Is baptism necessary for salvation?
The question today is whether Baptism is necessary for salvation. In the two previous entries I discussed justification by faith alone. There are a lot of scriptural references that I cited in defense of justification through faith alone (See, for example, Rom. 3:28, 30; 4:5; 5:1, 9; 11:6; Gal. 2:16; Eph. 2:8-9). If justification is truly by faith alone, then baptism can certainly not be necessary for salvation, as this stance would be trusting in a work done by man. There are, however, many passages that might be construed to indicate that baptism is necessary for salvation.
Take, for instance, Acts 2:38: “Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.’” In English this verse is unclear as to whether baptism is necessary for salvation or not. It seems that an argument could be made for either side. There are two reasons, however, that indicate that this passage does not mean that baptism is necessary for salvation.
First, the translation of “for” in the phrase “for the forgiveness of your sins” is vague. There are two possible meanings that “for” could have in this verse. As a Greek commentary explains, “‘For’ (as used in Acts 2:38 ‘for the forgiveness…’) could have two meanings. If you saw a poster saying ‘Jesse James wanted for robbery’, ‘for’ could mean Jesse is wanted so he can commit a robbery, or is wanted because he has committed a robbery. The later sense is the correct one. So too in this passage, the word ‘for’ signifies an action in the past” (Interlinear Bible courtesy of Study Light, <studylight.org/isb/).
Second, it seems that verse 41 supports this interpretation as well: “So then, those who had received his word were baptized; and that day there were added about three thousand souls” (Acts 2:41). This verse proclaims that baptism was an act that followed belief, as Peter had encouraged. People believed the Gospel, and because they believed, they obeyed by following the Lord’s command to be baptized (Matt. 28:19).
Further, as Peter preached in Solomon’s Portico he did not once mention baptism (Acts 3:11-26). If baptism were so necessary for salvation, why would Peter have failed to mention it? Instead, Peter proclaimed that salvation came through faith in Christ’s name (3:16) and linked the forgiveness of sins to repentance (3:19).
A verse that is commonly used in defense of the necessity of baptism for salvation is 1 Peter 3:21. It may be better understood in its larger context, which the verse in question bolded:
18For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19in which also He went and made proclamation to the spirits now in prison, 20who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21Corresponding 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, 22who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him (1 Pet. 3:18-22).
This verse, however, cannot be taken to mean that water baptism is required for salvation. Again, there are two reasons.
The word that is used for “baptism” in Greek is âÜðôéóìá. It is defined simply as “to immerse.” In several texts this “baptizo” refers not only to water baptism, but rather the baptism of the Holy Spirit (Matt. 3:11; Mark 1:8; 10:38-39; Luke 3:16; 12:50; John 1:33; Acts 1:5; 11:16). So the text is not locked into saying that this is indeed referencing water baptism.
The second reason to support the first is the fact that Peter uses the phrase “not the removal of dirt from the flesh.” By this phrase Peter makes it absolutely clear that he is describing baptism into the Holy Spirit – the same Holy Spirit in which the disciples were baptized on the Day of Pentecost (Acts 2)!
Matthew Henry has written a wonderful commentary on this passage, so instead of trying to paraphrase his writings, I simply leave you with his words regarding 1 Peter 3:
Noah’s salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace (Matthew Henry, Concise Commentary on the Bible, 1950, p. 980).
Additionally, Mark 16:16 is commonly used as a reference to the necessity of baptism for salvation. It says, “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.”
First it is important to recognize that there is strong evidence indicating that the passage found in Mark 16:9-20 was not part of Mark’s original Gospel. While the majority of available manuscripts contain this passage, the oldest manuscripts of Mark’s Gospel do not contain it. In fact, there are some versions of the ending of Mark that contain an entirely different ending, although shorter. Further, church fathers of the 4th century such as Eusebius and Jerome noted that nearly all of the manuscripts available to them did not contain verses 9-20. In addition to the external evidence above, several pieces of internal evidence suggesting that Mark was not the author of these final verses also exist. For example, the transition between verses 8 and 9 is quite awkward; the angel proclaims that Jesus will be seen in Galilee (v. 7), while the events in verses 9-20 occur in the Jerusalem area; there is a introduction of Mary Magdalene as if she had never been previously introduced (she is mentioned in 15:40, 47; 16:1) which, for the first time, includes the statement that seven demons were cast from her; and a substantive amount of Greek words exist in this passage that do not exist elsewhere in Mark’s account. Nonetheless, since there is no certain proof to the accuracy of this passage, it is at least worthwhile to consider the passage inspired. Of course, this, like any other passage, should be compared with other Scripture. And it seems that it would certainly be ill-advised to derive any doctrinal foundation from such a controversial passage, especially when other passages are readily available.
Nevertheless, Mark 16:16 does not teach salvation by baptism whether Mark 16:9-20 is part of Mark’s original Gospel or not. Thus, when we come to verse 16 it is important to read precisely what the text says and not be quick to make assumptions or judgments. Why does Mark 16:16 say that one is condemned? It is because of disbelief. It is not because of failure to be baptized. Further, Scripture repeatedly states that only faith, by grace, is necessary for salvation (John 1:7; 3:15, 16, 18, 36; 5:24, 38; 6:35, 36, 40, 47; 8:24; 11:25-27; Acts 8:37; 13:39; 16:31; Rom. 1:16; 3:26, 28, 30; 4:1-5; 10:9, 10, 13; 1 Cor. 15:1-4; Gal. 2:16; 3:6, 9, 11; Eph. 1:13; 2:8-9; 1 Tim. 1:16; 1 John 1:5; 5:10, 13).
