Introduction

Very few would debate as to whether Jesus Christ expects His church to practice the ordinance of baptism until His return. However, the universal agreement seems to end with that statement. Both those within and outside the evangelical community have differed throughout the centuries in relation to the meaning of baptism, the individuals being baptized and the mode or administration of the practice. This paper will briefly explore the various positions and then state the practice that we at The Grace Tabernacle believe best follows biblical instruction.

Jesus Christ, the founder, sustainer and Lord of the church, has commanded His bride to practice two ordinances until He returns: the Lord’s Supper (or communion) and baptism.1 In the Great Commission, possibly the final words from Christ while on earth, we read, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Mt. 28:19-20). There can be no doubt; the church is commanded by Christ to baptize its converts. The Holy Spirit through the lips of the apostle Peter said, "Repent, and let each of you be baptized in the name of Jesus Christ" (Ac. 2:38). The authority to baptize comes from the triune God Himself!

Though there is general agreement in the command to baptize, vast differences arise in relation to the reason for the command. Roman Catholicism teaches that baptism is necessary for salvation2 and operates ex opere operato (literally "by work performed").3 Baptism is the means whereby the church bestows initial saving grace on the people4 despite their lack of personal faith5 (i.e. infants; adults when baptized must have faith)6 and incorporates them into the body of Christ.7 The only requisites are that someone presents the child and that a priest administers the sacrament properly.8 Unbaptized infants who die are consigned to a place called limbus infantium (a place free from pain but without the enjoyment of God),9 which is a perpetual state free from pain but without supernatural salvation and the enjoyment of God.10

On the contrary, every biblical verse11 that could potentially support the Catholic position of "baptismal regeneration"12 fails to reach its conclusion based upon further study.13 Additionally, our Lord Himself promised eternal life to the unbaptized thief on the cross (Lk. 23:43) and (barring the Great Commission) never included the topic of baptism in His preaching regarding the kingdom. Finally, the Bible’s clear teaching on the means of salvation adamantly contradicts a works oriented gospel. Salvation is by grace alone through faith alone (Eph. 2:8-9; Ac. 15:11). It is a gift of God (Rom. 6:23) based entirely on Christ’s substitutionary and sacrificial work on the cross (1 Pet. 1:18-19). The Apostles vehemently rejected anything that added personal merit to Christ’s sufficient work (Gal. 3:10; 5:4), calling it a "different gospel" (Gal. 1:6-8). Respected theologian, Millard Erickson said, "The view that baptism is a means of salvific grace is untenable."14

Another popular view, especially among reformed churches, is the paedobaptist position.15 This view suggests that baptism is to be administered to all infant children of believing parents symbolizing probable future regeneration16 and demonstrating a "sign" and "seal" of God’s grace.17 Though baptism does not initiate salvation, paedobaptists see infants born to believing parents as part of God’s family or the "covenant community."18 Their argument is based on comparing baptism to circumcision;19 the outward sign of the old covenant which was indiscriminately given to all male children. Since circumcision no longer avails, baptism has been substituted as the initiatory rite into the New Covenant.20 Further support for their position is drawn from the "household baptisms"21 mentioned primarily in Acts.

However, it is erroneous to compare the two covenants in this matter. The old covenant provided a physical, external means for entrance into the "covenant community" regardless of the individual’s faith (Gen. 17:10-13). But the new covenant only considers those with saving faith as members of the church, the body of Christ. Their entrance is voluntary, spiritual, public and internal, all of which are opposites in relation to circumcision. John the Baptist only baptized people based on personal confession and repentance (Mt. 3:6, 8). Infants cannot make this commitment. Furthermore, the New Testament depreciates circumcision and argues that it is to be replaced, not by another external act (i.e. baptism), but rather by an internal act of the heart (Col. 2:11-12; Rom. 2:29). The physical aspects of the old covenant were only a shadow of what was to come (Col. 2:17). Though "household baptisms" are mentioned in the New Testament, a careful study of these texts show that these individuals expressed faith in Christ after hearing the proclamation of the gospel and prior to baptism. None of these texts22 can conclusively state that children were present in all these cases or that they were baptized as an initiation into the "covenant community" without believing faith.

