{"id":8498,"date":"2020-08-17T20:57:28","date_gmt":"2020-08-17T20:57:28","guid":{"rendered":"http:\/\/thescripturecache.com\/?p=8498"},"modified":"2022-04-18T21:11:36","modified_gmt":"2022-04-18T21:11:36","slug":"baptism-what-does-the-bible-teach-2","status":"publish","type":"post","link":"https:\/\/thescripturecache.com\/?p=8498","title":{"rendered":"Baptism\u2014What Does the Bible Teach?"},"content":{"rendered":"

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[Note:\u00a0 <\/strong>This MS is available in larger font on our Manuscripts<\/strong>\u00a0 page.]<\/span><\/p>\n

Introduction<\/strong><\/span><\/p>\n

In Mark 16:16 Jesus made one of the most explicit statements in the New Testament concerning baptism: \u201cHe that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.\u201d1<\/sup> In spite of the plainness of His statement regarding the purpose of the act and its place in the Divine plan for man\u2019s salvation, men still largely ignore and\/or obstinately oppose Jesus\u2019 teaching. Jesus tied the act of baptism inseparably to salvation, which makes it imperative that we understand what the Bible teaches on this subject. Any interpretation of other passages relating to baptism and salvation that contradicts the plain statement here must necessarily be an erroneous interpretation.<\/span><\/p>\n

I suppose uninspired men have written at least hundreds of books and millions of words about baptism. Many of these things we could read with profit, but those works will not be the source of this study of the subject. Rather, this will be a study the only Book with the only words on this subject that really matter\u2014the Bible, in which God gives us all that is important for us to know about baptism.<\/span><\/p>\n

Before we can begin our study, we must narrow the scope of it, however. The Bible refers to several baptisms, and space limitations forbid the discussion of all of them, even if they all pertained to us. These baptisms include:<\/span><\/p>\n

    \n
  1. Baptism in water that John administered (Mark 1:4\u20135)<\/span><\/li>\n
  2. \u201cBaptism\u201d in suffering (10:38)<\/span><\/li>\n
  3. Baptism in water that Jesus administered through His apostles (John 3:22; 4:1\u20132)<\/span><\/li>\n
  4. \u201cBaptism\u201d in the Holy Spirit (Mat. 3:11)<\/span><\/li>\n
  5. \u201cBaptism\u201d in fire (v. 11)<\/span><\/li>\n
  6. Baptism as set forth in the great commission (28:19\u201320; Mark 16:15\u201316)<\/span><\/li>\n
  7. \u201cBaptism\u201d of Israel when they crossed the Red Sea (1 Cor. 10:2)<\/span><\/li>\n<\/ol>\n

    While we could study all these baptisms with profit, which of them is especially relevant to us more than twenty centuries from the time that the New Testament discusses this subject?<\/span><\/p>\n

    The baptism with which we are concerned is the one of which we read in Acts 8:36, in which the Ethiopian said to Philip the Evangelist: \u201cBehold, here is water; what doth hinder me to be baptized?\u201d Further, it is the baptism that Peter commanded at Caesarea when he preached to the group Cornelius had gathered: \u201cCan any man forbid the water, that these should not be baptized\u2026? And he commanded them to be baptized in the name of Jesus Christ\u2026\u201d (Acts 10:47\u201348). Further still, it is the baptism about which that same apostle wrote in 1 Peter 3:20\u201321, when he referred to the eight souls in the ark in Noah\u2019s day who were saved through water, and then said, \u201cwhich also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ.\u201d<\/span><\/p>\n

    \u00a0In about A.D. 62 Paul wrote his letter to the Ephesians, in which he said: \u201c[There is] one Lord, one faith, baptism.\u201d He did not mean thereby that he had never heard of the several other baptisms mentioned in the Bible. Rather, he meant by this statement that, at the time that he was writing, only one of those baptisms was in effect. He meant that all the other baptisms had either fulfilled their function and had passed into obsolescence, or that they were yet to come. Now, what was\/is that baptism? In Matthew 28:19 the Lord told the apostles:<\/span><\/p>\n

    Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and [note carefully the next clause} lo, I am with you always, even unto the end of the world.<\/span><\/p>\n

    \u00a0As long as the world stands\u2014until Jesus comes again\u2014this baptism is to be preached and administered. For that reason, this baptism is relevant to everyone in our time, even this long after Jesus spoke these words. Furthermore, if the world stands another two thousand or ten thousand years, the baptism of which Jesus spoke in this statement will be just as relevant to those people then as it was when Jesus uttered those words.<\/span><\/p>\n

    Jesus is the author of the baptism we will study in this manuscript. He therefore has the exclusive right to determine (and He has determined) every facet of it, including its element, its purpose, its action, its precedents, those who are eligible for it, and every other thing pertaining to it. Moreover, the only source of that information is the New Testament. I will develop our study by asking several questions about baptism and examining the Bible\u2019s answers to them.<\/span><\/p>\n

    Should Everyone Be Baptized?<\/strong><\/span><\/p>\n

    To begin with, let us ask this question: \u201cIs baptism for everyone?\u201d or \u201cShould everyone be baptized?\u201d There are two correct answers to this question. Of course, we have in mind those who are accountable and responsible persons before God, thus excluding infants or those who are otherwise mentally incompetent. Should all of those who are capable of hearing, understanding, and responding to the will of God be baptized? The first correct answer is \u201cYes,\u201d if we have in mind God\u2019s \u201cideal\u201d will. The force of the Lord\u2019s commission to the apostles is that He wills that every human being hear His Gospel of salvation and respond in obedience (consummated by baptism) in order to be saved. So, if God \u201chad His way,\u201d all men would be baptized.<\/span><\/p>\n

    \u00a0The second correct answer to this question is \u201cNo, baptism is not for everyone; not everyone should be baptized.\u201d God has made us creatures of free will, and He allows us to choose to accept or reject the Gospel. Most men have rejected the Lord\u2019s generous and loving invitation. Such people should not be baptized.<\/span><\/p>\n

    Baptism Is Not for Those Who Do Not Believe in Christ <\/em><\/strong><\/span><\/p>\n

    For example, it would do an unbeliever\u2014whether an infant, a mentally handicapped person, or an infidel\u2014no good whatsoever to be \u201cbaptized,\u201d except to bathe his body. Jesus said: \u201cExcept ye believe that I am he ye shall die in sins\u201d (John 8:24). Thus, it is clear that those who do not believe that Jesus is the Christ, the Son of God, should not be baptized.<\/span><\/p>\n

