Articles
Critical Thinking Skills - 6
Why is baptism such a controversial and confusing subject when it is intended to be an “elementary principle” of the gospel (cf. Heb 6:1-2)? Here is a perfect example of where critical thinking skills are short-circuited by bias.
Most Christian theology is influenced to one degree or another by Calvinistic doctrine. Whether people understand Calvinism in its entirety or not, there are certain “trickle down” principles that have entered the consciousness of believers. One of those is the notion that any response whatsoever to salvation on man’s part is tantamount to “earning salvation,” or salvation by works, and is therefore in conflict with the grace of God. If one accepts that principle as true, then every reference to baptism in the NT will have to be modified to fit that preconception.
The following topics/passages are an attempt to present baptism in a brief but systematic way:
John’s baptism. John was a prophet, guided by the Holy Spirit (Lk 1:15), and sent to ready the hearts of Israel for the coming Messiah (Lk 1:16-17). His baptism was novel, not having a direct counterpart in the OT, but it was “a baptism of repentance for the remission of sins” (Lk 3:3). Though it was practiced in the waning years of the Mosaic covenant and anticipated the salvation coming in the Messiah, the NT does not refer to it as prototypical of new covenant baptism. It was not universal, being commanded of the Jews only, and those who received it without further knowledge of Jesus and the gospel were deficient in their response to Christ (cf. Ac 18:24-26; 19:1-5). So John’s baptism, while valid for its own purposes, is not significant today.
Jesus’ instruction. In issuing the “great commission,” the charge to the apostles to preach the gospel to all nations, Jesus Himself elevates and expands baptism: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit …”; “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mt 28:19; Mk 16:18). Matthew’s rendition is not as emphatic as Mark’s; even so, baptism is commanded on the authority of the Godhead. But Mark’s account makes it clear that baptism is indispensable being joined to belief. There is a double condition that must be satisfied: “He who believes and is baptized will be saved …”. While it is true that this is an overview statement and other elements of a faithful life are omitted, the requirement of baptism is, nonetheless, clear.
Peter’s conditional statement to the first converts. It should be obvious that whatever instruction is given to the very first converts to Christ is of great importance, especially given that some of them were condemned by Peter as accomplices to Jesus’ death (Ac 2:22-23, 36). The graphic coming of the Holy Spirit, accompanied by the sign of multiple languages being spoken by common Galileans, prepared the audience’s hearts to hear Peter’s message of their guilt coupled with the hope of Christ’s resurrection and current heavenly reign (2:24-36). And being sufficiently “cut to the heart” they interjected, “Men and brethren, what shall we do?” (2:37). It is significant that these first responders had a clear sense that they needed to do something – if indeed anything was possible – in order to receive God’s forgiveness.
Peter’s response is so counter to the Calvinistic idea of “total depravity” that it bears serious reflection. He does not say something like, “There’s actually nothing for you to do; Jesus has done it all and, if you are fortunate enough to be one of the elect – chosen arbitrarily by God with no input at all from you – you are already saved.” Nothing at all like that is spoken by Peter. Rather, there was something for them to do: “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (2:38-39).
These people were brought to belief by the objective presentation of historical facts, OT prophecy and current spiritual reality, but their salvation was not yet secured. They had to do something, and Peter told them what to do. The instructions were not because they were already saved (which is how a Calvinist attempts to twist the language) but in order to be saved. This compliance with God’s condition, however is not “works salvation.” Who in their right mind would think that submerging oneself in water would merit salvation for, say, murder? The truth is, baptism is not “merit” but faithful adherence to the conditions that God, Himself, placed upon forgiveness. This is the nature of obedient faith (Jas 2:14-26).
Other examples in Acts. When one examines all of the conversion accounts in Acts, the same general pattern is followed: the Samaritans (8:12-13); the Ethiopian treasurer (8:30-39); Paul (9:18; 22: 16); Cornelius and household (10:47-48); Lydia and household (16:15); the Philippian jailer (16:31-33); the Corinthians (18:8); the disciples of John in Ephesus (19:5). These illustrate the very thing Jesus told the apostles to do: teach and baptize in order make disciples of every nation.
Romans 6:1-6. This is perhaps the most definitive explanation of the centrality of baptism in conversion: “baptized into Christ Jesus”; “baptized into His death”; “buried with Him through baptism”; “walk in newness of life”; “if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection”; “our old man was crucified with Him, that the body of sin might be done away with.” There is nothing here about sin being removed or salvation being bestowed before baptism, thus making baptism merely a display or proclamation of what has already occurred. Rather, Paul says it is in the act of baptism itself that we enter into Christ and are relieved of our former sins. This is what the writer himself – Paul – was instructed to do by Ananias: after three days of believing in Christ, praying and fasting Ananias said to Paul, “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Ac 22:16). Paul’s sins were still on his account after a tortured and penitent spirit languished for three days, for he had not yet fully complied with the conditions of the gospel.
We can use our critical thinking skills to distort and circumvent plain Biblical teaching, or we can use them to analyze and correlate various passages that present a comprehensive picture of truth. When we find ourselves mired in contradiction, perhaps it is time to rethink our theology.
