Baptism: Are We Saved By Works? — Jon Mitchell

The Scriptures clearly teach that baptism is something one must do in order to be saved and have sins forgiven (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21).  Yet many disagree with this for several reasons.  One such objection stems from a very understandable line of thought, mainly this.  The Bible says we are not saved by works in Ephesians 2:8-9.  Baptism is a work.  Therefore, baptism is not necessary for salvation.

Certainly baptism is something one does, and therefore is a “work.”  However, is it a work of merit (by which one earns salvation)…or is it a work of faith (by which one receives salvation)?  Furthermore, who is the one doing the work?  Is it the man or woman who submits to being immersed…or is it God who forgives and regenerates them through the blood of Christ and the working of the Holy Spirit?

In answering these legitimate questions, it must first be pointed out that there are different kinds of works.  There are works of merit which are done to earn something.  Those who have done such works believe they deserve something; they believe they will be saved because they did good deeds and went to church, or read their Bibles, or something to that effect.  Yet all the good we might do cannot outweigh even one sin (James 2:10).  That’s why we need God’s grace and our faith in order to be saved (Rom. 3:27-28; Eph. 2:8-9; Tit. 3:4-5).

There are also works of faith which are done to receive something.  Those who do works of faith believe that they deserve nothing because they understand that their obedience does not earn or merit their salvation.  They know their salvation rests upon God’s grace and mercy, not because God owes them anything.

This is why works of faith could also be called works of God.  In fact, Jesus calls faith exactly that (John 6:28-29).  Other works of faith which God commands are repentance (Acts 17:30) and confession (Rom. 10:9-10).  Jesus Himself will specifically state on the day of judgment that those who enter Heaven do so because of the benevolent deeds done by them in their lives, while those condemned to hell are in that terrible state because of the lack of benevolent deeds done in their lives (Matt. 25:31-46).

To those who say one does not have to be baptized in order to be saved because baptism is a work, I ask this.  Does one have to have faith in order to be saved?  Jesus said so (John 3:16; Mark 16:16).  Does faith require works, something done by you?  Yes (James 2:14-26).  Does one have to repent of sins in order to be saved?  Jesus said so (Luke 13:3; Acts 17:30).  Is repentance a work, a deed done by you?  Yes.  Does one have to confess their faith in Christ before men in order to be saved?  Jesus said so (Matt. 10:32-33; Rom. 10:9-10).  Is confession a work, an action done by you?  Yes.  Does one have to do good to all men at every opportunity in order to go to heaven?  Jesus thinks so (Matt. 25:31-46; Gal. 6:10).  Are benevolent deeds works, deeds done by you?  Yes.

So what’s the difference between obeying God’s commands to have faith, repent of sins, confess one’s faith before men, and do good to all men at every opportunity in order to be saved…and obeying God’s command to be baptized in order to be saved?  To ask is to answer.  Would one say that one does not have to have faith, repent of sins, confess faith, and do good to others in order to go to heaven?  Such notions blatantly contradict what the Bible teaches.  Yet if faith, repentance, confession, and doing good are required of us in order to be saved…why not baptism also, since it also is commanded by God?

What’s hard for some to understand is that even though works such as faith, repentance, confession and benevolent deeds are commanded by God, they are not meritorious works; we do not earn salvation through them (Luke 17:10).  Instead, they are works God has ordained we do in order to receive His salvation.  When all is said and done, salvation is still by God’s grace and mercy.

Baptism, therefore, is a work of faith.  It requires faith (Mark 16:16; Acts 8:36-37), and is an act of faith by which one receives (not earns) forgiveness of sins and the gift of the Holy Spirit (Acts 2:38).  Through it one receives (not earns) union with Christ in His death and is raised with Him to a new life (Rom. 6:3-4; Gal. 3:27).  The fact that baptism is not a work of merit is emphasized by Paul when he wrote that God saves us “through the washing of regeneration and renewing of the Holy Spirit” (Tit. 3:4-5).  This alludes to baptism, especially when we compare this phrase to John 3:5, 23 and Acts 8:36-39 and 10:47-48.  Yet Paul still says that baptism does not save us by “works of righteousness” (i.e., works of merit).  God does not owe us salvation because we were baptized.

Baptism, like faith, repentance, confession and benevolent deeds, is simply an act of faith by which we receive salvation.  This is so because baptism involves the working of God (Col. 2:11-13).  God does the work, not us!  It’s God who makes us alive through baptism, praise His name!

 

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Being Saved Like The Thief On The Cross — Byran Hatcher

There is a sense in which everyone is saved just like the thief on the cross. Every person that will stand justified and reign with the Savior is saved the same way the thief was as he hung nailed on a Roman cross next to the Lord. Paul wrote, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). From Adam until the Lord returns, every person is saved by God’s grace (His part in man’s salvation) and man’s faith (man’s part in salvation).

Every human being that has lived or will live can have peace with the God of peace and reside in the Heavenly realm for eternity. Such is the love of the Father. He desires that all men everywhere are saved from sin so that Heaven can be their eternal abode (2 Pet. 3:9).

Because the God of all Creation longs for His special creation to be with Him, He has revealed the plan, or eternal scheme, of how man can lay hold of eternal life. The Bible reveals God’s thoughts, plans, and Divine execution concerning the salvation of mankind.

The central figure of salvation is His Son, Jesus the Christ. God did not send His Son immediately into the world at the dawn of creation when sin first enslaved mortal man. “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal. 4:4). He chose instead to make salvation a process.