    Baptism Is Not for Those Who Will Not Confess Christ<\/em><\/strong><\/span><\/p>\n

    Even if one believed in Christ, if he were unwilling for any reason to confess his faith in Him in the presence of others, he should not be baptized. When the Ethiopian asked Philip if he might be baptized, Philip said: \u201cIf thou believest with all thy heart, thou mayest\u201d (Acts 8:37a, KJV). Upon his confession (v. 37b), Philip baptized him, but Philip\u2019s words imply that he would not have done so had the man not first been willing to confess his faith. One must not only believe in his heart, but he must vocalize said faith: \u201c\u2026with the mouth confession is made unto salvation\u201d (Rom. 10:10). Clearly, baptism is not for those who will not orally confess their faith in Christ as God\u2019s Son.<\/span><\/p>\n

    Baptism Is Not for Those Who Will Not Repent <\/em><\/strong><\/span><\/p>\n

    However, a person might believe in Christ and willingly confess that faith, but if he is unwilling to repent of his sins, then he is not yet a Scriptural candidate for baptism. Repentance<\/em> means that one changes his mind about his sinful behavior and\/or religious errors, and then changes his life to conform to that change of mind. The murderer must decide it is wrong to murder and then murder no more, and so with the thief, the drunkard, the liar, the adulterer, and the practitioners of every other thing that is contrary to the will of God. Such is the requirement of repentance. Peter told the people on Pentecost (who had tacitly confessed their faith in Christ in their agonizing question: \u201cWhat shall we do?\u201d [Acts 2:37]): \u201cRepent 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\u201d (v. 38). Repentance precedes baptism in the New Testament plan of salvation, thus one who refuses to repent should not be baptized.<\/span><\/p>\n

    Baptism Is Not for Those Baptized Against Their Will<\/em><\/strong><\/span><\/p>\n

    Furthermore, baptism is not for those who do not\u2014of their own will\u2014decide that they must thus respond to the will of Christ. Luke records that those on Pentecost whom Peter told to repent and be baptized, then \u201cgladly received his word<\/strong> [and] were baptized\u201d (v. 41, KJV, emph. DM). One must submit to baptism of his own volition and in order to obey the Lord, not merely because others (e.g., parents, spouse, sweetheart, or friends) have pressured him to do so. It is certainly not wrong for kindred and others to encourage one to be baptized, nor is it wrong to rejoice when such occurs. However, such factors must not be the basic motivation of one\u2019s baptism.<\/span><\/p>\n

    Paul reminded the Roman saints:<\/span><\/p>\n

    But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart<\/strong> to that form of teaching whereunto ye were delivered; and being made free from sin, ye became servants of righteousness (Rom. 6:17\u201318, emph. DM).<\/span><\/p><\/blockquote>\n

    That \u201cform of teaching\u201d they had obeyed \u201cfrom the heart\u201d involved baptism (v. 4). Their motivation was correct: they responded in sincere obedience\u2014\u201dfrom the heart\u201d\u2014to the command of Christ. One who does not have this motive is not ready to be baptized.<\/span><\/p>\n

    Baptism Is Not for Those Who Do Not Know or Who Reject Its Purpose <\/em><\/strong><\/span><\/p>\n

    Finally, if one does not know the Scriptural purpose of baptism, or if knowing it, he denies or rejects that purpose, he should not be baptized. Until about 1980, when I would make this point in a Gospel sermon, I would aim it mainly at those outside the body of Christ who deny the necessity of baptism. Now, I must direct it to some within.<\/span><\/p>\n

    In 1984 Rubel Shelly wrote that he had several years earlier baptized a man who was not convinced that one \u201cjust had to be baptized\u201d to go to Heaven.2<\/sup> He did so based on reasoning with the man that (1) Jesus commanded it and that (2) one who wants to follow Him will obey His commands. Shelly thus argued that as long as one is baptized in order \u201cto obey Christ,\u201d this is all that matters. As noted above, this is indeed a correct motive <\/strong>for one\u2019s baptism. However, I deny that this is \u201call that matters\u201d pertaining to baptism. Several important ingredients to Scriptural baptism are involved besides motive, such as the action, the element, and particularly, the purpose <\/strong>of the act.<\/span><\/p>\n

    In the same article Shelly argued that for the remission of sins<\/em> is only \u201ca <\/strong>Scriptural reason [i.e., purpose, DM] rather than the <\/strong>Scriptural reason\/purpose for baptism.\u201d This statement unmistakably implies that more than one Scriptural purpose for baptism exists, which I deny. Baptism has one\u2014and only one\u2014Scriptural purpose. The New Testament states this purpose in various ways, but these all indicate the same purpose. Baptism is declared to be a condition of salvation, of entering the kingdom, of obtaining remission and washing away of sins, et al., all of which produce the same outcome.<\/span><\/p>\n

    Baptism is the line that the Lord has drawn between:<\/span><\/p>\n

      \n
    1. Those who are still in darkness and those who have been translated into the kingdom of the Christ (Col. 1:13)<\/span><\/li>\n
    2. Those who are still in the world in their sins that alienate them from God and those who have had their sins forgiven and have been added to His church (Acts 2:37\u201347)<\/span><\/li>\n
    3. Those who are still in the guilt of their sins and those who have had their sins washed away by the blood of Christ (Acts 22:16; Rev. 1:5)<\/span><\/li>\n
    4. Those who are impenitent sinners and those who attain newness of life (Rom. 6:3\u20134)<\/span><\/li>\n<\/ol>\n

      The New Testament mentions several other such contrasts, but they all have the same meaning; they all add up to the one purpose of baptism.<\/span><\/p>\n

      Jimmy Allen, long-time Bible professor at Harding University, wrote a book in 1991, titled Re-baptism? What One Must Know to Be Born Again<\/em>.3<\/sup> The thesis of the entire book is that the baptismal candidate need not know the Scriptural purpose of baptism for his baptism to be Scriptural. He argues that, if one is baptized from a sincere desire to obey God, he need understand no more about baptism\u2014God will take care of the purpose of the act. Not surprisingly to many of us, Rubel Shelly put his endorsement of the book on its back cover. This is an exceedingly dangerous doctrine, fraught with glaring error.<\/span><\/p>\n

      First<\/strong>, by implication, if the doctrine these men are advocating about baptism is true, then there are millions of people (e.g., all of those in the Baptist Denomination) whom we should embrace as brethren (dare we suggest that this may be at least part of the motivation for this teaching, at least by some?). Innumerable sincere folk have been immersed in water as a religious act, desiring thereby to \u201cobey God,\u201d totally ignorant of the Scriptural purpose of baptism. Many (if not most) of these have been taught that which directly contradicts the Bible\u2019s plain and repeated declarations concerning this subject. Are we ready thus to open the fellowship floodgates? I am confident that the change agents want to do this very thing.<\/span><\/p>\n