Then what is baptism? Simply put, baptism is an outward expression of an inward transformation. In other words, baptism is not salvific, but it does illustrate and symbolize what has already occurred in a believer’s life through a public profession of one’s commitment to Christ.

Biblically speaking, all people apart from Christ are spiritually dead (Eph. 2:1). They are separated from God (Eph. 2:12), awaiting the just condemnation for their sins (2 Thes. 1:8-9). But when an individual puts his faith in the finished work of Christ on the cross (Rom. 5:1) and repents of his sin, God promises to make him new. Christ through the Person of the Holy Spirit breathes life into him and enables him to be a born-again (Jn. 3:3), spiritually alive (Col. 2:13), new creation (2 Cor. 5:17).

Since salvation is completely a gift from God resulting in an inner transformation from death to life, water baptism functions as a symbol to illustrate this prior work of God in a believer’s life. Baptism is a physical picture of a past act that occurred at the moment of salvation. It represents a separation from the world and a devotion to Christ (Mt. 28:19-20). It represents a washing away of our sins (Tit. 3:5). It represents a union with Christ in His death, burial and resurrection (Rom. 6:3-4). It identifies us with the practice of Jesus Christ (Mt. 3:13-16; c.f. 1 Jn. 2:6)23 and the early church (Ac. 2:41). Baptism (coupled with a believer’s personal testimony) is a bold demonstration and reminder of God’s saving power. The miracle of a changed heart truly does put the love, grace and mercy of the triune God on display!

Since meritorious works contribute nothing toward salvation (Jn. 3:3), it would be logical to assume that Christian baptism is reserved for Christians after they have received Christ by faith. All biblical accounts dealing with baptism clearly affirm this fact. For instance after Peter’s speech at Pentecost, 3,000 souls were baptized after they "received his word" (Ac. 2:41). In Acts 8, Philip preached Christ to the Ethiopian eunuch: "As they went along the road they came to some water; and the eunuch said, ‘Look! Water! What prevents me from being baptized?’ And Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God" (Ac. 8:36-37). Even as we continue in the book of Acts, the same could be said for Cornelius (Ac. 10:44-48), Lydia (Ac. 16:14-15) and the Philippian jailer (Ac. 16:30-33). In all these accounts, baptism was only administered to individuals who initially, regardless of age, understood the gospel and gave a profession of faith in Jesus Christ. Additionally, in all these accounts, baptism immediately followed salvation as an initial act of obedience.24

Since baptism is not required for salvation, some believers may tend to view the ordinance as an option;25 however, we must not forget that baptism is a command similar to God’s other commands.26 As His children, God wants us to delight in obeying Him, our heavenly Father. Similar to any parent-child relationship, the greatest way we demonstrate love for God is through obedience. Jesus said, "If you love Me, you will keep My commandments" (Jn. 14:15; c.f. Jn. 3:36; Heb. 5:9). One chapter later He said, "You are My friends, if you do what I command you" (Jn 15:14). Henry Morris went so far as to say, "(There is) ample reason to question whether one who refused baptism really had saving faith."27 Saving faith is always demonstrated in obedience. James said, "faith without works is dead" (Jas. 2:26). Although works do not contribute to our salvation, they do give evidence of a changed heart.

The method or mode for baptism is often one of the most contested issues regarding the administration of the ordinance. We strongly believe that complete immersion should be the practice of a New Testament church for three biblical reasons:28

First, as mentioned above, baptism is a symbol that illustrates what Christ has already done internally in a believer’s life.29 Not only has He baptized (immersed) us into His church (1 Cor. 12:13), but the very essence of our salvation is a union with Him in His death, burial and resurrection. Listen to the words of Paul, "Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection" (Rom. 6:3-5). In Colossians Paul said we have "been buried with Him in baptism" and "raised up with Him through faith" (Col. 2:12).