Like Peter, Paul also makes it clear that baptism is not necessary for salvation. As Paul wrote to the Corinthians, “For Christ did not send me to baptize, but to preach the gospel” (1 Cor. 1:17). Paul clearly makes the distinction that baptism is not part of the Gospel. And toward the end of the same epistle, Paul presents his classic, brief presentation of the Gospel, complete with no mention of baptism (1 Cor. 15:1-4. See also verses 5-8.). Many scholars believe that verses 3 and 4 were even a short hymn or chant that the early church memorized as a way to quickly present the Gospel, as well as to simply remind themselves. If baptism was necessary for salvation, why does Paul keep silent on this issue? Why would Paul have traveled around the Mediterranean on four missionary journeys and fail to remind these Gentiles that, “Oh, by the way, before this whole salvation bit takes effect, you need to be dunked”? So with regard to passages like 1 Corinthians 1:17 in addition to the uses of the phrases “baptized in Christ,” we can also assume that passages like Romans 6:3-4 and Galatians 3:27 also reference a spiritual baptism, not one of water.
It is also interesting to consider that there are several accounts of people who were saved without a record of baptism. For example, none of Scripture records that the disciples were ever baptized. Now, we can surely assume that they were baptized, but the fact that the Scriptures are silent on these events emphasizes that baptism is not at all necessary for salvation. Instead of salvation through baptism, Jesus pronounced the disciples clean through His word (John 15:3). And as John MacArthur points out, “The penitent woman (Luke 7:37-50), the paralytic man (Matthew 9:2), and the publican (Luke 18:13-14) also experienced forgiveness of sins apart from baptism” (John MacArthur, Grace Community Church, 2001). The passage about the salvation of Cornelius is an excellent passage that also supports this view:
44While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46For they were hearing them speaking with tongues and exalting God. Then Peter answered, 47″Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?” 48And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days (Acts 10:44-48).
Clearly, Cornelius and those with him were saved prior to their baptism. This is evident because the text explicitly states that “the Holy Spirit fell upon all those who were listening to the message” (Acts 10:44). Only after they had been saved and indwelt by the Holy Spirit were they to be baptized.
So what, then, is the purpose of being baptized if it is not a necessary part of salvation?
Baptism is a way of visibly symbolizing the inner change that has occurred because of salvation (cf. John 3:3, 5-6; Rom. 6:3-4, 11). Covenant theology says that baptism is the sign of the New Covenant, replacing the rite of the Abrahamic tradition of circumcision. At this point, it is very important to remember that circumcision was not required for salvation in Old Testament times. It, like baptism, was only a sign of the covenant. If you recall, Abraham was declared righteous by God because of his faith (Gen. 15:6), and then circumcision was instituted as a sign of the covenant (Gen. 17:9-10). This parallels the account of Cornelius and others in Acts 10. As Abraham was declared righteous and then circumcised, Cornelius and those with him were declared righteous as the Holy Spirit indwelt them (Acts 10:44), and then they were baptized (Acts 10:47). So, baptism is an act of obedience to the Lord. If a person has truly been changed by God, he will follow the Lord’s command in the practice of believer’s baptism. To not do so is to live in contradiction: “On the one hand, you say, ‘Christ is Lord’; on the other hand, you say, ‘I just don’t want to obey Him’” (John MacArthur, Grace Community Church, 2001). If one is truly saved he should follow the Lord’s command, demonstrating his newfound obedience. And as Peter indicates, baptism is just as important as repentance (Acts 2:38). So not only does baptism represent and proclaim the change that has occurred in the life of the believer, it is an act of submission to the will of the Lord – a display of new motives and a new obedience to higher authority.
It has been recognized that baptism is symbolic of the transformation that occurred due to saving faith, as noted by the Apostle Paul: “Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom. 6:4). So what, then, was the purpose of Jesus’ baptism?
An account of Jesus’ baptism is given in the Book of Matthew:
13Then Jesus arrived from Galilee at the Jordan coming to John, to be baptized by him. 14But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” 15But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he permitted Him. 16After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased” (Matt. 3:13-17).
There are probably four reasons, as presented by John MacArthur, as to why Jesus Himself was baptized. First, it was a display of his death, burial and resurrection (Luke 12:50; Rom. 6:4). Second, because of this symbolism, it changed the entire meaning of John the Baptist’s baptisms. John’s baptisms were most likely derived from purification rituals of the Law (Lev. 15:13; Num. 19). Christ now ushered in an entirely new meaning for this practice. Third, this event marked the first time that Jesus explicitly, publicly associated Himself with those whom he would redeem (cf. Is. 53:11; 1 Pet. 3:18). Finally, the descent of the dove and the voice from heaven validated His claims to Messiahship (Matt. 3:16-17; John MacArthur, The MacArthur Study Bible, 1397).
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