      Second<\/strong>, if the purpose <\/strong>of baptism is unimportant, could one not as well argue that the motive <\/strong>is unimportant? If not, upon what grounds? If God can take care of the purpose, why can He not take care of the motive? One might reply that the three thousand on Pentecost \u201cgladly received\u201d the Word, leading them to be baptized (Acts 2:41), which implies their sincere desire to obey God. I heartily concur with this deduction. However, in response I must point out that they were fully cognizant of the purpose <\/strong>of the act to which they submitted. Note:<\/span><\/p>\n

        \n
      1. They had asked if there were any remedy for the heinous crime they had committed (v. 37).<\/span><\/li>\n
      2. Peter told them that the remedy was to repent and be baptized \u201cunto the remission of your sins<\/strong>\u201d (v. 38, emph. DM).<\/span><\/li>\n
      3. They therefore were fully conscious of the stated purpose of baptism<\/strong>: in order to receive that which their guilty souls sought\u2014the forgiveness of their sins.<\/span><\/li>\n<\/ol>\n

        Third<\/strong>, God has so intimately entwined the purpose<\/strong> of certain ordinances with those ordinances themselves that to omit or alter the purpose of the act is to render the act vain. The Lord\u2019s Supper is a case in point. Suppose a Hindu should visit one of our assemblies on the Lord\u2019s Day. He watches others eat the bread and drink the fruit of the vine and follows their example, not wanting to not \u201cfit in,\u201d but having no idea of the purpose of so doing. Surely all will agree that his physical participation is utterly vain. Likewise, such is the case even for a Christian who mindlessly eats the bread and drinks the cup: \u201cFor he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body\u201d (1 Cor. 11:29). The purpose <\/strong>cannot be sundered from the act <\/strong>without rendering the act meaningless. Clearly, one\u2019s mind must be fixed on the purpose of remembering the death of our Savior as we partake (v. 27).<\/span><\/p>\n

        Baptism is just such an ordinance. When its purpose is either ignored or denied by the candidate, the act is thereby rendered vain. One cannot be taught incorrectly on baptism and baptized Scripturally. It is just that simple<\/strong>. It might help some to grasp this point if we had a case in Scripture where some people were taught incorrectly concerning baptism and baptized, and then observe an apostle\u2019s reaction. Just such a case exists. Acts 19:1\u20137 tells of Paul\u2019s return to Ephesus. The opening verses of that chapter tell us that he found there about a dozen men who had been baptized. Paul\u2019s initial assumption was that they had been taught and baptized Scripturally. But upon some conversation with them, he learned that this was not so. Since they had no knowledge of the Holy Spirit (which they obviously would have had, had they been taught correctly concerning baptism), Paul asked them: \u201cInto what then were ye baptized?\u201d (v. 3). When they answered, \u201cInto John\u2019s baptism,\u201d what did Paul say? Had he been like almost all denominational preachers and several among us now, he would have said: \u201cThat\u2019s just fine. As long as you did it in order to obey God, that\u2019s all that\u2019s necessary.\u201d He might have added: \u201cYou did it for \u2018a<\/strong>‘ scriptural purpose; God will take care of assigning the right purpose whether or not you understand or agree with it.\u201d<\/span><\/p>\n

        This was hardly the apostle\u2019s reaction. Paul immediately taught those men correctly and then baptized them Scripturally. This reaction must be ours to any similar circumstance. This occurrence demonstrates beyond the shadow of a doubt that one cannot be taught incorrectly and baptized Scripturally. If one does not understand the Scriptural purpose of baptism, or if he knows it and denies the purpose, he is not ready to be baptized.<\/span><\/p>\n

        Will There Be Any in Heaven Who Were Not Baptized?<\/strong><\/span><\/p>\n

        Faithful saints who have studied with people in other religious bodies over the years have likely been asked the following question, or one similar to it: \u201cWill there be anyone in Heaven who has not been baptized?\u201d At times this writer has been asked this question to arouse emotion rather than to make a sincere attempt to arrive at the Truth. Whatever the motivation, it is a good question, however. The Bible answers it clearly, and likewise, we should not hesitate to answer it just as the Bible does.<\/span><\/p>\n

        As with the first question I posed at the beginning of this chapter, there are also two correct answers to this question. Again, I do not have in mind innocent infants who died in infancy or those who were mentally incapable of responding to the Gospel. I have in mind those who were accountable, responsible persons and who will stand before the Son of God in Judgment (2 Cor. 5:10). Will any of these be in Heaven although they were not baptized?<\/span><\/p>\n

        The first correct answer is, \u201cYes, there will be many unbaptized accountable persons in Heaven.\u201d The Bible not only teaches that many will be in Heaven who were never baptized; it names many of them. For example, Jesus said: \u201cAnd I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven\u201d (Mat. 8:11). In most of its occurrences in Matthew, kingdom of Heaven<\/em> refers to the earthly \u201cstage\u201d of the Lord\u2019s kingdom, the church (3:2; 4:17; 10:7; 16:18\u201319; et al.). But in a few contexts this phrase could not<\/strong> refer to the church, and Matthew 8:11 is one of them. Abraham, Isaac, and Jacob were never, and will never, be in the church. Therefore, the phrase in this passage must refer to the eternal Heavenly \u201cstage\u201d of the kingdom\u2014Heaven itself. None of those old patriarchs ever heard of baptism, but they will be in Heaven.<\/span><\/p>\n

        Hebrews 11 provides a long list of heroes and heroines of faith. Starting just outside the Garden of Eden with Abel, the author names numerous Old Testament characters and some of their exploits. He finally has to say, \u201cfor the time will fail me\u201d to tell of others. The inspired writer unmistakably placed the stamp of faithfulness upon each of these as he attached the phrase by faith<\/em> to their respective names. Hebrews 12 begins by calling all of those listed in chapter 11 \u201cso great a cloud of witnesses,\u201d who are in the figurative \u201cgrandstands,\u201d cheering us on as we run the Christian \u201crace\u201d. They have run their races faithfully, and the implication is clear that they are saved eternally\u2014they will be in Heaven. However, not a one of them ever heard of baptism. Numerous other such other illustrations occur in Scripture. So, yes, there will be many people in Heaven who were never baptized. But do not miss this point: All of those of whom the Bible speaks as being saved or in Heaven who were not baptized have this one thing in common: They all lived before Christ died on the cross<\/strong>.<\/span><\/p>\n

