WATER BAPTISM

[thedrumchannell]

WATER BAPTISM

Jesus commanded us saying:

“Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” Matthew 28:19

Why did Jesus think it was so important to be baptized? Because it is a symbol of our relationship with Him. Have you ever seen any of those mime presentations that tell a story or illustrate a truth? Baptism illustrates what happened in your life when you accepted Jesus as your Savior. Romans 6:3-4 says:

“Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 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.”

When you accepted Jesus, your old nature died (that nature that made you sin) and a new nature was born (read Romans 6:5-6). The Bible calls this being born again. (John 3:3) Baptism illustrates this miracle of the new birth. When we go into the water, that symbolizes the death of our old nature, and when we come out of the water that illustrates the new birth. Only people who have accepted Jesus as their Savior should be baptized, because baptism will not mean anything to those who have not been born again. Baptism does not save a person, it is just a symbol. The word baptism comes from an ancient Greek word that means to immerse. Therefore baptism is the immersion of the believer under water. Some churches practice the pouring or sprinkling of water, but this does not fully illustrate the death and rebirth of the person. Baptism is an important step for every person who accepted Jesus as their Savior to take, because it is a public proclamation that they have Christ. When should you be baptized? If you have accepted Jesus into your heart, and you understand what baptism means and symbolizes, you should do it as soon as possible.

“As they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. Why shouldn’t I be baptized?’ And he gave orders to stop the chariot. Then both Phillip and the eunuch went down into the water and Phillip baptized him.” Acts 8:36-38

[Gary_the_Rev]

Just a side note about the greek word baptitzo root for baptism, it was a term from the garment industry.  It is the idea of diping a peice of cloth in dye.  To make it work you have to get it all the way wet.

You are right that anything short of total imersion does not fit with the picture that it is ment to portray.

Did you ever wonder why we have the word baptize in the bible and not just use the word immerse.  The answer is realy simple, by the time english language versions of the bible were being printed, the Church had changed to sprinkling and did not want to confuse the readers.

[Pearl]

Doesn't compute, Brandon, because Jesus was baptized.  Does that mean He felt a symbol of a relationship with Himself was important?  And if so, why did He say it was a matter of justice?  And why was it accompanied by the descent of the Holy Spirit?

[thedrumchannell]

The word justice is not found within the New Testament. Yes, I do feel that a symbol of our relationship with him is important. Mainly because I want the world to know that I am in love with my Lord and Saviour.

 

Brandon

[Pearl]

You misunderstand me.  If baptism is merely symbolic of a relationship with Jesus, then Jesus baptism was symbolic of a relationship with Himself.  When John the Baptist protested baptizing Jesus, Jesus said something to the effect that he should do it to "fulfill all justice".  Perhaps your Bible says "righteousness."  I wonder what it would take to convince you that Jesus did not treat water baptism so lightly as a mere symbol.  It is there before your eyes Brandon.  Before He began His ministry, Jesus went to John for baptism, in water, and insisted on it, calling it a fulfillment of justice or righteousness.   Later He said one can't enter heaven without baptism by water and spirit.  Finally he sent the disciples to baptize all in the name of the trinity.  Name me one other symbol that Jesus was as insistent on.

[thedrumchannell]

John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God.

Sorry if I misunderstood you Pearl. I think you are referring to this verse but the water is talking about the mothers womb. Being born first into the world and second by being born into spirit (Grace through faith). It's not that I'm taking the water baptism lightly, I do believe that we're commanded to do so. But just not as a means to salvation. Because salvation only comes by the grace of God.

For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: Ephesians 2:8

Brandon

[Pearl]

Best give me chapter and verse on it being the water of the mother's womb.  Baptism is about purification, esp. of original sin, or do you know of another means to remove that.  If baptism is not important to our entering heaven, then what is it for--and don't say public witness, because the scope is entirely too narrow to be of any use.  If it is important then it must have an important purpose, and even you can see that it would be silly for Jesus to be giving a symbolic witness of His relationship with Himself.

[thedrumchannell]

I can tell you no other reason except that water baptism is a symbol of our relationship with him. But I can also tell you that there are 2 different baptisms. The first is the baptism of water which John the Baptist preached. The second is the baptism of the Holy Ghost which is Jesus's baptism. The baptism of the Holy Ghost is when you become saved by Gods grace. Johns baptism is a symbol of that baptism by remission of sins.

