Saved the way they were in book of Acts

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Romans 6:1-4)  What shall we say, then? Shall we go on sinning so that grace may increase? {2} By no means! We died to sin; how can we live in it any longer? {3} Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? {4} 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.

One Baptism  Ephesians 4:4-5; Galatians 1:6-9; 3:26-28

Ever made a bad first impression? Have you ever felt like you’ve messed it up enough that you wish you could start all over? That’s one way of describing what baptism is all about, a new beginning, a brand new life.

Ephesians 4:4-5: There is one body and one Spirit– just as you were called to one hope when you were called– {5} one Lord, one faith, one baptism; Belief Matters—Eph 4:7 beliefs that really matter, we’ve covered …today One Baptism

When speaking of the one Baptism Paul could not have had in mind the question or debate of where it was of pouring, or sprinkling, or immersion. Only immersion was practiced in the time of the apostles. The earliest case of sprinkling for baptism on record is that of Novation in 251 A. D., who was “baptized” upon his bed while sick by pouring a large quantity of water over him.

According to the historians, immersion was nearly the universal practice until the Middle Ages when the Roman Catholic church declared at the Council of Constance that immersion and sprinkling were of equal validity.

Paul was certainly not referring to Holy Spirit baptism as the one baptism that was the common experience of the church. Baptism in the Holy Spirit was an exceptional experience. On the day of Pentecost, the apostles were baptized in the Holy Spirit (Acts 1:5; 2:4). About ten years later, at the house of Cornelius, Peter saw the Holy Spirit fall of Cornelius and his household.

In telling about this, Peter said that the Holy Spirit fell on them, “as at the beginning. Then remembered the word of the Lord how that he had said, John indeed baptized with water, but ye shall be baptized with the Holy Spirit” (Acts 11:15-16).

These are the only cases of Holy Spirit baptism recorded in the Bible. The experiences of those who claim to have received the baptism in the Holy Spirit in modern times are so contradictory that no confidence can be placed in them. If there is only one baptism, surely there ought not be any disagreement as to how it is to be performed, or in what it is done.

(Acts 2:38-39 NIV)  Peter replied, “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. {39} The promise is for you and your children and for all who are far off–for all whom the Lord our God will call.”

The difficulty comes in the simple definition —  or redefining – of the word eis. Is it saying that baptism is to receive the forgiveness of sins or baptism is because my sins have  already been forgiven? To say the same thing in another way: is baptism necessary in order to have your sins forgiven?

If the word eis in Acts 2:38 means their sins were already forgiven before baptism, it has to be interpreted the same way in Matthew 26:28: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” Does anyone here believe that forgiveness of sins was possible for the masses BEFORE the death and the “shedding of blood” by Jesus?

The One Baptism is an immersion in water of a person who understands and believes the good news about Jesus and who is willing to follow Jesus as his One Lord.

1. Is an immersion – Word means immerse or dip (ship sinking, man drowning), parallel w/ DBR; some vv. refer to “much water” or “going down into the water” and indicate that immersion is what was going on (Matt. 3:16; John 3:23; Acts 8:38-39). Some may wonder if sprinkling is okay. Wrong Q—don’t need to be trying to figure out whether what we may have done is good enough but figuring out what God wants.
2. Understands & believes the good news— (vv. Acts 2:24-38; Col. 2:11-12) not a ritual, must be understanding & faith, not for babies or others who don’t understand or believe.
3. Willing to follow Jesus as their one lord—(vv. Acts 2:36, 41) not magical & not the end of the journey, rather the beginning.

The purpose and meaning of baptism is broad:

• It is associated with being a part of the church, being clothed with Christ, repentance, death, the Holy Spirit
• It is associated w/ forgiveness of sins and salvation. I believe a proper understanding of it fits with the clear biblical teaching that we are saved by grace through faith. The best simple way I know to say it is that baptism is one of the responses to God’s grace in order to be forgiven and saved.

