal relationship.

Note God’s conversation with Ananias in Acts 9. When Ananias voiced his concerns about Saul, God said that Saul “is a chosen vessel” (Acts 9:15). Paul was sent (apostello) to the Gentiles (Acts 26:17) that they might receive the remission of sins by faith (not faith plus water baptism). Does the Lord commission the unsaved as His divine representative? Don’t be confused – the Lord uses the unsaved as His instruments to further His will whenever He desires (Pharaoh, Cyrus, the Sanhedrin). No apostle was ever unsaved. Paul’s very own testimony shows that he was saved and commissioned before he met Ananias.

When Ananias went to Saul, he addressed him as “Brother Saul.” Is it possible that he would address a known murderer in this way even if it were the custom of the day? This by itself would be arguable. However, the very next phrase settles the issue. “The Lord who appeared to you on the road has sent me” (Acts 9:17). He acknowledged that Saul was already saved. Ananias had learned in his heavenly vision that Saul had been converted. He now treated Saul as a brother in the faith – not as an enemy of the Kingdom.

Third, Ananias was sent to make a public display of Saul’s historic commissioning. In Acts 9:17, we see why Ananias was sent to Saul. Ananias told Paul, “Brother Saul, the Lord Jesus, who appeared unto you in the way as you came, has sent me that you might: receive thy sight, and be filled with the Holy Ghost.” Paul’s baptism was not for the purpose to get him saved.

Fourth, none of Paul’s accounts of his salvation ever mentions baptism: not before King Agrippa in Acts 26:12-16, not while defending his apostleship in Galatians 1, and not in a discussion of baptism to the Church at Corinth in 1 Cor 9:1. Paul never links salvation with baptism!

Fifth, Paul denies that baptism has any part of the gospel message (1 Cor 1:14,17). This is far more than avoiding splinter groups based on the human who baptized the believer. Paul declares that salvation is by the foolishness of preaching to all who believe (1 Cor 1:21). The power of God’s message must not be corrupted by human inventions that hide the glory of Christ.

1 PETER 3:21

This passage must be understood in it OT context. This begins with Gen 6:8-9 (Gen 7:1). Noah had already found grace in God’s sight. He was already just and perfect. Justification came 100 years before The Flood. Any attempt to confuse, twist, or modify this contextual relationship is error. Everything that follows justification belongs to sanctification.

Noah’s saga in the Ark through the flood waters happened some 100 years after he was declared righteous. His safety in the Ark through the waters of destruction severed his ties to the old world of corruption and judgment as it ushered him into the new world. When Noah first disembarked from the Ark, he built an altar to God as an appeal of an already cleansed conscience to live the new life under God’s control and direction.

Water baptism salvation makes water the instrument of salvation; context depicts it as the instrument of death and destruction. Water baptism salvation trusts in being in the waters; context depicts salvation as being in the Ark – a type of Christ. Water baptism salvation makes baptism the basis of a cleansed conscience; context shows that it is based on justification and is the first act of obedience in the new sanctified life.

6. THE FAITH PLUS OBEDIENCE ARGUMENT.

The baptismal regeneration view claims faith involves obedience. The Hebrews 11 Hall of Faith is used to couple faith with action. Abraham offered up Isaac, Isaac blessed Jacob, Moses forsook Egypt, Israel went through the Red sea, etc. James 2:24 shows that faith without works is dead. Therefore, salvation is by faith plus baptism (Mark 16:16). While these verses are true, three grave errors are made. These verses have been yanked out of context, abused by redefinitions and twisted by self-righteousness.

JAMES 2:24

Using James 2:24 by itself ignores the overarching context. James was written to believers. James appealed to works as a way believers could verify their claim of justification – not to receive justification. Sanctified works come after baptism. Paul’s treatise in Romans 4 is the pattern for unbelievers. Justification by faith (Rom 3-5) comes before baptism (Rom 6). James and Paul teach the same gospel, but James emphasizes sanctification while Paul emphasizes justification. Justification is first and primal; sanctification is important and rests upon justification.

