Carl Pollard
There are few subjects in Christianity that generate as much disagreement as baptism. Nearly everyone who professes to follow Jesus acknowledges that baptism is important. Most agree that Jesus commanded it, that the apostles practiced it, and that Christians should submit to it. The disagreement begins when we ask a much more specific question: What does baptism actually accomplish, and what relationship does it have to salvation?
Some believe baptism is an outward demonstration of a salvation that has already occurred. Others believe it is a symbolic testimony of faith, an ordinance that Christians obey after being saved. Still others teach that baptism is the moment at which God forgives sins, unites a believer with Christ, and brings that person into a new relationship with Him.
These positions can’t all be correct in every respect. They make different claims about what God does, when He does it, and what He requires of those who come to Him.
Our responsibility is to examine those claims in light of Scripture.
The question deserves more than a few isolated verses. We need to consider the teachings of Jesus, the preaching of the apostles, the conversions recorded in Acts, and the explanations of salvation found throughout the New Testament. We also need to understand how baptism relates to grace, faith, repentance, confession, the blood of Christ, and the work of the Holy Spirit.
And we must be willing to ask difficult questions of our own understanding.
If the Bible teaches that baptism is necessary for the forgiveness of sins, we must accept that teaching regardless of how unpopular it becomes. If the Bible teaches that baptism merely follows salvation, we must accept that instead. Our convictions should be determined by the meaning of Scripture.
Jesus said in John 12:48 that His word will judge us on the last day. That makes the words of Christ and His inspired apostles the standard by which every teaching must be measured.
1. We Must Begin With the Authority of Jesus
Before considering what baptism accomplishes, we need to establish who has the authority to determine its purpose.
Following His resurrection, Jesus said,
“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” (Matthew 28:18–20)
Notice how Jesus introduces this command. He begins by declaring that all authority belongs to Him.
The command to baptize comes directly from the risen Lord, who possesses authority over heaven and earth. Baptism was therefore part of the mission Jesus entrusted to His apostles. They were commanded to make disciples, baptize them, and teach them to obey everything He had commanded.
Mark records another statement of Jesus, “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.” (Mark 16:16)
There is a textual issue worth acknowledging. Mark 16:9–20 is absent from some of the earliest Greek manuscripts, and many modern translations identify this passage as textually disputed. Consequently, our understanding of baptism should not depend exclusively on Mark 16:16.
Nevertheless, the relationship between faith, baptism, and salvation expressed in this verse is also addressed in undisputed New Testament passages.
Matthew 28 establishes that baptism is commanded by Jesus. Acts 2:38 connects baptism with forgiveness. Acts 22:16 connects it with the washing away of sins. Romans 6 connects it with participation in Christ’s death and resurrection. Galatians 3 connects it with putting on Christ. First Peter 3:21 explicitly says that baptism saves.
The question is whether we will allow these passages to speak with their full force.
2. What Is Baptism?
The Greek word commonly translated baptize is baptizō, which frequently carries the meaning of immersing, dipping, or submerging. The word itself should be understood in its context, but the New Testament’s descriptions of Christian baptism strongly support immersion in water.
Consider what happened when Philip baptized the Ethiopian official, “And they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water…” (Acts 8:38–39)
Both men went into the water, and both came out afterward.
John 3:23 tells us that John the Baptist was baptizing at Aenon near Salim because “water was plentiful there.” While John’s baptism was preparatory and distinct from baptism into Christ, the description is consistent with immersion.
Paul’s language provides another important connection, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (Romans 6:4)
Paul describes baptism as a burial and resurrection.
Colossians 2:12 similarly speaks of believers being “buried with him in baptism” and raised with Him through faith in God’s powerful working.
Immersion provides a particularly fitting expression of the death, burial, and resurrection of Christ.
The biblical pattern is a believer being immersed in water in response to the gospel of Jesus Christ.
The New Testament does not prescribe a particular river, pool, building, or baptistry. The significance lies in what Christ has commanded and what God promises to do.
3. Baptism and the Forgiveness of Sins: Acts 2:38
On the Day of Pentecost, Peter preached to a Jewish audience in Jerusalem. He demonstrated from Scripture that Jesus was the promised Messiah and declared that the very Jesus they had crucified had been made both Lord and Christ. The audience was deeply convicted. “Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?'” (Acts 2:37)
Their question was urgent. They recognized their guilt and wanted to know how to respond.
Peter answered:
“Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” (Acts 2:38)
We should carefully observe several details.
First, Peter commanded repentance and baptism. Both were included in his answer.
Second, the command applied to “every one of you.” Peter did not describe baptism as an optional practice for particularly committed believers.
Third, Peter connected repentance and baptism with “the forgiveness of your sins.”
Fourth, he attached the promise of the Holy Spirit to this response.
The Greek phrase translated “for the forgiveness of your sins” is eis aphesin tōn hamartiōn. The preposition eis commonly indicates movement toward a goal or result, although its meaning depends on context.
The identical expression “for the forgiveness of sins” appears in Matthew 26:28, where Jesus says His blood is poured out for the forgiveness of sins. In that passage, the phrase naturally expresses the purpose or result of His sacrifice.
The most straightforward reading of Acts 2:38 is that Peter commands his hearers to repent and be baptized with forgiveness of sins in view.
Some object that eis should be understood as “because of,” making baptism a response to forgiveness already received.
However, this interpretation faces difficulties.
Peter’s audience had just asked what they needed to do in response to their guilt. Peter’s answer directs them toward forgiveness. Nothing in the immediate context says their sins had already been forgiven.
Others point out that “repent” is grammatically plural while “be baptized” is singular. That distinction is true, but it does not establish that baptism is unrelated to forgiveness. The singular command distributes the action individually to each person, while the promise of forgiveness concerns the people being addressed.
The verse connects both repentance and baptism to the response Peter commands.
What happened next?
“So those who received his word were baptized, and there were added that day about three thousand souls.” (Acts 2:41)
They heard the gospel, accepted Peter’s message, and were baptized.
The text never describes these people as having already received forgiveness and then being baptized simply to announce it publicly.
Instead, baptism is presented as part of their immediate response to the gospel.
If baptism had no connection to receiving forgiveness, why did Peter include it in his direct answer to people asking what they needed to do?
4. Saul of Tarsus: Why Was a Believing, Praying Man Told to Be Baptized?
The conversion of Saul is particularly important because Scripture provides several accounts of the same event.
In Acts 9, Saul encountered the risen Jesus on the road to Damascus.
He became convinced that Jesus was Lord. He obeyed the instruction to enter Damascus and wait for further direction.