1. Salvation is by grace (Eph. 2:8-9). Grace is the basis for salvation, no way we can save ourselves. When we get baptized, we are not saving ourselves (but cf. Acts 2:40-41).
2. Baptism is a response to grace. Grace is primary; grace is the basis; baptism is a response to it. Without the grace, baptism would be meaningless.
3. Baptism is not a work (Titus 3:4-5). Rather, it is a response to Christ’s work.
4. Baptism is a matter of faith (Gal. 3:26-27; Col. 2:11-12).
5. Baptism is one of several responses to God’s grace (faith, repentance, confession).
6. Baptism is a necessary response (vv. Acts 2:38; 22:16; I Pet. 3:21; John 3:3-5).
7. Baptism is the beginning point for new life (Rom. 6:4), I don’t know of any other point in time that the NT says we die to our old life.

Every “religious group” teaches some response to God’s grace is necessary for salvation, to believe in Jesus or accept Jesus or pray to Jesus etc. The idea of responding to God’s grace is biblical (“those who receive God’s abundant provision of grace,” Rom. 5:17). I believe the NT teaches baptism is a part of receiving it, one of the necessary responses, in view of the clear statements that connect w/ salvation.

If you are familiar with “the sinner’s prayer” I encourage you to think carefully about that. I can’t find that in the Bible, Rev. 3:20 is talking to Christians.

People feel a need for a tangible beginning point, and baptism is that beginning point…a particular event at a particular point in time and an actual act which is deliberate and able to be witnessed. I believe the sinner’s prayer is a way of filling the void left when people remove baptism.

So baptism is an immersion in water of a person who understands and believes the good news about Jesus and who is willing to follow Jesus as his One Lord.

• This is the One baptism shared by all God’s people. It holds us together as God’s people.
• This is what we believe & teach at Parkway & something you need to do if you want to be a member of Parkway.
• If you’re not quite there yet in your thinking, that’s okay. Our walk w/ God is a journey. But I encourage you to be thinking, praying, & studying about this.
• It is a vital part. I’d love to talk with you about it if you wish. Or if you think I’m wrong about this, I’d be glad to dialog with you.

(Galatians 1:6-9 NIV)  I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel– {7} which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. {8} But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! {9} As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!

(Galatians 3:26-28 NIV)  You are all sons of God through faith in Christ Jesus, {27} for all of you who were baptized into Christ have clothed yourselves with Christ. {28} There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

Why is this so important? Because the religious world is good at giving “false confidence” in this area. We’ve got to spend some time today in Acts 19:1-5

Paul found some disciples who had been immersed in water: “in the right way” for the wrong reason. Why was it such a big deal? What was the recourse? How does it affect us today? Tell the story of Molly (name changed).

Throughout this series of messages on Belief Matters we’ve been saying it’s not enough merely to understand what the Bible teachers or merely to concur with it. It needs to change our lives.

If we believe in the One Baptism, we’ll do two things: Get baptized, w/ understanding, w/ faith, w/ the intent to follow Jesus. If you haven’t done that, I urge you to do so. If it’s associated with being saved, it’s really, really important. Wouldn’t want you to do it just to do it; need to understand. Glad to discuss it with you further.  Live like you’ve been baptized (not “follow the rules”). Parallel <> baptism and death, burial, & resurrection of Jesus.

At least six major attitudes have been taken toward baptism:

1. A first view is, As a sacrament, the water cleanses one from his sins based on the right words and actions by the one administering the baptism. “A sacrament is a sign of something sacred insofar as it produces a grace merited by Christ. This sign not only signifies but in some way actually causes grace. . . . Thus when the minister moves water on the head of the candidate for Baptism . . . it is the water thus determined by the words of the minister who acts in the name of the Church that causes the removal of the ancient stain of original sin and makes the person a member of the Church.”[1]
2. A second view is, As an act of obedience, baptism shows that one has been saved from his sins. The purpose of baptism is “to show salvation, not procure it. . . . It is an illustration by figure or symbol of salvation. . . . Baptism is not essential for salvation.”[2]

Concerning Acts 2:38 “Not that baptism effects forgiveness. Rather, forgiveness comes through that which is symbolized by baptism.”[3] Acts 22:16, “Baptism is the outward sign of an inward grace. The reality and symbol are closely associated in the New Testament.” [4]