Luke 3:16 John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

John 1:33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

Here is about the womb and about the born again by spirit.

Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God. John 3:4-5

Nicodemus is asking Jesus how a person can be born twice through his mothers womb. Jesus says that you are born once through the womb (the water) but you must also be born of the Spirit (baptism of the Holy Ghost).

[Pearl]

Jesus said what He meant and meant what He said.  If He meant womb He would have said womb.  To take what Nicodemus said and graft it on to what Jesus said is stretching things pretty far. Esp. given Jesus' testimony about water baptism elsewhere, ie, His own water baptism, that it was a fulfillment of justice or righteousness (can't say that about childbirth), and His insistence that all people be baptized.  IF it were child birth, all people had already been baptized.  Nonsense.  It HAS to be more than a mere symbol. 

[Caretaker]

http://www.justforcatholics.org/a62.htm


Baptism: Its Meaning

Question: What is the meaning of baptism?

Answer: Baptism is a New Testament ordinance established by Jesus Christ just before His ascension into heaven. The Lord Jesus commissioned His disciples to proclaim the Gospel to all people, and to baptize new believers in the name of the Father, the Son and the Holy Spirit (Matthew 28:19; Mark 16:16). The rite is performed by immersing the person in water. Baptism is a sign to the new disciple of his fellowship with Christ in His death, burial, and resurrection (Romans 6:3, 4, 5; Colossians 2:12) and of remission of sins (Acts 2:38; 22:16).

Baptism is sign of salvation

Baptism is a sign (symbol, picture) because it shows spiritual realities by means of physical elements and actions (immersion in water). Baptism is a sign is acknowledged by all, including the modern Roman Catholic Church:

    The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions…This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to “plunge” or “IMMERSE”; the “plunge” into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as “a new creature” (Catechism of the Catholic Church, 1131, 1214).

So, baptism is a sign of regeneration and cleansing of the believer. However, for the Catholic Church, baptism is something more than a sign. It is an “efficacious” sign; it “makes present” the grace that it “signifies.” Baptism is both a “sign” and the “instrumental cause” of justification (Council of Trent, session 6, chapter 7).

This doctrine, known as baptismal regeneration, is not taught in the Bible. Catholics repeat the same mistake of the Jews by confusing the sign with the reality it signified. The Jews boasted about their circumcision, without realizing that the “true circumcision” is a matter of the heart and performed by the Spirit (Deuteronomy 10:16, Romans 2:29) Similarly, the Bible makes a clear distinction between baptism from the reality it represents. We receive the promise of the Spirit through faith (Galatians 3:14); salvation is through sanctification by the Spirit and belief in the truth (2 Thessalonians 2:13). Water baptism follows faith to signify the Spirit’s work in the heart.

Baptism is not the cause of salvation

1. Baptism is not the cause of salvation because people are saved without, or before, water baptism.

All the Old Testament saints (Noah, Abraham, Moses, David, etc.) were saved by faith in the Lord. None of them were baptized. Jesus assured the woman that she was saved by faith: “Your faith has saved you. Go in peace” (Luke 7:50). Similarly He assured the repentant thief, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:43). The introduction of the baptism in the New Testament church certainly doesn’t destroy the saving efficacy of faith. After preaching the gospel, the apostle Peter baptized Cornelius and his household because he was sure that they were saved by faith in Christ. (Acts 10; 11; 15). The apostle Paul’s mission was “not to baptize, but to preach the gospel” and he was confident that “it pleased God through the foolishness of the message preached to save those who believe” (1 Corinthians 1:17,21).

On the other hand, there are many baptized people who evidently are not born again. Water baptism did not change the heart of Simon the magician, for soon afterwards the apostle Peter did not hesitate to warn him that his heart was not right with God and that he was still bound by sin (Acts 8:21,23). There are thousands like him who have been baptized with water, and yet show no evidence of being born anew (1 John 2:29; 3:9; 4:7). They still love the sin they practice; they do not fear of God nor respect His commandments; nor do they love the brethren. Yet they still call themselves Christians, call God their Father and think that they are members of Christ’s church. Despite their baptism, they have no share in Christ and are still enslaved by sin.