In that process man came to realize: 1. He was eternally lost in sin; 2. He desperately needed to find a way back to God; 3. He was powerless to reach God again, and so required help; 4. Nothing in the physical realm would help him attain heaven; 5. Without an adequate sacrifice, any law that God gave would just serve to remind man of his sinful condition.

When rightly divided (2 Tim. 2:15), the Bible student finds three distinct laws, or periods of a particular kind of law. In these three periods of time — the Patriarchal Era, the Mosaic Era, and the Christian Era — there were commandments given that might only pertain to one person for a short period of time. There were laws that only affected a specific group of people for a long period of time. How does the student of God’s Word determine which is which? Context. The context of the commandment is to be studied as well as the command. A sincere contextual study will lead the reader to understand if the commandment being studied is for him to obey.

An example of this is Abraham. “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee” (Gen. 12:1). Does the Bible student read this passage and come to the immediate conclusion that it is necessary to leave their native land and become a pilgrim in some foreign place? It never would enter the mind. It is very clear that this commandment given by God (“The Lord said” is a commandment!) was to a specific person at a specific time and did not need to be obeyed by anyone else.

Now the Bible student comes to this passage:  “And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise” (Luke 23:39-43).

After reading this passage, many have concluded that merely saying “Lord save me” results in salvation. Is merely an acknowledgment enough for salvation today? It was not enough then, and it is not enough now. The Bible student must apply the same reasoning to this passage as to the one concerning Abraham: keep it in its context.

It must be kept in mind that other than these few spoken phrases and the fact that he is a thief being executed beside the Lord, there is no knowledge of his past. However, the things he does say exposes some things that he knows and believes.

“Dost Thou Not Fear God?”

This man believed in God. The question was uttered as a response to the other thief as he mocked Jesus and said, “If thou be the Christ, save thyself and us” (Luke 23:38). The conclusion the faithful thief made was that he and the other man were being punished, not by Rome or circumstance, but by the providence of God (Rom. 13:3). He also knew the Law. This demonstrates further to the reader that knowing the Law does not equate to obedience in every area.

“Due Reward Of Our Deeds”

He displayed godly sorrow.  Godly sorrow leads to repentance and repentance leads to salvation (2 Cor. 7:10).  This man knew that when one did right God was pleased, but when one did evil punishment was a just reward.  Every man sins (Rom. 3:23), and this man was no exception.  Even though the consequence of his sin on earth was death, it did not have to be his eternal consequence.

The mocking thief was only sorry he got caught.  He demonstrated worldly sorrow.  His sorrow not only led him to physical death, but also to eternal punishment.  The Lord only said to the one, “Today, shalt thou be with me in Paradise.”

“This Man Hath Done Nothing Amiss”

Jesus was innocent! Even the men that were condemned to die with Him knew that He had done nothing to deserve death. The faithful thief knew the character and works of the Lord. Jesus was very popular because of His miraculous works and His doctrine (Luke 9:11). It was this very popularity coupled with His leadership that caused the Jewish council and chief priests to hate Him so fiercely. Their lawless hands raised Him on that cross, and all the people knew it.

“Remember Me In Thy Kingdom”

Such a phrase could not have been expressed unless it was heard and explained. This man was exposed to the teaching of John the Baptist, the disciples of the Lord, and Jesus the Christ. John taught the people, “Repent ye: for the kingdom of heaven is at hand” (Matt. 3:2). The disciples were told to preach, “The kingdom of heaven is at hand” (Matt. 10:7). The Lord said, “Repent: for the kingdom of heaven is at hand” (Matt. 4:17).

The thief must also have known something of the spiritual nature of the kingdom. He recognized the fact that he and the Lord were about to die. Yet, he still requested that he be a part of the kingdom – when the Lord comes into it. What great faith! Perhaps he heard the Lord say, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21).

Taking all of this evidence of what the faithful thief said, is it reasonable that he heard about baptism as well? Spoken of John the baptizer, “And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins” (Luke 3:3). So, if the faithful thief heard John, then he heard about baptism.

Perhaps the thief was not in the Jordan valley. “After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized” (John 3:22). When John the baptizer, the disciples, and the Lord preached repentance and the kingdom, they also baptized. Since the thief repented and spoke of the kingdom it is reasonable to conclude at the very least he heard of baptism, if not was even baptized.

To say that the thief was not baptized is like saying he had no wife and children.  There is no way to know if he did or did not because those facts are not revealed.

The New Testament Was Not In Effect

Assuming that this faithful thief was not baptized, does that extend to salvation today? The Hebrews writer records, “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth” (Heb. 9:16,17). Jesus spoke to the thief that he should be in Paradise, signifying that He was still alive and that His New Covenant was not yet in effect. Since this is the case, Jesus could save anyone He so desired in any fashion that He desired. Salvation is His power to give and to withhold.

Now that He has died and is at the right hand of God, His will is in full effect. That will commands, “And he commanded them to be baptized in the name of the Lord” (Acts 10:48). From Acts 2 forward, there is not one example of anyone being saved that was not baptized.

What is the main reason for desiring to be “saved like the thief on the cross”?  A desire to be saved without water baptism.  In essence, the masses crave a cheap salvation.

Conclusion

Salvation today comes like the faithful thief on the cross. From his very words, there is revealed a process of salvation. He heard the Word; He believed that Word; He demonstrated Godly sorrow and repented; He proclaimed his belief before men that Jesus was going to His kingdom and that he desired to be a part of that kingdom. Jesus granted that request. Jesus gave His grace and mercy to that man just before his legs were broken, and he gasped his last painful breath.