        The second correct answer to the question is definitively, \u201cNo, there will be none in Heaven who were not baptized,\u201d if we have in mind those who lived since our Lord\u2019s death. This is the answer the Bible gives repeatedly, as I will demonstrate shortly.<\/span><\/p>\n

        To thus answer, however, is almost like waving a red flag before most moderns. In a day cursed by the evil twins of Bible ignorance and hyper tolerance (for everything but the Truth!), most folk simply cannot comprehend how anyone could make such a \u201cjudgmental\u201d statement of \u201cexclusivism\u201d and \u201cintolerance.\u201d We need to ask such reactors to reason with us. Do not those (i.e., the ones who so often judge us to be \u201cjudgmental\u201d!) who claim that men are saved by faith alone generally draw a very exclusive line against all who do not believe in Christ? Do they not exclude all the Atheists, Muslims, Hindus, Buddhists, Confucianists, and all other unbelievers? Is it not judgmental to declare all of these to be damned? Do they not practice intolerance and exclusivism to bar them from Heaven? Of course, we agree with their contention that unbelievers will be lost; the Bible clearly and repeatedly says so (Mark 16:16; John 3:16; 8:24; et al,). Were belief unnecessary to be saved, the Second Person of the Godhead could have remained in Heaven. The problem with their doctrine on this subject is that they draw their line at the point of belief alone, teaching that it is all that is necessary to salvation.<\/span><\/p>\n

        We must, however, draw the line where the Lord has drawn it, realizing that where He drew it originally is where it will still be drawn\u2014without alteration\u2014at the Judgment. While the Bible teaches that there will be no unbelievers in Heaven, the Lord\u2019s \u201cline\u201d does not stop there. The Bible just as unequivocally teaches that the believer who is not baptized <\/strong>will not be in Heaven either. We do not help our friends or loved ones if we let them believe the Bible teaches otherwise.<\/span><\/p>\n

        Let us now turn to the Scriptures to demonstrate the truthfulness of the foregoing assertion. In the following eight verses both baptism and salvation (or its equivalent) are tied together in the same statement in a very concise way. Without exception, every passage has the following things in common:<\/span><\/p>\n

          \n
        1. Baptism precedes<\/strong> salvation<\/span><\/li>\n
        2. Baptism is related to salvation as cause is to effect<\/strong>. Consider them now in the order of their appearance in the New Testament text.<\/span><\/li>\n<\/ol>\n

          Mark 16:16<\/em><\/strong><\/span><\/p>\n

          Jesus said: \u201cHe that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.\u201d Notice the order:<\/span><\/p>\n

            \n
          1. Believe<\/span><\/li>\n
          2. Be baptized, and<\/span><\/li>\n
          3. Be saved.<\/span><\/li>\n<\/ol>\n

            \u00a0It is not believe, be saved, and then be baptized if one chooses to, or if one wishes to join a denomination. The latter is man\u2019s version of it. Again, the Lord\u2019s order is believe, be baptized, and be saved. But some respond: \u201cThe Lord did not say in the last clause of this verse, \u2018He that disbelieveth and is not baptized shall be condemned.\u2019\u201d No, He did not, for such words would have been superfluous. Surely, it is evident that if one does not believe, he is certainly not going to be baptized. The Lord did not include baptism in the second clause because he that disbelieveth<\/em> takes care of, by implication, the matter of baptism in that part of the verse.<\/span><\/p>\n

            John 3:5<\/em><\/strong><\/span><\/p>\n

            \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Lord said to Nicodemus: \u201cVerily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God.\u201d For one to be saved he must be in the kingdom of God (1 Cor. 15:24; Col. 1:13\u201314; et al.). Born of water<\/em> refers to baptism in water, as there is nothing else in all the Bible to which it can reasonably refer. Therefore, Jesus here teaches that being baptized in water is absolutely necessary to being saved.<\/span><\/p>\n

            Acts 2:38 <\/em><\/strong><\/span><\/p>\n

            To those who believed in Christ on Pentecost, Peter commanded: \u201cRepent 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.\u201d Notice the order again: Repent, be baptized, and receive remission of sins (the equivalent of salvation).<\/span><\/p>\n

            Acts 22:16<\/em><\/strong><\/span><\/p>\n

            Ananias told a believing, penitent Saul of Tarsus what he \u201cmust do\u201d (9:6): \u201cAnd now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name.\u201d If language means anything at all, and if Ananias knew what he was talking a bout, Saul\u2019s sins were not \u201cwashed away\u201d until he was baptized.<\/span><\/p>\n

            Romans 6:3<\/em><\/strong><\/span><\/p>\n

            Paul asked a rhetorical question in this passage: \u201cOr are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?\u201d If one believes the Bible to be the Word of God, He understands without equivocation that salvation is to be found only in Christ and only through the merits of the blood He shed in His death. Therefore, one must gain access to that blood in order to be saved. How does one gain access to that blood and enter into Christ? Paul says that we are baptized into Him and into His death, wherein His blood was shed. Thus access to Christ and His blood are by means of baptism. The New Testament never gives any other avenue of access for coming into Christ and into the merits of his death\u2014besides baptism.<\/span><\/p>\n

            Romans 6:4<\/em><\/strong><\/span><\/p>\n

            This verse is also relevant to the question before us: \u201cWe were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.\u201d When does the newness of life begin, in which one has fellowship with God and His Son because he has been forgiven of his sins? It is after\u2014not before\u2014baptism; it is when we have been raised from baptism that we are able to walk in this newness of life.<\/span><\/p>\n

            Galatians 3:27<\/em><\/strong><\/span><\/p>\n

            Paul makes a very succinct, but powerful statement here: \u201cFor as many of you as were baptized into Christ did put on Christ.\u201d Perhaps the following illustration will help us see the force of Paul\u2019s statement in this passage:<\/span><\/p>\n

            GALATIANS 3:26<\/strong><\/span><\/p>\n

            \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 COLUMN A \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0COLUMN B \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0COLUMN C<\/strong><\/span><\/p>\n

            \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Desiring Salvation\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Scripturally Baptized \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u201cIn Christ\u201d<\/strong><\/span><\/p>\n

            \u00a0\u00a0\u00a0\u00a0\u00a0 John Doe\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

            \u00a0\u00a0\u00a0\u00a0\u00a0 Mary Doe \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Mary Doe \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Mary Doe<\/span><\/p>\n