As in any symbolic act, the actions should best represent that which is being symbolized. In our estimation, complete immersion most accurately and adequately portrays this action of picturing our union with Christ in His death, burial and resurrection. If the primary purpose of baptism is to illustrate a past action, how could anything beyond immersion best signify that divine work of God? The participant enters the baptistry representing the "old man dead in sin" (Eph. 2:1). After professing faith in Christ and repentance toward sin, he/she is submerged representing a death to the "old self" (Gal. 2:20) and a burial with Christ (Col. 2:12). Ascending from the water illustrates the "new man" alive to God (Rom. 6:11; 1 Pet. 2:24), spiritual rebirth (1 Pet. 1:23) and confidence to share in Christ’s resurrection (Rom. 6:5). The death, burial and resurrection of the believer are illustrated in baptism because they encapsulate the essence or "first importance" of the gospel (1 Cor. 15:3-4).30

The second reason we immerse new converts is based on a study of the five Greek words transliterated "baptism" or like derivatives in our English Bible. Interestingly, the six Greek words that are translated either "sprinkle" or "pour" are never used in connection with water baptism. However, each of the words for "baptism" gives the impression of "immersion."

First is the verb baptidzo. In most, if not all lexicons, the primary meaning of baptidzo is "dip" or "immerse" or "plunge." The word occurs 77 times in the New Testament and is commonly used to speak of water baptism. The Greek classical writers used the word to mean "immerse" or "engulf" or "plunge" or "overwhelm."

Even the earlier word bapto, from where the Greeks derived baptidzo, "signifies primarily to dip, and, as a secondary meaning obviously derived from the primary, it denotes to dye. Every occurrence of the word may be reduced to one or other of these acceptations."31 Simply put, in common usage, bapto meant to dip under the surface of the liquid until the object being dipped is engulfed by the liquid. Even in the Septuagint, the Greek translation of the Old Testament, the verb bapto always means, "to dip" in each of its 17 uses. Bapto, and its derivative embapto, occur six times32 in the New Testament. Although all these uses are never in connection with water baptism, each occurrence is translated "dip" or "dipped."

Second, three noun forms are also used, baptisma (19 times), baptismos (4 times) and baptistes (12 times). Baptistes is only used as part of the name for John the Baptist. It identified him as the one who "immerses," literally, John the "Immerser." Baptismos also is not found in direct connection with the ordinance of water baptism. In

Mark 7:4, 8 it appears to discus the Jewish regulations for cleaning certain implements. It also occurs in Hebrews 6:2 and 9:10 in regards to "washings."

Baptisma, on the other hand, is often used of water baptism, primarily in connection with the baptism of John (Mt. 21:25) and his call to repentance (Ac. 13:24). Elsewhere, the word is used regarding Spirit baptism into the church (1 Pet. 3:21) and the baptism of trials and sufferings (Mk. 10:38-39; Lk. 12:50). These latter two uses demonstrate the mode of immersion quite clearly.

Immersion best illustrates our union with Christ in His death, burial and resurrection. Immersion is favored based on a study of the Greek words for "baptism." Finally, as mentioned below, immersion was the practice of the Apostles and the early church.

In all the biblical accounts of water baptism, immersion appears to be the method of those during the apostolic era. John baptized "in (en) the Jordan River" (Mt. 3:6). Jesus, after being baptized, came "up out of (ek) the water" (Mk. 1:10). Philip and the eunuch went "down into the water" and later came "up out of the water" (Ac. 8:38-39). In John 3:23 we read, "And John also was baptizing in Aenon near Salim, because there was much water there; and they were coming and were being baptized." Of the many New Testament accounts describing baptism, there is not one that either explicitly states or implies sprinkling.

