Baptism: Really No Question At All

Added: 9/26/07

The Two Prevailing Positions on Baptism

There are two theological positions concerning the topic of baptism and its relation to salvation. The first belief that we will consider, that of Missionary Baptists, holds that baptism is not a requirement or a prerequisite for salvation. This belief accepts the Scriptural position of salvation "by grace through faith" (Eph. 2:8-9), with baptism occurring as a one-time ordinance after the point of salvation. Note that it is not said that baptism is unnecessary. Baptism is commanded and expected. It is necessary, but it is not a requirement that must be met in order to receive the salvation of one's eternal soul.

The second position holds that an additional work - baptism - must be undertaken in order to benefit from the substitutionary atonement of Christ. In other words, this position assumes that baptism is a requirement for salvation. It assumes that one's salvation is not secured until he submits to whatever ritual that his particular group or denomination defines as being baptism. (The belief that baptism produces salvation is called baptismal regeneration).

These two positions have been disputed for years and will continue to be disputed, with claim and counterclaim. Missionary and other Baptists will continue to teach that baptism is not a requirement for salvation. Others will declare that it is indeed necessary, and to reinforce their position they will appeal to Scripture. While it is true that any matter can be settled on the authority of the Bible, when it comes to the subject of baptism and the Scriptures that supposedly "prove" its necessity prior to salvation, it becomes clear that the question of baptism is really no question at all.

Objection: Acts 2:38 clearly teaches baptismal regeneration

The statement of the Apostle Peter is one of the most common verses appealed to when making the claim that one must be baptized to be saved. Notice the exact wording of the verse: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins..."

Remission of sins is the forgiveness, deliverance from, or pardon of sin - what one receives when he is saved. The preposition "for" is the keyword here which is (wrongly) taken to mean "in order to gain" or "to obtain" or "to get." When one interprets the verse in this way, Peter is made to say, "Repent, and be baptized...in order to gain, obtain, or get forgiveness, deliverance from, or pardon of sin." (Be forewarned that some Bible translations render Acts 2:38 into just such a statement).

It is a favorite tactic of those who believe in baptismal regeneration to demand of anyone who disagrees with their position to tell them whether or not Acts 2:38 says to be baptized for (and they stress "for" very loudly) the remission of sins. While there is no question that this is the wording of the English translation, there are other factors to consider. These include the original (Greek) language, the appearance and translation of the word in other places in the Bible which indicate the meaning of the word in Acts 2:38 could be different, and a good dose of common sense with reference to language in general and Bible doctrines.

In Acts 2:38, the word "for" is the Greek preposition EIS. This preposition is used more than 1700 times in the New Testament and with a variety of meanings. For our purposes here we note that it can be used to express aim or purpose for, but it can also mean "because of" or "with reference to." Dana and Mantey, in A Manual Grammar of the Greek New Testament, give as examples passages where EIS may be translated "because of" in Romans 4:20, Matthew 3:11, Romans 11:32, and Titus 3:14.

Consider the (non-exhaustive) definitions of EIS, given in Strong's Hebrew and Greek Dictionaries:

A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.: - [abundant-] ly, against, among, as, at, [back-] ward, before, by, concerning, + continual, + far more exceeding, for [intent, purpose], fore, + forth, in (among, at unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-) on, + perish, + set at one again, (so) that, therefore (-unto), throughout, till, to (be, the end, -ward), (here-) until (-to), . . . ward, [where-] fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).

This definition was given solely for the purpose of allowing one to see for himself the myriad ways in which one word can be used. When this is seen and understood, it should become clear that just because a word CAN mean "in order to get," etc., does not necessarily mean that this is what Peter meant when he made his statement.

The reader is encouraged to note of what follows in Acts 2:41a: Then they that gladly received his word were baptized. The people who gladly received Peter's word were baptized. Peter was speaking to a crowd that had come under conviction of their need for salvation (Acts 2:37). The word that was received was the Gospel message that Peter began to preach in Acts 2:14. In effect, they asked the Apostle what they must do to respond to that conviction. Peter responded with the instructions given in verse 38. It is the writer's belief that the Apostle, when he spoke, expressed the idea that one should repent (godly sorrow worketh repentance to salvation, 2 Cor. 7:10) and then be baptized with reference to, because of, or even at (the point of or because of) the remission of sins.

Other Examples of EIS in the Scripture

Following are verses that illustrate the use of EIS in other places in the Bible. While the appearances of the word do not prove its interpretation in the context of Acts 2:38, they are given here so that the believer may see and understand that its usage is not confined to that which baptismal regenerationists would have us to believe. A brief comment or explanation follows each verse. See also Romans 4:20, Matthew 3:11, Romans 11:32, and Titus 3:14.

In each case, the writer has supplied EIS in brackets following its translation. It can be seen that eis onoma prophetou, dikaiou, mathetou (in the name of a prophet, righteous man, disciple) could be translated "because of" without changing the meaning of the text.

