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Is Water Baptism Necessary for Salvation The answer is "Yes, you should IF you have turned from your sin and trusted Christ," and here is why. NOTE: In this answer, Kids 4 Truth understands "baptized" as the act of being physically immersed (dunked) into water. Theses:
How will the Theses be proven?
What is Baptism? Baptism is best defined as an outward act of obedience showing an inward act of conversion, or is it? In many denominations of Christianity today people say that baptism is necessary for salvation, not just for Church membership. A clear look at the context of the proof-text used to prove this doctrine would clearly show that the act avails nothing toward salvation. The NASV is used throughout unless otherwise noted. EXAMINATION
OF PROOF-TEXTS MOST COMMONLY USED TO SUPPORT THE IDEA THAT WATER-BAPTISM
IS NECESSARY FOR SALVATION
A surface glance at this verse gives the impression that baptism is necessary for salvation. Yet an examination of the Greek text and the context prove just the opposite. In an online-article from CRI ("Baptism for the Forgiveness of Sins (Part 2): Sign, Seal, or Means of Grace?" by H. Wayne House), this verse is handled exquisitely. The Greek structure of the verse leads to a different translation: "Repent for the forgiveness of your sins and each of you be baptized . . ." Please
see the article for further details. http://www.equip.org/free/DB056.htm Also, further clarifying this passage is Acts 2:41, "So then, those who had received the word were baptized; and that day there were added about three thousand souls." "Receive the word" in context is referring to salvation. Unlike the others in the Parable of the Sower (Luke 8) who received the word and were not saved, the baptism of the converts is a sign that they truly repented. Water baptism is also given as the prerequisite for church membership here. [save this point for later] Also in Acts 3, Peter never once mentions baptism with salvation, but rather repentance only.
In this passage, it seems that the Ethiopian eunuch is making baptism equal with salvation. But Philip's prerequisite for baptism is belief (synonymous with repentance) in Jesus Christ as the Son of God. The eunuch answers "yes", and the baptism is done. Only after the eunuch had believed could he be baptized. Baptism is a result of true belief, a sign showing that one has believed. We contend that the desire to be baptized as evidenced by the eunuch shows the internal transformation has already occurred! Classic Church of Christ teaching suffers under the weight of having to divide salvation into choppy segments. What would happen to the person who believes internally the truth of the gospel but dies without water-baptism? Were they "partially" saved? What about those physically unable to be immersed? Is the work of grace incomplete? Those who see water-baptism as an ingredient of true salvation do not and cannot adequately answer these questions.
11 And the Lord said to him, "Arise and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for behold, he is praying
On the road to Damascus Saul was gloriously converted. When standing before King Agrippa in Acts 26, Paul speaks of this single moment as the time of his conversion, not the events following it. The events following it gave even more evidence that Paul was converted on that road by faith through grace and not by baptism, even as a part. Jesus tells Ananias to go lay hands on Saul. Jesus says that Saul is praying. This was not the same Pharisaical praying Saul had done before (that in the streets and synagogues for man's praise), but in the humble house of a Christian named Judas where only the Lord knew him to be praying. After being told of Saul's election in verse 17, Ananias greets Saul as his brother, truly a sign that Ananias knew Saul was a Christian. After Ananias laid hands on Saul and he received both his sight and the Holy Spirit, he was baptized. He was baptized to show he was now a part of the body of Christ. His conversion was not consummated at his baptism; rather, baptism was a testimony of his conversion.
Also, the indwelling of the Holy Spirit came before the baptism. The scales falling off Paul's eyes and sight being restored to him signified this act.
This passage holds the record of Peter's sermon to Cornelius and his house when the gospel was opened not only for the Jews but also the Gentiles. During Peter's sermon he says that everyone who believes in Christ receives forgiveness (verse 43). Peter makes it clear that salvation is for those who believe not for those who are baptized. In verse 44, while Peter is still speaking, the Holy Spirit falls upon all who were listening as a sign of their conversions. It mentions in verse 45, how the circumcised believers (this language probably refers to both Jews and proselyte Jews) were astonished that the uncircumcised Gentiles could receive salvation, i.e. the Holy Spirit.