That man turned to Jesus as the source of his salvation.  Today all sinners that desire salvation must submit to that process in His revealed will and call on His name (Acts 22:16).

bulldband24@gmail.com

Byran is the preacher for the Cape Fear Church of Christ in Fayetteville, NC.  He does mission work in Southeast Asia, is a part-time instructor of Fishers of Men, and is an instructor at Central Carolina School of Preaching.  He is married to Jennifer and they have two children in college.

 

 

The Necessity of Baptism For Salvation — Hugh Fulford

Baptism is an old and much discussed topic by gospel preachers.  It has long been a theological battleground, the subject of much discussion and many debates.  Preachers who want to be true to the word of God must continue to set forth what the Bible says about this subject.

Nearly every church as an “official position” on baptism.  However, the churches of Christ have no humanly determined “official position” on baptism or any other subject.  We strive to occupy the Bible position on this as well as every other spiritual matter.  The Bible alone is our “creed book,” “catechism,” and “church manual.”  It is the height of denominational thinking to talk about “Church of Christ belief, doctrine and practice.”  What we believe, teach and practice must always be that which God’s Word authorizes — nothing more, less, or else!

Three areas of disagreement exist where baptism is concerned.  The first is the subject or candidate for baptism.  Is baptism for infants or is it only for repentant believers?  The second concerns the action of baptism.  May baptism be performed by sprinkling, pouring, and/or immersion?  The third concerns the purpose of baptism.  Is baptism just a ritual that unites one with a particular religious fellowship or denomination after one has been saved, or is it a condition of salvation from sin and thus ultimately of eternal salvation in heaven?  It is on this last area that this article will address.

It should first be said that baptism stands between the sinner and salvation (Mark 16:15-16).  “But,” it is claimed, “one is not condemned for a lack of baptism, only for a lack of belief.  Therefore, belief is really the only thing necessary for salvation.”  No, lack of belief is the only thing necessary for condemnation because “he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3:18).  Christ clearly included both belief and baptism as essential for salvation.  However, baptism is not essential to salvation if one has no interest in doing what Christ said!

We must also note that baptism stands between the sinner and remission of sins (Acts 2:38).  “For” is eis in the Greek, and means “in order to,” never “because of.”  It is the same word used in Matthew 26:28 where Christ declared that He was to shed His blood “for the remission of sins,” obviously meaning that He did not shed His blood because the sins of mankind had already been remitted!  No reputable translation of Acts 2:38 renders it “because of.”  If one can be saved without receiving the remission of sins, one can be saved without baptism.

It must also be pointed out that baptism stands between the sinner and his sins being washed away (Acts 22:16).  Again, if one can be saved without having his sins washed away, one can be saved without baptism!

Consider also that baptism stands between the sinner and the benefits of the death of Christ (Rom. 6:3).  If one can be saved without the benefits of Christ’s death, then baptism is not essential to salvation.

Baptism also stands between the sinner and the new life in Christ (Rom. 6:4-6).  If one can be saved without experiencing the new life in Christ, baptism is not essential for salvation.

Note that baptism also stands between the sinner and them being able to legitimately wear the name of Christ (1 Cor. 1:12-13).  The inspired apostle Peter declared, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).  Yet if one can be saved without wearing the name of Christ, then baptism is not essential to salvation.

Baptism also stands between the sinner and being in the body of Christ (1 Cor. 12:13).  The body of Christ is the church (Eph. 1:22-23; Col. 1:18).  One is added to the church when he is saved from sin (Acts 2:47).  However, baptism is not essential to salvation if one can be saved outside of the body or church of Christ.

Consider that baptism also stands between the sinner and being in Christ where all spiritual blessings are found (Gal. 3:27; Eph. 1:3).  One of these blessings is salvation (2 Tim. 2:10).  So if one can be saved without being in Christ and receiving His spiritual blessings, then baptism is not essential to salvation.

We must point out that baptism also stands between the sinner and the benefits of the spiritual circumcision which Christ performs (Col. 2:11-12).  However, if one can be saved without undergoing this spiritual circumcision in which the body of the sins of the flesh are cut off, then baptism is not essential to salvation.

Finally, consider that baptism stands between the sinner and being saved and having a good conscience before God (1 Pet. 3:21).  Yet, if being saved and having a good conscience toward God is not necessary then baptism is not essential to salvation.

Brother J.D. Tant held eight debates with Ben M. Bogard, a famous Baptist preacher and debater.  The last one was conducted in 1937 in the Lone Start community about eight miles east of Greenwood, AR.  When brother Tant introduced 1 Peter 3:21 into the discussion as evidence of the necessity of baptism for salvation, Mr. Bogard responded, “Why yes, baptism is just a figure — a picture — of the salvation we receive at the moment we believe.”  He kept stressing that baptism was only a “picture” of salvation, but not a condition of salvation.

Brother Tant replied, “Well, it’s a pity Peter did not know that on Pentecost; otherwise, he would have said: ‘Repent, and get your picture taken for the remission of sins!”

Our study began with Christ’s statement in Mark 16:16 and ended with Peter’s statement in 1 Peter 3:21.  These statements serve as fitting summaries of all that the New Testament says with reference to baptism’s purpose.  Both of them declare baptism to be essential to salvation.  All of the other passages are but different ways of saying the same thing.

Have you been baptized — not because you believed you were already saved — but in order to be saved and enter into Christ?

huford@comcast.net

Hugh has been preaching the gospel of Christ for many years.  He lives in Gallatin, TN.

