Posted on 09/24/2013 2:07:47 PM PDT by Rashputin
Baptism associating us with the death of Christ means that it is only through baptism that we can have access to forgiveness. We are "buried with (Christ) in baptism, wherein also ye are risen with him through...the operation of God, who hath raised him from the dead. And you, being dead in your sins...hath he quickened together with him, having forgiven you all trespasses" (Col. 2:12,13). We are "washed...in the name of the Lord Jesus" (1 Cor. 6:11) - i.e. baptism into the name of Jesus is the means by which our sins are washed away. This was typified back in Num. 19:13, where those without the water of purification had to die. We demonstrated in Study 10.2 how baptism is a washing away of sins (cp. Acts 22:16). The descriptions of the believers as being washed from their sins in the blood of Christ therefore refers to their doing this by means of baptism (Rev. 1:5; 7:14; Titus 3:5 [N.I.V.] speak of this as "the washing of rebirth", referring to our being "born of water" at baptism [John 3:5]).
In the light of all this, it is understandable that Peter's response to the question, "What shall we do?" (to be saved) was, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:37,38). Baptism into Christ's name is for the forgiveness of sins; without it there can be no forgiveness of sin, and the unbaptized must therefore receive the wages of sin - death (Rom. 6:23). There is no salvation except in the name of Jesus (Acts 4:12), and we can only share that name by being baptized into it. This fact means that non-Christian religions can in no way lead to salvation. No true Bible believer can accept that they do; the fact that Catholicism and the wider ecumenical movement do so, is a sad reflection upon their attitude to Holy Scripture.
Christ's resurrection to eternal life was a sign of his personal triumph over sin. By baptism we associate ourselves with this, and therefore we are spoken of as having been resurrected along with Christ, sin no longer having power over us, as it no longer did over him. Through baptism we are therefore "made free from sin...sin shall not have dominion over you" after baptism (Rom. 6:18,14). However, after baptism we still sin (1 John 1:8,9); sin is still in a position to enslave us again if we turn away from Christ. We are therefore presently sharing in Christ's death and sufferings, although baptism demonstrates how we are also associated with Christ's resurrection, which we have hope of sharing at his return.
Only in prospect are we free from sin. "He that believeth and is baptized shall be saved" (Mark 16:16) at Christ's second coming. Ultimate salvation does not occur straight after baptism, but at the judgment seat (1 Cor. 3:15). Indeed, there is no need for the doctrine of the judgment if we receive salvation at baptism, nor should we have to die. "He that endureth to the end shall be saved" (Matt. 10:22).
Even after his baptism, Paul (and all Christians) had to strive towards salvation (Phil. 3:10-13; 1 Cor. 9:27); he spoke of the hope of eternal life (Titus 1:2; 3:7; 1 Thess. 5:8; Rom. 8:24) and of our being "heirs of salvation" (Heb. 1:14). At the judgment seat, the righteous will enter into eternal life (Matt. 25:46). Paul's marvellous, inspired logic shines through in Rom. 13:11 - he reasons that after baptism we can know that each day we live and endure is one day closer to Christ's second coming, so that we can rejoice that "now is our salvation nearer than when we believed". Our salvation is therefore not now possessed. Salvation is conditional; we will be saved if we hold fast the true faith (Heb. 3:12-14), if we remember the basic doctrines which comprise the Gospel (1 Tim. 4:16; 1 Cor. 15:1,2), and if we do those things which are in keeping with such a great hope (2 Peter 1:10).
The Greek verb translated "saved" is therefore sometimes used in the continuous tense, showing that salvation is an on-going process which is occurring within us by reason of our continued obedience to the Gospel. Thus the believers are spoken of as "being saved" by their response to the Gospel (1 Cor. 1:18 R.S.V.; other examples of this continuous theme are in Acts 2:47 and 2 Cor. 2:15). This Greek word for "saved" is only used in the past tense concerning the great salvation which Christ made possible on the cross, and which we can associate ourselves with by baptism (2 Tim. 1:9; Titus 3:5).