Verses 47-48 makes it clear that baptism is a testimony of salvation and for membership of to the local church.
Peter answers the shocked circumcised believers by saying that no man can refuse these who have the same Holy Spirit we have from being baptized. Peter is simply relating the experience they went through at salvation and showing this is no different. Therefore he commands that they should be baptized. Peter probably did not perform the baptism though for two reasons. First, he was following the example of Jesus when he did not baptize His followers but His disciples did (John 4:2). Second and more reasonable, he was letting the circumcised believers baptize the Gentile believers to remove any possibility of factions forming. The church at that time (believing Jews and prosylites) was baptizing the missing part of the Church, the non- Jewish part. This passage communicates that baptism is an external sign of internal salvation and for membership in the Church government.
á
Acts
11:15-18 "And as I began to speak, the Holy
Spirit fell upon them, just as He did upon us at the beginning.
And I remembered the word of the Lord, how He used to say, 'John
baptized with water, but you shall be baptized with the Holy
Spirit.' If God therefore gave to them the same gift as He gave
to us also after believing in the Lord Jesus Christ, who was
I that I could stand in God's way? And 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."
In Acts 11, Peter comes under some heat from the Christian community in Judea for eating with Gentiles (uncircumcised). He gives them an orderly report of what took place during his stay at Cornelius's house. At the end of his explanation, he quotes Acts 1:5 stating that they would be baptized with the Holy Spirit. In the context of verses 15 and 17, this makes the baptism of the Holy Spirit a gift after belief in Jesus Christ, not after baptism. It becomes in the context that salvation has nothing to do with baptism, but all to do with true belief.
This passage shows that there is a difference between water baptism and spirit baptism (v. 16). Also, since we know based on Acts 10 that the spirit baptism preceded the water baptism, we conclude there are two different baptisms that do not occur simultaneously. Furthermore, in Scripture, the water baptism is always preceded by the spirit baptism (true belief / salvation).
1 Corinthians 12:13 says 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. Water-baptism cannot and does not accomplish what God does through Spirit-baptism. They are separate acts that accomplish separate acts. To pour the same meaning into the word "baptism" every time it occurs in Scripture is bad hermeneutics.
Acts 11:17 NKJV "If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?" - Here we see that the gift (in context: the baptism of the Holy Spirit) comes simultaneous with the belief. Not only is this an apologetic for salvation without water-baptism, but it is also a strong argument against popular Charismatic teaching that the baptism of the Holy Spirit is a post-salvation act evidenced by the gift of tongues.
In Acts 11:18, the assembly realized that it is repentance, not water-baptism, that leads to life. Interestingly enough, the assembly equates repentance with being baptized with/into the Spirit. How do we discern this? Look carefully at Peter's explanation of the events at Cornelius' house. In his explanation, there is no mention of the water-baptism that took place after the conversion of the Gentiles.
á
Acts
16 - Part 1 (verses 14-15) And a certain woman
named Lydia, from the city of Thyatira, a seller of purple fabrics,
a worshiper of God, was listening; and the Lord opened her heart
to respond to the things spoken by Paul. And when she and her
household had been baptized, she urged us, saying, "If
you have judged me to be faithful to the Lord, come into my
house and stay." And she prevailed upon us.
Most commentators believe that Lydia was assembled at the riverside with a group of women who were studying the OT Law. This would give the traveling missionaries a perfect opportunity to show them the true meaning of the OT, Jesus Christ. After hearing the things spoken by Paul, God opened Lydia's heart and she believed. After this Lydia and her household were baptized. Here is where the apparent problem arises. First, did Lydia's household include infants? Probably not. For if she was involved in business, then she would have either started it on her own or got from her dead husband. In either case, young children are highly unlikely. Second, does the baptism of her house mean that they were just added to the church without belief? No, it cannot! Scripture is crystal clear that spiritual baptism (salvation) always precedes water baptism. Throughout the whole NT, people are never mentioned to be baptized without first showing that they had believed. Next, if Lydia were a God-fearing woman as the scripture states, then why wouldn't the rest of her house hear of this belief day in and out? The best theory is that when she was converted, she went back, told her house, and the Lord opened up the eyes of her house also.