The biblical evidence is so overwhelming that even the scholars who advocate sprinkling readily admit that immersion was the practice of the early church well into the 5^th and 6^th centuries as described in the Scriptures.33 Paedobaptists Martin Luther and John Calvin acknowledged immersion to be the basic meaning of the term baptidzo and the form of baptism conducted in the early church.34 Presbyterian Philip Schaff in his standard work, History of the Christian Church admits immersion was the mode of the apostolic era because of: "The usual form of the original meaning of the Greek baptidzein and baptismos; from the analogy of John’s baptism in the Jordan; from the apostle’s comparison of the sacred rite with the miraculous passage of the Red Sea, with the escape of the ark from the flood, with a cleansing and refreshing bath, and with burial and resurrection; finally, from the general custom of the ancient church, which prevails in the East to this day."35

To summarize we concur with the words of scholar Henry Morris: "These several factors all demonstrate with clarity and strength that baptism, as a church ordinance, must be conducted by the immersion of a believing Christian in water upon confession of his faith and evidence of his repentance for the purpose of signifying to all the world his identification with Christ in His death, burial and resurrection."36

Based upon our understanding of the Scriptures and firm convictions, we do advocate and require believer’s baptism for all those seeking membership at The Grace Tabernacle. However, we do not believe that specific points of debate between paedobaptists and advocates for believer’s baptism should be divisive in the universal church. These non-salvific doctrines must be handled with love and brotherly affection. Baptism for all should be a tremendous blessing, reminding us that God saves sinners and welcomes them into His church all for His praise and glory.

Apologetic as to why these following verses do not refute the position as stated in the paper.

Mark. 1:4- "John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins" (c.f. Lk. 3:3; Ac. 13:24; 19:4).

The crux of John’s baptism was to prepare the way for the Messiah. He never claims to baptize in the name of Jesus, but he does call for sinners to repent preceding baptism (Mt. 3:6-12). He wanted the Jews to realize that their national heritage was no guarantee of salvation, so he preached a "baptism of repentance" and taught that forgiveness follows true repentance. Since baptism itself was only an outward sign or symbol administered to those who were repentant, it does not lead to "the forgiveness of sins," but rather symbolizes the repentance that does lead to forgiveness (Isa. 1:16-18; Eze. 18:30-32; Lk. 16:30-31; 2 Cor. 7:10) based on Christ’s finished work on the cross.

Mark 16:16- "He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned."

Despite the fact that this entire section (9-20) is not found in the best manuscripts, Mark 16 still cannot be used to advocate the necessity of baptism for salvation. The context (vs. 15) relates to the preaching of the gospel and since this section comes at the end of Mark’s gospel, it is equated with the Great Commission in Matthew 28 (make disciples, baptizing, teaching), though mentioned in abbreviated form. Mark is not departing from the formula; he is merely quoting a portion of it.

The primacy of the new convert’s baptism and its illustration of the recent inner transformation enable the biblical writers to closely link baptism with the total salvation experience. Mark is simply showing that baptism is the immediate response (outward testimony) to faith (inward reception). Simply put, the person "believes" and is then "baptized." Even the second half of verse 16 clarifies belief (baptism is not even mentioned) as the key ingredient for salvation. Baptism is omitted because one who rejects the gospel would refuse to make a confession of the faith in baptism.

John 3:5- "Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God."

This verse has been the classic proof-text for baptismal regeneration in the Roman Catholic Church for centuries. Protestants, convinced on the unity of the Scriptures and the context/themes of the fourth gospel, have offered numerous interpretations in rebuttal. They range from water being a metaphor for the Word of God to the baptism of John to the amniotic fluid that flows away during the birthing process to male semen (e.g. semen-natural birth begetting and spirit-spiritual birth begetting). Their interpretations offer some merit, however, any other interpretation that suggests a work-righteousness (i.e. baptismal regeneration) must be rejected due to the context. In this very account, Jesus is rebuking the highly "religious" Nicodemus for thinking that spiritual birth is an act of man and not a work of God.

We believe that the best explanation sees both nouns (water and spirit) are being governed by the same preposition and thus refer to one birth. Therefore, 3:5 is a parallel statement with 3:3 as Jesus attempts to clarify the confusion of Nicodemus in 3:4 (notice the many similarities between these two verses).

