Uncommon Things We Believe Series

#7  The Essential Nature of Baptism -- Romans 6:1-4

(Romans 6:1-4)  What shall we say, then? Shall we go on sinning so that grace may increase? {2} By no means! We died to sin; how can we live in it any longer? {3} Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? {4} We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

At least six major attitudes have been taken toward baptism:

1. A first view is, As a sacrament, the water cleanses one from his sins based on the right words and actions by the one administering the baptism. “A sacrament is a sign of something sacred insofar as it produces a grace merited by Christ. This sign not only signifies but in some way actually causes grace. . . . Thus when the minister moves water on the head of the candidate for Baptism . . . it is the water thus determined by the words of the minister who acts in the name of the Church that causes the removal of the ancient stain of original sin and makes the person a member of the Church.”[1]

2. A second view is, As an act of obedience, baptism shows that one has been saved from his sins. The purpose of baptism is “to show salvation, not procure it. . . . It is an illustration by figure or symbol of salvation. . . . Baptism is not  essential for salvation.”[2]

Concerning Acts 2:38 “Not that baptism effects forgiveness. Rather, forgiveness comes through that which is symbolized by baptism.”[3] Acts 22:16, “Baptism is the outward sign of an inward grace. The reality and symbol are closely associated in the New Testament.” [4]

3. A third view is, As a command of Christ, it is the act that brings one into the visible church. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life[5]

4. A fourth view is, As a ritual, it is the dedication ceremony of an adult, or of an infant (when it is christened) to the Lord, and includes the dedication of an infant’s parents to the rearing of the child for the Lord. Baptism, being a symbol of the New Testament, young children may be baptized, upon request of parents or guardians, who shall give assurance for them of necessary Christian training. [6]

What, then, does Christian baptism signify? It is not a washing away of one’s sins, because cleansing from sin comes only through faith in Jesus Christ (Ephesians 1:7). Rather, it is a public demonstration, testifying that one has made a solemn dedication to Jehovah God and is presenting himself to do His will. [7]

5. A fifth view is, As an act of faith in obedience to God, baptism brings about forgiveness of sins and all other benefits promised by God concerning baptism, regardless of the understanding of its purpose by the one being baptized. . . . although that person may have been ignorant of remission, his baptism must be regarded as scriptural. Hence, the concept that one must grasp the exact significance of “remission of sins” at the time of baptism is incorrect. [8]

Mr. [Alexander] Campbell had, however always been entirely opposed to the practice of reimmersion upon such trivial grounds as were alleged in favor of it, believing it to be in all cases valid where there was a sincere belief in Christ, however uninformed the baptized person might be at the time with regard to the nature and design of the institution. Nothing, he justly thought could ever justify reimmersion, except a consciousness on the part of the individual that at his first baptism he was destitute of faith in Christ.[9]

As for the design of immersion, which expression means merely the blessing promised to those who are immersed, it involves no duty either of the immerser or of the immersed. It belongs to God and not to man. Having promised it on certain conditions, when the conditions are complied with, he will be as good as his word, and it would be most unreasonable to suppose that he would withhold the blessing simply because I do not know that I am entitled to it. A man, therefore, cannot forfeit the blessing by mere ignorance of the promise,

unless a knowledge of the promise is found to be a condition of its fulfillment, which certainly will not be assumed by any reader of the New Testament.[10]

6. The purpose of this lesson is to examine baptism as a scriptural response to God. In baptism, one who believes that Jesus is the Christ, Lord, Savior, and Son of God (John 3:16; Acts 2:36) and has faith in His blood to forgive him of his sins (Romans 3:25) must commit himself to a new life (Romans 6:4) in order to be clothed with Jesus (Galatians 3:27) and be forgiven of his sins (Acts 2:38). Thus, he is forgiven, is born again, and enters into the kingdom of God (John 3:5), the body of Christ (1 Corinthians 12:13), which is His church (Ephesians 1:22, 23).

These, with some variations, include the major attitudes that most groups and individuals hold toward baptism. Some of these attitudes overlap, while some are diametrically opposed to one another. The burden of this study is to determine what Jesus requires of the person who is being baptized. Does the water of baptism have the power to forgive sins? Is baptism only a symbol, an outward sign of an inward grace, that shows that one has been saved? Is it only a sign of dedication or an act that inducts people into a denomination? Is baptism valid if the person being baptized neither knows the purpose and design of baptism nor understands the commitment expected of him? Is an empty ritual all that God requires of one who is seeking to be a child of God? Has God ever required an act on the part of man involving His relationship with man devoid of a response from the heart and of an understanding of its purpose and meaning? Is one to commit himself to a new birth when he is being baptized? Must one accept baptism in the light of the meaning God has associated with it?

These questions must be answered if we are to understand what God requires of a person engaging in a physical act that has no meaning apart from the meaning God has associated with it. The only way to find the answers is to examine the Bible and let God speak for Himself.