This is all exemplified by God's dealings with natural Israel, which form the basis for His relationship with spiritual Israel, i.e. the believers. Israel left Egypt, representing the world of the flesh and false religion which we are associated with before baptism. They passed through the Red Sea and then travelled through the wilderness of Sinai into the promised land, where they were fully established as God's Kingdom. Their crossing of the Red Sea is typical of our baptism (1 Cor. 10:1,2); the wilderness journey of our present life, and Canaan of the Kingdom of God. Jude v. 5 describes how many of them were destroyed during the wilderness journey: "The Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not". Israel were therefore "saved" from Egypt, as all those who are baptized are "saved" from sin. If one of those Israelites had been asked, "Are you saved?" their response could have been, "Yes", but this would not mean that they would ultimately be saved.
In the same way as Israel turned back to Egypt in their hearts (Acts 7:39) and reverted to a life of flesh-pleasing and false doctrine, so those who have been "saved" from sin by baptism can likewise fall away from the blessed position in which they stand. The possibility of our doing the same as natural Israel in the wilderness is highlighted in 1 Cor. 10:1-12, Heb. 4:1,2 and Rom. 11:17-21. There are numerous examples in Scripture of those who were once "saved" from sin by baptism, later falling into a position which meant they will be condemned at Christ's return (e.g. Heb. 3:12-14; 6:4-6; 10:20-29). The 'once saved always saved' doctrine of zealous 'evangelical' preachers is exposed for what it is by such passages - complete flesh-pleasing sophistry.
As with all things, a correct sense of balance is needed in seeking to ascertain to what extent we are "saved" by baptism. The act should not be seen as granting us the chance of salvation - a better possibility of it than without baptism. By becoming "in Christ" by baptism, we are saved in prospect; we really do have a sure hope of being in God's Kingdom if we continue to abide in Christ as we are when we rise from the waters of baptism. At any point in time after our baptism we should be able to have humble confidence that we will certainly be accepted into the Kingdom at Christ's return. We cannot be ultimately certain, because we may fall away the next day; we do not know our personal spiritual future in this life.
We must do all we can to maintain the good conscience which we have with God at baptism. Baptism is the "pledge of a good conscience" (1 Pet. 3:21, Greek); the baptism candidate pledges (promises) to keep that clear conscience with God.
Whilst baptism is of vital importance in granting us access to the great salvation which is available in Christ, we must be careful not to give the impression that by the one act or "work" of baptism alone we will be saved. We have earlier shown how that a life of continued fellowshipping of Christ's crucifixion is necessary: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God" (John 3:5). A comparison of this with 1 Peter 1:23 shows that the birth of the Spirit which occurs after baptism must refer to our gradual regeneration by the Spirit/Word. Salvation is not just due to baptism: it is a result of grace (Eph. 2:8), faith (Rom. 1:5) and hope (Rom. 8:24), among other things. The contention is sometimes heard that salvation is by faith alone, and therefore a "work" like baptism is irrelevant. However, James 2:17-24 makes it clear that such reasoning makes a false distinction between faith and works; a true faith, e.g. in the Gospel, is demonstrated to be genuine faith by the works which it results in, e.g. baptism. "By works a man is justified, and not by faith only" (James 2:24). In several cases of baptism, the believer asked what he must "do" to be saved; the reply always involved baptism (Acts 2:37; 9:6; 10:6; 16:30). 'Doing' the 'work' of baptism is therefore a necessary indication of our belief of the Gospel of salvation. The work of saving us has ultimately been done by God and Christ, but we need to do "works meet for repentance" and belief of this (Acts 26:20 cp. Mark 16:15,16).
We have earlier shown that the language of washing away of sins refers to God's forgiveness of us on account of our baptism into Christ. In some passages we are spoken of as washing away our sins by our faith and repentance (Acts 22:16; Rev. 7:14; Jer. 4:14; Is. 1:16); in others God is seen as the one who washes away our sins (Eze. 16:9; Ps. 51:2,7; 1 Cor. 6:11). This nicely shows how that if we do our part in being baptized, God will then wash away our sins. Thus the 'work', or act, of baptism is a vital step in taking hold of God's Gospel of grace ('unmerited favour'), which has been offered to us in His Word.