Since Jesus berates Nicodemus for not understanding this concept (3:10), the answer must be found in the Old Testament, Scripture familiar to Nicodemus, "the teacher of Israel" (3:10). In the Old Testament, spirit (ruach) commonly refers to life (Eze. 37:5; Jo. 2:28) and water (mayim) refers to renewal or cleansing (Nu. 19:17). The promise of the New Covenant in Ezekiel 36:25-27 links both water and spirit (God will sprinkle clean water on the people and give them a new heart and new spirit). Therefore, "water and spirit" is a reference to the dual work of the Holy Spirit (3:6) who simultaneously purifies and imparts God’s nature to man to be born-again (3:3, 7). The context is the Spirit’s regeneration that leads one to willingly trust Christ for salvation, not water baptism.

Acts 2:38- "And Peter said to them, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."

In reading this whole section, we discover that these individuals first (vs. 41), "received his word," the proclamation of the gospel and then were "baptized". Additionally, the word order in verse 38 requires that repentance precede baptism. Summarizing, faith (belief) and repentance lead to salvation, which is immediately followed by baptism.

In spite of the debate, Peter himself would adamantly deny that baptism was necessary for the (vs. 38) "forgiveness of sins." In his next sermon, one chapter later in Acts (3:17-26), the emphasis is on repentance, conversion and receiving Christ. Baptism (argued to be an essential part of the gospel) is not even mentioned (compare 2:38 with 3:19). Furthermore, Peter in his epistle, clearly attributes our salvation to the work of Christ. "Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ" (1 Pet. 1:18-19; c.f. 1 Pet. 3:21).

Acts 16:14-15- "And a certain woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized, she urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us.’"

Again it needs to be brought to the attention of the reader that Lydia first had her heart opened by the Lord in order to believe in the gospel spoken by Paul. Then baptism followed her faith in Christ. There can be no doubt that baptism came after, and soon after, her conversion.

The mere fact that her household was baptized cannot be used as a case by paedobaptists against believer’s baptism. Nothing in the text even implies that she had children in her household. On the contrary it seems Lydia had no husband (she was the leader of her home-vs. 15) and in being a wealthy businesswoman (selling expensive purple fabrics-vs. 14) had many adult servants that comprised her household. Most likely the whole (adult) household believed and all were baptized (c.f. Ac. 16:32, 34).

Acts 16:30-34- "And after he brought them out, he said, ‘Sirs, what must I do to be saved?’ And they said, ‘Believe in the Lord Jesus, and you shall be saved, you and your household.’ And they spoke the word of the Lord to him together with all who were in his house. And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household."

As it was argued above, this verse regarding another household baptism cannot justify baptizing infants. Nothing in this verse states that unbelieving children were baptized, or even present. Furthermore, Paul makes it clear that "his whole household…believed in God" and then "all his household" were baptized after hearing the proclamation of "the word of the Lord." All who were baptized in the jailer’s home first "believed in God" in response to Paul’s promise of salvation contained in the message.

Acts 18:8- "And Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized."

This verse again makes it explicably clear that many "heard" the message and "believed in the Lord" (Crispus, his household, many Corinthians). Baptism, for those capable of spiritually hearing and exercising faith, followed these events.

Acts 22:16- "And now why do you delay? Arise, and be baptized, and wash away your sins, calling on His name."

It is clear from the actual event as described more fully in Acts 9:1-19, and even this passage itself, that Paul was saved before Ananias came to him. Acts 9 clearly identifies baptism coming after the return of his sight, after he was filled with the Holy Spirit and after the "scales fell from (his) eyes" (Ac. 9:17-19). In Acts 22:16; the phrase "wash away your sins" grammatically must be connected with "calling on His name." In other words, Paul’s sins were washed away not by water baptism, but rather by calling on the Lord’s name (faith in Christ). As stated elsewhere, baptism follows salvation and does not cause salvation. Paul, possibly more than anyone else, would contend that regeneration is based on faith alone (Gal. 2:15-16, Rom. 10:8-10; Eph. 2:8-9) and is not to be tampered with (Gal. 1:6-9).

In this account it must be remembered that Paul was recalling his conversion to a Jewish crowd. No doubt he chose to connect the Old Testament idea of cleansing to baptismal "washing." The imagery of baptism (as stated in the paper above) does illustrate that the sins of a believer have been washed away.