These passages present a strong case for salvation w/o water-baptism. Lydia was said to have "opened her heart" to "respond" to those things which were taught. People that have sincerely opened their hearts to the Gospel and responded to the truth of God's Word are sincerely passionate to do those things that Lydia did: 1. Tell loved ones the good news 2. Be water-baptized as an expression of conversion and desire to obey God.
á
Acts
16 - Part 1 (verses 25-34) But about midnight Paul and Silas were praying and singing
hymns of praise to God, and the prisoners were listening to
them; and suddenly there came a great earthquake, so that the
foundations of the prison house were shaken; and immediately
all the doors were opened, and everyone's chains were unfastened.
And when the jailer had been roused out of sleep and had seen
the prison doors opened, he drew his sword and was about to
kill himself, supposing that the prisoners had escaped. But
Paul cried out with a loud voice, saying, "Do yourself
no harm, for we are all here!" And he called for lights
and rushed in and, trembling with fear, he fell down before
Paul and Silas, and after he brought them out, he said, "Sirs,
what must I do to be saved?" And they said, "Believe
in the Lord Jesus, and you shall be saved, you and your household."
And they spoke the word of the Lord to him together with all
who were in his house. And he took them that very hour of the
night and washed their wounds, and immediately he was baptized,
he and all his household. And he brought them into his house
and set food before them, and rejoiced greatly, having believed
in God with his whole household.
Paul and Silas are in jail. This occasion gave way for two unbelievable miracles, an earthquake with the doors of the jail opening and the salvation of a whole family. During their stay in the dungeon, Paul and Silas prayed and sang. This served as a testimony and a witness to the jailer. The jailer heard this and was moved to ask the question of "what must I do to be saved." Paul and Silas gave him the answer. A problem arises here. Was it the faith of only the jailer that would save his whole family? No. The idea here is that the salvation is for both him and his family. Salvation is a free gift for all who will, by the grace and election of God, believe on the Lord Jesus. Immediately he took Paul and Silas to his house and preached the word. The entire household believed. After this the jailer and his household cleaned the wounds of Paul and Silas and were then baptized. Many people have used the KJV rendering here to try and infer that water-baptism somehow washed away the stripes (sins) of the jailer and his family. However, the stripes or wounds discussed do not belong to the jailer and his family - they are the wounds of Paul and Silas. The fact that the jailer took them out and helped clean their wounds is evidence of a regenerate heart!
The main point of this passage is that belief in the Lord Jesus Christ is only way of salvation. Water baptism is a sign of that faith. As with Lydia, they believed and were then baptized as a testimony of that belief. This passage also helps clarify the baptism of Lydia's household. Just as the jailer and his household heard the Word of God and believed before water baptism, so did Lydia and her household. Water baptism gives a testimony of salvation.
á Acts 19:1-6 -- And it came about that while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found some disciples, and he said to them, "Did you receive the Holy Spirit when you believed?" And they said to him, "No, we have not even heard whether there is a Holy Spirit." And he said, "Into what then were you baptized?" And they said, "Into John's baptism." And Paul said, "John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus." And when they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying.