 

 

An Immersion of Forgiveness — Gantt Carter

Sin…humanity’s most common and deadly problem ever.  Every mentally competent person has committed rebellion against the God who created everything from nothing. The apostle Paul declares that “all have sinned and continue to fall short of the glory of God” (Rom. 3:23). If we are among that accountable group of people, then we have acted in ways that are contrary to the standard of right and wrong: God’s perfect nature.

Why did God create us in the beginning? Notice the way God sets forth our purpose at the very outset of creation:  “Then God said, ‘Let us make man in Our image, after Our likeness.  And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’  So God created man in His own image; in the image of God He created him; male and female He created them.  And God blessed them.  And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth” (Gen. 1:26-28).

God created us as Divine image bearers; to exist like mirrors set up at 45-degree angles to reflect the glory of our Creator to the universe and to spread His reign. Sin is whenever we focus on and reflect a different “glory” (cf. Rom. 1:18-32; etc.)

We exist for His pleasure (Rev. 4:9-11). One well might sing, “For Yahweh takes pleasure in His people; He adorns the humble with salvation” (Ps. 149:4). When we sin, we depart from our created purpose, and we ultimately sacrifice our right to life (cf. Rom. 6:23a).

Throughout history God has worked to provide forgiveness for lost humanity. From the time of the first sin, God promised a coming Savior to deliver from sin and death (Gen. 3:15). God made several covenants with different individuals and groups, often connected to forgiveness of sins and restoring communion between God and mankind.

Due to the nature of sin and its fruit, the shedding of blood was always associated with forgiveness and reconciliation. “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life” (Lev. 17:11). “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins” (Heb. 9:22).

God has made two major covenants with humanity, and they are often called “the Old Covenant” and “the New Covenant.” Both covenants were ratified with blood (cf. Heb. 9). However, the first one was made and operated on the basis of animal blood which cannot actually remove sins (cf. Heb. 10:1-4). The New Covenant was created by the power of the blood of Jesus of Nazareth, God incarnate (cf. Heb. 9:11-28; etc.)

One enters the New Covenant by being washed in the blood of Jesus, by being spiritually circumcised by God’s power. For example, Paul told a group of Christians to be careful about being captivated by the philosophies of men, and to remember the fully Divine nature of the Messiah (Col. 2:8-9). He reminds them that they were filled in Jesus, “who is the head of all rule and authority” (Col. 2:10). He then writes:  “In Him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of the Messiah, having been buried with Him in immersion, in which you were also raised with Him through faith in the powerful working of God, who raised Him from the dead.  And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with Him, having forgiven us all our trespasses, by canceling out the record of debt that stood against us with its legal demands.  This He set aside, nailing it to the cross.  He disarmed the rulers and authorities and put them to open shame, by triumphing over them in Him” (Col. 2:11-15).

The spiritual circumcision which allows us entrance into the covenant is set forth as immersion or what is often called baptism. When someone submits to being immersed, then they are putting off their ways of living in sin, and they are initially forgiven of their rebellion against God. Ephesians 2:1-10, a parallel text to this section of the letter to the Colossians, also teaches this.

Some argue that immersion is a work of man to earn salvation from God. But the inspired apostle tells us that immersion, when done per God’s teachings, is not a human work but rather a work of God. If we have obeyed the teaching of immersion, then we were “raised with Him through faith in the powerful working of God.”

The Greek term which most English versions of the Bible translate as “baptism” means immersion.  Thayer states that this word is “properly, to dip repeatedly, to immerge, submerge” (Thayer, Joseph H.  Thayer’s Greek-English Lexicon of the New Testament. Peabody Hendrickson, 2007, p. 94).  Practices such as pouring or sprinkling in the place of actual immersion in water contradict the plain teachings of God.

Not only does the Greek term refer to immersion, but the text also describes immersion as being buried with Jesus, and then resurrected with Him to be in His covenant. The very idea of a burial eliminates any practice other than a complete immersion in a watery grave.

Jesus shed His precious life blood in His death upon the cross, and we are reenacting that His death, burial, and resurrection in our submission to immersion (cf. Rom. 6). If we have obeyed in that way, then we are washed in His blood from the filth of sin (Rev. 1:5). The washing away of sins by Jesus’ blood is what Paul calls the “washing of regeneration” (Tit. 3:5) and the “washing of water by the word” (Eph. 5:26). We are united with Jesus, our Savior and King, by being immersed into His death (Rom. 6:3-6). If we continue to live for Him, then we are continually cleansed from all sin by His blood (Rom. 6:1-2, 11-15; 1 John 1:5-10).

When Peter preaches the first full gospel sermon as recorded by Luke in the second chapter of Acts, He proclaimed that God has made Jesus both Master and Messiah (Acts 2:36). Those who heard his words about Jesus inquire as to their proper response. Peter replied, “Repent and be immersed every one of you in the name of Jesus the Messiah for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38).

Is repentance essential for obtaining forgiveness of our sins? It should not surprise us that Peter says that repentance and immersion are both “for the forgiveness of your sins.” According to this inspired apostle, if immersion is not necessary for entering the covenant, then neither is repentance. The words of Peter are perfectly consistent with the rest of the preaching and conversions recorded for us in the book of Acts. Compare these commands and examples with Jesus’ very own words of commission to the apostles prior to His ascension to the throne in heaven (cf. Mark 16:15-20; Luke 24:44-53; Matt. 28:18-20).