For three days he was blind, neither eating nor drinking (Acts 9:9).
Acts 9:11 also tells us that Saul was praying.
Consider his condition. Saul believed that Jesus had risen. He recognized His authority. He obeyed His instruction. He was praying and fasting. Yet when Ananias came to him, he said, “And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.” (Acts 22:16)
This statement creates a serious difficulty for the idea that sins are necessarily forgiven at the moment someone first believes.
Saul had already encountered Jesus, submitted to His instruction, and begun praying.
Nevertheless, Ananias told him to be baptized and wash away his sins.
The text associates baptism, the washing away of sins, and calling on the Lord’s name.
Of course, water itself cannot remove moral guilt. Scripture teaches that Christ’s blood provides redemption and forgiveness (Ephesians 1:7).
The question is how God has instructed believers to receive the benefits of that sacrifice. Acts 22:16 identifies baptism as part of Saul’s response.
Some argue that “wash away your sins” refers only to a symbolic demonstration of forgiveness Saul had already received.
But the text never states that Saul’s sins had already been forgiven. Ananias uses an imperative directed toward something Saul is to do.
Others point to the grammatical connection between “calling on his name” and washing away sins. Calling on the Lord is unquestionably important. Yet that observation does not remove baptism from the command. Ananias explicitly tells Saul to arise and be baptized.
In the account of Saul’s conversion, calling upon the Lord and baptism belong together.
This is especially significant when compared with Romans 10:13, “For everyone who calls on the name of the Lord will be saved.”
Acts 22:16 provides an example of what calling upon the Lord involved in an actual conversion. Saul was instructed to call on the Lord’s name as he arose, was baptized, and had his sins washed away.
5. Baptism Into Christ: Romans 6:3–7
Romans 6 offers one of the deepest explanations of baptism in the New Testament. Paul writes, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (Romans 6:3) Paul describes baptism as entering into union with Christ and His death.
He continues, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (Romans 6:4)
Notice the progression.
- Christ’s death, burial, and resurrection
- The saving work of Jesus
- Baptized into Christ’s death
- Buried with Him through baptism
- Raised to walk in newness of life
Paul’s argument assumes that his readers have undergone a decisive change in their relationship with sin. He reminds them of their baptism because it represents their participation in Christ’s death and resurrection. Verse 6 explains that the old self was crucified with Christ so that believers would no longer be enslaved to sin.
Verse 7 adds, “For one who has died has been set free from sin.”
Baptism is therefore deeply connected to the believer’s death to sin and new life in Christ.
Some argue that Romans 6 refers only to a spiritual baptism that occurs at the moment of faith.
It is certainly true that the spiritual realities described in this passage are accomplished through God’s power. Yet Paul appeals to an event his readers would recognize as part of their conversion. His description also corresponds with the water baptisms repeatedly recorded in Acts.
The passage does not explicitly discuss the amount of water used, but its burial imagery supports immersion. Most importantly, Paul treats baptism as a meaningful participation in the saving work of Christ. If baptism merely announces a spiritual resurrection that has already occurred, we should ask why Paul describes the believer as being buried with Christ through baptism so that he may walk in newness of life.
6. How Does Someone Put On Christ? Galatians 3:26–27
Paul writes, “For in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ.” These verses deserve to be read together. Verse 26 says believers become children of God through faith. Verse 27 explains that those baptized into Christ have put on Christ. Paul does not present faith and baptism as competing means of salvation. He connects them. Faith is essential. Baptism is the faith-filled response through which believers are described as putting on Christ.
Notice that Paul says “baptized into Christ.”
This language is similar to Romans 6:3.
We should also consider the spiritual blessings found in Christ. Ephesians 1:3 teaches that every spiritual blessing is in Christ. Ephesians 1:7 says redemption and forgiveness are found in Him. 2 Timothy 2:10 speaks of salvation “that is in Christ Jesus.”
Romans 8:1 declares that there is no condemnation for those who are in Christ Jesus. Paul explicitly connects baptism with putting on Christ. A fair reading must also recognize that Paul emphasizes faith throughout Galatians. Baptism does not replace faith, and a person does not earn sonship through performing a ceremony.
Rather, Paul describes baptism within the experience of coming to Christ through faith.
The New Testament never requires us to choose between genuine faith and obedient baptism.
7. Does Baptism Actually Save? First Peter 3:21
Perhaps no passage states the relationship between baptism and salvation more directly than 1 Peter 3:21.
Peter writes, “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.” We must consider the entire statement. Peter begins by discussing Noah and the flood. Eight people were brought safely through water (1 Peter 3:20).
He then draws a correspondence between that event and Christian baptism.
Peter explicitly states that baptism now saves. But he immediately explains what he means. Baptism isn’t washing dirt from the body. The saving significance is spiritual, involving an appeal to God for a good conscience through the resurrection of Jesus Christ. The Greek term eperōtēma is sometimes translated “appeal” and sometimes understood as “pledge.” The precise nuance is debated. Both readings recognize that baptism has a spiritual significance extending beyond physical washing. Most importantly, Peter identifies the resurrection of Jesus as the basis of baptism’s saving significance.
Baptism possesses no independent power to save apart from Christ. It is effective because of what Jesus accomplished through His death and resurrection. An objection frequently raised is that Peter is only discussing an outward symbol of an inward salvation. Yet that explanation must account for the words “baptism … now saves you.”
Peter doesn’t say baptism merely represents salvation. He uses the language of salvation and then clarifies the source and nature of its effectiveness. The passage can’t responsibly be reduced to a statement about water physically removing sin. Peter explicitly rejects that idea. At the same time, it should not be reduced to a purely symbolic ceremony with no relationship to salvation.
Peter connects baptism, the appeal to God, the resurrection of Jesus, and salvation.
8. Baptism and the Work of God: Colossians 2:11–13
One of the most common objections to baptism concerns works.
The argument usually sounds something like this, “If baptism is something a person does, then requiring baptism for salvation means salvation is earned by human effort.”
Colossians 2 directly addresses the relationship between baptism, faith, and divine power. Paul writes, “Having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.” (Colossians 2:12)
Who performs the saving work in this passage? God does. Paul specifically identifies “the powerful working of God.”