In Ephesus, Paul meets some disciples of John the Baptist. These were probably a group of overzealous proselytes, who when visiting Jerusalem, heard John the Baptist and believed his message. Then when they left, they went back into their own country spreading the news that the Messiah was coming. About 30 years later they met up with Paul and he asked them if they had been filled with the Holy Spirit. The group said that they had never heard of the Holy Spirit. Paul enquires some more and finds out that they only know of John's Baptism. Paul then proceeds to preach to them Jesus Christ and they are then baptized in the name of Jesus Christ. Then Paul lays his hands upon them and they receive the Holy Spirit. Question one is why would they need to be re-baptized? Most commentators say that after hearing what Paul said they believed and now had to have a Christian Baptism. This was a sign that they had now believed in Jesus and wanted identify with Him as that they did before with John and his teachings. They needed to be re-baptized because they had not been baptized in the name of Jesus but only into John's Baptism (Note: John required repentance before baptism. Baptism was to show people that one believed John's teaching.) The Spirit came only when Paul laid his hands on them for two reasons. One, the Spirit was only given to Jesus during John's Baptism. Two, the laying of hands with receiving the Holy Spirit was given as a sign to show that John's Disciples, as long as they believed in Jesus Christ, were a part of the Church (Examples of this, that of when people received the Spirit for this reason, Acts 2:38; 8:15,38; 10:47).
Look at what Paul says in verse 2 - he asks "did you receive the Holy Spirit when you believed?" Paul is linking the two seemingly separate events. Then, following his logical progression of thought, he asks about their baptism. Obviously, the baptism here is water-baptism since Paul has already established the belief factor. The NIV establishes this logical progression of thought: Acts 19:2-3 and [Paul] asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied.
One cannot escape the clarity of the Bible's teaching on how belief always precedes water-baptism. Although linked closely to the external act of water-baptism, belief (spirit-baptism) is still a separate act that occurs before water-baptism.
This passage confuses many because it appears that they were water-baptized before they were Holy Spirit baptized. But consider the following: 1. They first heard the Gospel "And when they heard this" 2. Obviously there was a heart response to the message because of their willingness to be baptized 3. The fact that the Holy Spirit "came on them" can be differentiated from the "baptism of the Holy Spirit" that is received at conversion and should not be taken as the salvation experience. Several times in both the OT and NT the Bible describes the Holy Spirit as "coming" onto someone (or even something) apart from the salvation experience.
Luke 3:22 and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, "Thou art My beloved Son, in Thee I am well-pleased."
Luke 1:41 And it came about that when Elizabeth heard Mary's greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit.
Acts 8:16 For He [the Holy Spirit] had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus.
Numbers 24:2 And Balaam lifted up his eyes and saw Israel camping tribe by tribe; and the Spirit of God came upon him.
Judges 6:34 So the Spirit of the LORD came upon Gideon; and he blew a trumpet, and the Abiezrites were called together to follow him.
Luke 2:27 NIV Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required
á
John
3:1-15 -- Now
there was a man of the Pharisees, named Nicodemus, a --ruler
of the Jews; this man came to Jesus by night and said to
Him, "Rabbi, we know that You have come from God {as} a
teacher; for no one can do these signs that You do unless God
is with him." 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 be
amazed that I said to you, 'You must be born again.' "The
wind blows where it wishes and you hear the sound of it, but
do not know where it comes from and where it is going; so is
everyone who is born of the Spirit." Nicodemus said to
Him, "How can these things be?" Jesus answered
and said to him, "Are you the teacher of Israel and do
not understand these things? "Truly, truly, I say
to you, we speak of what we know and testify of what we have
seen, and you do not accept our testimony. "If I told
you earthly things and you do not believe, how will you believe
if I tell you heavenly things? "No one has ascended
into heaven, but He who descended from heaven: the Son of Man."
What does it mean to be born of water? A look at John 3 reveals a parallel to Proverbs 30:4--"Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in His garment? Who has established all the ends of the earth? What is His name or His son's name? Surely you know!" Both the wind (Ezekiel 37:9-10) and the water (Isaiah 44:3) in the OT are a sign of God's renewal. With both of theses factors in mind, this passage is to be best viewed as Christ explaining an Old Testament Messianic riddle. Just as Philip explained Isaiah to the Ethiopian Eunuch, so hear Christ is taking a foggy passage to Nicodemus and explaining it. Christ is clearly showing Himself as the answer to this riddle. He is the One Who ascended and descended, Who holds the winds and the waters. Just as the wind in this passage is given as a sign of Spirit-baptism, born of water is at best a sign for the same thing, not a sign for water-baptism or birth. It is an elemental sign in teaching a heavenly truth.