The phrase “for the forgiveness of your sins” in Acts 2:38 is almost identical to what Jesus Himself expressed about His blood. When teaching about communion, He says, “This is my blood of the covenant, which is poured out for many for the forgiveness of sin” (Matt. 26:28, emphasis added). Jesus shed His blood for our forgiveness, and we obtain that forgiveness by being in His covenant. We enter the covenant by being immersed into Him.

Prior to his conversion, Paul had been praying what one might label a “sinner’s prayer” for three days (Acts 9:1-9), but he was still in his sins and had not yet called on the name of the Master.  God sent a man named Ananias to Paul with this message: “And now why do you wait? Rise and be immersed and wash away your sins, calling on His name” (Acts 22:16). Please notice that immersion is an appeal to Jesus’ authority to wash away our sins by the power of His blood.

Immersion is for the forgiveness of sins because it is what the Word of God teaches.  Immersion in water is how we contact the saving blood of the Lamb to enter a covenant with God where we are constantly forgiven of our sins (1 John 1:5-10). Have you made that appeal to God (1 Pet. 3:18-21) to be saved through immersion by the resurrection of Jesus? As a Christian, are you living the covenant lifestyle set forth in the writings of the New Covenant?

koinewords@gmail.com 

Gantt currently resides with his wife and two children in Elk City, OK.  He has been preaching in some form since 2007, and is currently the preaching minister for the 2nd & Adams congregation in Elk City.

 

Is Baptism Immersion? — Dale Barger

“He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). Those words of our Lord have sparked many religious debate, caused many to turn away in anger and unbelief, and many to simply do what that passage says. Yet, sadly many who have attempted to turn to the Lord in baptism have still not met His requirements. The reason they have failed in this attempt is a misunderstanding of what Jesus means when He commands to be baptized. This misunderstanding is a result of following man-made religions. Various religions have polluted not only the meaning of baptism but also the method acceptable to God. This study will not focus on the many false ideas surrounding the essential nature of baptism, but rather it will focus on what method of baptism is scriptural. Just what did Jesus mean when He commanded to be baptized? Did He teach that a person may be saved by being sprinkled? Will having water poured onto one’s head washes away sin? Or was Jesus speaking of immersion in water to receive forgiveness of sins?

Various denominations practice various methods to baptize a candidate. One denominational website states, “Our church has always offered to people being baptized and to the parents of infants the choice of sprinkling, pouring, or immersion. Sprinkling is a common practice, but the person being baptized (or their sponsors) can choose the method most meaningful to them.”¹ This claim, made by the United Methodist Church, clearly identifies a major problem: the baptismal candidate can choose based on what is most “meaningful to them.” In this particular article by UMC, symbolism for the acts of sprinkling and pouring, as well as immersion are identified as they teach them. Whatever symbolism the candidate wants to experience is what they are free to choose. The attitude of man that we can choose based on what we desire is dangerous attitude when it comes to serving God. One doesn’t have to look very far in Scripture to find examples that our desires are not what pleases God! Consider just a few: Cain (Gen. 4:3-7), Nadab and Abihu (Lev. 10:1-2), and Saul (1 Sam. 15:13-15). If one is attempting to obey God by being baptized, why does what they desire outweigh that which God commands? Why do they feel that the symbolism that is most meaningful to them is acceptable to God? How arrogant to tell God how you will obey Him! This is where religion driven by emotion has taken many worshippers: to think that they are accepted by God because it feels right to them.

A careful study of baptism in the New Testament will identify that immersion is what was practiced as well as commanded. Considering the terms themselves, baptism or baptisma is defined by Vine as “consisting of the process of immersion, submersion and emergence.”²  The term baptize or baptizo  means “to dip, was used among the Greeks to signify the dyeing of a garment, or drawing of water by dipping a vessel into another.” In consideration of the usage by those who spoke the language in the first century it becomes clear that total immersion would be the common understanding of the terms.

Consider also the baptism of John. The gospel records speak of John and his commission of God to prepare for the coming Messiah (cf. Matt 3; Mark 1; Luke 3 and John 1). The record of Luke teaches that John was “preaching baptism of repentance for the remission of sins” (Luke 3:3). Other gospel records speak of a reason that John was located in such an area was the abundance of water (John 3:23). If the forerunner of Christ was baptizing by means of sprinkling and pouring, it seems that it would not be necessary to locate oneself near “much water.” However, if total immersion of the subject is needed it makes perfect sense! When Jesus was baptized by John there is further evidence that it was by immersion. Matthew as well as Mark make reference to Jesus coming up out of the water (Matt 3:16; Mark 1:10). Again, if the acceptable method of baptism were sprinkling or pouring, why would Jesus need to come up out of the water? It seems that He went into the water to be immersed by John.

Baptism commanded by Jesus and practiced by the apostles was clearly immersion of one submitting to the gospel. The apostle Paul illustrates this by his words in the sixth chapter of Romans. While building an argument that Christians should totally put away sin he states, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?  Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:3-4). In this passage, Paul teaches that one buries the old man of sin that has been put to death; becoming a new creature by emerging from the watery grave of baptism. We understand that one is completely covered if they have been buried. Other passages written by Paul also mention that baptism is burial (cf. Col. 2:14). The conversion of the Ethiopian nobleman is another prime example of baptism in the Bible. The historian records that both Phillip and the eunuch went into the water and came up out of it in order for him to be baptized (Acts 8:38-39). If sprinkling or pouring water onto one’s head were sufficient methods or the practiced methods in these examples there would be no need for enter and exiting the water.

