Questions on Baptism

Does the Greek construction in Acts 2:38 show that baptism has nothing to do with the remission of sins?

Answer:

Baptism does not save, nor is it essential for salvation. Otherwise, why would Paul say in 1 Cor 1 that he was called to preach the gospel and not to baptize? Paul makes a distinction between the two, implying that one is just a picture of the other. At bottom, if we add to the work of Christ, then we take away from the sufficiency of the cross.

Below is the discussion of Acts 2:38 in Greek Grammar Beyond the Basics, Exegetical Syntax:

1. Causal Ei" in Acts 2:38? An interesting discussion over the force of ei" took place several years ago, especially in relation to Acts 2:38. The text reads as follows: Pevtro" deV pro" aujtouV" metanohvsate, fhsivn, kaiV baptisqhvtw e{kasto" uJmw'n ejpiV tw'/ ojnovmati jIhsou' Cristou' ei" a[fesin tw'n aJmartiw'n uJmw'n … (“And Peter said to them, “Repent, and be baptized—each one of you—at the name of Jesus Christ because of/for/unto the forgiveness of your sins…”).
On the one hand, J. R. Mantey argued that ei" could be used causally in various passages in the NT, among them Matt 3:11 and Acts 2:38. It seems that Mantey believed that a salvation by grace would be violated if a causal eij” was not evident in such passages as Acts 2:38.
On the other hand, Ralph Marcus questioned Mantey’s nonbiblical examples of a causal eij" so that in his second of two rejoinders he concluded (after a blow-by-blow refutation): It is quite possible that eiv" is used causally in these NT passages but the examples of causal eij" cited from non-biblical Greek contribute absolutely nothing to making this possibility a probability. If, therefore, Professor Mantey is right in his interpretation of various NT passages on baptism and repentance and the remission of sins, he is right for reasons that are non- linguistic. Marcus ably demonstrated that the linguistic evidence for a causal eij" fell short of proof.
If a causal eij" is not in view, what are we to make of Acts 2:38? There are at least four other interpretations of Acts 2:38. 1) The baptism referred to here is physical only, and eij" has the meaning of for or unto. Such a view, if this is all there is to it, suggests that salvation is based on works. The basic problem of this view is that it runs squarely in the face of the theology of Acts, namely: (a) repentance precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18).
2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41).
3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. If so, it would read as follows: “Repent, and let each one of you be baptized at the name of Jesus Christ, for the forgiveness of your sins…” If this is the correct understanding, then eij" is subordinate to metanohvsate alone, rather than to baptisqhvtw. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized.…” Such a view is an acceptable way of handling eij", but its subtlety and awkwardness are against it.
4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. In other words, when one spoke of baptism, he usually meant both ideas—the reality and the ritual. Peter is shown to make the strong connection between these two in chapters 10 and 11. In 11:15-16 he recounts the conversion of Cornelius and friends, pointing out that at the point of their conversion they were baptized by the Holy Spirit. After he had seen this, he declared, “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit…” (10:47). The point seems to be that if they have had the internal testimony of the Holy Spirit via spiritual baptism, there ought to be a public testimony/acknowledgment via water baptism as well. This may not only explain Acts 2:38 (viz., that Peter spoke of both reality and picture, though only the reality removes sins), but also why the NT speaks of only baptized believers (as far as we can tell): Water baptism is not a cause of salvation, but a picture; and as such it serves both as a public acknowledgment (by those present) and a public confession (by the convert) that one has been Spirit-baptized.
In sum, although Mantey’s instincts were surely correct that in Luke’s theology baptism was not the cause of salvation, his ingenious solution of a causal eiv" lacks conviction. There are other ways for us to satisfy the tension, but adjusting the grammar to answer a backward-looking “Why?” has no more basis than the notion that eij" ever meant mere representation (see prior discussion).

What is Paul referring to when he mentions �baptism for the dead�?