3. A third view is, As a command of Christ, it is the act that brings one into the visible church. Baptism is of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life[5]
4. A fourth view is, As a ritual, it is the dedication ceremony of an adult, or of an infant (when it is christened) to the Lord, and includes the dedication of an infant’s parents to the rearing of the child for the Lord. Baptism, being a symbol of the New Testament, young children may be baptized, upon request of parents or guardians, who shall give assurance for them of necessary Christian training. [6]

What, then, does Christian baptism signify? It is not a washing away of one’s sins, because cleansing from sin comes only through faith in Jesus Christ (Ephesians 1:7). Rather, it is a public demonstration, testifying that one has made a solemn dedication to Jehovah God and is presenting himself to do His will. [7]

5. A fifth view is, As an act of faith in obedience to God, baptism brings about forgiveness of sins and all other benefits promised by God concerning baptism, regardless of the understanding of its purpose by the one being baptized. . . . although that person may have been ignorant of remission, his baptism must be regarded as scriptural. Hence, the concept that one must grasp the exact significance of “remission of sins” at the time of baptism is incorrect. [8]

Mr. [Alexander] Campbell had, however always been entirely opposed to the practice of reimmersion upon such trivial grounds as were alleged in favor of it, believing it to be in all cases valid where there was a sincere belief in Christ, however uninformed the baptized person might be at the time with regard to the nature and design of the institution. Nothing, he justly thought could ever justify reimmersion, except a consciousness on the part of the individual that at his first baptism he was destitute of faith in Christ.[9]

As for the design of immersion, which expression means merely the blessing promised to those who are immersed, it involves no duty either of the immerser or of the immersed. It belongs to God and not to man. Having promised it on certain conditions, when the conditions are complied with, he will be as good as his word, and it would be most unreasonable to suppose that he would withhold the blessing simply because I do not know that I am entitled to it. A man, therefore, cannot forfeit the blessing by mere ignorance of the promise, unless a knowledge of the promise is found to be a condition of its fulfillment, which certainly will not be assumed by any reader of the New Testament.[10]

6. The purpose of this lesson is to examine baptism as a scriptural response to God. In baptism, one who believes that Jesus is the Christ, Lord, Savior, and Son of God (John 3:16; Acts 2:36) and has faith in His blood to forgive him of his sins (Romans 3:25) must commit himself to a new life (Romans 6:4) in order to be clothed with Jesus (Galatians 3:27) and be forgiven of his sins (Acts 2:38). Thus, he is forgiven, is born again, and enters into the kingdom of God (John 3:5), the body of Christ (1 Corinthians 12:13), which is His church (Ephesians 1:22, 23).

These, with some variations, include the major attitudes that most groups and individuals hold toward baptism. Some of these attitudes overlap, while some are diametrically opposed to one another. The burden of this study is to determine what Jesus requires of the person who is being baptized. Does the water of baptism have the power to forgive sins? Is baptism only a symbol, an outward sign of an inward grace, that shows that one has been saved? Is it only a sign of dedication or an act that inducts people into a denomination? Is baptism valid if the person being baptized neither knows the purpose and design of baptism nor understands the commitment expected of him? Is an empty ritual all that God requires of one who is seeking to be a child of God? Has God ever required an act on the part of man involving His relationship with man devoid of a response from the heart and of an understanding of its purpose and meaning? Is one to commit himself to a new birth when he is being baptized? Must one accept baptism in the light of the meaning God has associated with it?

These questions must be answered if we are to understand what God requires of a person engaging in a physical act that has no meaning apart from the meaning God has associated with it. The only way to find the answers is to examine the Bible and let God speak for Himself.

One of the most hotly contested issues in contemporary Christendom centers on whether or not baptism is for the remission of sins. Although we commonly find that our religious neighbors disassociate baptism from remission of sins, we commonly insist that baptism is inseparably associated with the forgiveness of sin.

First, Some Clarification.

We do not believe that baptism saves as a work that earns salvation. Romans 4:1-9 shows very clearly that we do not and cannot earn our salvation. Boasting is excluded in Christ (Rom. 3:27).