2. There is overwhelming scriptural proof that justification and salvation are received by faith. The Bible assures believers that they are born again and possess eternal life.

Eternal life

   1. Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life (John 5:24).
   2. Most assuredly, I say to you, he who believes in Me has everlasting life (John 6:47).
   3. Whoever believes that Jesus is the Christ is born of God (1 John 5:1).

Salvation

   1. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God (Ephesians 2:8).
   2. And that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus (2 Timothy 3:15).
   3. For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek (Romans 1:16).

Justification

   1. Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ (Romans 5:1).
   2. We have believed in Christ Jesus, that we might be justified by faith in Christ (Galatians 2:16).
   3. And be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith (Philippians 3:9).

These and scores of similar passages clearly teach that salvation is received by faith. Faith is the “instrumental cause” of justification. If baptism is taken as the instrumental cause instead of faith, all these scriptures are contradicted and negated. Faith is incapacitated!

3. Like Circumcision, Baptism does not justify

It is generally agreed that Christian baptism corresponds to the Old Testament rite of circumcision. It is therefore helpful to study what the New Testament has to say about this sign, and it’s relation to faith and salvation (please read Romans 4).

The apostle Paul establishes the principle of justification by faith, apart from works (4:1-8). Then he asks whether both Jews (the circumcised) and Gentiles are justified in the same manner, by faith. He considers Abraham, who was circumcised many years after he had been justified by faith. What then is the use of circumcision if it does not achieve justification? Paul answers, Abraham “received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe” (4:11).

The physical sign did not cause justification. Circumcision is a sign and a seal. It is God’s symbol and mark to Abraham of his justification, which had been received by faith. The apostle Paul applies this principle to the rest of us: we are justified by faith. If God’s method of justification had been changed in the New Testament (by baptism, instead of by faith), his argument is rendered meaningless. Evidently, God justifies the ungodly today as he ever did before! By faith! We have a different sign today, baptism, which like circumcision is a sign and seal of the righteousness of faith. Thus, the biblical sequence is this:

   1. Faith
   2. Justification
   3. Baptism

We would do well not to mix up the sequence. Catholicism actually reverses the order for infants:

   1. Baptism
   2. Justification (apart from personal faith!)
   3. Faith (later on, hopefully)

Catholicism also mixes things up in adult converts:

   1. Faith (and still not justified!)
   2. Baptism
   3. Justification

It is the duty and privilege of every new convert to be baptized to signify the new life and cleansing that are his through faith in Jesus. Whereas infant baptism denies the necessity of personal faith for justification; and baptismal regeneration of adult believers denies the sufficiency of faith for justification.

Baptism is not a mere sign

Sometimes Catholics argue, “If baptism is a mere sign, and if it does not regenerate or justify, why should we bother with baptism at all? It is completely useless.”

This is a false dilemma. The alternative to “baptismal regeneration” is not an empty and useless sign. Circumcision was not useless to Abraham, nor is baptism useless to Christians. Through baptism, God bestows great spiritual blessings to the believer.

Like the written Word (which in its ultimate analysis is also a sign), baptism is a God-given means of revealing Himself to His people. We are blessed when we receive God’s truth by faith and obedience. Neither the Word nor the sacraments confer any spiritual blessing in a magical or automatic manner. The Bible would be of no benefit to me if I simply hear or read it without believing and obeying God’s commands and promises. “For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it” (Hebrews 4:2). James says the same thing, “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).

Baptism is God’s Word in a living and dramatic form. When a Christian understands the meaning of baptism, believing the great transformation that has occurred in his life, and obeys its message, baptism becomes the means of grace and life. Thus the apostle Paul first reminds us what baptism really means:

    "Don't you know that all of us who were baptized into Christ Jesus were baptized into his death? 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" (Romans 6:3,4).

Baptism means that believers are united with Christ. His death is their death; His resurrection life is their life. Then the apostle Paul applies this great Gospel truth in a practical way:

    "In the same way count yourselves dead to sin, but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness" (Romans 6:11-13).