á
1 Corinthians 6:9-11-"Or do you not know
that the unrighteous will not inherit the kingdom of God? Do
not be deceived; neither fornicators, nor idolaters, nor adulterers,
nor effeminate, nor homosexuals, nor thieves, nor the covetous,
nor drunkards, nor revilers, nor swindlers, will inherit the
kingdom of God. 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 passage reminds the Christians at the church of Corinth what they were before they received Christ. Verse 11 refers to the transformation that they went through on that day. The word washed here refers not to literal water-baptism but to the washing away of believer's sins at the moment of Salvation (Spirit-baptism). This also carries the idea of when Christ told His disciples that unless I wash you, you will have no part with Me (John 13:8).
á
I
Corinthians 15:29-"Otherwise, what
will those do who are baptized for the dead? If the dead are
not raised at all, why then are they baptized for them?"
MacArthur gives a thorough explanation of this in his New Testament commentary on this book. He says that it first must be understood that water-baptism in the early church was synonymous with Salvation. If someone had been water-baptized they were considered a believer and someone who was not water-baptized until they had made a profession of faith. (This is also proven in the earlier passages) Next the Greek word for for can better be translated in the context of this passage as because of. Both of these points considered, the passage really states that people were being saved for the testimony of those who had died for Christ. This fits perfectly with Paul's meaning of this passage for the argument for the resurrection and the hope there. Simply put "if there is no resurrection why would people want to get saved for people who have no hope."
á
Romans
6:3,4--"Or do you not know that all of us
who have been baptized into Christ Jesus have been baptized
into His death? Therefore we have been buried with Him through
baptism 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."
In
verses 1,2 of this chapter Paul is stating that Christians should
not continue in sin because we have died to sin in Jesus Christ.
Paul next moves on and uses the word baptism (meaning
to be immersed into something) to give a word picture to the
Church of Rome to better clarify what he is saying. The church
already understood the idea of water-baptism by immersion for
they had to be baptized to become a member of the church. With
this word picture in mind this passage comes to life. At the
moment of salvation Christians are immersed into Christ's death
(to sin) and then raised (given a new man) to walk in newness
of life. This not only gives what the meaning of water-baptism
is but also justifies a reason for water-baptism by immersion.
If the context is completely spiritual, then why should
a physical meaning be given to the word baptism?
á
Galatians
3:27--"For all of you who were baptized into
Christ have clothed yourselves with Christ"
This passage follows the same idea of Romans 6:3,4. In verse 26, it mentions that the adoption happens through faith. The passage then moves on and states that we are baptized into Christ. This is a passive baptism referring to that of the Holy Spirit which Christ promised to do to his elect in Acts 1:5 (Spirit-baptism). The next part refers to an active clothing or putting on of Christ instead of the Judaizers view of putting on the rules of the Law. This is clearly not water-baptism, but the spirit-baptism found in Acts 1:5.
The word baptize is often used as a word picture to show what happens at salvation, that we our immersed into Christ. The New Testament uses many different word pictures to illustrate all the aspects of salvation, not just the word baptize.
Romans
8:1 "Therefore there is now no condemnation for those
who are in Christ Jesus" 1
Corinthians 1:30 "But by His doing you are in Christ
Jesus, who became to us wisdom from God, and righteousness and
sanctification, and redemption,"
Galatians
2:20 "I have been crucified with Christ; and it is no
longer I who live, but Christ lives in me; and the life which
I now live in the flesh I live by faith in the Son of God, who
loved me and gave Himself up for me."
Ephesians
2:6 "and
raised us up with Him, and seated us with Him in the heavenly
places in Christ Jesus," Colossians
3:1 "Therefore if you have been raised up with Christ,
keep seeking the things above, where Christ is, seated at the
right hand of God."