The person being baptized places faith in God’s power. Verse 13, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” God makes the sinner alive. God forgives trespasses. God accomplishes the spiritual transformation. Baptism is the context in which Paul describes the believer being buried and raised with Christ through faith. A person can submit to something God commands without believing that his obedience earns salvation. When Naaman was instructed to wash seven times in the Jordan River, he was healed only after obeying the prophet’s instruction (2 Kings 5:10–14). The river didn’t possess miraculous healing power. Naaman’s actions didn’t earn a miracle. God healed him when he submitted to the command given through God’s prophet. This is an illustration of the relationship between obedient faith and divine grace, although Naaman’s cleansing is not itself a New Testament doctrine of Christian baptism. Similarly, Joshua and Israel marched around Jericho as God commanded (Joshua 6; Hebrews 11:30). The walls fell by God’s power. Obedience to a divine instruction does not automatically make the resulting blessing a wage earned.
The crucial distinction is between earning salvation and receiving salvation through the response God has commanded.
Colossians 2 describes baptism as an expression of faith in God’s powerful working.
9. Is Baptism a Work That Contradicts Salvation by Grace?
Ephesians 2:8–9 says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
This passage is central to understanding salvation. We are saved by grace. Salvation is God’s gift. No sinner can earn redemption through personal goodness, religious accomplishments, or obedience to a system of law. Romans 3:23 teaches that all have sinned. Romans 6:23 says the wages of sin is death, while eternal life is God’s gift in Christ Jesus. The blood of Christ is the basis of our forgiveness. Hebrews 9:22 emphasizes the necessity of blood for forgiveness, and Hebrews 9:26 describes Christ’s sacrifice as the means by which sin is put away. The question is whether submitting to baptism contradicts these truths. Consider the nature of faith itself.
In John 6:28–29, the crowd asked Jesus, “What must we do, to be doing the works of God?” Jesus answered, “This is the work of God, that you believe in him whom he has sent.” Jesus calls believing a “work” in response to their question, yet faith does not become a meritorious human achievement that earns salvation. This does not mean faith and baptism are identical. It demonstrates that merely identifying something as an action does not settle whether it constitutes the kind of works excluded by Ephesians 2:9. Repentance also requires a human response. Jesus said, “Unless you repent, you will all likewise perish.” (Luke 13:3) Paul declared that God commands all people everywhere to repent (Acts 17:30). If repentance is necessary, does repentance earn salvation? No. Repentance involves turning away from sin and toward God. It is a response to God’s gracious call.
Confession likewise involves action. Romans 10:9 speaks of confessing Jesus as Lord and believing in His resurrection. Yet Christians who affirm salvation by grace generally do not regard confession as an attempt to purchase forgiveness. We must apply the same careful reasoning to baptism. The issue is whether God has commanded it as part of the response of faith. Titus 3:5, “He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” The identity of the “washing of regeneration” is debated. Many Christians understand it as a reference to baptism, while others understand it primarily as spiritual cleansing accomplished by the Holy Spirit. Regardless of that debate, Paul’s emphasis is unmistakable. Salvation comes from God’s mercy and renewing power.
If baptism is involved in this washing, it remains entirely consistent with salvation by mercy because God is the one who saves.
We should therefore reject two errors.
The first is the belief that water or human effort possesses the power to earn forgiveness. The second is the assumption that any action commanded by God must be a meritorious work. The New Testament consistently teaches that salvation is grounded in grace, received through faith, and accompanied by the obedience that genuine faith produces.
10. What About the Thief on the Cross?
One of the most frequently cited objections involves the criminal crucified beside Jesus.
Luke 23:42–43 records his request, “Jesus, remember me when you come into your kingdom.” Jesus responded, “Truly, I say to you, today you will be with me in paradise.”
The thief was promised paradise, and Scripture never records his baptism.
Does this prove that baptism has no relationship to salvation? We need to consider several facts. First, the text does not tell us whether the thief had ever received John’s baptism. Large numbers of people had been baptized by John (Matthew 3:5–6). We cannot establish that this particular man had or had not been baptized. However, the strongest response does not depend on speculation about his past. Second, Jesus possessed authority to forgive sins during His earthly ministry. In Mark 2:5, Jesus told the paralytic, “Son, your sins are forgiven.”
The scribes questioned His authority, and Jesus demonstrated that the Son of Man had authority on earth to forgive sins (Mark 2:10).
Jesus could forgive the thief directly. Third, the thief died before Jesus’ resurrection and before the apostles began proclaiming the gospel under the Great Commission. Hebrews 9:15–17 discusses Christ’s death in connection with the inauguration of the new covenant, using the language of a covenant or will. The exact relationship between covenant inauguration and every individual command should be handled carefully. Nevertheless, the thief’s situation occurred before the post-resurrection commission of Matthew 28 and before the Pentecost preaching of Acts 2. The thief received a direct promise from Jesus during a unique historical moment. That event establishes the authority and mercy of Christ. It does not necessarily establish what people should do after the risen Lord commissioned His apostles to preach the gospel and baptize disciples. Even if we knew with certainty that the thief had never been baptized, his salvation would demonstrate that Jesus can save someone apart from the ordinary pattern of Christian conversion.
It would not, by itself, prove that Christians are free to disregard a command Jesus subsequently gave. We should learn from the thief’s trust in Christ without using his exceptional circumstances to dismiss the instructions Christ gave His church.
11. Why Did Paul Say Christ Did Not Send Him to Baptize?
First Corinthians 1:17 is another common objection. Paul writes, “For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.”
Some reason that if baptism were connected to salvation, Paul could never have said Christ did not send him to baptize. The context is essential. The Corinthian congregation was divided over allegiance to different teachers. Some claimed to follow Paul, others Apollos, others Cephas, and others Christ (1 Corinthians 1:12). Paul challenged this division, “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1:13) His argument centers on the identity of the one to whom Christians belong.
They were baptized in the name of Christ.
Paul was relieved that he had personally baptized only a few of them because he did not want anyone claiming to have been baptized in his name. He specifically mentions baptizing Crispus, Gaius, and the household of Stephanas (1 Corinthians 1:14–16). Paul did baptize people. Furthermore, Acts 18:8 describes his ministry in Corinth:
“And many of the Corinthians hearing Paul believed and were baptized.” Paul’s statement in 1 Corinthians 1:17 distinguishes his primary commission to proclaim the gospel from personally performing every baptism.nPreaching was his central task. Others could administer baptism. This interpretation fits the context of a congregation struggling with personality-driven division. Paul’s words do not establish that baptism is unnecessary. In fact, his argument assumes that baptism into Christ was a recognized part of the Corinthians’ conversion. If the person performing the baptism had been spiritually decisive, their loyalty might have attached to that individual. Paul wanted their loyalty directed toward Christ. The passage teaches that the identity of the human administrator is unimportant compared with the Lord into whose name the person is baptized.