If one seeks to submit to the command of baptism, why would they desire to do anything other than what those of the New Testament did? Why would they feel that some other symbolic form of such a sacred ritual would be acceptable to God? Dear friend, when God’s Word speaks of baptism it clearly speaks of immersion. There is no other way for the sinner to wash away sin so they might be saved.

dalebarger@hotmail.com

Dale is a 2009 graduate of the Tri-Cities School of Preaching in Elizabethton, TN.  He preaches for the Wheeler Hill Church of Christ in Pikeville, TN.  Dale and his wife Lydia have two daughters, Kenzie and Kasidy, and one daughter due to be born in February, 2017.

Footnotes

¹ http://www.umc.org/what-we-believe/is-sprinkling-the-only-way-that-united-methodists-baptize  accessed 12/16/16

²  W.E., Vine. Vine’s Expository Dictionary of Old & New Testament Words. Nashville: Thomas Nelson 1997 pg88-89

 

 

Baptism Debate Recap — Jack Honeycutt

On May 27-28, 2016, a public discussion took place in Lafayette, Tennessee, between Michael Brawner, a Missionary Baptist preacher, and myself, a minister of the gospel, on the question, “Is Water Baptism Essential For Salvation?”

Several months prior I had been invited to a study that one of our deacons was having with two Baptist preachers, one of them being Michael.  After three hours of a somewhat controversial engagement on the necessity of baptism being a requirement to obtain salvation, I ask Michael if he would be willing to go public with this.  He agreed and signed the proposition that night.

His proposition was:  The Scriptures teach: “a person’s last requirement for soul salvation is faith only in Jesus Christ coming from the heart.”  I told him his proposition was a contradiction in and of itself.  If salvation is by faith only, how can it be a last requirement?

My proposition was:  The Scriptures teach: “a person must be baptized in water as a requirement for salvation.”

We both wanted to conduct ourselves in a civil manner and we wanted the audience to do the same.  Thus, rules were announced each night prior to our speaking.  No one from the audience was to speak or make any kind of gestures.  If either participant became angry the discussion would immediately be over.

I was the first to speak.  In my affirmation I began by letting the hearers know this wasn’t about me.  I did not want attention or the praise of men, but it was about an eternal question — one mankind must get right in order to go to heaven.  It wasn’t an attack on Michael.  I expressed I wasn’t trying to cause division, but that division already exists.

I encouraged those present to have a humble attitude, an open mind, and an open Bible.  I expressed my love for all mankind — I want them to go to heaven.  I presented the fact that the Bible is like a puzzle and we have to put all the pieces together to arrive at truth.  My first affirming scripture was Mark 16:16, “He who believes and is baptized will be saved; but he who does not believe will be condemned.”  I broke this down into the compound sentence it is, saying the “he” who will be saved is the one who “believes and is baptized.”  Since most denominational people use the latter part of the scripture, “…he who does not believe will be condemned,” to place the emphasis on believing being the only thing necessary, I used the familiar example of eating and digesting to make the point that the last clause in no way changes the meaning of the first clause.  “He who eats and digests shall live; he who eats not shall die.”

I also showed a picture of a Ford Mustang and used this scenario:  If there was an ad put out that read, “He who believes in Ford Motor Company and is baptized in our pool, shall receive a new Ford,” every person here would be at Ford Motor Company in the morning to say they believed in Ford Motor Company and to be baptized in order to receive a new car.  No one would argue, “I believe, give me the new Ford, and then I’ll be baptized.”  Why?  Because the ad said both belief and baptism are necessary before acquiring the car.

Next, I alluded to Acts 2:38, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins…”  The word “for,” which is eis in the Greek, has been abused and misused by those determined to make baptism unnecessary for salvation.  These would have us believe that “for” means “because of.”  In other words, one is baptized because their sins are already forgiven.  The word “for” (eis) is used 1,490 times in the King James Version and not one time does it mean “because of.”

Jesus Himself said in Matthew 26:28, “For this is My blood of the new covenant, which is shed for many for the remission of sins.”  Did Jesus shed His blood because we are already forgiven?  Does “for” here mean “because of”?  If so, this would read that Jesus shed His blood “because of” the remission of sins.  Friends, this in no way is logical.

My last text was Acts 22:16, “And now why are you waiting?  Arise and be baptized, and wash away your sins, calling on the name of the Lord.”  Of course, we know these are the words of Ananias to Saul after Saul had been blinded on the road to Damascus.  How can the majority of denominationalists come up with the notion that Saul was already saved on the road when he was told to be baptized to wash away his sins after arriving at Damascus?  It cane be nothing more than a misconstruing of scriptures!

In Michael’s denial he said the “purpose” of baptism was the issue.  He quickly went to Ephesians 2:8-9, “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.”  Of course, he said baptism was a work.  He also went to Galatians 2:21, “I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.”  I’m assuming the emphasis is on grace again.  Christians have no argument about the magnitude of God’s grace.  If not for God’s grace none would be saved!  I assume he is referring to righteousness coming through the law as obedience, or a work.  The correct rendering of Galatians 2:21 is that we cannot be saved under the old law.  We can read in the very next chapter of Galatians that Christ has redeemed us from the curse of the law (5:10-14).

When one tries to use the argument that baptism is a work to try to prove its irrelevance, they would also have to disregard faith.  Why?  In John 6:28-29 the people asked Jesus, “What shall we do, that we may work the works of God?”  Jesus answered and said to them, “This is the work of God that you believe in Him whom He sent.”  Like faith, baptism is also called a work of God.  “In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead” (Co. 2:11-12).  There is a big difference in the works of man and the operation (work) of God.