One of the most hotly contested issues in contemporary Christendom centers on whether or not baptism is for the remission of sins. Although we commonly find that our religious neighbors disassociate baptism from remission of sins, we commonly insist that baptism is inseparably associated with the forgiveness of sin.

First, Some Clarification.

We do not believe that baptism saves as a work that earns salvation. Romans 4:1-9 shows very clearly that we do not and cannot earn our salvation. Boasting is excluded in Christ (Rom. 3:27).

We do, however, believe that baptism saves as a work of faith that accesses salvation (Jas. 2:14-26). Naaman’s leprosy was cured by the power of God, but that power was accessed through dipping seven times in the Jordan River (II Kings 5:1-14). We believe baptism works in the same way. Belief does not earn, but it is a part of our accessing grace (Jn. 3:16).

Belief is a work (Jn. 6:28-29). Belief is part of a faithful response to God, as is repentance. The fact that God requires a response does not take away from grace.  If there were no human response required, all would be saved.

The Scriptural Evidence For Our “Uncommon” Belief—If baptism isn’t for the remission of sins…

Why did Simon Peter answer those looking to be forgiven by telling them to “… repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins…” (Acts 2:36-38)?

Why did the Eunuch request baptism after having Jesus preached to him, even though he was on a lonely road? Why did he rejoice after baptism rather than belief? (Acts 8:35-39)?

Why was the jailer “immediately” baptized at midnight with only his family present (Acts 16:32-33)?

Why do we never find baptism deliberately delayed in the New Testament as it often is by denominations today?

Why was the repentant, believer Paul told to “Arise and be baptized, and wash away your sin calling on His name” (Acts 22:16).

Why were the Roman Christians asked to recall their baptism as the time when they had been raised to “… walk in newness of life” (Rom. 6:3-4)?

Why were those in the churches of Galatia told that they were sons of God through faith, “For as many of you who were baptized into Christ have clothed yourselves with Christ” (Gal. 3:26-27)?

Why is baptism never put after salvation in a verse, but always before?

Why is a “washing” or “water” often associated with salvation (Acts 22:16; Eph. 5:26; Titus 3:5; Jn. 3:5; I Pet. 3:20-21; I Cor. 6:11)?

Why does Peter say “…baptism now saves you…” (I Pet. 3:21)?

Why do we not hear from denominational pulpits Peter’s response to those wanting to be Christians?

Why do almost all conversions in Acts mention baptism while many of those accounts do not mention belief?

Why does the Bible say that we are saved “… not by faith alone” (Jas. 2:24).

Why are we never told to “believe in Christ”, but we are told to be “baptized into Christ” (Matt. 28:18-20; Rom. 6:3-4).

Why did Jesus say that “He who has believed and has been baptized shall be saved… ’’ (Mk. 16:16).

The Evidence Is Overwhelming.

Baptism is linked to salvation, forgiveness, newness of life, new birth, washing away sins, becoming a Christian, being clothed with Christ, being sons of God, being saved, being sanctified, regenerated, etc..

Baptism is never deliberately postponed.

People are baptized in isolated circumstances and at unusual times.

Belief alone is said not to save, while baptism is said to save in association with Jesus resurrection.

Baptism is said to be the way “into” Christ.

But What About…

Acts 16:30-31

Indeed, the jailer did need to believe to be saved. Believing, however, included baptism (v. 34).

His rejoicing occurred after his baptism. James 2:21-24 shows that saving faith includes whatever is the appropriate response of faith. Apart from the commanded response, faith is dead.

Acts 10:44-48

The Holy Spirit fell on Cornelius before he was baptized—wouldn’t that mean that he was saved before baptism?

He had the Holy Spirit fall on him before he heard or believed the gospel (Acts 11:15). Peter had not told him what he must do (Acts 10:6, 22, 32-33; 11:14). Cornelius was baptized, even though Peter was apparently concerned that some might try to forbid his baptism (Acts 10:47-48; cf. Acts 11:1-3). Why would Peter have been concerned about people forbidding baptism if it were unnecessary? If belief alone was required, why no objection to belief?

Paul’s conversion (Acts 9:1-19; 22: 1-16; 26:12-18)?

It is commonly assumed that Paul was saved on the road to Damascus. Acts 22:16 shows that Paul was still in his sinful condition prior to his baptized.

Conclusion

Our “uncommon” belief is commonly found in the Scriptures. Baptism is for the remission of sins. Not in isolation, but in association with: the preaching of the Gospel, belief, repentance, confession, and most importantly the death, burial and resurrection of Jesus.

Don’t delay, “Arise and be baptized and wash away your sins, calling on His name.”

(Plantation is a suburb of Fort Lauderdale...just 10 minutes from Miami-Dade County, in the heart of college and pro sports country,  and 20 minutes from the Atlantic Ocean). Last modified: July 10, 2008