1 Peter 3:21 “Water Baptism and Salvation”

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The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21 KJV)

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, (1 Peter 3:21 ESV)

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, (1 Peter 3:21 NASB)

[A]nd this water symbolizes baptism that now saves you also-- not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, (1 Peter 3:21 NIV)

Does Peter Teach That Water Baptism Saves?

Baptismal remission is buttressed primarily by three specific verses in the Bible. The first is Acts 2:38, the second is 1 Peter 3:21, and these are linked to Jesus’ words in Mark 16:16. These three verses are cited as though they exist in a mutually supportive bond, and as proof that the apostolic teaching is baptismal remission.

One writer, Talmadge French[1] asserts that the case for baptismal remission is made by a proper understanding of the word eis, and the proper connection of Acts 2:38 with 1 Peter 3:21:

Peter, to the contrary, makes such a strong case for baptism that he says Noah was “saved,” not by the Ark, but “by water”! God, of course, saved them, but it was through the agency of water, in that the water lifted them above the judgment. The Apostle points out that the water is the antitype of water-baptism that “doth also now save us.” Why? Because of the Name of Jesus! Baptism in Jesus’ Name (Acts 2:38) is “for the remission of sins,” or, as indicated by the work eis (Gk). In order to access remission. This literally means into the remission of sins, but not because, or as a result, of sins already remitted.[2]

First, before we look at the exegesis, one thing that stands out to me, French uses circular reasoning to prove baptismal remission. He first assumes that water-baptism is the means of sin’s remission. In order to prove that “for” in Acts 2:38 means that sin is remitted by baptism, he cites 1 Peter 3:21, as further support that water-baptism saves. But, in his conclusion about 1 Peter, he circles back to Acts 2:38 to prove that Peter teaches water-baptism saves us. Both verses are interpreted in a way that appears to support French’s a priori assumption – baptismal remission. It seems baptismal remission is automatically assumed to be true. Only then, are all the verses of Scripture interpreted as confirming that assumption.

If you would like to read the rest of this article go to "1 Peter 3:21 'Water Baptism and Salvation'"

You might also be interested to read Does Baptism Save? from Q & A.

[1] Author of Our God is One, Talmadge is a former ordained minister of the UPCI and teacher at the Indiana Bible College (a UPCI school). He is now Education Committee Chairman of the World Pentecostal Fellowship and teaches at the Apostolic School of Theology in Sacramento, CA.

[2] Talmadge French, Theology Column, Indiana Bible College Perspectives, Vol. 13, No. 3, p. 7.

Mark 16:16 “He That Believes Shall Not Be Condemned”

Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. (Mark 16:16 ESV)

Some Christians believe this passage teaches that only those who are baptized are or can be saved. Is this true? Those who believe in and teach baptismal remission (and regeneration) base their teaching on this verse. Does Jesus teach that those who believe, but are not baptized, are not save? I do not believe this is what Jesus meant.

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First, Jesus said, "But he that believeth not shall be damned." If you take it word for word, then the only one not condemned is the one who does not believe. Rather than take it literally, some add their interpretation "of course one who does not believe will not be saved, because he will not be baptized." That is an assumption and a fallacy known as “the converse of the condition.” If you applied to this to other passages you would have serious problems. For example, Paul said, “If you belong to Christ, then you are Abraham’s seed.” (Gal. 3:29), could you reverse that and say, “If you are Abraham’s seed, you belong to Christ”? Surely not!

If you would like to read the rest of this article go to "Mark 16:16 'He That Believes Shall Not Be Condemned.'"

You might also be interested to read "Does Baptism Save?" from Q & A on my website.

Justified But Not “Born Again”

Can you be justified but not “born again”? Some say it’s possible. Oneness Pentecostals attempt to reconcile their view of Acts 2:38-is-the-New Birth with the traditional understanding of justification by faith alone in Christ alone. To do this they say a person can be justified, but not yet born again. Several connected to schools in the UPCI have developed an approach that a person is justified by faith, but still must follow the UPCI Acts 2:38 formula to be born again. For those who believe the traditional view of justification, this is obviously inconceivable. But in some strange way, the UPCI sees this as a solution to the differences between their view of Acts 2:38 and those who believe salvation is by faith alone in Christ.