How is God’s grace received in baptism? How does it change the believer’s life? Does it transform a person by virtue of the application of water? No, it is only through faithful obedience - counting ourselves dead to sin and alive in Christ, rejecting sin, pursuing righteousness in the service of God. Then, baptism transforms sinners to saints. A useless sign? Far from it!

Copyright Dr Joe Mizzi. Permission to copy and distribute this article without textual changes.

[Caretaker]

http://www.justforcatholics.org/a25.htm

Baptism: Born of Water

Question: Evangelical Christians often speak about being "born again." Jesus teaches that we are born again by baptism. He said, "Verily, verily, I say unto thee, except one be born of water and the Spirit, he cannot enter into the Kingdom of God!"

Answer: How do you know that water means the rite of baptism? And if it is baptism, how do you know that it is the cause, rather than the sign, of regeneration? You are simply assuming that it refers to baptism. However, there are no compelling reasons why it must have that meaning and there are strong arguments against such an interpretation. As we shall prove, water is often used in Scripture to signify spiritual cleansing by the Word and the Spirit. So "water" could be referring to the inward work of the Holy Spirit by His Word, cleansing the soul, rather than the rite of baptism.

Is regeneration absolutely necessary?

During a conversation with a Jewish ruler, whose name was Nicodemus, Jesus underlined the absolute necessity of regeneration: "Most assuredly, I say to you, unless one is born again, he cannot see the Kingdom of God" (John 3:3). This statement is shocking. Nicodemus was no ordinary person. He was a Jew and had received the sign of the covenant, circumcision, in his infancy. Being a Pharisee, he was strictly religious, endeavoring to obey the Law of God, praying, teaching the Scriptures and regularly visiting the synagogues to worship God. Despite all that, Nicodemus would never see heaven unless he was born again!

Nicodemus could not take it in. "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" He would rather utter absurdities than admit that the human condition is miserable and hopeless. Pure spiritual life cannot be obtained by physical means. Jesus points out the source of the rebirth: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit" (John 3:5, 6). Being spiritually dead because of our sinful pollution, we cannot give life to ourselves. Only God the Holy Spirit cleanses the heart and gives new life.

Does "water" mean baptism?

Like the Church Fathers, modern Catholic authors presuppose that water means baptism. They rarely attempt to provide supporting evidence. One Catholic author writes, "The context of Jesus' statements in John 3 makes it clear that he was referring to water baptism. Shortly before Jesus teaches Nicodemus about the necessity and regenerating effect of baptism, he, himself, was baptized by John the Baptist."

It does not follow that "water" must mean "baptism" or that this baptism has a regenerating effect simply because Jesus was baptized some time before he spoke those words to Nicodemus. As a matter of fact, Jesus was not regenerated by baptism - for He is the immaculate Son of God and He had no need to be born again!

John's baptism did not cause regeneration. He baptized with water "unto repentance" in preparation for the coming Messiah (Matthew 3:11). He made a clear distinction between his baptism and the better work that Christ would perform. "I did not know Him, but He who sent me to baptize with water said to me, "Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit" (John 1:33). That is not to say that water baptism is obsolete, for Christ himself commanded the apostles to baptize new disciples (John 3:22-30; 4:1,2; Matthew 28:19). Yet we should always keep in mind this important distinction made here by John the Baptist, and later on by the apostle Peter (see Acts 10:47; 11:16) -- the rite of baptism administered by a human minister is distinct from the baptism with the Holy Spirit. It is altogether possible for a person to be immersed and washed with baptismal water and yet know nothing of work of the Holy Spirit in the heart - as the ungodly lives of so many baptized people testify. Soon after Simon the magician was baptized, it became evident that he was still "poisoned by bitterness and bound by iniquity" rather than born again! (Acts 8:23).

Not baptismal regeneration

Catholics practically read the text like this: "Except a man is born by baptism he cannot enter into the Kingdom." If that is true, it follows that baptism is absolutely necessary for salvation, and that all those who have died unbaptized have been lost. Of course, we know that this is not so.