á
Colossians
2:12--"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 verse has a similar meaning to Romans 6. Paul a verse early is condemning outward circumcision as a part of salvation. So why would he exchange one ritual for another? He does not. Baptism here is showing what happened inwardly at salvation. Just like in Romans 6, baptism here should not be taken as the physical act of water-baptism but rather as the "falling into Christ death" at salvation.
á
Titus
3:5--"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,"
This passage carries the same idea as 1 Corinthians 6:9-11. The word washing does not refer to baptism (the context speaks of not performing deeds of righteous, which if baptism for salvation was needed, the Bible would contradict itself in its view of salvation). It rather refers to the washing done by Christ mentioned in the passages below.
John
13:8-10 " Peter said to Him, ""Never shall
You wash my feet!'' Jesus answered him, "" If I do
not wash you, you have no part with Me.'' Simon Peter said to
Him, ""Lord, then wash not only my feet, but also
my hands and my head.'' Jesus said to him, ""He who
has bathed needs only to wash his feet, but is completely clean;
and you are clean, but not all of you.'' "
Revelation 7:14 "I said to him, ""My lord, you know.'' And he said to me, ""These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb."
á
1
Peter 3:19-22 (NIV)-"through whom
also he went and preached to the spirits in prison who disobeyed
long ago when God waited patiently in the days of Noah while
the ark was being built. In it only a few people, eight in all,
were saved through water, and this water symbolizes baptism
that now saves you also--not the removal of dirt from the body
but the pledge of a good conscience toward God. It saves you
by the resurrection of Jesus Christ, who has gone into heaven
and is at God's right hand--with angels, authorities and powers
in submission to him."
How do both the floodwater and baptism relate? They both represent the removal of sin from an object. The flood removed the sinful people from the earth while Noah and his family were safe in the ark. Baptism though represents the removal of sin from a person (the previously viewed passages have shown that) resulting form the salvation of Christ (which was represent by the ark in the OT). This passage makes it clear (esp. in the NIV) that salvation is by Christ and his work alone. Baptism also is not a Jewish ritual of dirt removal, but (according to many scholars on how this passage should be translated) an open expressing of professing to live a life for Jesus from a clear conscience given at salvation. What does it mean that baptism now saves you? Baptism for a person who has just be born again is not just removal of dirt but the movement of the Spirit of God in them from the clear conscience He has given them (Hebrews10:22) to give a testimony of that inward act. Another possibility is that baptism in this passage has the same representative qualities that it does in Colossians 2:12. Peter is saying that baptism is not just the physical act of water-baptism, but the appeal to God for a good conscience. Baptism should be as Spirit-baptism in this passage which was promised by Christ upon His Church and fulfilled after His ascension. So even with this trouble passage, we still see the doctrine of salvation by faith through grace alone.
á
Mark
16:16-" He who has believed and has
been baptized shall be saved; but he who has disbelieved shall
be condemned."
While seeming to prove the exact opposite of the thesis, this proof-text ends up falling in line with the rest of the canon of scripture. First, the passage that this verse falls in (i.e. Mark 16:9-20) is not in the most reliable Greek mss. It would be best not to base a doctrine on a debated passage like this one. Second, in the original language, the structure of this verse is made clear. The two requirements needed (belief and baptism) to meet the condition (salvation) do not both bear the same relationship to the condition (salvation). Rather the one requirement needed (belief) is clarified by the next phrase (he who does not believe . . .). What seems to be another requirement (baptism) is rather an evidence of the only true requirement (belief).
In closing, baptism to salvation is like the ring in marriage. A couple that is married is still married even if they did not by each other rings. The rings are rather an outward action showing identification with someone. Rings only show that a couple is married, it does not make them married. What if two people went out and bought rings went without going through the marriage process? They would not be married. Baptism is the same way. It only shows what outwardly what happened inwardly. People can be baptized without being saved (trust me, I was). Baptism is rather like the rings in marriage; it is not needed, but because of salvation, it is wanted.