12. Does John 3:16 Prove That Faith Alone Saves?
John 3:16 is among the most familiar verses in Scripture. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”
The verse clearly teaches that salvation is available through faith in Jesus Christ.
But does it teach that baptism is unnecessary? That conclusion requires adding a limitation the verse does not express. John 3:16 does not say that repentance is unnecessary. It does not say confession is unnecessary. It does not say obedience is unnecessary. The verse emphasizes faith as the means by which people receive life in Christ. We must interpret that emphasis alongside the rest of Scripture. Earlier in the same conversation, Jesus told Nicodemus, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (John 3:5) The interpretation of “water and the Spirit” has been debated throughout Christian history.
Some understand it as a reference to Christian baptism and the regenerating work of the Spirit. Others connect the language with Ezekiel 36:25–27, where cleansing water and God’s Spirit appear together in the promise of a renewed people. Still others propose a contrast between physical birth and spiritual birth. The passage should not be presented as though every interpretive question has been settled. Nevertheless, the connection between water, the Spirit, and entrance into God’s kingdom deserves consideration in light of the New Testament’s later teaching on baptism.
John 3:16 must also be read alongside John 3:36, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” The Greek verb translated “does not obey” is apeitheō, which can convey disobedience or refusal to believe. Its use underscores the close relationship between faith and responsiveness to God’s revelation. Biblical faith is more than agreeing that Jesus exists. James 2:19 observes that even demons believe certain truths about God. James 2:17 says faith without works is dead. James is discussing the active character of genuine faith, especially as demonstrated in a life of obedience and love. He is not specifically writing a treatise on baptism. Nevertheless, his teaching challenges the idea that saving faith can be separated from obedience to God.
The proper question is whether baptism belongs to the response Jesus commands of those who believe. The examples in Acts repeatedly answer that question by showing believers being baptized.
13. What About Romans 10:9–10?
Paul writes, “Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)
Verse 10 continues, “For with the heart one believes and is justified, and with the mouth one confesses and is saved.” Some argue that because Paul mentions belief and confession without mentioning baptism, baptism cannot be necessary. But we should examine the purpose of the passage.
Romans 10 addresses righteousness through faith and the accessibility of the gospel to Jews and Gentiles. Paul emphasizes that salvation is available to all who call upon the Lord. His purpose is not to provide a comprehensive chronological account of every element involved in conversion.
Consider that Romans 10:9 does not explicitly mention repentance. Yet Jesus commands repentance in Luke 13:3, and Paul commands it in Acts 17:30. Would we conclude that repentance is unnecessary simply because it is not mentioned in Romans 10:9?
Of course not. The omission of a command from one passage does not automatically cancel its presence in another. Furthermore, the same apostle who wrote Romans 10 also wrote Romans 6:3–4, where he connected baptism with being buried with Christ and walking in newness of life. We must interpret Paul’s statements consistently. Romans 10 teaches the necessity of faith in the risen Lord and the importance of confessing Him.
Romans 6 teaches the significance of baptism into Christ. Both passages belong to the same letter. The most coherent interpretation allows both to contribute to our understanding of salvation.
14. What About the Sinner’s Prayer?
Many people have been taught that salvation comes through repeating a prayer such as,
“Lord Jesus, I know I’m a sinner. I believe You died for me. Come into my heart and save me.” There is nothing wrong with confessing sin, expressing faith in Christ, or asking God for mercy. Prayer is repeatedly encouraged throughout Scripture. The question is whether the New Testament teaches that an unbaptized sinner receives forgiveness simply by repeating a particular prayer.
There is no recorded conversion in Acts where the apostles instruct someone to repeat a sinner’s prayer as the means of receiving forgiveness. Instead, consider their responses. On Pentecost, Peter commanded repentance and baptism (Acts 2:38).
When the Ethiopian official believed, he was baptized (Acts 8:36–39). When Saul believed, Ananias commanded him to be baptized and wash away his sins (Acts 22:16). When the Philippian jailer asked what he must do to be saved, Paul and Silas told him to believe in the Lord Jesus, taught him the word of the Lord, and baptized him that same night (Acts 16:30–33). We should also distinguish between an unbeliever seeking salvation and a Christian who has sinned.
In Acts 8:22, Peter instructed Simon, who had already believed and been baptized (Acts 8:13), to repent and pray for forgiveness.
First John 1:9 likewise speaks of confession and forgiveness within the Christian life.
These passages provide strong biblical grounds for prayer and confession by Christians seeking forgiveness. They do not establish a sinner’s prayer as a replacement for the conversion response described in Acts. If we want to teach people how to respond to the gospel, the clearest examples are the conversions recorded by the inspired apostles.
15. What About Cornelius Receiving the Holy Spirit Before Baptism?
Acts 10 presents one of the strongest objections to the view that baptism is necessary for salvation. Cornelius was a Gentile centurion who feared God, prayed, and gave generously. An angel instructed him to send for Peter. According to Acts 11:14, Peter would declare a message by which Cornelius and his household would be saved.
While Peter was preaching, the Holy Spirit fell on those who heard the word (Acts 10:44).
The Jewish believers accompanying Peter were astonished because the gift of the Holy Spirit had been poured out on Gentiles.
Peter then asked, “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” (Acts 10:47) Verse 48 says, “And he commanded them to be baptized in the name of Jesus Christ.” The obvious objection is this, If Cornelius received the Holy Spirit before baptism, was he not already saved?
This is a serious question and should not be dismissed. We should begin by recognizing the purpose of the event. Acts 10 and 11 emphasize God’s acceptance of Gentiles into the people of God. The extraordinary outpouring of the Spirit demonstrated to Jewish believers that God was extending the gospel to Gentiles. Peter later explained, “As I began to speak, the Holy Spirit fell on them just as on us at the beginning.” (Acts 11:15)
He connected this event with the promise of baptism in the Holy Spirit and concluded that God had granted Gentiles repentance leading to life (Acts 11:16–18). The Spirit’s coming served as powerful divine confirmation that Gentiles were to be received. The question is whether this extraordinary manifestation necessarily proves that Cornelius had already received forgiveness before baptism.
That conclusion is possible within certain theological interpretations, but Acts does not explicitly state the precise moment at which Cornelius’s sins were forgiven. We should remember that miraculous activity and personal salvation are not always identical categories in Scripture. For example, Matthew 7:22–23 describes people claiming to have performed mighty works in Jesus’ name, yet Jesus declares that He never knew them. That passage does not directly settle Cornelius’s condition, but it cautions us against assuming that the presence of a miraculous manifestation automatically establishes every aspect of someone’s spiritual standing. Acts 10 does explicitly tell us that Peter commanded Cornelius and his household to be baptized. Peter did not regard the Spirit’s coming as a reason to omit baptism. He treated it as evidence that water baptism should be administered. This account presents an extraordinary order of events for a particular purpose in salvation history. It should be studied alongside the broader conversion pattern in Acts.