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The Bible teaches that one is born again when the Holy Spirit transforms one’s heart from unbelief to faith. The New Birth is necessary because the unbelieving heart is dead in sin. The heart must be made new to receive and believe the Gospel. The Bible teaches that God gives us a new birth when He alone (unilaterally = from God’s side) revives our dead heart based on His sovereign power and grace. When we are born again we experience a “spiritual resurrection into a new sphere of life.” [T.C. Hammond, In Understanding Be Men, p. 147.] We become alive to God. God plants a “new principle of life” in our souls. This fulfills the ancient promise through the prophet:

I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh (Ezekiel 19:11 NIV)

I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. (Ezekiel 36:26-27 NIV)

God puts his Spirit within us and gives us a new heart when we are born again. This must happen before a person has the power to believe or respond to God. This is what Jesus taught:

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. (John 6:44 NIV)

Why? Those dead in sin cannot respond or believe. If a person is not born again, they cannot be justified because they are dead in sin -- they cannot, and do not, desire to believe:

You were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. (Eph. 2:1,2 NIV).

To read the rest of the article go to Justified But Not "Born Again"?

You might also wish to read What is Justification by Faith? and What Makes You Right with God? and Will the Real "Justification by Faith" Please Stand Up!

NOTE: A more expanded study of this subject can be found in my paper “Can the Gospel Be Fractured?”

Way to enter into Covenant

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September 4, 2006

Email comment: First of all, my belief is that the way to enter into a covenant with God is Acts 2:38, but I believe that God can enter into a covenant with anyone on his terms, apart from Baptism.

My Response: I would like to hear how you understand Acts 2:38 as the way to enter into covenant with God. More, I would be interested in how you handle water baptism in Acts 2:38 as not being part of the way one enters into covenant with God. I would agree that water baptism is not the means for entering the covenant and is rather the sign of the covenant. More explanation would be necessary to talk more profitably about this statement.

You believe that Acts 2:38 is one way to be in covenant with God. But, you also believe there are other ways to be in covenant with God. My response is that there are really only two biblical covenants that God makes with Humanity. Each of these covenants is made by God in mercy and condescension (Isa. 40:13-17) to our human limitations. The first is a covenant of works. The blessings of this covenant – of life and provision – were given to Adam (Gen. 1&2) on the condition that they obeyed God. In Eden they were not to eat of the tree of the knowledge or good and evil (Gen. 2:17). When they ate they broke the covenant of works and their punishment was death (Gen. 3:16-19).

The law given to Moses is a further expansion of this covenant. It is a law that will bring life as long as it is obeyed (Gal. 3:12; Rom. 10:5). But as Adam and Eve disobeyed, sinned and broke the covenant of works, so did Israel and all Gentiles (Rom. 3:9-20). Because this covenant was broken, God made a second called the covenant of grace. In this new covenant, God promises life and salvation to all who believe in Jesus Christ (Mk. 16:15-16; John 3:16; Romans 5:6-9 Gal. 3:11). In this new covenant God gives a new heart and new spirit to make us willing and able to believe in Christ (Ezk, 36:26-27; John 6:44-45).

Jesus announced this new covenant at his last supper (Lk 22:20). He is the mediator of this new covenant because it is by his death that the new and better covenant is confirmed (Heb. 7:22). It is a new covenant in the blood of Jesus (1 Cor. 11:25). These are the only two covenants given to us in Scripture. One is either right by covenant (covenant righteousness) through their own personal, perfect works; or, one is right with God through faith in Jesus Christ (Christ's covenant righteousness). Everyone will stand before God one day. Each will stand before God in either their own righteousness or the righteousness of Jesus, given by grace.

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