1 Corinthians 1:16- "Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other."

In the final instance of a household baptism, the household of Stephanas is unidentified. Since no information is given regarding these people, it seems unsound to infer that infants were included when the Scriptures are silent.

1 Corinthians 6:11- "And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God."

Verse 11 must be taken into consideration with the previous context. Our conversion has given us a new heart with new desires unlike those who will not inherit the kingdom of God (6:9-10). Therefore, in promoting righteous behavior, Paul lists three metaphors (in theological terminology) that emphasize the aspects of the Christian conversion from different perspectives. The believers were spiritually "washed" (verb not used elsewhere in the NT to denote water baptism) from the filth of their former lifestyles expressed in the preceding list (c.f. Rev. 1:5). The prefix apo (in apolouo) points to the complete washing "away" of sins and inner spiritual cleansing. They were also "sanctified," made holy, positionally set apart for God. Finally they were "justified" or declared righteous. All three of these realities (all are in the aorist tense-a one time decisive action) are the result of God, by the power of the Holy Spirit (not water baptism) which is performed by the hands of men.

Ephesians 5:26- "That He might sanctify her, having cleansed her by the washing of water with the word."

The word "washing" (loutron "a bath" or "a bathing") is used only twice in the New Testament (Eph. 5:26 and Tit. 3:5). Here in Ephesians the imagery is connected with the moral purity of the church. Christ, in His love for the church, (not because she was lovable, but to make her lovable) has sanctified her (positionally) and set her apart for His glory (vs. 27). The Word (or the gospel-c.f. Jn. 15:3; 17:17; 1 Pet. 1:25) was the means by which this spiritual cleansing was accomplished. Though not in this context, the Word is also the means by which the church will grow in practical sanctification as well.

The verse teaches nothing about water baptism. Nowhere in the New Testament is the "church" baptized. Furthermore, the word "word" is not used elsewhere in New Testament in connection with baptism. Possibly, there is an illusion to the ceremonial bridal bath in Ezekiel 16:8-14. In the same way, Christ makes the church holy by cleansing her with the washing of water with the Word.

Most paedobaptists use these verses as a proof-text to show that the Old Covenant sign of baptism is to be linked with the New Covenant sign of circumcision. But Paul is not speaking of a physical circumcision, but rather a spiritual circumcision "made without hands." God conducts the operation spoken of here as He cuts away "the body of the flesh" (our old, unbelieving, blind, rebellious self), not the male foreskin. In other words, this is synonymous to the "circumcision of the heart" often spoken of in the Scriptures (Rom. 2:29). Therefore, the parallel to the Old Covenant rite of physical circumcision is the New Covenant rite of spiritual circumcision of the heart. Baptism (vs. 12) then comes in as an external expression of this spiritual reality. That is the link between circumcision in verse 11 and baptism in verse 12. Furthermore, baptism cannot be a parallel of the Old Covenant circumcision because verse 12 says that baptism is "through faith." Infants are unable to consciously yield themselves to God.

Titus 3:5- "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit."

This verse is clear. Salvation is not based upon deeds of righteousness. Therefore baptism cannot constitute an avenue to wash (loutron) away our sins. The work of regeneration and renewal is solely a work of the Holy Spirit. Paul is closely comparing the work of the Holy Spirit in salvation to a "bath" (water/washing/cleansing) of regeneration (see comments by 1 Cor. 6:11 and Jn. 3:5; c.f. Eze. 36:25-26). Salvation brought a complete cleansing from our sins (which is illustrated in the act of water baptism), both an inner cleansing ("washed") and inner transformation ("sanctified"). The two words are related but nonetheless distinguished.

Hebrews 10:22- "Let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water."