We must acknowledge that Christians disagree over what the Spirit’s reception establishes about Cornelius’s salvation. The text clearly establishes God’s acceptance of Gentiles and the continuing command to baptize them; it does not provide a separate, explicit statement identifying the precise instant of forgiveness.
16. Why Are People Sometimes Said to Be Saved by Faith Without Baptism Being Mentioned?
Throughout the New Testament, salvation is described in different ways. We are justified by faith (Romans 5:1). We are saved by grace (Ephesians 2:8). We are redeemed by Christ’s blood (Ephesians 1:7). We are saved through the gospel (1 Corinthians 15:1–2).
We are saved through the washing of regeneration and renewal of the Holy Spirit (Titus 3:5). We are saved by baptism (1 Peter 3:21). These statements describe different aspects of salvation. They do not necessarily compete with one another. Suppose a doctor tells a patient that a particular treatment saved his life. The patient might also say the physician saved him. Someone else might say the medicine saved him.
Those statements identify different aspects of the same event. In a much greater way, Scripture can identify God’s grace as the source of salvation, Christ’s blood as its sacrificial basis, faith as the means of receiving it, and baptism as part of the commanded response through which a believer enters Christ. Of course, this illustration cannot establish the doctrine by itself. Scripture must determine whether baptism actually occupies that role. But the illustration shows why multiple statements about salvation do not automatically contradict each other. We should resist the temptation to treat every passage as though it must contain every element of conversion.
The proper approach is to gather all the relevant passages and determine how they fit together.
17. What Does the Book of Acts Actually Show?
The book of Acts provides the clearest narrative record of how people responded when the gospel was first preached.
The following table summarizes major conversion accounts. Several observations emerge. Baptism repeatedly occurs in direct connection with conversion.
The people in these accounts do not wait months or years before being baptized.
The Ethiopian official was baptized during his journey. The Philippian jailer was baptized during the night, after hearing the gospel.
The Corinthians were baptized as they responded to Paul’s preaching. If baptism were merely a public ceremony intended to demonstrate salvation before an assembled congregation, why did the jailer need to be baptized in the middle of the night?
Why did the Ethiopian official request baptism immediately upon encountering water? These accounts do not prove that public testimony is never associated with baptism. Baptism often occurs in the presence of others. But they demonstrate that the New Testament does not require a scheduled church service, a large audience, or a lengthy waiting period. The emphasis falls on responding to the gospel.
18. Does the Ethiopian Official’s Conversion Prove Baptism Was Part of Preaching Jesus?
Acts 8 records Philip’s encounter with an Ethiopian official who was reading Isaiah 53.
The man asked whom the prophet was describing. Luke writes, “Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.” (Acts 8:35) Immediately afterward, as they traveled, they came to water. The official said, “See, here is water! What prevents me from being baptized?” (Acts 8:36) This raises an interesting question. If Philip had been preaching Jesus, why did the Ethiopian official suddenly ask about baptism?
Luke does not provide a transcript of Philip’s sermon. We cannot quote Philip as having said specific words about baptism that Luke did not record. However, the narrative strongly suggests that baptism was included in Philip’s explanation of the gospel or was otherwise understood by the official as the appropriate response. The official’s immediate request is difficult to explain if baptism had no connection to the message he had just heard. Philip baptized him, and the official went on his way rejoicing (Acts 8:38–39). The joy follows his response to the gospel. This account reinforces the connection between hearing Christ proclaimed, believing His message, and submitting to baptism. A textual note is also appropriate. Acts 8:37, which contains an explicit confession of faith in some Bible translations, is absent from many early manuscripts and is generally regarded as a later addition to the text. The surrounding narrative, however, remains clear without it.
19. What About the Philippian Jailer Being Told Simply to Believe?
In Acts 16:30, the Philippian jailer asked Paul and Silas, “Sirs, what must I do to be saved?”
They answered, “Believe in the Lord Jesus, and you will be saved, you and your household.” (Acts 16:31) Some stop reading there and conclude that belief alone, without baptism, is all that was required.
But Luke continues, “And they spoke the word of the Lord to him and to all who were in his house.” (Acts 16:32) The jailer needed to hear the gospel so that he could believe.
Then Luke writes, “And he was baptized at once, he and all his family.” (Acts 16:33)
This happened during the same night.
Verse 34 says the jailer rejoiced because he had believed in God, along with his entire household. Notice how Luke summarizes the conversion. He says the jailer believed.
Yet the fuller narrative shows that the jailer’s response included hearing the word and being baptized. This is an important example of how the New Testament can use “believe” to summarize a conversion that also includes baptism.The same principle helps explain why some passages emphasize faith without separately mentioning every aspect of the response.
20. Is Baptism Merely an Outward Sign of an Inward Change?
This is probably the most widespread explanation of baptism in contemporary evangelical Christianity. The argument is that a person is saved internally by faith, and baptism subsequently displays that salvation outwardly. There is truth in recognizing baptism’s visible, symbolic character.
Romans 6 associates baptism with Christ’s death, burial, and resurrection.
Baptism visibly expresses identification with Christ. It can also function as a public declaration of allegiance to Him.
The question is whether Scripture limits baptism to those functions.
Acts 2:38 connects baptism with forgiveness.
Acts 22:16 connects it with washing away sins. Romans 6:3–4 connects it with being baptized into Christ’s death and walking in newness of life. Galatians 3:27 connects it with putting on Christ. Colossians 2:12 connects it with burial and resurrection through faith in God’s power. First Peter 3:21 connects it with salvation through Christ’s resurrection. The New Testament uses language that goes beyond public symbolism. Someone who believes baptism is exclusively symbolic must explain why the apostles repeatedly describe it in connection with forgiveness, union with Christ, spiritual cleansing, and salvation. A symbol can certainly be meaningful. But calling baptism a symbol does not settle whether God also uses it as part of His appointed means of bringing a believer into Christ. The issue is whether we should reduce baptism to symbolism when Scripture assigns it a broader spiritual significance.
21. Can Someone Be Baptized Without Being Saved? Yes. The New Testament gives us reason to recognize that merely undergoing a physical ceremony does not guarantee salvation. Consider Simon in Acts 8.