Let us take Abraham as an example. First, we note that Jesus makes the new birth absolutely necessary for salvation (John 3:3, 5). There is no room for exceptions. Therefore Abraham must have been born again because he is included in the Kingdom of God ("There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the Kingdom of God, and yourselves thrust out" -- Luke 13:28). Moreover, he was born again "by water and the Spirit" since Jesus insists that this is the way people are regenerated - "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." So Abraham was born by water and the Spirit. Now since Abraham was never baptized (Christian baptism was introduced many centuries after his death) water cannot refer to the rite of baptism.

Also, if water means baptism, it is difficult to understand why our Lord rebuked Nicodemus for his ignorance. Christian baptism was not yet instituted, nor had the facts that it signifies occurred yet, namely the death, burial and resurrection of Christ. So Nicodemus could not understand "water" to mean baptism. Yet Christ expected this teacher of Israel to know about being born of water, "Are you the teacher of Israel, and do not know these things?" Evidently, Christ meant something other than baptism, which Nicodemus could have known from the Old Testament Scriptures.

Christ teaches that the new birth is the sovereign work of God the Holy Spirit. "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit" (John 3:8); "But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12, 13). Man cannot determine when and who will be born again; God regenerates whenever and whoever He wishes. The new birth is not "according to the will of man." Now if water baptism automatically causes regeneration, we must say that the wind blows where man wishes, who can tell exactly where it goes because the administration of baptism is very much a matter of the human will.

Water is cleaning and life

What then is the meaning of "water?" In John's Gospel, water is symbolic of the Holy Spirit and the spiritual life He gives (John 4:14; 7:38, 39). Jesus speaks "of water and Spirit" not because there are two sources of regeneration but to describe the Holy Spirit working like water. The two are taken together to describe different aspects of the same reality. The Holy Spirit alone regenerates (John 3:6, 8), and in so doing, He acts like water cleansing and renewing the soul (John 3:5). The Scriptures elsewhere explain that it was "not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5). The cleaning and renewing of the heart is performed by the Spirit. There is no mention of the rite of baptism, much less that it causes regeneration.

Similarly, God speaks by the prophet Ezekiel: "Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them." (Ezekiel 36:25-27). The clean water is applied by God - "I will sprinkle clean water on you" - and not by the priest, midwife or pastor, and by so doing, He cleanses and renews the heart.

We may also add that the Holy Spirit employs the Word of God, the Gospel message, to implant new life in the heart. Given that water is also symbolic of the Word (Ephesians 5:26), it is consistent with the rest of Scripture to say that "born of water" may also refer to God's Word. "Of His own will He brought us forth by the word of truth" (James 1:18); "Since you have purified your souls in obeying the truth through the Spirit… having been born again, not of corruptible seed but incorruptible, through the Word of God which lives and abides forever" (1 Peter 1:22, 23).

Conclusion

It has been shown that it is unlikely that "water" refers to baptism, and since John 3:5 is the principal Catholic proof text for the doctrine of baptismal regeneration, this crucial Catholic doctrine is rooted in an unproved assumption rather than the manifest meaning of the Word of God.

Copyright Dr Joe Mizzi. Permission to copy and distribute this article without textual changes.

[Caretaker]

http://www.justforcatholics.org/a114.htm

Baptism: Refutation Of Baptismal Regeneration

Question: Jesus Christ, St. Peter, St. Luke, and St. Paul all agree that we are saved and born again in the waters of baptism with the Holy Spirit! (John 3:5; Mark 16:16; Acts 2:38, 1 Peter 3:21; Acts 22:16; Romans 6:3, 4; Colossians 2:12).

Answer: I hope that by studying these scriptures, you will become convinced that none of them actually proves “baptismal regeneration.” But first, let us define the official Catholic position and what is required to prove this doctrine.

What is baptismal regeneration?

The Catholic Church teaches that:

   1. Baptism is necessary for salvation (Catechism of the Catholic Church, 1277).
   2. Baptism causes regeneration. (In theological jargon, baptism is said to be the instrumental cause of regeneration). Baptism is not only a sign; it actually brings about the new birth. “Through baptism we are freed from sin and reborn as sons of God” (Catechism of the Catholic Church, 1213).

As the other sacraments, baptism acts “ex opere operato” - literally, by the very fact of the action being performed. The right application of the outward sign is always followed by the gift of internal grace if the sacrament is received with the right dispositions.