We do, however, believe that baptism saves as a work of faith that accesses salvation (Jas. 2:14-26). Naaman’s leprosy was cured by the power of God, but that power was accessed through dipping seven times in the Jordan River (II Kings 5:1-14). We believe baptism works in the same way. Belief does not earn, but it is a part of our accessing grace (Jn. 3:16).

Belief is a work (Jn. 6:28-29). Belief is part of a faithful response to God, as is repentance. The fact that God requires a response does not take away from grace.  If there were no human response required, all would be saved.

The Scriptural Evidence For Our “Uncommon” Belief—If baptism isn’t for the remission of sins…

Why did Simon Peter answer those looking to be forgiven by telling them to “… repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins…” (Acts 2:36-38)?

Why did the Eunuch request baptism after having Jesus preached to him, even though he was on a lonely road? Why did he rejoice after baptism rather than belief? (Acts 8:35-39)?

Why was the jailer “immediately” baptized at midnight with only his family present (Acts 16:32-33)?

Why do we never find baptism deliberately delayed in the New Testament as it often is by denominations today?

Why was the repentant, believer Paul told to “Arise and be baptized, and wash away your sin calling on His name” (Acts 22:16).

Why were the Roman Christians asked to recall their baptism as the time when they had been raised to “… walk in newness of life” (Rom. 6:3-4)?

Why were those in the churches of Galatia told that they were sons of God through faith, “For as many of you who were baptized into Christ have clothed yourselves with Christ” (Gal. 3:26-27)?

Why is baptism never put after salvation in a verse, but always before?

Why is a “washing” or “water” often associated with salvation (Acts 22:16; Eph. 5:26; Titus 3:5; Jn. 3:5; I Pet. 3:20-21; I Cor. 6:11)?

Why does Peter say “…baptism now saves you…” (I Pet. 3:21)?

Why do we not hear from denominational pulpits Peter’s response to those wanting to be Christians?

Why do almost all conversions in Acts mention baptism while many of those accounts do not mention belief?

Why does the Bible say that we are saved “… not by faith alone” (Jas. 2:24).

Why are we never told to “believe in Christ”, but we are told to be “baptized into Christ” (Matt. 28:18-20; Rom. 6:3-4).

Why did Jesus say that “He who has believed and has been baptized shall be saved… ’’ (Mk. 16:16).

The Evidence Is Overwhelming.

Baptism is linked to salvation, forgiveness, newness of life, new birth, washing away sins, becoming a Christian, being clothed with Christ, being sons of God, being saved, being sanctified, regenerated, etc..

Baptism is never deliberately postponed.

People are baptized in isolated circumstances and at unusual times.

Belief alone is said not to save, while baptism is said to save in association with Jesus resurrection.

Baptism is said to be the way “into” Christ.

But What About…

Acts 16:30-31

Indeed, the jailer did need to believe to be saved. Believing, however, included baptism (v. 34). His rejoicing occurred after his baptism. James 2:21-24 shows that saving faith includes whatever is the appropriate response of faith. Apart from the commanded response, faith is dead.

Acts 10:44-48

The Holy Spirit fell on Cornelius before he was baptized—wouldn’t that mean that he was saved before baptism?

He had the Holy Spirit fall on him before he heard or believed the gospel (Acts 11:15). Peter had not told him what he must do (Acts 10:6, 22, 32-33; 11:14). Cornelius was baptized, even though Peter was apparently concerned that some might try to forbid his baptism (Acts 10:47-48; cf. Acts 11:1-3). Why would Peter have been concerned about people forbidding baptism if it were unnecessary? If belief alone was required, why no objection to belief?

Paul’s conversion (Acts 9:1-19; 22: 1-16; 26:12-18)?

It is commonly assumed that Paul was saved on the road to Damascus. Acts 22:16 shows that Paul was still in his sinful condition prior to his baptized.

Conclusion

Our “uncommon” belief is commonly found in the Scriptures. Baptism is for the remission of sins. Not in isolation, but in association with: the preaching of the Gospel, belief, repentance, confession, and most importantly the death, burial and resurrection of Jesus.

Don’t delay, “Arise and be baptized and wash away your sins, calling on His name.”

What About This Matter Of Baptism?

A person is saved on the basis of his absolute trust in Jesus to save him. Nothing he can do earns salvation from God. But what is included in this biblical idea of “trust”? What does it encompass?