Consider also the statement of Jesus in Matthew 12:41:

In this verse, EIS is translated "at," clearly meaning "because of" the preaching of Jonah.

Common Sense Interpretation

In Word Pictures In The New Testament, Dr. A.T. Robertson declares his stance against the baptismal regeneration theory of Acts 2:38 and states, "One will decide the use here according as he believes that baptism is essential to the remission of sins or not." In other words, men will choose the meaning of the word for depending upon what they already believe the Scripture to teach. Since this is sadly and undeniably true, we must move beyond the boundaries of language, word studies, and usage to appeal to the Scripture itself.

It is the conclusion of the writer that if Acts 2:38 makes baptism necessary for salvation, then the integrity of the Scriptures is destroyed. The teachings of the Bible and the statements of individuals recorded in it, including Jesus Himself, become incomplete. Let us therefore rely upon the fact that "the best commentary on the Bible is the Bible" and consider the following facts:

1. At no time in the Bible did Jesus ever teach the necessity of baptism for salvation. If baptism is necessary for salvation, why does He consistently teach that it is repentance and faith in Him alone that results in salvation? (John 3:14-18, Luke 13:3-5)

2. If baptism is necessary for salvation, why did the Apostle Paul, in I Corinthians 1:14, thank God that he had baptized none of the Corinthians believers save Crispus, Gaius, and the household of Stephanas? Paul went so far as to claim that he did not even remember whether he had baptized any others among the Corinthians (I Cor. 1:16). If baptism results in the salvation of the soul, Paul's expression of thanks and his lack of remembrance would indicate that he was glad he was not involved in the salvation of souls! This is not in accordance with Paul's known zeal to see all people come to repentance and salvation.

3. If baptism is necessary for salvation, why does the remainder of the Bible consistently fail to mention this fact, instead making repentance and faith in Christ the requisite of salvation? (Acts 20:21, Romans 6:23, Ephesians 2:8-9)

4. Why, in Matthew 3:11, did John the Baptist say "I indeed baptize you with water unto (eis = because of) repentance?" In Matthew 3:7-8, John told the unbelieving Pharisees and Sadducees that came to see his baptism that they needed to produce works that demonstrated repentance. He did not tell them that his baptism would produce repentance. Repentance first, then baptism.

In summary, it must be asked whether it is wise to base a doctrine on one verse with a questionable interpretation or it is wiser to believe the clear teachings of Scriptures which deny the doctrine? Is it wiser to adhere to the clear teachings of the Bible or the teachings that men have interpreted according to their own bias? If one were to say, "He went to the penitentiary for stealing cows," would the meaning be "for the purpose of stealing cows" or "because he stole cows?" We must submit to the authority of Scripture and use common sense, and in so doing it will be found that Acts 2:38 does not teach baptismal regeneration. Note: the illustration used in this paragraph is not original with me.

Objection: Mark 16:16 clearly teaches the necessity of baptism in order to be saved

The fact is that Mark 16:16 simply does not teach baptismal regeneration. The verse declares that "he that believeth and is baptized shall be saved." It does not declare that "he that believeth not and is baptized not shall be damned." It does say, "he that believeth not shall be damned." Thus, belief is the operative word and not baptism. It is the lack of belief, not baptism, that damns.

Objection: Romans 6:4 clearly teaches the necessity of baptism in order to be saved

First of all it must be stated that the Apostle is mentioning baptism in passing, as an illustration, and he is not issuing specific instructions on the subject. The passage is symbolic, using figurative language, and is not explaining God's plan of salvation. The thought as revealed in Romans 6:2 concerns the believer, who is dead to sin. The words of 6:4 show the symbolism of what is declared at baptism: the believer has become dead to sin just as Christ was dead to the living world around him when he was buried; and that as he was raised up to life, and so should the believer also rise to a new life. Again, Paul is not teaching about salvation or even about the proper mode of baptism, though he does appear to be describing immersion.

Objection: Galatians 3:27 clearly teaches the necessity of baptism in order to be saved

Again, the word "into" is the word EIS and is better understood as "with reference to" or even "because of" Christ. One is baptized with reference to faith in or because of Christ. "Baptized into Christ" appears to teach baptismal regeneration, whereas we have seen that the Bible does not support this view. To "put on" Christ reflects a common practice of ancient authors to describe the putting on or taking to oneself sentiments, opinions, character traits, etc., in terms suggestive of the way in which a man clothes himself. Once the language and the terms are grasped, it becomes clear that baptismal regeneration is not the thought of this verse.

Conclusion

In the above verses it has been shown that baptismal regeneration is not a doctrine which is taught in the Bible. The examples given are not exhaustive, but should be enough to show that the meanings of the Scriptures can be understood, even if it takes some amount of study. The baptism question is really no question at all. The truth is always there in the word of God - let us believe it, obey it, and practice it.

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