In the case of infants, baptism removes original sin and regenerates even though the infant does not personally believe in Christ. “It may not be doubted that in Baptism infants receive the mysterious gift of faith. Not that they believe with the assent of the mind, but they are established in the faith of their parents” (Catechism of Trent).

In the case of adults, faith is necessary, but it is not sufficient for forgiveness or eternal life. Faith is considered as one of the factors constituting the “right disposition” for baptism. “Besides a wish to be baptized, in order to obtain the grace of the Sacrament, faith is also necessary” (Catechism of Trent). Yet the believer does not receive grace (forgiveness or regeneration) until and unless he is baptized with water.

What is required to prove baptismal regeneration?

To prove that “baptismal regeneration” is a true biblical doctrine, it is not enough to quote some scriptures that somehow link baptism to forgiveness or the new birth. Baptism must be shown to be the instrumental cause of regeneration.

Faith, repentance, baptism, confessing Christ, holiness and good works are all aspects of the human response to God's grace; all are somehow related to salvation. That does not mean that faith, repentance, confession, works, baptism, etc, are all related to salvation in the same manner. The distinction between the different roles of faith and good works is clearly seen in Ephesians 2:8-10 - "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them."

Salvation is "through faith" and "not of works." The apostle Paul is adamant that good works are not the means of salvation. Yet, in the same breath, the apostle is equally insistent that works are the fruit of salvation - "for good works". So then, whoever "believes" and tries to do good works to merit salvation does not understand the Gospel. Nor does the man who "believes" and continues to live in sin, devoid of good works. Only he who believes in Christ, and forfeits any reliance on the merits of personal works, and whose life is overflowing with good works, can be confident that he is truly saved by grace.

So, while it is true that both faith and works are related to salvation, yet it is fatal to attribute to works the role which the Word of God attributes to faith. Faith is the instrumental cause; works are the necessary fruit.

We should also ask about the specific relationships of faith and baptism to salvation. Is faith insufficient to save? Is baptism the actual cause of salvation? Or is faith sufficient and baptism the sign of salvation? Think of Paul's argument in Romans 3 and 4. He uses Abraham as an example of justification by faith. At least for Abraham, faith was sufficient to justify him (Abraham was never baptised, and he was justified by faith before he received the sign of circumcision). Moreover, since Paul uses Abraham as a model for all of us (in New Testament times), it is impossible to deny the saving efficacy of faith even before it is accompanied by good works and rituals. Not, of course, that we disregard the commandments and ordinances of our Lord; for every believer seeks to fulfill them (as Paul argues later on in his letter); nor that circumcision was meaningless, or that baptism is optional (for he later reminds the believers about their baptism and the implications to the Christian life).

Therefore it is not enough to show from Scripture that “faith and baptism” or “repentance and baptism” saves. Evangelical Christians also believe that “faith and baptism” saves, without accepting the idea of baptismal regeneration. Evangelicals say that a person is saved by faith (instrumental cause) and baptism (as the sign of salvation). Whereas Catholics say that faith is a predisposition (which is not sufficient to save by itself); cleansing is actually brought about by baptism (instrumental cause).

So to prove baptismal regeneration, it must be shown that:

   1. Baptism without personal faith saves (as in the case of infant baptism).
   2. Without baptism, faith does not save (as in the case of catechumens who are not yet saved because they are not yet baptised, even though they have repented and believed in Christ).

Let us look at the most important “proof texts” to see whether they actually prove baptismal regeneration or not.

“Proof texts” examined

John 3:5 Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”

There is evidence that “water” is not primarily referring to baptism (see “Baptism: Born of Water”), but let’s say, for the sake of argument, that it is. “Water” and “Spirit” refer to different aspects of the work of regeneration. In Catholicism, the Spirit is the agent; water baptism is the instrument. In biblical Christianity, the Spirit is the agent; baptism is the sign of salvation. Why can’t we understand water as the reality signified by the external rite (namely spiritual cleansing and new life) that is brought about by the Spirit? Is there any compelling reason why “water” must be understood as the instrumental cause?

Mark 16:16 He who believes and is baptized will be saved; but he who does not believe will be condemned.