Systematic
Theology of Baptism
A List of Proof-Text that Show Salvation by Faith Alone without Water-baptism
Genesis 15:6 "Then he believed in the LORD; and He reckoned it to him as righteousness."
Habakkuk
2:4 "Behold, as for the proud one, His soul is not right
within him; But the righteous will live by his faith."
Matthew
8:10 "Now when Jesus heard this, He marveled and said
to those who were following, ""Truly I say to you,
I have not found such great faith with anyone in Israel."
Matthew
9:2 "And
they brought to Him a paralytic lying on a bed. Seeing their
faith, Jesus said to the paralytic, ""Take courage,
son; your sins are forgiven.''"
Luke 5:20 "Seeing their faith, He said, "" Friend, your sins are forgiven you"
Acts
15:9 "and He made no distinction between us and them,
cleansing their hearts by faith."
Acts
20:21 "solemnly testifying to both Jews and Greeks of
repentance toward God and faith in our Lord Jesus Christ." Acts
26:18 "to open their eyes so that they may turn from
darkness to light and from the dominion of Satan to God, that
they may receive forgiveness of sins and an
inheritance among those who have been sanctified by faith
in Me.'" Romans
1:17 "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.''" Romans
3:22 "even the righteousness of God through faith in
Jesus Christ for all those who believe; for there is no distinction;"
Romans
3:26 "for the demonstration, I say, of His righteousness
at the present time, so that He would be just and the justifier
of the one who has faith in Jesus."
Romans
3:27 "Where then is boasting? It is excluded. By what
kind of law? Of works? No, but by a law of faith"
Romans
4:5 "But to the one who does not work, but believes
in Him who justifies the ungodly, his faith is credited as righteousness," 2
Corinthians 4:13 "But having the same spirit of faith,
according to what is written, "" BELIEVED, THEREFORE
I SPOKE,'' we also believe, therefore we also speak,"
Galatians
2:16 "nevertheless knowing that a man is not justified
by the works of the Law but through faith in Christ Jesus, even
we have believed in Christ Jesus, so that we may be justified
by faith in Christ and not by the works of the Law; since by
the works of the Law no flesh will be justified." Galatians
3:2 "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?" Galatians
3:8 "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.''
"
Philippians
3:9 "and may be found in Him, not having a righteousness
of my own derived from the Law, but that which is through faith
in Christ, the righteousness which comes from God on the basis
of faith,"
Romans
10:13 "for ""WHOEVER WILL CALL ON THE NAME
OF THE LORD WILL BE SAVED"
What
does baptizo really mean?
Baptizo is the most used Greek word for baptism in the NT. The first definition listed for baptizo is to dip repeatedly, to immerse, to submerge. To gather a fuller understanding of the word though one must know which Greek word it originated. This word is bapto meaning to dip, dip in, immerse.
The clearest example of the meaning of these words is found in a recipe for pickles dating about 200 BC. Nicander, a Greek poet and physician, said that the vegetable should first be dipped (bapto) and then baptized (baptizo) in the vinegar solution. This gives the meaning that something should be immersed into something else. Therefore the NT meaning of the word baptizo is not that of literal water-baptism, but rather that of immersion into something. This means that baptizo should be interpreted in the context of a passage and not just taken as to mean water-baptism in every context.
Examples of the true meaning of baptizo can be seen clearly in one NT text. John the Baptist said that he baptized with water but the Messiah would baptize with the Holy Spirit. It is clearly seen that the word baptize here in both cases does not mean to "dip in water", but rather the context decides the meaning. John is clearly immersing a subject into water (water-baptism) while Christ is clearly immersing a subject into the Holy Spirit (Spirit-baptism).