Answer:

The passage you are referring to is 1 Cor. 15:29, "Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?"

This is the only place in the Bible that refers to baptism for the dead. Please take note of the context of the chapter. In 1 Corinthians 15 Paul is teaching about the resurrection of the body, not baptism. The Marcionites and other heretical groups (cults) practiced baptism of the dead, but denied the resurrection of the body. Paul addresses those groups who baptized for the dead and showed how this practice contradicted what they believed about the resurrection. He said in effect, "If there is no resurrection, then why are you baptizing for the dead since according to your belief they won’t be raised?"

Paul did not endorse the practice of baptism for the dead, but distances himself from it in verse 29, "…what will those do…why then are they baptized for them." Compare that with verse 30 where he says, "Why are we also in danger every hour?"

The Church of Jesus Christ of Latter Day Saints (Mormons) are a modern-day cult that follows this practice.

Does Baptism Save You?

Question: Does Acts 2:38 mean that we must be baptized to get forgiveness from our sins? "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins..."

Answer:

We are saved by the grace of God, not by our works, which would include baptism. Therefore, Acts 2:38 cannot mean that baptism washes away our sins.

The word "for" can mean "to get" or "because of." Examples:

He went to the store for (to get) bread.

He went to prison for (because of) robbery.

Acts 2:38 means to be baptized for (because of) the forgiveness of sins. We aren�t baptized "to get" forgiveness of sin. Rather, because our sins have been forgiven, we need to be baptized.

Is baptism necessary for salvation?

While baptism is an important act of obedience, it isn�t necessary for salvation. The only requirement for salvation is faith in the Lord Jesus Christ (John 1:12-13; 3:16-18; 6:28-29; Ephesians 2:8-9). In the first century, baptism always followed immediately as the first step of obedience, so much so that it is often mentioned alongside of faith as part of the �package� that brought a person into the body of Christ (Matthew 28:19; Mark 16:16; Acts 2:38). However, passages like John 1:12-13, Romans 3:21-31, 4:1-12, 5:1, and Ephesians 2:8-9 make it clear that it is God�s grace through faith alone that bring salvation.

The misunderstanding by those who teach that baptism is necessary for salvation stems in part from a failure to recognize that the New Testament was written by people who were familiar enough with baptism to understand that it was the normal means of expressing conversion. In that context, early Christians would be less likely than ourselves to misunderstand the symbolism in the apostle Paul�s words:

Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life (Romans 6:3-4).

He could use the expressions �baptized into Christ,� �baptized into His death,� and �buried with Him through baptism into death� with the confidence that his readers would realize that he was using the language of symbolism. Obviously baptism doesn�t cause us to die physically with Christ or to be buried in the tomb where His body was placed. It expresses our desire to live a victorious Christian life and symbolizes our identification with Jesus Christ through faith, by which we share in the benefits of all He did for us.

We recognize symbolism, for example, in the wedding ring. A ring doesn�t physically cause unending love and devotion, it symbolizes these qualities. Likewise, wearing a gold band doesn�t make the wearer a faithful spouse. Its symbolism is an outward expression of an inward reality and can be a helpful reminder of fidelity.

Verse after verse in the Scriptures, both in the Old and New Testaments, clearly affirm salvation by grace through faith alone. Abraham, David, Moses, Daniel, and a host of Old Testament people were never baptized and yet are heroes of the faith, heirs of salvation. The dying thief who repented was promised companionship with Jesus in Paradise even though he died without baptism (Luke 23:43). If we interpret the few passages that seem to make baptism a requirement for salvation in the light of the hundreds that declare salvation is by faith alone and the many that clearly make baptism a symbol, we will find them in perfect harmony with the great body of biblical truth.

Written by: Dan Vander Lugt

Baptism and the Lord's Supper

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Do I Have the Right Kind of Faith?

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Questions About Baptism

What is baptism?