Catholics and Evangelicals agree that faith and baptism saves. We disagree on their separate roles. Can we understand baptism as the sign rather than the instrument of salvation? Certainly! Why do we have to see personal faith as a mere “predisposition” or indeed as unnecessary in the case of infants? Jesus emphasizes the primacy and necessity of faith by warning that “he who does not believe will be condemned.” We know, at least, that one can be baptized and still be lost if he does not believe. Matthew 16:16 says nothing about the unusual case of someone who believes and is not yet baptized. Therefore, this verse cannot be used to prove something ("faith is insufficient") that it is not talking about.

Acts 2:38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.”

In his sermon on the Day of Pentecost, the apostle Peter powerfully persuaded the Jews that the man they had crucified as a blasphemer is the Lord and Messiah. They were pierced to the heart and asked what they should do. Peter replied that they must repent, i.e. change their mind about Jesus - they who previously disbelieved Jesus must now believe in Him. Baptism in the name of Jesus Christ served as a courageous public testimony of their repentance and faith in Him, knowing full well that it meant persecution from the Jewish leaders and the rest of the Jews.

There is nothing in the text that compels us to see baptism as the instrumental cause. Why not take repentance as the means of receiving forgiveness, and baptism as the sign of true repentance and forgiveness? Indeed, a short time later the apostle Peter promised forgiveness on the basis of repentance without even mentioning baptism (Acts 3:19 – Repent, therefore, and be converted, that your sins may be blotted out). Faith in the Messiah (implied in genuine repentance), rather than baptism, receives God's gracious pardon.

Acts 22:16 And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.

The outward act, “arise and be baptized,” is linked to the heart appeal to Christ, “calling on the name of the Lord.” The result is spiritual cleansing - “wash away your sins.” We see immediately that this verse says nothing about forgiveness apart from personal faith. Nor does it necessarily prove that “calling upon the Lord” is insufficient for cleansing. For baptism can be considered as an external sign (washing the body) of the inner reality (washing the heart from sin) brought about by faith (calling on the Lord). Grammatically, “wash away your sins” is linked to “calling on the name of the Lord” and not to “be baptized.” Elsewhere Scripture is clear that the instrument of salvation is calling upon the name of the Lord by faith. God “is rich to all who call upon Him. For whoever calls upon the name of the Lord shall be saved. How then shall they call on Him whom they have not believed?” (Romans 10:12-14). In other words, their faith (manifest in their call for mercy) results in salvation. Baptism does not repeat what is already achieved through faith (salvation, cleansing); baptism signifies this great truth.

Romans 6:3, 4 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.

This passage, especially the phrase “buried with Him through baptism,” seems to support the idea that baptism is the instrumental cause of justification. However, even here baptism could be understood as the sign of justification. It is not unusual in Scripture to call the reality by the name of its sign. Thus, for example, Paul says that all Christians are circumcised (even though one may not be physically circumcised!) - meaning that they possess what circumcision signifies (Philippians 3:3). Using this kind of language, Paul can speak of the great reality of the believers’ spiritual union with Christ, and the benefits which flow from that union, in terms of baptism, its sign.

We are forced to give this interpretation by the context. Before mentioning baptism in chapter 6, Paul had repeatedly emphasized that faith alone is the instrumental cause of justification (Romans 1:16, 17; 3:22, 25, 26, 28, 30; 4:5, 13; 5:1, 2). Righteousness is “imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised up because of our justification” (Romans 4:24,25). Since they received the benefits of Christ’s death and resurrection (justification), and that through faith, believers must be spiritually united to Him (delivered and raised up with Him). If baptism is taken as the instrumental cause, then Paul contradicts what he had established before, namely that justification is by faith.

Elsewhere, the apostle Paul clearly teaches that what is signified in baptism (buried and raised with Christ) actually occurs “through faith.” Christians are “buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead” (Colossians 2:12). Justification on account of union in Christ's death, burial and resurrection is brought about “through faith” - and is properly symbolized by dipping the new believer in and out of the water.

1 Peter 3:21 There is also an antitype which now saves us - baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ.

Peter was speaking about Noah and his family who were saved through the floodwater. He makes a comparison between that water and baptism. One corresponds to the other (that’s what antitype means). The flood symbolized baptism. Further, Peter says that baptism now saves us.