            \u00a0\u00a0\u00a0\u00a0\u00a0 Jack Doe\u00a0\u00a0<\/span><\/p>\n

            According to Paul\u2019s simple statement, no name could be entered under \u201cColumn C\u201d before it had first been entered under \u201cColumn B.\u201d Note the passage again: \u201cFor as many of you as\u201d\u2014not one more or less, but the very same ones and the very same number\u2014 \u201cwere baptized into Christ did put on Christ.\u201d He allows for no exceptions. As noted on Romans 6:3 above, salvation is in Christ alone<\/strong>, and like that passage, this one teaches that one must be baptized<\/strong> to come into Christ.<\/span><\/p>\n

            1 Peter 3:21<\/em><\/strong><\/span><\/p>\n

            Peter states: \u201cWhich also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ.\u201d The significant part of the passage relative to the question before is \u201cafter a true likeness [i.e., of Noah and his family\u2019s being saved through water (v. 20)] doth now save you, even baptism.\u201d The KJV rendering of this passage captures its essence:<\/span><\/p>\n

            The like figure whereunto even baptism doth also now save us<\/strong> (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ (emph. DM).<\/span><\/p><\/blockquote>\n

            If I were going to concoct some single-act \u201cplan of salvation,\u201d it would not be \u201csaved by faith alone,\u201d as most of the Protestant world advocates. In several cases of conversion recorded in the book of Acts, faith is not mentioned in the process of conversion. Of course, it is always implied and is always present. My \u201cplan\u201d would not be \u201csalvation by confession of faith only.\u201d As with faith, confession of faith is seldom specifically mentioned, although, again, it is always implied. My one-act plan would not be \u201csalvation by repentance alone,\u201d because repentance is rarely specified in the cases of conversion in the book of Acts, although it is also a necessary condition and is implied in each case. I would not tell seeking sinners to \u201cpray the sinner\u2019s prayer\u201d as my one-act \u201cplan.\u201d Nowhere does the New Testament tell sinners to thus respond to Christ for salvation.<\/span><\/p>\n

            Perhaps the reader can by now guess what my one act \u201cplan\u201d would be\u2014 \u201csalvation by baptism only.\u201d In every case of conversion that the book of Acts describes in detail, baptism<\/strong> is always <\/strong>present, is always <\/strong>mentioned, and is always <\/strong>the consummating act. (It is strange indeed that the one act in the conversion process that is explicitly mentioned as a part of every detailed account of conversion\u2014baptism\u2014is the very act that is almost universally ignored and\/or discarded.)\u00a0 I would be on much firmer ground in teaching \u201cbaptism only\u201d than anyone ever could be for teaching faith only, confession only, repentance only, and most certainly, the \u201csinner\u2019s prayer\u201d only.<\/span><\/p>\n

            But the truth of the matter is that, while we could argue that there is more of a Scriptural basis for \u201cbaptism only\u201d when compared to the other single-act hypotheses, \u201cbaptism only\u201d would be just as erroneous as the others. The Lord\u2019s plan is not a one-act plan; salvation is not by baptism only, even as it is not faith only, confession only, or repentance only. All of these are the several parts, and they make up the whole of the Lord\u2019s conversion process whereby He delivers one from the power of darkness and translates him into the kingdom of His dear Son (Col. 1:13). When men discard baptism from the plan of salvation, they do as much violence to it as if they discarded faith (Mark 16:16). If the Lord admits accountable souls to Heaven who have lived since He died on the cross without their being Scripturally baptized, He has lied to us in His Word. It is just that plain and simple. <\/strong><\/span><\/p>\n

            What Action Does Baptism Require?<\/strong><\/span><\/p>\n

            Does the New Testament tell us the action involved in baptism? Indeed it does. The fullest description of an actual baptism in the New Testament is in Acts 8. Philip \u201cpreached Jesus\u201d to an Ethiopian as they rode in his chariot. Luke tells us:<\/span><\/p>\n

            And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God (vv. 36\u201337).<\/span><\/p><\/blockquote>\n

            Then Luke describes the baptism:<\/span><\/p>\n

            And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing (vv. 38\u201339).<\/span><\/p><\/blockquote>\n

            What did Philip do to this Ethiopian when Luke wrote, \u201che baptized him?\u201d Did he pour<\/strong> some water on him? Did he sprinkle<\/strong> some water on him? Let Paul give a more thorough description of a scriptural baptism:<\/span><\/p>\n

            We were buried<\/strong> therefore with him through baptism<\/strong> unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life (Rom. 6:4, emph. DM).<\/span><\/p><\/blockquote>\n

            Paul adds:<\/span><\/p>\n

            Having been buried with him in baptism<\/strong>, wherein ye were also raised with him through faith in the working of God, who raised him from the dead\u201d (Col. 2:12, emph. DM).<\/span><\/p><\/blockquote>\n

            Philip and the Ethiopian did not both go \u201cdown into the water\u201d so that Philip might sprinkle or pour some water on the man\u2019s head. He buried (i.e., immersed, submerged) him in the water. Unless one wants to argue that various \u201cbaptismal\u201d actions were used in the several New Testament cases of conversion (which argument would be totally without basis), we have here the explicit (and exclusive) definition of the action of the baptism Jesus ordered in His great commission\u2014a burial in water.<\/span><\/p>\n

            One does not have to know the first letter of the Greek alphabet to know that the Bible teaches that baptism is immersion and is never any other action. However, it does not hurt to know that there are three separate words in the Greek language for sprinkling, pouring,<\/em> and immersion<\/em>, just as in our English language. Furthermore, the Greek word meaning immersion appears behind our English word, baptism, <\/em>and its cognates in every case in the New Testament. Our word baptize<\/em> is the Greek word baptidzo <\/em>transliterated (i.e., spelled with English letters) into our language, which word invariably means to dip, plunge, immerse, submerge, overwhelm, and like terms. Had baptidzo <\/em>been translated (instead of transliterated), it would read immerse<\/em> in every appearance in the inspired text.<\/span><\/p>\n

            What Is Baptism \u201cFor\u201d?<\/strong><\/span><\/p>\n

            The King James Version in Acts 2:38 reads as follows: \u201cThen Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.\u201d That sounds plain enough, but those who recoil at the suggestion that baptism is necessary for salvation raise a question about the English preposition for<\/em> in this passage. They argue that for<\/em> is used in two different, and almost opposite, senses in our daily communication. I freely admit this to be the case, and we automatically, by context, interpret its meaning as we participate in ordinary conversation.<\/span><\/p>\n

