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.
“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 “
Wow. Bad theology.
Earth bound understanding that imagines water when there is none.
What's sauce for the goose is sauce for the gander!
Never in the Bible was a baptism conducted unless/until a person (an ADULT person) made a conscious decision to follow Christ. It’s a profession of faith. If current cults assign the power of salvation to baptism, well... that’s what cults do. They make up stuff.
Oooo, an old link abou the errors of Evangelicals. Hmmm
Jesus makes the relationship key. The whole passages is about works can not save, only the relationship saves.
Luke 6 doesn't mention salvation anywhere.
$om 6:17-18 doesn't say there is anything in addition to faith to be saved. But rom 6:23 says salvation is a gift. " Rom 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
you quoted Hbr 5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him; Do you know what obedience to the Lord is?....Jhn 6:28 Then said they unto him, What shall we do, that we might work the works of God? Jhn 6:29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
That's why Jonn 3:16 says "Jhn 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
James contrast Mental Assent vs true faith. True faith should produce works given time. That James is comparing true faith to mental assent is obvious by vs 2:19 where James says "even the Demons believe". The demons believe Jesus is the Son of God. But they don't have a saving faith that Jesus has paid the price for their sins.
1:Pe 1:22 says nothing about salvation.
Paul in Romans 7 struggled with the old nature and with obedience, clearly apparently failing at times. But Paul didn't worry about salvation... In Rom 7:24-25, Paul clearly considers himself freed by Christ despite his ongoing struggle.
In Romans 8 he concludes there is nothing that can separate us from the love of God. nothing in our life, nothing in death, not things to come, etc... Rom 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Rom 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
***Baptism saves.***
The problem with that is too many people go into the baptistry a dry sinner, and simply come out a wet sinner.
Usually to please someone else and have no change in their life.
Many places in the New Testament the Greek word for ‘to faithe’ is translated into believe, or some other word, losing the essence of what ‘faithing’ in the Salvation Dhrist gives means. If a wet sinner shows no evidence of a changed life, it is not likely they have been born again by the Spirit. Faith in Christ is a verb form, as in ‘faithing’ daily in His new Life in you, the hope of glory (the evidence of things not seen, for no one but God can see into the human soul, to see if Life is found in the human spirit, but we have learned that new life makes changes in old men).
“The problem with that is too many people go into the baptistry a dry sinner, and simply come out a wet sinner.”
I see - I think - what you are trying to say. However, let us remember that there is no problem with the statement that “baptism saves.” That is the simple truth of the Word of God, as quoted. However, that statement was not made in a vacuum. There is a context here, just as there is always in the Scriptures. Also, “baptism saves” is not to be set against or assumed to be contrary to, for example, “Jesus saves” or “Faith saves.” Both of those are also true, completely true. The question is how are each of these statements related the one to the others.
Baptism didn’t suffer and died for the sins of the world. Jesus did. Faith does not come out of the blue, it is given as the gift of God to us in a certain way, as Jesus and the apostles taught.
Simply put, Jesus lived a life of perfect righteousness in our place for us and then suffered and died in our stead (”My God, My God, why have You forsaken Me?”) thus paying the debt of our sins. He is the one and only Savior of the world. He did this 2000 years ago just outside of Jerusalem. He and He alone WON our salvation. Thus, “Jesus saves.” Jesus is the Savior of the world.
What Jesus did then and there is brought to us here and now in the means of grace, that is, the Gospel in word and sacrament (which includes baptism). That is why Matthew 28:18ff and Mark 16:16 say what they say, command the church and its ministry to go out into the world and make disciples, believers, with these things, these means. Word and sacrament are God’s appointed means to DISTRIBUTE salvation to us here and now, salvation that rests in Jesus Christ alone, whoever we are and wherever we live.
Faith is given to us by God through these means, “lest anyone boast.” Faith then is the receiving instrument of salvation. One cannot be saved apart from faith. That is because such heaven-sent faith has as its God-intended object Him who alone atoned for the sins of the world. No other faith saves, because no other faith trusts in Him who is alone the Savior of the world. Thus faith is the means of RECEIVING salvation.
So, in summary:
Jesus saves, for He alone WON our salvation.
Baptism saves, for through it is DISTRIBUTED or GIVEN to us salvation. For through baptism we “put on Christ,” that is, we receive as our own Christ’s robe of perfect righteousness, the only righteousness that avails before God, the only righteousness that “exceeds the righteousness of the scribes and Pharisees.”
Faith saves, for through it we RECEIVE Christ as our Savior from sin, death, and the power of the devil.
None of these are contradictory of the other. All and each are perfectly agreed with the rest of the Scriptures.
Now to answer a likely objection, God-given faith involves regeneration, a new birth in Christ, a new creation in Christ Jesus, in other words a changed heart that desires to do the will of God. Now, to be sure, as Paul noted in Romans and as is spoken of elsewhere, the Christian in this life remains also a child of sinful Adam. And thus the things we ought to do, we often do not do, and the things we ought not do, we often do do, just as Paul said, just as Paul noted within himself. Thus the baptized and believing child of God will find himself or herself coming back to God to confess sin and guilt and desiring to receive again forgiveness, comfort, and strength to “go and sin no more.”
The Christian will struggle all his or her life with sin, always returning to the God of grace who called him or her out of darkness into His marvelous light. As he or she does he/she will grow in faith and knowledge, slowly being conformed to the image of His Son until that great day when he/she puts off this mortal body and enters into eternity where he/she will forever be free of sin, death, and the power of the devil, free of sin and all of its horrible consequences, free of the old man, the old Adam. In short, a Christian will seek to do the will of the Father, to do good to his/her neighbor, because these fruits of faith flow from faith, even as a good tree must bear good fruit.
Christ, baptism, and faith are not opposed to each other. Far from it, they are woven together to accomplish the will of God, that is, that all be saved and come to the knowledge of the truth.
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