A discussion worth having? ... Looks more like a stealth effort to get Christians arguing with each other so the demons can do their damnedest with less opposition.
The thief on the cross next to Jesus wasn’t baptised. He admitted his sinful state, recognized Jesus as Lord and asked for mercy.
The thief on the cross next to Jesus wasn’t baptised. He admitted his sinful state, recognized Jesus as Lord and asked for mercy.
I’m just trying to discuss and illuminate the alternatives to Catholicism since there is a constant stream of articles about the errors of Catholicism. Shouldn’t the critical aspects of the alternatives be discussed in like manner?
Baptism is a public celebration to celebrate salvation, an internal event. (simply put)
Baptism is not necessary for salvation.
Your approach has a definite sulfurous scent ...
The thief on the cross COULDN’T be baptized, obviously, but would if he had been able to. God doesn’t confine himself to a box.
A good part of Christ’s disciples’ ministry was baptizing the masses; so much so that they surpassed the numbers being baptized by John the Prophet. This was not just some vain errand.
Would the attitude to refuse to be baptized be a bar to salvation, then? How about a refusal to repent?
Neither were the Old Testament believers (Remember the verse in Romans calling Abraham “The Father of our Faith”)?
The HOLY SPIRIT came upon Cornelius and his family before they were baptized, which shocked everyone present.
Act 10:42
And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
Act 10:43
To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
Act 10:44
¶ While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
Act 10:45
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
Yet again?
Therefore they said to Him, "What shall we do, so 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 has sent." (John 6:29)
No, it's the first commandment that God gives to new believers. It's a public testimony of the change that has occurred in their lives.
The thief on the cross is a clear example of a man being saved without being baptised. Thus death bed converts that couldn't be baptised, need not worry. The ceremony doesn't stand in the way of salvation for those that believe. But being the first command, all believers should be baptised if possible.
The public practice of baptismal ceremonies is a modern invention. Early converts were baptized immediately upon receiving the Gospel, like an emergency medical procedure for the critically ill, in the setting in which they were found, whether public or private (the believing eunuch that Phillip baptized in on the road.)
Our salvation is therefore not now possessed. Salvation is conditional; we will be saved if we hold fast the true faith (Heb. 3:12-14), if we remember the basic doctrines which comprise the Gospel (1 Tim. 4:16; 1 Cor. 15:1,2), and if we do those things which are in keeping with such a great hope (2 Peter 1:10).
Hold on their slick....Ephesians speaks of us being sealed by the Holy Spirit. No where in the Bible does it ever say we are unsealed, nor is there anything we can do to unseal it.
If we could, how would you know when you were unsealed, and what would you have to do to get it back??
The theif on the cross died under the Old Law. As did Abraham, Moses and the prophets.
Say what you will about baptism is or is not essential unto Salvation; but bringing the theif into the conversation is useless.
Baptism is not necessary for salvation.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
And neither is faith.
(You see - as you get to cherry-pick and ignore scriptures that say baptism is necessary - I get to do the same with faith. Or repentence. Or confessing. Or whatever.)
big caution to all who read this post:
this article is put out by a group that teaches:
1. Jesus is not God
2. Jesus did not exist before His birth
3. Jesus needed to save Himself
4. The Holy Spirit is a force or power and not God
obviously these beliefs contradict historical Christian faith as expressed in the Nicene and Apostle’s Creeds.
I have been in the baptism committee at our church for years now and I have personally seen a person's life turn around days or weeks before that person was baptized. Baptism is not necessary for salvation, but every saved person must follow Jesus' instructions and be baptized.
Christ WARNED .... Mark 13:23 But take ye heed: behold, I have foretold you ALL things.... This was before He gave Peter the authority with a key. Funny few ever get around to the ‘Key of David’.
I fully expect a whole bunch of belly aching and whining when what Christ said would be takes place and the sleepers are still asleep being awaken and out hunting the ‘oil’. (Parable of the 10 virgins)
But then is it the spirit of slumber, God promised for some? As Christ said I have foretold you ALL things, nothing new under the sun/Son, what has been will be again .......
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