He believed Philip’s preaching and was baptized (Acts 8:13). Later, however, he attempted to purchase the ability to impart the Holy Spirit. Peter rebuked him severely, “For I see that you are in the gall of bitterness and in the bond of iniquity.” (Acts 8:23)
Peter instructed Simon to repent and pray for forgiveness. The account shows that baptism does not eliminate the need for continued faithfulness. It also raises questions about the sincerity and character of Simon’s faith.
First Peter 3:21 specifically distinguishes saving baptism from merely washing the body. Colossians 2:12 connects baptism with faith in God’s powerful working. A person who enters the water without faith, repentance, or genuine submission to Christ has not demonstrated the response described in these passages. This matters because baptism should never be treated as a mechanical ritual. God is not obligated to save someone merely because that person has undergone a physical action while rejecting the gospel. Baptism belongs to a response of faith and repentance. It cannot be separated from the heart’s submission to Christ.
22. What About Infant Baptism?
Infant baptism is practiced by several major Christian traditions. Those who defend it often appeal to God’s covenant promises, the inclusion of children in believing households, and the relationship between baptism and circumcision. Some understand baptism as a sign of covenant membership that should be administered to the children of believers.
Others emphasize baptism as a means of grace through which God acts even before a child can consciously profess faith.
These arguments deserve accurate representation. Nevertheless, when we examine the explicit conversion accounts in Acts, a recurring pattern appears. People hear the gospel, believe, repent, and are baptized. Acts 8:12 says, “But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” The text explicitly connects baptism with personal belief. Acts 18:8 likewise records Corinthians hearing, believing, and being baptized.
The New Testament also records household baptisms, including Lydia’s household, the jailer’s household, and the household of Stephanas. These passages do not explicitly identify the ages of every household member.
Consequently, they cannot establish with certainty that infants were present.
Nor should we claim that every household baptism explicitly states that no infants were present. The strongest argument for believer’s baptism is the repeated connection between baptism and personal response to the gospel. The New Testament does not contain an unambiguous example of an infant being baptized. It also does not provide an explicit command instructing Christians to baptize infants. The burden of proof therefore rests on establishing infant baptism from broader covenant theology rather than from a direct New Testament command or an unmistakable example. From the perspective of the conversion accounts in Acts, baptism is administered to people who respond to the message of Christ.
23. Does Baptism Have to Be Performed by a Preacher or Elder?
The New Testament does not establish a requirement that only an ordained minister, preacher, or elder can administer baptism.
Philip baptized the Ethiopian official (Acts 8).
Ananias was sent to Saul, who was then baptized (Acts 9). Paul baptized some of the Corinthians, while others were apparently baptized through the work of his fellow laborers (1 Corinthians 1:14–17). The New Testament’s emphasis falls on Christ, the gospel, and the response of the person being baptized. There is no passage stating that baptism becomes invalid because the administrator lacks a particular ecclesiastical title. The authority for baptism comes from Jesus Christ. The person administering it acts in obedience to His command. This also explains why the physical location is not decisive. Baptism may occur wherever sufficient water is available for the action described in Scripture.
24. Must Someone Understand the Purpose of Baptism?
This question is especially important when considering people who were baptized as children or in religious traditions that taught baptism was merely symbolic. How much must a person understand for baptism to be valid? The New Testament does not provide a detailed examination that every candidate must pass. It does, however, establish that baptism belongs to a response of faith in Jesus Christ. Acts 8:12 connects belief and baptism. Colossians 2:12 connects baptism with faith in God’s powerful working. Romans 6 connects baptism with participation in Christ’s death and resurrection. Acts 2:38 connects it with repentance and forgiveness.
We should distinguish between incomplete understanding and a fundamentally different understanding of the action being performed.
No new Christian understands every implication of baptism. Even mature Christians continue learning about the richness of union with Christ. Therefore, it would be unreasonable to require perfect theological knowledge before baptism.
But there is a legitimate question when someone undergoes baptism while explicitly believing that it has no relationship to receiving forgiveness and that salvation was fully completed beforehand. Does that person’s misunderstanding invalidate the baptism? Christians who affirm baptism for the forgiveness of sins disagree on how to answer that question. Acts 19:1–5 is relevant because Paul encountered disciples who had received John’s baptism. After learning more about Jesus and the Holy Spirit, they were baptized in the name of the Lord Jesus.
The fullest biblical teaching should be presented so that the person understands baptism’s connection with forgiveness, union with Christ, and new life.
25. What If Someone Believes but Dies Before Being Baptized?
This is one of the most emotionally difficult questions in the entire discussion. Suppose someone hears the gospel, believes in Christ, repents, and sincerely intends to be baptized.
Before baptism can occur, the person dies.
What happens to that individual? We must distinguish between what God has revealed as the ordinary response to the gospel and what God may do in circumstances Scripture does not explicitly address. The New Testament commands baptism. It connects baptism with forgiveness and salvation.
It records converts being baptized without unnecessary delay. Those teachings should guide our actions. However, Scripture does not provide a direct account of a post-Pentecost believer who sincerely intended to be baptized, died before the opportunity, and then had his eternal destiny revealed.
Consequently, we should be careful about making absolute claims concerning that hypothetical individual. Genesis 18:25 asks,
“Shall not the Judge of all the earth do what is just?” God is perfectly just. He knows the heart, the circumstances, and the intentions of every person. We can trust His judgment without claiming authority to make exceptions to His commands. The uncertainty surrounding an extraordinary situation does not justify disregarding what Scripture clearly instructs us to do when baptism is available.
A person who sincerely wants to obey Christ should be encouraged to do so without delay.
The repeated urgency of baptism in Acts is worth following.
26. What About Someone Who Was Never Taught the Truth About Baptism?
Many sincere people have been taught that baptism has nothing to do with receiving forgiveness. They love Jesus, study the Bible, pray, serve others, and strive to live godly lives. How should we think about them? We should begin by recognizing that sincerity is meaningful, but sincerity alone does not determine whether a belief is correct.
Saul of Tarsus sincerely believed he was serving God when he persecuted Christians.
In Acts 23:1, he said that he had lived before God in good conscience. Yet he later acknowledged that he had acted ignorantly in unbelief (1 Timothy 1:13). His sincerity did not make his actions right. Likewise, Apollos was described as eloquent, competent in the Scriptures, fervent in spirit, and accurate in teaching about Jesus, though he knew only John’s baptism (Acts 18:24–25). Priscilla and Aquila explained the way of God to him more accurately (Acts 18:26). The appropriate response to incomplete understanding was further instruction. We should treat sincere believers with the same concern and patience. We can recognize their devotion while carefully examining whether their understanding agrees with Scripture.