We must realize that salvation is conditional. Salvation is based on grace, but it is conditional. As K. C. Moser pointed out, if salvation were unconditional, “it would be possessed by those who do not want it and who are wholly unfit for it.

A person could be saved without even knowing it. John 3:16, the golden text of the Bible, says that salvation is conditional. Not everyone will have eternal life, it says, but only those who believe in Jesus.

If salvation is conditional, what are the conditions? Surely a person must believe the gospel to be true.

In addition, a person must confess that Jesus is Lord (Romans 10:9).

The person must repent of his or her sins (Acts 2:38; 3:19). The person must be baptized in the name of Jesus Christ to have his sins forgiven (Acts 2:38).

All of these conditions are biblical and are elements of faith. They are merely acts of faith and depend upon faith in Jesus.

As an illustration, consider the woman with the issue of blood who was healed by touching Jesus (Mark 5:25-34). What saved her? Her faith. Jesus said so.

But what did she do? She acted; she reached out and touched Jesus’ garment. Did the act save her, or did her faith save her? She believed before she acted, but it was only when she acted in faith that she was made whole.

She did what she had to do to find wholeness, but the basis for her action was faith. She performed an act of faith and found relief.

Her faith and her act were inseparably bound. Mere intellectual assent is not usually what the Bible is talking about when it speaks of “faith.”

Usually “faith” can also be translated “trust”: trusting Jesus so much that you act on the basis of what you have come to see as the truth.

Without an act of faith, intellectual assent is empty. The main actor in baptism is not the person who is responding to the gospel.

The main actor is God who raises the person to newness of life, washes away the person’s sins, and gives the gift of the Holy Spirit.

Baptism is not a “work” that earns salvation. Baptism is a response, an act of faith, in which God “works” to bring salvation to a person’s life. Why can we not be saved as the thief on the cross was, by a simple appeal to Jesus?

1. First, Jesus was there in person and had the authority on earth to forgive sins (Mark 2:10).
2. Second, the new covenant had not begun because Jesus had not died.
3. Third, Jesus’ great commission to the apostles (Matthew 28:19, 20; Mark 16:15, 16), the pattern of conversions in Acts (e.g., Acts 8:26-40), and several references to salvation in the letters (such as Galatians 3:27) all include baptism.

Even Romans, which has much to say about faith,  discusses the essential role of baptism (Romans 6:3-11). No one in the New Testament ever says a “sinner’s prayer” and is saved.

4. In the New Testament, those who come to accept the message of Jesus are baptized in His name.

Understanding the essentiality of baptism does not mean that you must abandon belief in salvation by faith. You cannot separate faith and obedience. It is wrong to emphasize either to the neglect of the other. Faith must be defined biblically, and acts of faith have their proper place within that definition.

[1] Paul H. Hallett, What is a Catholic? (New York: Macmillan Co., 1955), 125.

[2] 2Joe T. Odle, Church Member’s Handbook (Nashville: Broadman Press, 1962), 22.

[3] Kenneth Barker, ed., The NIV Study Bible (Grand Rapids, Mich.: Zondervan, 1985), 1648.

[4] 4Ibid., 1690.

[5] Westminster Confession, Chapter XXVIII, Article I, The Constitution of the Reformed Presbyterian Church of America (Philadelphia, Penn.: Synod of Reformed Presbyterian Churches, 1949), 48.

[6] Manual, 4th ed. (Kansas City: Nazarene Publishing House, 1923), 26.

[7] The Truth That Leads to Eternal Life (New York: Watchtower Bible and Tract Society, 1968), 183.

[8] Jimmy Allen, Rebaptism? (West Monroe, La.: Howard Publishing Co., 1991), 48.

[9] Robert Richardson, Memoirs of Alexander Campbell, vol. 2 (Philadelphia, Penn.: J. B. Lippincott, 1868-70; reprint, Indianapolis, Ind.: Religious Book Service, 1976), 443-44, quoted in Allen, 84.

[10] 0J. W. McGarvey, “What Is a Valid Immersion?” The American Christian Quarterly Review, 1862, quoted in Allen, 94.