            I may illustrate the different meanings as follows: If one goes to the supermarket for<\/strong> a loaf of bread, he goes there in order to buy<\/strong> a loaf of bread. But if one has a cousin in prison for<\/strong> theft, he is not there in order to steal<\/strong>, but because<\/strong> he was convicted of theft. In the first case, for <\/em>is looking forward toward an end\u2014buying a loaf of bread. In the second case, for <\/em>is looking backward to something that has already occurred. Many thus aver relative to Acts 2:38 that Peter told the people on Pentecost to repent and be baptized because their sins had already been remitted<\/strong>. Does this assertion and interpretation deserve any credence?<\/span><\/p>\n

            I suggest four reasons why this argument is wholly without merit and therefore, why this interpretation is false. Since it deals directly with the Lord\u2019s plan of salvation, it constitutes a deadly doctrine fraught with disastrous and eternal consequences both for those who teach it and for their disciples (Mat. 15:14). It cannot be possible that Peter is here teaching that baptism follows<\/strong> rather than precedes<\/strong> remission of sins for at least the following reasons:<\/span><\/p>\n

              \n
            1. The word repentance<\/em> is connected with baptism <\/em>by the coordinate conjunction, and<\/em>, making them equally and identically (grammatically speaking) related to the desired end\u2014 \u201cremission of sins.\u201d If baptism<\/strong> succeeds<\/strong> rather precedes<\/strong> remission of sins, then both reason and grammar demand the same concerning repentance. Contrariwise, if repentance<\/strong> precedes <\/strong>rather thansucceeds<\/strong> remission of sins, then so must baptism. I have never been able to discover one case in the entire Bible in which God either promised or extended forgiveness to a sinner before<\/strong> he repented. No such case exists. Since repentance is a condition of pardon and since baptism is inseparably joined to repentance in relation to pardon, it must follow that baptism is as surely a condition of pardon as is repentance. Thus, Peter\u2019s statement means: \u201cRepent and be baptized for [i.e., in order to receive<\/strong>] remission of sins.\u201d<\/span><\/li>\n
            2. If Peter is here teaching that baptism is because<\/strong> God has already granted remission of sins, he is in conflict with the consistent teaching of the remainder of the New Testament on this subject. I earlier discussed eight passages which clearly specify baptism as a condition of salvation. The respective sources of the statements in those passages were the Lord, Paul, Ananias, and Peter, whom Luke quoted in Acts 2:38. One who insists that Peter places baptism after remission of sin in this passage implies that Peter contradicted the Lord, Paul, Ananias, and even himself<\/strong>. Only when we acknowledge the obvious import of Peter\u2019s words on Pentecost (i.e., that baptism is a condition of pardon for the alien sinner) are we able to harmonize them with the consistent teaching of the New Testament on the relationship between baptism and salvation.<\/span><\/li>\n
            3. The identical phrase Peter used on Pentecost, for the remission of sins<\/em>, was spoken by the Lord when He instituted His supper: \u201cAnd he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins<\/strong>\u201d (Mat. 26:27\u201328), emph. DM). The Lord\u2019s words here will help us see exactly what Peter meant by his use of the same phrase in Acts 2:38. (I suggest that readers write 26:27\u201328<\/em> in the margin of their Bibles beside Acts 2:38, and then enter Acts 2:38<\/em> beside Mat. 26:27\u201328.) To begin with, I state that which should be obvious: Whatever this prepositional phrase means in one place it likewise means in the other. Therefore, if there is anything in either context that limits this phrase to one exclusive meaning, then this meaning must govern the definition of the phrase in the other.<\/span>When the Lord said that His blood was to be shed \u201cfor the remission of sins,\u201d did He mean that He would shed His blood because<\/strong> the sins of mankind had already been remitted, or in order that<\/strong> they might be remitted? Surely, to ask this question is to answer it. God\u2019s law from the beginning has required a blood sacrifice for sin (Gen. 4:4), and this immutable principle is stated as follows: \u201cApart from shedding of blood there is no remission\u201d (Heb. 9:22b). While millions of barrels of animal blood were sacrificed from the time of Abel until the last sacrifice in Herod\u2019s doomed temple in A.D. 70, it was insufficient: \u201cFor it is impossible that the blood of bulls and goats should take away sins\u201d (Heb. 10:4).<\/span>Had the sin problem been solved or solvable before Jesus shed His blood, His death would have been unnecessary. (In fact, the virgin conception and birth and the incarnation of the Eternal Word (John 1:1\u20132, 14) would not have been necessary.) The shedding and offering of His blood were absolutely necessary for\u2014and resulted in\u2014the forgiveness of sins. There cannot be the least doubt that for remission of sins <\/em>in Matthew 26:28 means in order to. <\/em>This is therefore precisely the meaning for remission of sins<\/em> must\u2014and does\u2014have in Acts 2:38: \u201cRepent and be baptized in order that<\/strong> your sins may be remitted\u201d is what Peter commanded. On the other hand, if one insists that for remission of sins<\/em> in Acts 2:38 means because <\/strong>sins have been remitted, he must accept the same meaning of it in the words of our Lord, thereby implying that the Lord\u2019s sacrifice was unnecessary.<\/span><\/li>\n
            4. As earlier discussed in connection with the action involved in baptism, so with the meaning of the word <\/span>for<\/em> in Acts 2:38: One need not know a single letter of the Greek alphabet to know assuredly the meaning of the term. However, as before, it may be helpful here to know that the Greek word translated \u201cfor\u201d (<\/span>eis<\/em>) indicates forward motion toward an end, rather than backward motion toward an accomplishment. The ASV correctly and helpfully uses a preposition that removes Peter\u2019s statement from the realm of controversy for the open-minded student: \u201cAnd Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ <\/span>unto<\/strong> the remission of your sins<\/strong>; and ye shall receive the gift of the Holy Spirit\u201d (emph. DM).<\/span><\/li>\n<\/ol>\n

              Is Baptism a Work of Human Merit?<\/strong><\/span><\/p>\n

              The Protestant churches generally have concluded and taught for centuries that, if baptism is necessary for salvation, it thereby becomes a work of man\u2019s righteousness by which he attempts to merit or earn his salvation. Their argument is as follows:<\/span><\/p>\n

                \n
              1. Man cannot be saved by his own works.<\/span><\/li>\n
              2. Baptism is a work that man does.<\/span><\/li>\n
              3. Therefore baptism cannot be necessary for salvation.<\/span><\/li>\n<\/ol>\n