We should avoid assuming that everyone who disagrees is dishonest or deliberately rebellious. At the same time, sincerity should never become a reason to ignore a biblical command. Our goal should be to teach the whole counsel of God and encourage every person to follow Christ as faithfully as possible.
27. Does Baptism Replace the Blood of Christ?
Absolutely not. This objection misunderstands the claim that baptism is connected to salvation. The New Testament consistently teaches that forgiveness comes through Christ’s sacrifice. Ephesians 1:7 says, “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.”
First Peter 1:18–19 explains that Christians were redeemed through the precious blood of Christ. Revelation 1:5 praises Jesus, who loves us and has freed us from our sins by His blood. Hebrews 9:14 teaches that Christ’s blood purifies the conscience. Nothing in Scripture suggests that ordinary water possesses the power to forgive sin independently of Jesus. The question concerns the relationship between His saving blood and the believer’s response.
Romans 6:3 says believers are baptized into Christ’s death. It was in His death that Christ shed His blood. Colossians 2:12 connects baptism with faith in God’s power. First Peter 3:21 connects baptism’s saving significance with Christ’s resurrection. These passages consistently direct attention to Jesus. A person who believes baptism earns salvation through human effort has misunderstood grace. A person who believes water itself possesses independent saving power has misunderstood Christ’s sacrifice. The biblical case for baptism’s necessity rests on God’s promise to act through the response He has commanded. Christ provides the salvation. The believer submits to Christ. The saving power belongs entirely to God.
28. Is Baptism Part of the Gospel?
First Corinthians 15:1–4 identifies the death, burial, and resurrection of Christ as the central historical events of the gospel.
Paul emphasizes that Christ died for our sins, was buried, and was raised on the third day.
Those events are the foundation of Christian salvation. Baptism does not add another saving sacrifice to the gospel. Instead, Romans 6 describes baptism in relation to those very events. The believer is buried with Christ and raised to walk in newness of life.
Acts 8:35–36 also demonstrates that preaching Jesus led directly to a request for baptism. Acts 16 shows that preaching the word of the Lord led to immediate baptism.
The Great Commission places baptism within the task of making disciples. We should therefore distinguish between the saving events that constitute the heart of the gospel and the response Christ commands when that gospel is preached. Christ’s death and resurrection accomplish salvation. Faithful gospel preaching calls people to respond to Him. The New Testament repeatedly includes baptism in that response.
29. Does the Bible Teach Faith Alone?
This question requires precision because Christians use the expression “faith alone” in different ways. Many Protestant theologians use it to mean that sinners are justified by faith apart from meritorious works, with genuine faith necessarily producing obedience. Others use the phrase to mean that a person receives salvation at the instant of belief, before baptism, and that baptism has no role in receiving forgiveness. Those claims are not identical. Scripture clearly teaches that sinners cannot earn justification through their own works. Romans 3:28 says, “For we hold that one is justified by faith apart from works of the law.” Paul’s argument excludes reliance upon law-keeping as the basis of justification. But we must also consider James 2:24, “You see that a person is justified by works and not by faith alone.”
James is addressing a faith that claims to exist while producing no corresponding action. His examples include Abraham and Rahab, whose faith was demonstrated through obedience. Paul and James address different errors. Paul opposes reliance on works as the basis for justification. James opposes a lifeless profession of faith that produces no obedience. Neither passage should be isolated from the rest of Scripture.
Hebrews 11 repeatedly describes faith expressing itself through action. Noah prepared an ark by faith. Abraham obeyed when called to leave his home. The Israelites crossed the Red Sea by faith. Faith trusts God enough to respond to His word. That principle is directly relevant to baptism.
When someone believes in Christ and submits to baptism because Christ commanded it, that person is expressing trust in God’s promise. Colossians 2:12 explicitly connects baptism with faith in God’s powerful working. The biblical question is therefore whether baptism is among the actions Christ has instructed believers to undertake in coming to Him. The teaching of Acts, Romans, Galatians, Colossians, and First Peter provides substantial evidence that it is.
30. What Does It Mean to Be Baptized in the Name of Jesus Christ?
Acts 2:38 commands baptism in the name of Jesus Christ. Acts 8:16 speaks of baptism in the name of the Lord Jesus. Acts 10:48 likewise describes baptism in Jesus’ name.
Matthew 28:19 commands baptism in the name of the Father, Son, and Holy Spirit.
Do these passages contradict one another?
No. The phrase “in the name of” frequently expresses authority, identification, or allegiance. To be baptized in the name of Jesus is to submit to His authority and identify with Him as Lord. Matthew 28:19 gives the Trinitarian language of Jesus’ commission. Acts emphasizes that baptism is performed under the authority of the risen Christ. The New Testament does not provide a detailed transcript of the exact words spoken during every baptism. Therefore, we should be cautious about claiming that baptism is invalid merely because the administrator used one biblical expression rather than another. The essential concern is whether the baptism is performed in submission to Christ and in accordance with His command. The words spoken by the administrator are not presented as a magical formula that independently produces salvation.
31. Does Baptism Automatically Guarantee Eternal Salvation?
No. The New Testament repeatedly warns Christians against abandoning their faith.
Jesus said, “The one who endures to the end will be saved.” (Matthew 24:13) Paul warned believers in Romans 11:20–22 to continue in God’s kindness. Galatians 5:4 speaks of people who have fallen away from grace through seeking justification by law.
Hebrews 3:12 warns against an evil, unbelieving heart that leads someone to fall away from the living God. 2 Peter 2:20–22 describes the danger of returning to corruption after escaping the defilements of the world. Christians interpret some of these warning passages differently regarding the possibility of losing salvation. Nevertheless, they agree that Scripture calls believers to persevering faithfulness. Baptism is the beginning of a life of discipleship. Matthew 28:20 commands the apostles to teach baptized disciples to observe everything Jesus commanded. Romans 6 emphasizes that those baptized into Christ must no longer live as slaves to sin. A person who has been baptized should continue growing in faith, holiness, love, repentance, and obedience. Baptism is never presented as permission to live in deliberate rebellion against God.
32. Can Baptism Be Repeated?
The New Testament does not present Christian baptism as a ritual that must be repeated whenever a believer sins.
Ephesians 4:5 speaks of “one Lord, one faith, one baptism.” Acts 8:22 instructs Simon, who had already been baptized, to repent and pray for forgiveness. 1 John 1:7–9 emphasizes continuing fellowship with God through walking in the light and confessing sins. The normal New Testament pattern is one baptism into Christ followed by a life of repentance and faithfulness. Acts 19:1–5 provides an important exception involving people who had received John’s baptism.