In my second speech on the first night I replied to Michael’s accusation, “Mr. Honeycutt believes water washes away sin.”  My answer was, “I don’t know anyone who believes and teaches that water saves.  He who says we teach this says what is not so.”  I most assuredly pointed out that the blood of Christ is what washes sins away…but when does it wash them away?  This was the issue.  If Saul was saved on the road he didn’t know it.  Jesus didn’t know it because he told Saul to go into the city and it would be told him what he must do.  Ananias didn’t know it.  Otherwise, why would he tell Saul, “Arise and be baptized, and wash away your sins”?

I concluded in my ten-minute rebuttal on the first night with this:

1. Salvation is in the name of Jesus (Ac. 4:12). We are baptized into the name of Jesus (Mt. 28:19).  Therefore, baptism is essential to salvation.
2. Salvation is in the body, the church (Ep. 5:23). We are baptized into the body (1 Co. 12:13).
3. Christ shed His blood in His death (Jn. 19:34). We are baptized into His death (Ro. 6:3).  Therefore, baptism is essential to reaching the blood of Jesus.
4. Grace is in Christ (2 Ti. 2:1). We get into Christ through baptism (Ro. 6:3).  Therefore, baptism is essential to grace that saves.

On the second night Michael’s responsibility was to affirm his proposition: “The Scriptures teach a person’s last requirement for soul salvation is faith only in Jesus Christ coming from the heart.”

He said Cornelius (Ac. 10) received the Holy Spirit before he was baptized, and asked the question, “Do you really believe God would send His Spirit to someone before they were saved?”  Thus, his conclusion was Cornelius was a child of God before baptism.

My reply:  First, Cornelius’ reception of the Holy Spirit represented a very unique situation.  He was the first Gentile to be offered the gospel.  This was a revolutionary step in the unfolding of God’s scheme of redemption.  The fact is, the supernatural work of the Spirit in this case had nothing to do with Cornelius’ personal salvation.  The outpouring of the Spirit was to persuade the Jews that Gentiles also had a right to the kingdom of heaven (Ac. 11:16-18).

Michael used Acts 15:9 to teach Cornelius and his household were saved when they received the Spirit:  “and made no distinction between us (Jews) and them (Gentiles).”  My response to this reasoning was if one can learn what the Jews were required to do in order to secure the remission of sins (Ac. 2:36-47), he will be forced to conclude that the identical process be applied to Cornelius and his household as well (Ac. 10:48).

Concerning 1 Peter 3:21, Michael said the ark was what saved Noah, not the water.  He also said neither the ark, nor Noah, went under the water.  I explained the word “antitype.”  In the Greek it means “corresponding, similar, form, model, or example.”  Noah’s salvation through water is a “like figure” to salvation (Ge. 6:22).  His obedience to what God commanded saved him.

1 Peter 3:21 specifically says that “baptism does also now save us.”  I asked Michael and the audience, “‘Baptism DOES save us’ or ‘Baptism DOES NOT save us?’  Which statement do you believe?”

In Michael’s affirmation he said there was more than one faith.  He said there is a historical faith and a saving faith.  He said there was more than one baptism.  He disagreed with the apostle Paul in Ephesians 4:5 when the inspired writer said, “…one faith, one baptism.”

He emphasized that faith comes from the heart, using Jeremiah 29:13.  Everything is done “in the heart” (with only mental assent).  He did admit one has to repent before this saving faith; thus he doesn’t really believe in “faith alone.”

I used Romans 6:17, “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered.”  I made it known that Christians also believe from the heart.

Concerning the eunuch in Acts 8, Michael said the eunuch only wanted to be baptized after he confessed his faith (equivalent to salvation).

He also made a comment I had never heard, even while I was growing up in the Baptist Church.  He said, “A saved person gets into Christ by baptism, but a lost person won’t ever get into Christ by baptism.”  How can one be saved if they are not in Christ?! Michael doesn’t understand that being in Christ is the only way one can be saved!  I tried to get this concept across by using Ephesians 2:12-13, Jesus here speaking to the Gentiles, “that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.  But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”

There is so much that hasn’t been included in this article.  I encourage you to order the DVD from World Video Bible School or watch it on YouTube.  I also strongly encourage you to show this to your young people.

At this writing there are ten precious souls that we are aware of which have obeyed the gospel as a result of this discussion.

Thank you for  your interest.

preach@twlakes.net

Jack has been preaching the gospel for over 30 years.  He is the coordinator of the Rampachodavaram/Tuni, India Mission Work. 

Lessons Learned From The Jerusalem Church – Tim Bench

Acts chapter 2 discusses in great detail many of the attributes and details of the church established in Jerusalem. It can and often has been often argued that the ideal, perfect, and biblical precepts of how a church is to be operated is exhibited within this chapter of Acts. In this article, we will briefly analyze and discuss four facets of this first century congregation and how the church of the 21^st century can, and should, in many ways emulate this example.

The amazing effectiveness of the evangelistic efforts of the Jerusalem church

We are to “take the Gospel into the whole world” and “unto every creature” (Mark 16:15). Nowhere in scripture does a church fulfill this command and commission more effectively than the church at Jerusalem.

In Acts 2:41, we see 3,000 conversions from a largely Jewish audience in a single day, with 5,000 more on another day (Acts 4:4). Mass numbers of Jews had ventured to Jerusalem for Pentecost, one of the three feasts of the Jews (2 Chr. 8:12-13), with the others being Passover and Tabernacles. “Pentecost” was also known as “Firstfruits,” “Harvest Festival,” and “Feast of Weeks” (Lev. 23:15). Having such a massive Jewish audience would provide the perfect opportunity for these earliest Christians to widen their following. These mass baptisms likely occurred at the pool of Siloam, just south of the Jerusalem Temple, or possibly Upper Gihon or Lower Gihon (“Pool of the Sultan”).