Baptism is making a public statement of an inward conversion. Going under the water symbolizes dying to the old life and coming up out of the water represents rising up to a new life. It is an act of obedience after someone has accepted Jesus Christ as Lord.

Is baptism necessary for salvation?

We are saved by the grace of God, not by our works, which would include baptism. Ephesians 2:8-9 says, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, that no one should boast." If baptism were necessary for salvation, then Paul would not have said, "I thank God that I baptized none of you except Crispus and Gaius... For Christ did not send me to baptize, but to preach the gospel..." (1 Cor. 14, 17).

The thief on the cross was not baptized, yet he went to paradise. Since the thief was alive on the cross after Jesus died, he entered paradise under the New Covenant (John 19:32-33). Only the blood of Jesus can cleanses us from our sins, not water (1 John 1:7).

Here are some other verses that tell us how to be saved, but don�t mention baptism as a requirement:

John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name.

John 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life."

Acts 2:21 "And it shall be that everyone who calls on the name of the Lord will be saved."

Acts 3:19 "Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord."

Acts 4:12 "And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved."

Acts 10:43 "Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins."

Romans 4:5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness.

Romans 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Romans 10:13 "For whoever will call on the name of the Lord will be saved."

If baptism were necessary for salvation, it would have been included in all of the above verses, but it wasn�t. However, the following verses often confuse people. Here are some comments on those Scriptures:

Acts 2:38--"Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins..."

The word "for" can mean "to get" or "because of." For example:

He went to the store for (to get) bread.

He went to prison for (because of) robbery.

Acts 2:38 means to be baptized for (because of) the forgiveness of sins. We aren�t baptized "to get" forgiveness of sin. Rather, because our sins have been forgiven, we should be baptized.

John 3:5--Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God."

Baptism is a symbol of death, not birth (Romans 6:3). "Born of water" does not mean baptism, but birth through the sac of water in the mother�s womb--physical birth. This is confirmed by verse 6 which says, "That which is born of flesh (physical birth) is flesh, and that which is born of Spirit is spirit" (spiritual birth).

Mark 16:16�"He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned."

This is a correct statement. All who believe and are baptized shall be saved; as will those believers who haven�t been baptized. The verse says, "He who has disbelieved shall be condemned." It says nothing about the unbaptized being condemned.

Acts 22:16 "Arise and be baptized, and wash away your sins, calling on His name."

Our sins are washed away by calling on His name, not through baptism. The Greek literally reads, "Having arisen, be baptized; and wash away your sins, having called on the name of the Lord" (Ryrie Study Bible).

1 Peter 3:21--Corresponding to that, baptism now saves you--not the removal of dirt from the flesh, but an appeal to God for a good conscience--through the resurrection of Jesus Christ.

"Corresponding to that"--look at the preceding verse: 1 Peter 3:20--"...who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water." The ark saved Noah�s family, not the water. The water was the judgment upon the world. Just as the ark brought them through the judgment, so Christ brings us through the judgment. Peter clarifies his statement so that no one misunderstands--"Not the removal of dirt from the flesh, but an appeal to God for a good conscience..."

Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.

The word "washing" is not "baptisma" but "loutron." This word means spiritual cleaning, as is used in Ephesians 5:26. It is not referring to baptism because He saved us "not on the basis of deeds which we have done."

The book of Acts records people who were saved before they were baptized. Here are some instances.

Acts 9:17-18 Saul was saved and then baptized.

Acts 10:47-48 "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" And he ordered them to be baptized in the name of Jesus Christ. [These Gentile believers were first saved, then baptized.]

Acts 18:8 Crispus and the Corinthians believed, then were baptized. Do we have to be baptized "in the name of Jesus" only?

Some people teach that you can only be baptized "in the name of Jesus" or you will go to hell. This simply isn�t true. We find a number of different phrases that are used.

In Acts 2:38, 8:12, and 10:48, they baptized "in the name of Jesus Christ."