It is probable that the Old Testament washings form the background of the writer’s thoughts (a Jew writing to Jews). There the priests were continually washing themselves and the sacred vessels in the basins of clear water, and blood were continually being sprinkled as a sign of cleansing. Though this is what the law prescribed, all cleansing, whether by water or blood was external. Now in the New Covenant (Eze. 36:25ff), Jesus cleanses and washes a heart by the power of His Holy Spirit (c.f. Tit. 3:5; Jn. 3:5). Due to this cleansing, we have the freedom to draw near to our High Priest since we have been cleansed from an "evil conscience."

This is not a reference to water baptism. A person cannot be purified or sanctified by water. People are saved by the inward cleansing of Christ through "faith." That faith continues to allow us the assurance to approach Christ will "full assurance."

1 Peter 3:21- "And corresponding to that, baptism now saves you-- not the removal of dirt from the flesh, but an appeal to God for a good conscience-- through the resurrection of Jesus Christ."

Many who advocate this verse for baptismal regeneration often quote the first half ("baptism now saves you ") and ignore the second half ("not the removal of dirt from the flesh, but an appeal to God for a good conscience"). In context, the rescue of Noah as he and his family were saved through water corresponds (possible typology) to Christian water baptism. In other words, Peter is demonstrating that the rite of water baptism illustrates our salvation (rescue) by God just as God rescued Noah and his family ("as they were brought safely through water"- vs. 20). God rescued Noah in the ark. God rescues us in Christ. Just as the waters during Noah’s time were a sign of judgment, the baptismal waters (in going under during the immersion) symbolize a burial and death to sin whereby we have escaped judgment. And just as Noah and his family passed through the floodwaters into a new world, Christian baptism symbolizes the believer passing from the old life into the new (in coming out of the water after the immersion).

As Peter states, baptism is not the removal of dirt (spiritual uncleanliness, emphatically implies that baptism does not save in itself; it also implies the process of immersion), but rather "an appeal to God for a good conscience." This phrase means that the individual in desiring a good conscience has responded to the Spirit’s conviction resulting in forgiveness and salvation. The believer’s conscience, purified by the blood of Christ, now stands in a right relationship with God. It is a victory guaranteed by the "resurrection" and demonstrated in believer’s baptism as the individual rises out of the water being brought "safely through the water" of judgment. One’s baptism is the answer to God’s internal work and bearing witness of this work to the world.