Was
the Thief at the Cross Really Saved? Luke
23:39-43 "Then one of the criminals who were
hanged blasphemed Him, saying, "If You are the Christ,
save Yourself and us." But the other, answering, rebuked
him, saying, "Do you not even fear God, seeing you are
under the same condemnation? And we indeed justly,
for we receive the due reward of our deeds; but this Man has
done nothing wrong. "Then he said to Jesus, "Lord,
remember me when You come into Your kingdom."
And Jesus said to him, "Assuredly, I say to you,
today you will be with Me in Paradise."" When Christ was hanging on the cross, He was not alone on that lonely hill. In fulfillment of the OT prophesy mentioned in Isaiah 53:12, Christ was considered a common criminal and was to be killed among common criminals. During Christ's Passion on the cross one thief blasphemed Him. The other thief had his eye's opened and was shown Who this was next to him. Upon this he rebuked the blasphemous thief and cried to the Lord to remember him when He would come in His kingdom.
The rebuking of the blasphemous thief and the pleading to Christ showed the thief's true attitude of repentance. Christ answered the thief saying, "Assuredly, I say to you, today you will be with Me in Paradise." The first word out of Christ mouth was assuredly or truly. This word can also be translated amen or literal "it is so." When Jesus said that the thief would truly be with Him in Paradise, there was no question in the thief's mind where he was going to be. The repentant thief's faith that Jesus was the true Messiah is what saved Him. Christ did not say, "Good, you believe. Know get down from the cross and get baptized, and then you will be with me in paradise." Salvation here was as it always had been-a gift from God by grace through faith.
Sola Deo Gloria, Sola Fide, Sola Gratia, Sola Scriptura, Sola Christo Bibliography
Arndt, William F. and Gingrich, F. Wilbur. A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Second Edition. Chicago: The University of Chicago Press, 1979. Alexander, J.A. A Commentary on the Acts of the Aposltes Carlisle: The Banner of Truth Trust, 1991. Barnes, Albert. Notes on the New Testament: Acts and Romans. Grand Rapids: Baker Book House, 1987. Barnes, Albert. Notes on the New Testament: 1 Corinthians to Galatians. Grand Rapids: Baker Book House, 1987. Berkhof, Lewis. Systematic Theology. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996. Bruce, F.F. Commentary on Galatians. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982 Bruce, F.F. Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988. Bruce, F.F. The Book of Acts. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988. Cole, R.A. The Epistle to Paul to the Galatians. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984. Erickson, Millard J. Introducing Christian Doctrine. Grand Rapids: Baker Book House Company, 1999. Guthrie, Donald. New Testament Theology. Downers Grove: Inter-Varsity Press, 1981. Hendriksen, William. New Testament Commentary: Galatians and Ephesians. Grand Rapids: Baker Book House, 1990. Hendriksen, William. New Testament Commentary: Philippians, Colossians ,and Philemon. Grand Rapids: Baker Book House, 1989. Hiebert, D. Edmond. 1 Peter. Chicago: Moody Press, 1992. Kent, Homer A. Jr. The Pastoral Epistles. Chicago: Moody Press, 1986. Kistemaker, Simon J. New Testament Commentary: Peter and Jude. Grand Rapids: Baker Book House, 1990. Kittel, Gerhard. Theological Dictionary of the New Testament: Volume 1. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978. Marshall, Alfred, NASB-NIV Parallel New Testament in Greek and Enlgish. Grand Rapids, Zondervan Publishing House, 1987. Marshall, I. Howard. The Acts of the Aposltes. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986. MacArthur, John Jr. The New Testament Commentary: 1 Corinthians. Chicago, Moody Press, 1984. MacArthur, John Jr. The New Testament Commentary: Colossians and Philemon. Chicago, Moody Press, 1992. MacArthur, John Jr. The New Testament Commentary: Romans1- 8. Chicago, Moody Press, 1991. Morris,
Canon Leon. The First Epislte of Paul to the Corinthians.
Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993. Stanley, Dr. Harry E. II. Galatians: Liberated for Christian Living. Leawood: Leathers Publishers, 2000.
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