Water Baptism Now Saves You!
Table of Contents
On the day of Pentecost when the Holy Spirit had filled and empowered the disciples of Christ to proclaim the Gospel, Peter preached to the crowds of Jews that they had to turn to Christ and undergo water baptism in order to be saved:
“Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, ‘What should we do, brothers?’ Peter said to them, ‘Repent, and each one of you be baptized in the name of Jesus Christ FOR (eis) the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself. With many other words he testified and exhorted them saying, ‘Save yourselves from this perverse generation!’ So those who accepted his message were baptized, and that day about 3,000 people were added.
“They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.” Acts 2:37-47 New English Translation (NET)
Specific Christ sects such as Baptists and Evangelicals, which reject the belief in water baptismal regeneration, and have sought to get around the plain reading of the aforementioned passage. One way of doing so is to interpret the preposition eis (“for”) in a causal sense, which would mean that Peter exhorted them to repent and get baptized because their sins had been forgiven. Therefore, v. 38 would be rendered in this manner:
“Repent, and be baptized every one of you, because of the forgiveness of your sins.”
Or,
“Repent and baptized every one of you, for the forgiveness of sins you’ve already received/been given.”
The problem with this view is that there is no evidence that eis in Acts 2:38 is causal, a fact admitted by rejecters and deniers of water baptismal regeneration.
For example, even though he rejects water baptismal regeneration, Evangelical scholar Dr. Daniel B. Wallace, nevertheless, admits that there is no conclusive evidence for viewing eis in Acts 2:38 causally:
B. Significant Passages Involving Eis
1. Causal Eis in Acts 2:38?
An interesting discussion over the force of eis took place several years ago, especially in relation to Acts 2:38. The text reads as follows: Petros de pros autous, metanoesater, phesin, kai baptistheto, hekasto hymon, epi to onomati 'Iesou Christou eis aphesin ton hamartion hymon,... (“And Peter said to them, “Repent, and be baptized—each one of you—at the name of Jesus Christ because of/for/unto the forgiveness of your sins...”).
On the one hand, J. R. Mantey argued that eis could be used causally in various passages in the NT, among them Matt 3:11 and Acts 2:38. It seems that Mantey believed that a salvation by grace would be violated if a causal eis was not evident in such passages as Acts 2:38.39
On the other hand, Ralph Marcus questioned Mantey’s nonbiblical examples of a causal eis so that in his second of two rejoinders he concluded (after a blow-by-blow refutation):
It is quite possible that eis is used causally in these NT passages but the examples of causal tic cited from non-biblical Greek contribute absolutely nothing to making this possibility a probability. If, therefore, Professor Mantey is right in his interpretation of various NT passages on baptism and repentance and the remission of sins, he is right for reasons that are non-linguistic.40
Marcus ably demonstrated that the linguistic evidence for a causal eis fell short of proof…
In sum, although Mantey’s instincts were surely correct that in Luke’s theology baptism was not the cause of salvation, his ingenious solution of a causal eis lacks conviction. There are other ways for us to satisfy the tension, but adjusting the grammar to answer a backward-looking “Why?” has no more basis than the notion that anti ever meant mere representation (see prior discussion). (Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament [Zondervan, Grand Rapids, MI 1996], pp. 369-371; emphasis mine)
And:
Acts 2:38 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts [sic], namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f. (NET Bible; emphasis mine)(1)
Eis in Acts 2:38 should be interpreted in the same way as in this next passage:
“And after taking the cup and giving thanks, he gave it to them, saying, ‘Drink from it, all of you, for this is my blood, the blood of the covenant, that is poured out for many FOR (eis) the forgiveness of sins.’” Matthew 26:27-28 NET
In this case, eis can only mean that Christ’s shed blood causes or leads to the forgiveness of sins.