                I readily agree that their own works of righteousness cannot save men. The Bible states few things more plainly than that no human being can live so as to earn or merit salvation: \u201cFor by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory\u201d (Eph. 2:8\u20139). However, it is appropriate to ask where the Bible ever assigns baptism the role of being a work of man\u2019s righteousness? It never does so, but men have assumed in this case the very thing that they must prove.<\/span><\/p>\n

                The New Testament is a wonderful book in so many ways. One way in which it impresses us again and again is that there has never been a religious error that the devil and his cohorts could ever invent, but that the New Testament has already anticipated it and answered it. In actuality, it would have to be this way if the Lord fulfilled His promise to the apostles:<\/span><\/p>\n

                Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come (John 16:13).<\/span><\/p><\/blockquote>\n

                Every bit of religious and moral Truth is in the documents of the inspired writers. The New Testament therefore has the answer to every error that the devil or men can concoct.<\/span><\/p>\n

                The foregoing being so, we should not be surprised that the Holy Spirit anticipated the erroneous teaching that baptism becomes a work of our merit and righteousness if it is held to be necessary to salvation. Paul wrote the following on this very subject:<\/span><\/p>\n

                Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit (Tit. 3:5).<\/span><\/p><\/blockquote>\n

                Note first the repetition of the principle he stated in Ephesians 2:8\u20139\u2014we cannot <\/strong>be saved by our own works of righteousness. Paul then stated the basis upon which we are <\/strong>saved, here ascribing it to God\u2019s mercy, equivalent to his ascribing it to God\u2019s grace in Ephesians 2:8. Then, in this statement to Titus (that denies man\u2019s ability to save himself by works of righteousness and affirms that we are saved by God\u2019s mercy), Paul added these words: \u201c\u2026through the washing of regeneration and renewing of the Holy Spirit.\u201d This clause has understandably long been identified with being \u201cborn of water and the Spirit\u201d (John 3:5), which Jesus said was necessary to \u201center into the kingdom of God.\u201d We believe the two clauses are generally equal in meaning. Just as born of water<\/em> cannot reasonably be explained except as a reference to baptism in water, so with the washing of regeneration.<\/em><\/span><\/p>\n

                This being so, where did Paul, through the Holy Spirit, place baptism? Did he identify it as one of our own works of righteousness? Quite the contrary. He said that the \u201cwashing of regeneration\u201d (i.e., baptism) is a part of God\u2019s plan of mercy whereby men are saved. The passage explicitly stated, \u201cHe saved us, through the washing of regeneration.\u201d Thus, rather than baptism\u2019s being something men do to merit salvation, it is identified as the act in which God bestows His mercy upon us.<\/span><\/p>\n

                When one understands the Truth concerning baptism, salvation, and grace, he does not trust in himself when he is baptized. Paul tells us where the properly-taught sinner\u2019s faith will be when he is baptized: \u201cHaving been buried with him in baptism, wherein ye were also raised with him through faith in the working of God<\/strong>, who raised him from the dead\u201d (Col. 2:12, emph. DM). One\u2019s faith is not in himself, but in God\u2019s power, which He demonstrated in raising Jesus from the dead.<\/span><\/p>\n

                Perhaps it will be helpful to use the erroneous thesis mentioned above concerning baptism and works of righteousness, only with another word in place of baptism<\/em>:<\/span><\/p>\n

                  \n
                1. If belief<\/strong> is necessary for salvation, it thereby becomes a work of man\u2019s righteousness by which he attempts to merit or earn his salvation (Jesus said that to believe on Him is to do \u201cthe work of God,\u201d i.e., the work God requires on our part [John 6:29]).<\/span><\/li>\n
                2. If repentance <\/strong>is necessary for salvation, it thereby becomes a work of man\u2019s righteousness by which he attempts to merit or earn his salvation (does one not have to \u201cdo something\u201d [i.e., \u201cwork\u201d] in order to repent? [Mat. 3:8; Acts 26:20])<\/span><\/li>\n
                3. If confession <\/strong>of one\u2019s faith is necessary for salvation, it thereby becomes a work of man\u2019s righteousness by which he attempts to merit or earn his salvation (does one not have to \u201cdo something\u201d [i.e., \u201cwork\u201d] in order to confess the Christ? [Rom. 10:10]).<\/span><\/li>\n<\/ol>\n

                  To be consistent, if one is going to define baptism as a work of one\u2019s own righteousness, he must also define faith, repentance, and confession of one\u2019s faith in the same way. There is absolutely no basis for thus categorizing any of the above elements of the Lord\u2019s merciful plan to save sinful mankind. I doubt that men would ever have denied what the Scriptures so plainly teach about the role of baptism in conversion had they not first adopted the baseless, damnable doctrine of salvation by faith alone that originated with the sixteenth-century Reformers. Once having adopted this false view of salvation by faith, they then were forced either to mount an all-out campaign against the teaching of Scripture concerning baptism or give up their false position of salvation by faith alone. Regrettably\u2014and eternally so for multiplied millions\u2014they chose the former.<\/span><\/p>\n

                  I do not hesitate to admit that baptism is a \u201cwork,\u201d but only in the same sense that faith, repentance, and confession of one\u2019s faith are \u201cworks\u201d\u2014they involve the wills and the actions of human beings. They are simply actions of obedient response to the Gospel of the Son of God. However, none of these is a \u201cwork\u201d in any sense related to meriting, earning, or achieving salvation by one\u2019s own righteousness. To thus teach concerning baptism is one of the most egregious errors and lies that Satan has ever inspired.<\/span><\/p>\n

                  What Is the Relationship Between Baptism and the Blood of Christ?<\/strong><\/span><\/p>\n

                  We have long believed that, if we could enable those in the denominations to see the relationship between baptism and the blood of Christ, they might cease their campaign against it. The accusation of believing in \u201cwater salvation\u201d is frequently hurled at those who insist on upholding the Bible doctrine of baptism in water unto the remission of sins. This is a totally baseless and senseless \u201cstraw-man\u201d accusation, often used in desperation by one who cannot tolerate the plainness of Bible teaching on baptism and salvation. I have never met or even heard of anyone who believed or taught that one could be cleansed from even one sin by water (which I presume is the implication of the pejorative \u201cwater salvation\u201d charge). One would have to be mad thus to believe; such an idea is ridiculous on the very surface (unless one wants to further suggest the absurdity that we believe in \u201choly water\u201d that has special powers). Christ could have foregone His painful sojourn on Earth if water could remove even one sin; there was plenty of water available when He came, just as there is now.<\/span><\/p>\n