The sheer numerical tallies, impressive as they may seem, of these early evangelistic efforts do not serve to adequately express the impact of these early efforts. We can certainly assume there were uncounted and unrecognized results from that first sermon in the power of Pentecost, lost to history. Masses of people heard the Word, and were converted, and obeyed and received baptism, and were thus added to the Lord; these people would soon return to their homes and native lands across the known world of the time, and would thus help dramatically to help spread Christ’s message. We can never know precisely how many souls were ultimately affected and influenced for the cause of Jesus Christ due to the Jerusalem church efforts, but certainly it would be exponentially higher than the specific numbers we are provided in Acts 2. A seed was planted, so to speak, which would spread across the Middle East, and ultimately the world.

Even Jewish priests, seemingly the ones who would be the most resolute in their dedication to Judaism, were brought to the gospel (Acts 6:7). Souls were added to the church daily (Acts 2:47), proving that these jaw-dropping evangelistic results were ongoing, consistent, and startlingly effective.

We may well never equal the amazing numerical conversion results, but we certainly can, and should, apply the evangelism efforts seen in Acts 2 to today’s world, largely apathetic and indifferent to the Gospel of Jesus Christ. As is stated above, we cannot know the effect, for untold generations to come, of a person who obeys Christ…saving “merely one” might well be the prelude to saving many, many more. One saved soul, fervent and dedicated to the cause of Jesus Christ, may influence many more to follow, across geographical areas as well as for the future.

Stewardship and need

We see a startling view of wealth, money, and stewardship from these early saints. Let us briefly consider the circumstances and atmosphere of the day. There were literally thousands of people on pilgrimage in Jerusalem, many of them hundreds of miles from their homes, with no effective way to provide for themselves food and shelter. The only realistic way to provide for the gathered masses was for followers of Jesus Christ to surrender their own possessions, selling what they owned so that the proceeds might be given to the church for “distribution” to every man who had need (see Acts 4:31-35).

The Jerusalem church was filled with cheerful and supportive givers (2 Cor. 9:7). There was no rampant greed, no thought of self, no hoarding or desire to gather and accumulate the temporal possessions of this world. Possessions were “all things common,” the expressed ideal of community of goods, lands, wealth, and possessions. This phrase does not, as some would claim, indicate that everyone was obligated to sell off everything that was owned, but instead illustrates the ideal that all held their possessions not for satisfaction of their own wants and lusts, but as a communal trust for the good and benefit of all. We see this theme expressed in 1 John 3:17 as well.

Many of the Jews present had traveled vast distances and had few, if any, supplies. People willingly give what they had so that others might have what they needed. This is a startling and foreign mindset for many in modern culture, where the pursuit of wealth and “things” is tantamount to self-worth and “success” for many people. The Jerusalem church did not merely give from convenience, as we often do today, but gave until they impoverished themselves (see Heb. 10:32-34, Acts 11:27-30, Rom. 15:25-27) for the cause and the mission of Jesus Christ. These amazing first century Christians did not regard their possessions and wealth as belonging to them, but instead as the property of the brethren as a whole, and thus to be shared as need arose (see Acts 2:44 and Acts 4:32).

How many of us today would truly be able to say that we would do likewise? Could you literally sacrifice EVERYTHING you owned in the name of Jesus, to help provide for the needs of others you do not even know?

Necessity of baptism clearly established

Numerous faiths, denominations, and “churches” of today will claim that baptism is not at all necessary for salvation, or that salvation may be a necessity but somehow precedes salvation. It is imperative that churches of today can effectively address this all-too-common viewpoint, which is also thwarted in Mark 16:16, Acts 2:38, etc.

A cursory reading of Acts 2:37-38 seems to clearly illustrate the necessity of baptism, except for those who simply choose to not read the text openly. The Jews, upon hearing the preaching, were “pricked in their hearts” and ask the eternal question of “What shall we do?” for salvation (this clearly demolishes the viewpoint that “faith alone” or “faith only” provides salvation). Peter does NOT tell them that they are saved by faith alone, and replies “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.” Scripture is abundantly clear here in response to the “What shall we DO?” query. What they were “to DO” in response to hearing the Gospel is stated with no ambiguity by Peter. They were to be baptized for the remission of their sins.

Earthly leadership established

The church at Jerusalem was established and organized as per biblical principle, not upon the whims of culture of popular opinion. Specifically, elders were selected and installed to oversee the church (Acts 15:6 and Acts 15:22). Deacons were likewise selected (Acts 6:1-7). These men (and contrary to popular public opinion amongst many today, elders and deacons were NOT to be women) were selected based on qualifications very clearly specified and described in 1 Tim. 3:1-10.

It is important to note that the church at Jerusalem, established biblically, did NOT belong to or adhere to dogma from any “society”, national group, “accrediting agency”, “convention”, denomination, ecumenical “alliances”, board of directors, or any other earthly foundation. Each individual church was to be established and overseen by elders, who would be responsible for their individual congregation (Acts 11:29-30).

In summary, the Jerusalem church serves as the epitome of Christianity in its most pure, first century-form. The structure, function, and amazing effectiveness of this church should serve as the inspiration and goal of Christians every bit as much today as it did nearly 2000 years ago. We have no better model to emulate or imitate than the Jerusalem church.

Tulsa4@aol.com