Endnotes

1. Baptism actually originated in the OT. Gentile proselytes were required to undergo a system of requirements to introduce them to the Jewish faith in the one and only true God. In addition to circumcision and animal sacrifices, baptism was required for the new convert. It represented dying to the Gentile world, ceremonial cleansing, being buried and rising to a new life and relationship to God. In differing from Christian baptism, the candidate administered the baptism to him/herself (similar in the Qumran community as well).
2. Ott, Ludwig, Fundamentals of Catholic Dogma, p. 356.
3. Ibid., p. 329
4. Ibid., p. 350
5. Ibid., p. 328-329
6. Ibid., 330
7. Ibid., p. 355
8. Pieper, Franz, Christian Dogmatics, p. 256.
9. Aquinas, Thomas, Summa Theologica, Question 69, Articles 4-7.
10. Donnelly, J.P., in Walter Elwell (ed.), Evangelical Dictionary of Theology, p. 642-643.
11. See Appendix 1 where these verses are discussed in greater detail (Mk. 1:4; 16:16; Lk. 3:3; Jn. 3:5; Ac. 2:38; 13:24; 19:4; 22:16; 1 Cor. 6:11; Eph. 5:26; Tit. 3:5; Heb. 10:22; 1 Pet. 3:21).
12. As the church hierarchy was developing (when authority was often shifted from the Scriptures to man, from the Word of God to the "word of true faith"), not only did sprinkling babies become more popular (general acceptance-12th century), but also did the erroneous concept of "baptismal regeneration." Concrete reasoning for its rise is speculative; some suggest it was a vehicle to secure everybody into the system of the church. Many did not follow the lead of the Roman Catholic system commonly at the peril of their own lives.
13. See Appendix I
14. Erickson, Millard, Christian Theology, p. 1109.
15. The compound word paedobaptist derives its prefix from the Greek word paidion meaning child.
16. Green, Michael, Baptism: Its Purpose, Practice and Power, 76-77 and Hodge, Charles, Systematic Theology, vol. 3, p. 583.
17. Belgic Confession 33.
18. The Heidelberg Catechism (1562), an expression of the Reformed faith, states, "Are infants to be baptized? Yes; for since they, as well as their parents, belong to the covenant and people of God, and both redemption from sin and the Holy Ghost, who works faith, are through the blood of Christ promised to them no less than to their parents, they are also by Baptism, as a sign of the covenant, to be ingrafted into the Christian Church, and distinguished from the children of unbelievers, as was done in the Old testament by Circumcision, in place of which in the New Testament Baptism is appointed" (Question #74)
19. Berkhof, Louis, Systematic Theology, p. 632-33.
20. Ibid., p. 634.
21. See Appendix 1 where these verses are discussed in greater detail (Ac. 10:44-48; 16:14-15; 16:33; 18:8; 1 Cor. 1:16).
22. See footnote 11
23. It is interesting that Jesus Himself was baptized by John in the Jordan River. His comment, "Permit it at this time; for in this way it is fitting for us to fulfill all righteousness" (Mt. 3:15) is key to our understanding. Jesus needed to live the perfect life in obedience to the Father to supply the righteousness (merit) we require to be saved. Furthermore Jesus was baptized to give an example of obedience, to identify with sinful man (ultimately fulfilled at the cross) and to symbolize His death, burial and resurrection.
24. Since baptism is an initial act of obedience, candidates will be "babes in Christ." While every Christian does battle sin (1 Jn. 1:8, 10), individuals either living in unrepentant sin (1 Cor. 6:9-11; Gal. 5:21) or not intellectually understanding the nature of salvation and meaning of baptism will be denied participation on the basis of Matthew 3:7-12.
25. C.H. Spurgeon commented, "Someone says, 'I can be saved without being baptized.' So you will do nothing that Christ commands, if you can be saved without doing it? You are hardly worth saving at all! A man whose idea of religion is that he will do what is essential to his own salvation, only cares to save his own skin. Clearly, you are no servant of Christ's. Baptism, if not essential to your salvation, is essential to your obedience to Christ."
26. Baptism in the early church and even around the world today is a bold first step to one's new faith. Baptism often results in alienation from one's family/culture, persecution, torture or even death. The price was high and cowardice would often prevent people from baptism. Nevertheless, baptism is the best response for a public declaration of our faith as mentioned in the Bible (not alter calls or invitations).
27. Morris, Henry, Baptism: How Important is It?, p. 103
28. The Anabaptists took their position in believer's baptism so strongly that many willingly were martyred for this doctrine alone. (The term anabaptist was used to describe and define certain Christians during the Reformation. These Christians rejected infant baptism, choosing instead believer's baptism. Since many of them had been baptized in their infancy, they chose to be rebaptized as believing adults. So their enemies called them anabaptists — "re-baptizers.")
29. Many of the NT ordinances are derived from the concept God introduced in the OT, as they represent a spiritual reality. The representation serves as reminder to His followers and a teaching aid to the younger generations. OT examples were animal sacrifices, circumcision and the Passover meal (c.f. Ex. 12:26-27; Jos. 4:6-7).
30. Though we do believe that baptism can also represent a washing a purification from our sins (Tit. 3:5; Ac. 22:16), essentially, baptism represents a death, burial and resurrection with Jesus Christ based on the New Testament texts and the mode of the early church.
31. Carson, Alexander, Baptism in Its Mode and Subjects, quoted in Morris, p. 73.
32. Lk. 16:24; Jn. 13:26; Rev. 19:13; Mt. 26:23; Mk. 14:20; Jn. 13:26
33. Morris, Henry, Baptism: How Important is It?, p. 14.
34. Plass, Edwald, What Luther Says, vol. 1, p. 57-58. Calvin, John, Institutes of the Christian Religion, bk. 4, ch. 16, sec. 13.
35. Schaff, Philip, History of the Christian Church, Quoted in Morris, p. 15-16.
36. Morris, Henry, Baptism: How Important is It?, p. 126