In Acts 8:16 and 19:5 they baptized "in the name of the Lord Jesus."

In Matthew 28:19, Jesus commanded us to baptize "in the name of the Father and the Son and the Holy Spirit."

Obviously, the exact wording is not that important, especially when Acts 8 uses two different phrases. "In the name of" means "by the authority of." It is by the authority of Jesus Christ that we baptize, and He instructed us to baptize in the name of the Father and the Son and the Holy Spirit. What is the proper mode of baptism?

The Bible doesn�t give us any specific instructions concerning how to do it. However, the Greek word "baptizo" means "to immerse" or "to submerge." It also appears from Matt. 3:16, Mark 1:10, and Acts 8:36-39 that they were immersed. Sprinkling didn�t get started as a practice until the 3^rd century A.D. Should infants be baptized?

There are no recorded instances in the Bible of babies being baptized. In the writings of Iraenaeus (about 200 A.D.), he gives a hint that some were starting to baptize infants. Infant baptism didn�t become a doctrine in the Catholic church until the 5^th century A.D. Augustine taught that infant baptism removed the guilt of "original sin." Of course, the Bible doesn�t teach this.

For centuries, the Catholic church practiced the baptizing of infants. Even some Protestant churches continued this practice after they broke away from the Catholic church. However, the Bible teaches believer�s baptism, which means a person must believe before he or she is baptized. Therefore, infant baptism isn�t necessary.

What Does The Bible Say About Baptism?

Baptism is a rite practiced in most Christian churches. Commonly, a minister or priest sprinkles or pours water over the head of the person to be baptized and says, "I baptize you in the name of the Father, the Son, and the Holy Spirit." In some churches the person is briefly immersed entirely in water.

Before the time of Jesus, there were Jewish forms of baptism for ceremonial purification (Leviticus 8:5-6, Leviticus 16:23-24, Exodus 30:17-21). John the Baptist practiced a baptism of repentance in anticipation of the coming of Christ (Matthew 3:11-12). Jesus was baptized by John at the beginning of His ministry (Matthew 3:13-17).

However, the rite of Christian baptism was initiated and mandated by Jesus, Himself:

Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. (NLT, Matthew 28:19)
And then he told them, "Go into all the world and preach the Good News to everyone, everywhere. Anyone who believes and is baptized will be saved. But anyone who refuses to believe will be condemned. (NLT, Mark 16:15-16)

Jesus' disciples went on to baptize many people (John 4:1-2, Acts 2:38-41, Galatians 4:26-29), and it has been universally practiced since the beginnings of the Christian Church.

Neither Jesus nor His disciples laid down any rules about how baptism was to be done, nor did they provide much interpretation of its spiritual significance. As a result, many different beliefs and practices have developed within Christianity over the centuries.

What is the spiritual meaning of baptism?

The sacramental view holds that baptism is a means God uses to convey grace. The person baptized is set free from the power of sin and given a new spiritual life (John 3:5-7). Roman Catholics and Lutherans hold this view of baptism. The covenantal view holds that baptism is not a means of spiritual rebirth, but a sign and seal of God's covenant of salvation. Baptism depicts the freeing from sin that occurs with repentance (Acts 2:38), and serves the same covenantal purpose for Christians that circumcision does for Jews. The symbolical view holds that no spiritual benefit results from baptism, itself. Rather, it is a public symbol of a spiritual rebirth that has already occurred in the person being baptized.

Who should be baptized?

Many Christian churches practice infant baptism, citing Acts 16:15 and Acts 16:33, where entire families, presumably including infants, were baptized. Some churches baptize only infants of believing parents, while others will baptize all infants. The Baptist Church and some other churches practice believer's baptism; excluding infants and restricting baptism to those who consciously repent of sin and experience spiritual rebirth. In favor of this position, they note that most baptisms recorded in the New Testament were of adults who had repented and joined the ranks of the faithful.

What is the proper method of baptism?