Using James 2:24 by itself ignores the immediate context. In verse 23, when Abraham believed God his faith was imputed to him for righteousness (see Rom 4:3). This act of saving faith is recorded in Genesis 15:6 where God bound Himself to Abraham in a one-way covenant. Twenty years later, God tested Abraham to see the depth of his faith.

James 2:23-24 shows both justification and sanctification. Verse 23 is justification by a passive faith. Verse 24 is sanctification by active faith. It is error to assume that Abraham wasn’t saved until he had offered up Isaac. It is error to overlook justification. Baptismal regeneration can only stand with ignorance.

All verses used to support water baptism are based on confusion of justification and sanctification. The goal of the Christian life is to produce works of righteousness. However, no work of righteousness can substitute for Christ’s righteousness. The water baptism error doesn’t only confuse justification and sanctification, it makes justification dependent upon sanctification. It makes heaven depend on a process of increasing perfection. But who can be perfect? Human depravity is so deceitful that God views all righteous deeds as filth (Isa 64:6).

The appeal to James 2:24 is a manipulative attempt to ignore James 2:23 and redefine Biblical justification by faith (Rom 5:1) apart from works (Eph 2:8,9) and twist it into a definition based on sanctified obedience. But grace does not mix with works (Rom 11:6). If grace is any part works, then it isn’t grace. If justification is any part sanctification, then it isn’t justification.

This contrast of grace/works is recast in this debate by a devious terminology shift; namely, faith alone does not mix with faith plus human obedience. If salvation includes any part human obedience, then: faith is voided, God’s promises are nullified, and the Cross is canceled (Rom 4:14; 1 Cor 1:17c).

MARK 16:16

This is the best Scriptural support for baptismal regeneration. However, the parallel passage of John 3:36 shows that faith alone is a requirement for salvation. Is this a contradiction? Several answer this dilemma by using the Negative Inference Fallacy. The water baptism error assumes that the negative of both conditions (if does not believe and if does not get baptized) implies damnation. But Scripture nowhere says that failure to get baptized means hell. We can add any number of conditions to faith and still be saved. We cannot add conditions and assume that the negative of the conditions means damnation. But does the Bible require this sort of thinking for the common person to read and understand God’s Word? There is an easier way!

The confusion comes from the fact that Mark’s ending is not in the most reliable Greek manuscript traditions. It is missing in: the two oldest Greek manuscripts (Aleph and B), the Old Latin Codex Bobiensis, the Sinaitic Syriac, the two oldest Georgian manuscripts, and one hundred Armenian manuscripts. Of the four known endings for Mark, only one speaks of baptism.

References: Kurt & Barbara Aland, The Greek New Testament, 196-98; Bruce Metzger, A Textual Commentary on the Greek New Testament, 102; F. H. A. Scrivener, A Plain Introduction to the Criticism of the New Testament, 2:337-44, http://www.bible-researcher.com/endmark.html#dissent; and B. A. Robinson, “Forgery in the Gospel of Mark?” http://www.religioustolerance.org/mark_16.htm.

The water baptism error has a 25% chance of being right. One should not build doctrine on questionable texts. If baptismal regeneration is right, then scripture should be able to verify itself. But as this survey has demonstrated, there is no other verse that can legitimately be used to support this 25% chance. Dozens of verses link salvation with faith alone.

CONCLUSION

Justification is by passive faith apart from works (Eph 2:8-9). It is God’s declaration of righteousness based on Christ’s external righteousness. The believer is perfectly sanctified (1 Cor 1:30, 6:11; Heb 2:11) even while still bumbling in sin (Heb 10:14). While the goal is spiritual growth into the image of Christ, even the faithless believer who produces no works is still saved, yet without a reward (1 Cor 3:15).