After Paul explained the fuller revelation of Jesus Christ, they were baptized in the name of the Lord Jesus. That account demonstrates that not every religious washing is equivalent to Christian baptism.
Someone who has only undergone an infant ceremony, a non-Christian ritual, or John’s preparatory baptism faces a different question from a Christian who has already been baptized into Christ and subsequently sins. Whether a person baptized under an incomplete theological understanding should be baptized again requires careful examination of the original baptism, the person’s faith, and the biblical purpose of baptism. The goal should be obedience to Scripture, free from both careless assumptions and unnecessary fear.
33. Does the Order of Salvation Matter?
The New Testament gives several commands and descriptions connected to salvation.
We should avoid turning them into a rigid mechanical formula in which every conversion must be described using exactly the same words. Nevertheless, the broad pattern is clear. People hear the gospel (Romans 10:17). They believe in Jesus Christ (John 3:16; Acts 16:31). They are called to repent (Acts 2:38; 17:30). They confess Christ (Romans 10:9–10). They are baptized into Christ (Romans 6:3–4; Galatians 3:27).
They continue in faithful discipleship (Matthew 28:20; Colossians 1:23).
These responses should be understood as belonging together. The New Testament does not teach that someone can earn salvation by completing a checklist. Nor does it encourage us to separate faith from the obedience Christ commands. The central question is what God promises to those who respond to His gospel. When Peter was asked what to do, he commanded repentance and baptism for forgiveness (Acts 2:38). When Saul was instructed, he was told to be baptized and wash away his sins (Acts 22:16). When Paul explained baptism, he described burial and resurrection with Christ through faith in God’s power (Colossians 2:12). When Peter explained baptism, he said it saves through the resurrection of Jesus Christ (1 Peter 3:21). These statements form a consistent pattern.
34. Why Does This Subject Matter So Much?
It matters because Jesus commands baptism. It matters because the apostles included baptism in their preaching.
It matters because the New Testament repeatedly connects baptism with forgiveness, union with Christ, and new life.
It matters because we should never encourage people to disregard something God has commanded. But there is another reason this subject matters. How we approach baptism reveals something about how we approach Scripture itself. Are we willing to reconsider a belief when a passage challenges us? Will we read the surrounding context? Will we examine every relevant passage, including those that complicate our position? Will we distinguish what Scripture explicitly teaches from what we have inferred? And will we extend patience to people who are sincerely trying to understand God’s word? 2 Timothy 2:24–25 says that the Lord’s servant must be kind, able to teach, patiently enduring evil, and correcting opponents with gentleness. A biblical conviction should produce both courage and humility. We should be confident enough to teach what Scripture says and humble enough to admit when a passage raises questions we cannot completely resolve.
This is especially important when discussing baptism with people who have spent their entire lives in religious traditions that understand it differently. Our responsibility is to reason from Scripture with patience and love. The goal is to help people follow Jesus.
35. Bringing the Evidence Together
When all the passages are considered, several conclusions emerge. The New Testament teaches unequivocally that salvation is made possible by the grace of God through the saving work of Jesus Christ.
His death and resurrection are the foundation of redemption. Faith is indispensable. Repentance is commanded. Confession of Christ is significant. And baptism is repeatedly presented as part of the response to the gospel. Peter commands baptism for the forgiveness of sins in Acts 2:38.
Ananias tells Saul to be baptized and wash away his sins in Acts 22:16. Paul describes baptism into Christ’s death in Romans 6:3–4.
He connects baptism with putting on Christ in Galatians 3:27. He describes baptism as burial and resurrection with Christ through faith in God’s power in Colossians 2:12.
Peter states that baptism now saves through the resurrection of Jesus Christ in 1 Peter 3:21. These are substantial biblical statements. They deserve more than an explanation that baptism is simply an optional symbol of a salvation already completed. At the same time, none of these passages teaches that water possesses independent saving power or that human obedience earns forgiveness. God saves.
Christ’s blood redeems. The Spirit renews.
Faith trusts God’s promises. Baptism is presented as an obedient response to the gospel, intimately connected with receiving the blessings accomplished by Christ. There are legitimate interpretive disagreements about particular passages, including John 3:5, Cornelius’s reception of the Spirit, and the precise relationship between faith, regeneration, and baptism. Those disagreements should be acknowledged rather than ignored. But the cumulative evidence of the New Testament strongly supports the conclusion that baptism is an integral part of the conversion response commanded by Jesus and preached by His apostles.
Why Would We Separate What Scripture Joins Together?
Imagine standing in Jerusalem on the Day of Pentecost. You have just heard Peter declare that Jesus, whom your nation crucified, is both Lord and Christ. You recognize your guilt. Your heart is pierced. You ask the apostles what you must do. Peter answers, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” (Acts 2:38) Would you have understood baptism to be an unnecessary ceremony that could be postponed indefinitely? Would you have concluded that forgiveness had already occurred before you responded? Would you have told Peter that baptism was a work and therefore could have no connection to salvation? The people who heard his message did something remarkably simple. They received the word. They were baptized. About three thousand souls were added that day. Throughout Acts, we encounter people from different backgrounds. Jews and Gentiles. Religious people and pagans. Wealthy people and prisoners. Men and women. Individuals and households. They heard the same gospel of Jesus Christ. They responded in faith.
And baptism repeatedly accompanied their conversion. We should not make baptism more than Scripture makes it. We should not make it less than Scripture makes it. We should never place our confidence in the water, the person administering the baptism, or the goodness of the individual being baptized. Our confidence belongs in Jesus Christ, whose blood makes forgiveness possible and whose resurrection gives us the hope of eternal life. But trusting Jesus also means taking His words seriously.
He commanded baptism. His apostles preached it. The early Christians practiced it.
And the inspired writers repeatedly connected it with the saving work of God.
The most important question is not what our parents believed, what our favorite preacher teaches, or what religious tradition we inherited. The question is what Scripture says. If Jesus has told us what to do, why would we hesitate to obey Him? And if the apostles taught that baptism is connected with forgiveness, union with Christ, and newness of life, why would we teach people that it has no relationship to receiving those blessings? The invitation of the gospel is an invitation to trust Christ completely. To believe His promises. To turn away from sin.
To confess Him as Lord. To be baptized into His death. And to rise to walk in newness of life. “For as many of you as were baptized into Christ have put on Christ.” (Galatians 3:27) That is a promise worthy of our confidence, because it rests on the authority of Jesus Christ.