The Baptist Church and some other churches hold that full-body immersion is necessary for valid baptism. They note that the original Greek word for baptize, baptizo, meant to immerse or submerge. In addition, most of the early church baptisms were apparently by immersion. However, a majority of churches use sprinkling or pouring of water over the head instead of immersion. They note that baptizo could also mean a simple washing, as it does in Luke 11:38. In addition, the Old Testament baptisms were performed in a variety of ways, and some of the New Testament baptisms apparently did not involve immersion (Acts 10:47-48, Acts 16:29-34). The Christian Church's expansion from the Mediterranean area into colder climates may help explain the decline of the immersion method of baptism.

What about persons who die before they are baptized?

A common concern is whether infants and children who die before being baptized will be granted salvation and eternal life. The Bible does not mention this topic, so different beliefs have developed.

The predominant belief among Christians is that God makes provision for salvation for those who, through no fault of their own, die without being baptized. It is only those who have heard and understood the Gospel, but willfully refuse to believe and be baptized, who are not eligible for salvation (Mark 16:15-16).

Although it was never official doctrine, it used to be a common belief among Catholics that babies who died without being baptized would end up in Limbo, an intermediate state between heaven and hell. However, Catholic theologians have now abandoned the concept of Limbo, and there is no mention of it in the latest version of the Catholic Catechism.

What do Christian churches teach about baptism?

Here is a sampling of official church beliefs about baptism:

Baptist:

Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer's faith in a crucified, buried, and risen Saviour, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord's Supper.
From Position Statements, Copyright (c) 1999 - 2001, Executive Committee of the Southern Baptist Convention, http://sbc.net/default.asp?url=position-statements.html

Catholic:

Every person not yet baptized and only such a person is able to be baptized.
Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.
Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men all called. The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.
For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.
The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament...
As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them" (Mk 10:14; cf. 1 Tim 2:4), allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.
By Baptism, all sinsare forgiven, original sin and all personal sins, as well as all punishment for sin...
Baptism not only purifies from all all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature," member of Christ and co-heir with him, and a temple of the Holy Spirit.

From Catechism of the Catholic Church, (c) 1994, United States Catholic Conference, Inc., paragraphs 1246, 1247, 1250, 1254, 1257, 1261, 1263, 1265.
http://www.nccbuscc.org/catechism/text/index.htm

Methodist:

Baptism is a crucial threshold that we cross on our journey in faith. But there are many others, including the final transition from death to life eternal. Through baptism we are incorporated into the ongoing history of Christ�s mission, and we are identified and made participants in God�s new history in Jesus Christ and the new age that Christ is bringing.
Baptism is grounded in the life, death, and resurrection of Jesus Christ; the grace which baptism makes available is that of the atonement of Christ which makes possible our reconciliation with God. Baptism involves dying to sin, newness of life, union with Christ, receiving the Holy Spirit, and incorporation into Christ�s Church...
In the death and resurrection of Jesus Christ, God fulfilled the prophecy of a new covenant and called forth the Church as a servant community (Jeremiah 31:31-34, 1 Corinthians 11:23-26). The baptism of infants and adults, both male and female, is the sign of this covenant...
In baptism God offers and we accept the forgiveness of our sin (Acts 2:38)...
Baptism is the sacramental sign of new life through and in Christ by the power of the Holy Spirit...
There is one baptism as there is one source of salvation -- the gracious love of God. The baptizing of a person, whether as an infant or an adult, is a sign of God�s saving grace...
Since baptism is primarily an act of God in the Church, the sacrament is to be received by an individual only once.
The sacraments do not convey grace either magically or irrevocably, but they are powerful channels through which God has chosen to make grace available to us. Wesley identified baptism as the initiatory sacrament by which we enter into the covenant with God and are admitted as members of Christ�s Church.

From "By Water & the Spirit, a United Methodist Understanding of Baptism"
"http://www.gbod.org/worship/articles/water_spirit/life.html