Conscious that his statement is liable to be misunderstood, Peter explains himself. Negatively, baptism does not save because water is applied to the body: “not the removal of the filth of the flesh.” Water can only cleanse the flesh outwardly; it does not cleanse the heart from sin. Positively, baptism saves because it follows a personal response to God as indicated by the phrase “the answer of a good conscience toward God.” The Bible usually uses such terms as “believe,” “repent,” and “call upon” to describe this personal response to God. It is that aspect of baptism (what is signified, “the answer of a good conscience toward God”) rather than the external rite (the sign, the application of water) that saves. In this sense, we affirm that baptism saves.

Consider the following conversation:

    Q. Are you married?
    A. Yes, I am married; see, I’m wearing this ring.
    Q. What does the ring signify?
    A. It means that I gave my consent to my wife and, therefore, I am united to her.

Strictly speaking, the husband is united to his wife because of the marriage vows rather than the ring. Yet since the latter is the sign of their union, it is natural to speak of the ring to mean the reality it represents. He is married because he wears a marriage ring. Compare this to a similar conversation about salvation:

    Q. Are you saved?
    A. Yes I am saved, because I am baptized.
    Q. What does baptism signify?
    A. It signifies that I believe in Christ and, therefore, I am united to Him.

So, when we say that baptism saves us, we do not mean that the sacrament saves us apart from faith in Christ; we mean that baptism signifies our salvation by faith in Christ. Contrast this to the position of the Roman Catholic Church. Infants are said to be saved by baptism even though by reason of his age a baby cannot make such a personal appeal to God, as the Bible requires. 1 Peter 3:21 actually denies baptismal regeneration ex opere operato!

Conclusion

We have seen that there are a few scriptures that relate baptism to salvation. All these scriptures also associate baptism with faith and repentance. Therefore, baptism can be understood as the sign of salvation received by faith in Christ. None of these verses prove that baptism, rather than faith, brings about justification, nor that infant baptism is efficacious since personal faith is absent in infants. Therefore, baptismal regeneration is not a proven biblical doctrine.

What are the practical implications? Be careful not to be deceived, thinking that you are right with God simply because you have been baptized. You could be baptized and still be lost. On the other hand, if you truly believe in Christ - relying on Him alone for salvation, while showing your faith in holiness and love - then baptism is God’s sign to you of your saving union with Christ.

Copyright Dr Joe Mizzi. Permission to copy and distribute this article without textual changes

[thedrumchannell]

Jesus was referring to child birth as the first birth that is required in this life. We got to get here somehow and that's by the womb. This is not meant to be referred to as baptism. Now the second birth is the birth to get out of here (meaning we came by the first birth) but how do we get out. The second birth is the baptism of the Holy Ghost and because we believe in Jesus we show this by proclaiming our faith to the world as a sign of our regeneration. The regeneration brought about by the grace of God.

The first birth is our ticket into this world. The second birth is our ticket from this world back to heaven. But that ticket can only be bought by the Lord Jesus (he died on the cross so that we might be saved). When we believe in him we are renewed in the Spirit of the Holy Ghost.

Brandon

P.S. Great articles Caretaker!

[Caretaker]

God bless you Brandon;

This is a tremendous resource for Roman Catholics, who will open their hearts to the Truth found in God's Word, that all sinners can be justified solely through faith in Christ alone, and that Jesus is our ONLY Mediator and through Christ alone we have access directly to the Throne of Glory:

http://www.justforcatholics.org/

[Pearl]

Uh....sorry, Caretaker.  I'm a Catholic and I have found it to be other than " a tremendous resource..."   It has been a good exercise in patience, though.   

Doesn't follow, Brandon.  If a person isn't born they don't exist.  The whole thing is moot, so why would Jesus bring it up?  Unless one be born of water and of spirit they cannot enter the kingdom of heaven.  All that are born are born of the womb and that has nothing to do with the kingdom of heaven.  So why is Jesus jumbling them all together? 

 One of the two incredibly long tracts Caretaker put up above mentioned that Catholics pull water baptism out of nowhere.  I beg to differ.  There are only two baptisms mentioned, water (Jordan) and Spirit.  All else is pulled out of nowhere.