                  At times when I have reasoned with people from Acts 22:16 they have accused me of believing in \u201cwater salvation.\u201d In this passage, Ananias, the Lord\u2019s trusted spokesman, said to Saul of Tarsus: \u201cAnd now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name.\u201d When we emphasize that this passage teaches that in baptism, and not before, Saul\u2019s sins would be washed away, some reply: \u201cSee there, you just believe in \u2018water salvation\u2019; just get them in that water and it will wash their sins away.\u201d Now if this is what Ananias taught, then that is what I would be teaching, because he taught the Truth (the Lord did not send a false teacher to Saul [9:10\u201312]). However, careful examination of his words shows that Ananias did not say a word about what the cleansing agent for sins is. Try as one might, he will not find it in this statement. One must look elsewhere for this information, and it is not hard to find. It is emphatically stated in Revelation 1:5, where John wrote of Christ: \u201cUnto him that loved us and washed us from our sins in his own blood\u201d (KJV). A verse we earlier noticed says the same: \u201cAnd without shedding of blood is no remission\u201d (Heb. 9:22). The old song that we sing captures this Truth exactly: \u201cWhat can wash away my sin? Nothing but the blood of Jesus.\u201d<\/span><\/p>\n

                  Since Acts 22:16 does not tell us what washes away our sins, what does it tell us about baptism and forgiveness? It tells us when sins are washed away\u2014in the act of baptism. Therefore, Acts 22:16 and Revelation 1:5 combined teach us that, when one is Scripturally baptized, the blood of Christ \u201cwashes\u201d his sins away. Romans 6:3 combines both elements (i.e., baptism and the blood of Christ) in one simple statement: \u201cOr are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?\u201d The apostle states that we are baptized into the death of Christ, meaning into the merits of His death, found in the cleansing blood that He shed in His death. Search as one might, he will find no means of access to the death of Christ\u2014in which He shed His blood\u2014apart from baptism.<\/span><\/p>\n

                  These things being so, one must face the following conclusions:<\/span><\/p>\n

                    \n
                  1. Apart from the blood of Christ there is no forgiveness of sins.<\/span><\/li>\n
                  2. Apart from baptism there is no access to His blood.<\/span><\/li>\n
                  3. Therefore, apart from baptism there is no forgiveness of sins.<\/span><\/li>\n<\/ol>\n

                    If this accurate depiction of the relationship between the blood of Christ and baptism does not convince those who despise baptism, I know not where else to turn to convince them.<\/span><\/p>\n

                    When Should One Be Baptized?<\/strong><\/span><\/p>\n

                    The Bible provides numerous examples to indicate when one should be baptized. We may generally answer that these examples uniformly testify that those who heard and believed the Gospel were urged to, wanted to be, and were baptized without delay. Consider the following:<\/span><\/p>\n

                      \n
                    1. On the day of Pentecost, the three thousand who heard the first Gospel sermon were baptized \u201cthat same day\u201d (Acts 2:41). We are not to suppose that they came with towels and a change of clothes to hear the apostles preach. Nor is there any indication that any of them said they must first go home and get those items when they were commanded to repent and be baptized. Being baptized was the last thing they expected to do that day, but they did not allow the inconvenience of going home dripping wet to dissuade them.<\/span><\/li>\n
                    2. When Philip was preaching Jesus to the Ethiopian as they rode through the Judean countryside in a chariot, the learner spotted a body of water and asked, \u201cwhat doth hinder me to be baptized?\u201d (8:36). They did not wait until they arrived in the next town; instead, they stopped the chariot and Philip baptized him immediately (vv. 38\u201339).<\/span><\/li>\n
                    3. It was after midnight when the jailer in Philippi came trembling before Paul and Silas, asking, \u201cSirs, what must I do to be saved?\u201d (16:30). After the necessary teaching, Paul baptized the man and his household \u201cthe same hour of the night,\u201d not even waiting for the dawning of the day (v. 33).<\/span><\/li>\n
                    4. As noted earlier, Ananias exhorted Saul not to wait, but to arise and be baptized (22:16). The context implies that he did so.<\/span><\/li>\n<\/ol>\n

                      There was no waiting a week or even a day for a special \u201cbaptismal service.\u201d Why was there such a sense of immediacy? The answer is found in the fact that the apostles and other preachers of Truth taught without fail that, until the sinners had been baptized, the guilt of their sins, which would condemn them forever, was still upon them. Sinners thus sincerely convicted, whether in that bygone day or now, will not want to sleep or eat until they have peace with God through the blood of Christ. This is accomplished in Scriptural baptism.<\/span><\/p>\n

                      Conclusion<\/strong><\/span><\/p>\n

                      A fitting conclusion to this study is the emphasis on a principle in Luke\u2019s statement in Acts 2:41: \u201cThen they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.\u201d We here learn that, when men gladly receive the Word, they do not quibble about the place of baptism in God\u2019s great plan of mercy and grace. Contrariwise, when men quibble about the necessity of baptism, they thereby demonstrate that they have not yet gladly received the Word.<\/span><\/p>\n

                      Endnotes<\/strong><\/span><\/p>\n

                        \n
                      1. All Scripture quotations are from the American Standard Version unless otherwise indicated.<\/span><\/li>\n
                      2. Rubel Shelly, \u201cWhat Are They Saying About Baptism?\u201d The Ashwood Leaves<\/em> (Nashville, TN), ed. Rubel Shelly 1 Feb. 1984: 2\u20133.<\/span><\/li>\n
                      3. Jimmy Allen, Re-Baptism? What One Must Know To Be Born Again<\/em> (West Monroe, LA: Howard Pub. Co., 1991).<\/span><\/li>\n<\/ol>\n

                        [Note: <\/strong>I wrote this MS for and presented a digest of it orally at the 21st Annual Denton Lectures, hosted by the Pearl St. Church of Christ, Denton, TX, Nov. 10\u201314, 2002. I directed the lectureship and edited and published (Valid Pub., Inc.) the book of the lectures, Studies in Mark<\/em>. I have also delivered a digest of this material 100 or more times in Gospel meetings and other lectureships over a period of more than 50 years.]<\/span><\/p>\n

                        Attribution: <\/strong>Printed from TheScripturecache.com<\/em>, owned and administered by Dub McClish.<\/span><\/p>\n

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                        Views: 0[Note:\u00a0 This MS is available in larger font on our Manuscripts\u00a0 page.] Introduction In Mark 16:16 Jesus made one of the most explicit statements in the New Testament concerning baptism: \u201cHe that believeth and is baptized shall be saved; but he that disbelieveth shall…<\/p>\n

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