As such, what Acts 2:38 would be saying is that, just as the blood of Christ brings about the forgiveness of sins, so too does water baptism. That is because water baptism is what unites a person to the risen Lord, where the saving benefits of Christ’s death are then applied to the individual, such as spiritual regeneration (i.e., new birth) forgiveness of sins, etc.:
“And He said to them, ‘Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.’” Mark 16:15-16 Legacy Standard Bible (LSB)
“For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is no male and female, for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed, heirs according to promise.” Galatians 3:26-29 LSB
“in whom you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh, in the circumcision of Christ, having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. And you being dead in your transgressions and the uncircumcision of your flesh, He made you alive with Him, having graciously forgiven us all our transgressions.” Colossians 2:11-13 LSB
“who 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. Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal of a good conscience to God—through the resurrection of Jesus Christ,” 1 Peter 3:20-21 LSB
This explains why the following translations all render Acts 2:38 the way they do:
“Peter said to them, ‘Each one of you must turn away from your sins and be baptized in the name of Jesus Christ, so that your sins will be forgiven; and you will receive God's gift, the Holy Spirit.’” GNT
“Peter told them, ‘You must repent and every one of you must be baptised in the name of Jesus Christ, so that you may have your sins forgiven and receive the gift of the Holy Spirit.’” PHILLIPS
“Peter said, “Change your life. Turn to God and be baptized, each of you, in the name of Jesus Christ, so your sins are forgiven. Receive the gift of the Holy Spirit.’” MSG
“Peter answered them, ‘All of you must turn to God and change the way you think and act, and each of you must be baptized in the name of Yeshua Christ so that your sins will be forgiven. Then you will receive the Holy Spirit as a gift.’” NOG
“Peter answered, ‘Repent, and be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven, and you will receive the gift of the Holy Spirit.’” NCB
“Peter replied, ‘All of you must turn away from your sins and be baptized in the name of Jesus Christ. Then your sins will be forgiven. You will receive the gift of the Holy Spirit.’” NIRV
“Peter said to them, ‘Be sorry for your sins and turn from them and be baptized in the name of Jesus Christ, and your sins will be forgiven. You will receive the gift of the Holy Spirit.’” NLV
“Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven, and you will receive the gift of the Holy Spirit.’” NRSVUE
“‘Turn back!’ replied Peter. ‘Be baptized—every single one of you—in the name of Jesus the Messiah, so that your sins can be forgiven, and you will receive the gift of the holy spirit.’” NTFE
Peter: Reconsider your lives; change your direction. Participate in the ceremonial washing of baptism in the name of Jesus God’s Anointed, the Liberating King. Then your sins will be forgiven, and the gift of the Holy Spirit will be yours. VOICE
I include a final example from Acts to show that the Spirit-filled Apostles and evangelists preached that water baptism was a necessary instrumental cause of salvation, along with faith and repentance:
“Then he brought them outside and asked, ‘Sirs, what must I do to be saved?’ They replied, ‘Believe in the Lord Jesus and (kai) you will be saved, you and your household.’ Then they spoke the word of the Lord to him, along with all those who were in his house. At that hour of the night he took them and washed their wounds; then he and all his family were baptized right away. The jailer brought them into his house and set food before them, and he rejoiced greatly that he had come to believe in God, together with his entire household.” Acts 16:30-34
Notice that the jailer had to get baptized immediately after being told to believe in the Lord Jesus to be saved. This again shows the link between baptism and salvation, e.g., salvation is granted to all those who believe and are baptized into Christ.
This connection is made explicit in Paul’s own conversion experience:
“Then a certain Ananias a devout man according to the law, well spoken of by all the Jews who lived there, came to me, and standing there said to me, ‘Brother Saul, recover your sight.’ And at that very hour I recovered my sight and saw him. And he said, ‘The God of our fathers has chosen you to know his will, to see the Righteous One and to hear a voice from his mouth. For you will be a witness for him to everyone of what you have seen and heard. And now why are you waiting? Rise and be baptized and (kai) wash away your sins, calling on his name.’” Acts 22:12-16 William Mounce
The aforementioned passage highlights what was already implicit in the case of the jailer and his household. I.e., Salvation is granted to any a person who turns (repents) to the risen Lord by calling on his name and being baptized for Christ’s sake. This is precisely what Paul wrote elsewhere:
“Or do you not know that all of us who were baptized into Christ Jesus were baptized into His death? Therefore we were 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. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, knowing this, that our old man was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; for he who has died has been justified from sin.” Romans 6:3-7 LSB
“But the righteousness of faith speaks in this way: ‘Do not say in your heart, “Who will go up into heaven?” (that is, to bring Christ down), or ‘“Who will go down into the abyss?”’ (that is, to bring Christ up from the dead).’But what does it say? ‘The word is near you, in your mouth and in your heart’—that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved;for with the heart a person believes, leading to righteousness, and with the mouth he confesses, leading to salvation. For the Scripture says, “Whoever believes upon Him will not be put to shame.’For there is no distinction between Jew and Greek, for the same Lord is Lord of all, abounding in riches for all who call on Him, for ‘Whoever calls on the name of the Lord will be saved.’
“How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? And how will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who proclaim good news of good things!’ However, they did not all heed the good news, for Isaiah says, “Lord, who has believed our report?’ So faith comes from hearing, and hearing by the word of Christ.” Romans 10:6-17 LSB
Endnotes
(1) Wallace begs the question by assuming that his Evangelical soteriological position is correct. As an Evangelical, Wallace erroneously thinks that, since salvation is a gift of God, then this supposedly rules out water baptism from being the instrumental means of procuring or obtaining God’s gracious gift of salvation. It is akin to saying that faith cannot be the instrumental cause of salvation since salvation is a free gift of God, which even Wallace knows is simply nonsense.
The fact is that texts such as Acts 2:38 refute this unbiblical Evangelical doctrine, since the message of the NT is that salvation is granted to any individual who repents, confesses and is baptized. Infants and children are exceptions, since God honors the faith of their parents in imputing to them the saving benefits of water baptism.
Further Reading
THE RELATION OF BELIEF & BAPTISM
EARLY CHURCH ON JOHN 3:5 & WATER BAPTISM
EARLY CHURCH ON JOHN 3:5 & BAPTISM PT. 2
Early Church on Baptismal Regeneration
More Early Church Quotes On Baptism
Cyprian, Circumcision & Infant Baptism
Answering Islam – Sam Shamoun Theology Newsletter
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