CHAPTER III
Testimony From The New Testament Concerning Baptismal Regeneration
Every basic passage dealt with; John 3:1-16,
"Born of water and the Spirit," is seen in the light of Old Testament
Scripture-Acts 2:38, Repent and be baptized unto the remission of sins– Gal.
3:27-"even baptism doth also now save us." Can a few drops of water create
Deity? Rome and her followers concoct a magical mixture in baptism and the Lord's
supper-What is meant by I Cor. 15:29, "baptized for the dead."
Does Jesus Teach Baptismal Regeneration in Matt. 28:19-20?
"Go ye, therefore, and make disciples of
all nations," etc. The expression, "make disciples," had acquired a
well-established meaning, a meaning put there by Jesus Himself from the beginning. It
means here just what it had meant since the days of Adam, that disciples were made through
faith in the shed blood of Jesus. Thus Abel was saved. Thus Abraham, whose "faith was
reckoned for righteousness" was saved. Isaiah, as quoted by Paul in Romans chapter
ten shows us that salvation came by faith, through the word: "So belief cometh of
hearing and hearing by the Word of Christ." Since it was Jesus, Himself who had put
this meaning into these words, then what other meaning could He have had in mind here than
that disciples were made by hearing and believing? Can an unprejudiced mind read any other
meaning into "make disciples," than that which Jesus had put there from the
beginning?
Now specified qualifications for any office or
privilege must of necessity exclude such as do not possess such qualifications. If the law
says I must be twenty-one in order to vote, then it must be clear that a command to vote
would not be applicable to an infant two weeks old, because he does not possess the
necessary qualifications. So here according to Jesus' own testimony for 4,000 years,
qualifications for discipleship are-ability to hear, believe, receive and be taught. That
this definitely excluded infants must be evident to all.
Now if they who hold that Jesus teaches
Baptismal Regeneration here really believe it, then why do they change the order when it
comes to the Mission fields? There they do not first baptize the children-no they are
surrounded by millions of poor heathen infants, yet not one will they baptize before they
have taught them, and the infants come to a rational faith in Christ. Does this not
clearly show what they really believe about this matter? This is a case where wrong
intentions bear fruit in a right testimony.
History records the story of St. Xavier, who
was canonized by the church of Rome for his remarkable work among the natives of East
India. He had been taught that disciples could be made by baptizing them, and took the
words literally, just as all who really believe it ought to do. Unlike most pastors and
missionaries who claim to believe this, he had the courage of his convictions, and showed
his faith by his works. Instead of the slower and more laborious way of preaching and
teaching, he started his work by alluring large companies, of Indians, and by some kind of
a squirt, or huge sprinkler, dipped into a large basin of holy water, he sprinkled it over
hundreds in a group in the name of the Trinity. When his allurements began to fail, he
literally drove them together in large groups in order to baptize them. In this way he
made about a million disciples in the space of a few years.
Yes, we may laugh at the bit too literal-minded
saint. I do insist, however, that he was far more consistent than pastors and missionaries
today, who live among the teeming millions of unbaptized ones, and even though they claim
to hold in their hand the key that would at once unlock heaven's door to them, yet they do
not use it. If they really believed that children were born again in baptism, should they
not like the noble saint, provide themselves with some kind of a device and see to it,
that every child was sprinkled, and that without delay? Baptizing them thus would do them
no harm in any manner and if only one out of the millions would remain in his baptismal
covenant, even then they should take the chance. Now if their magic formula has any power
in it at all, surely it should work out successfully in one out of a thousand anyway: This
is a sad case where their actions belie their words. They know, and well-know that there
is something wrong here. Are they afraid that cleaning house will tear down the house?
The author has often wondered why the advocates
of Baptismal Regeneration have chosen only ONE of the qualifications of
discipleship in this passage? The command is to disciplize, baptize, and teach all
nations. Now why do they require only, the one qualification, namely baptizing them? Oh
yes it must be evident that if teaching were also required, then the whole theory would
fall to the ground, for little infants cannot be taught. It must be evident that Jesus did
not have infants in mind at all, for the requirements here are the same as they had been
for 4,000 years. Disciples should be made through the hearing and believing of God's
word-then such should be baptized and taught. This definitely excludes infants.
Is Baptism Added to Faith as a Means of Salvation in Mark 16:16?
Commenting on the above passage the Book of
Concord says, page 468: "the power, work, profit and fruit and end of baptism is
this-to save. For no one is baptized that he may become a prince, but, as the Word
declares, that he be saved. But to be saved we know, is nothing else than to be delivered
from sin, death and the devil, and to enter into the kingdom of Christ, and to live with
Him forever."
Commenting on baptism the little book known as
the "Explanation," a book used in Confirmant instruction, says-question 341:
Baptism, "works forgiveness of sins, delivers from death and the devil and gives
everlasting salvation to all who believe what the words and promises of God declare."
Note then, that it is not faith in Christ alone that works forgiveness of sins,
etc., but baptism also works these things. Baptism must indeed be Deity personified when,
as the book of Concord says: It delivers from sin, death and the devil, brings one into
the kingdom and gives eternal life. Is it not a crime that cries to heaven for judgment,
when baptism, as they say, has such power, and yet these same teachers let millions of heathen
children go unbaptized? Can it be that this Black Magic just won't work on colored folks?
Apparently it taxes the faith of the most ardent believers in Baptismal Regeneration a bit
too much to start out down the street with a tin pail full of holy water in order to start
a revival among the infants.
Some contend that people could be saved without
baptism under the Old Dispensation, but not under the New. The Holy Spirit answers any
such contention in I Corinthians 1:14-17 and 4:15. Note, that Paul thanks God that he
baptized none of the Corinthians but Crispus and Gains: "For Christ sent me not to
baptize, but to preach the gospel." In chapter 4:15, Paul makes it plain as the
noon-day sun, that he was their spiritual father, and that he had begotten them through
the Gospel." "Yet have ye not many fathers: For in Christ Jesus I begot you
through the gospel." It is impossible for human language to, make the issue clearer
than this. Paul without the aid of Baptism had through the preaching of the Gospel made
children of God among the Corinthians. If disciples could be made through baptism then who
can understand the reasoning of Paul when he says: "For Christ sent me NOT to
baptize." This would of necessity make him say: "Christ sent me NOT to make
disciples." The folly of this must be self-evident.
To any candid mind open to conviction this
should settle the question once for all whether baptism was added to faith as a means of
salvation. When men are indisposed, however, even indisputable proof means nothing. Having
taken Rome's position, from then on it becomes a matter of denominational pride and
dignity to defend this position, even though to many it may be painfully evident that Mark
16:16 does not teach the saving power of baptism. A position once taken, either by a
pastor or by a denomination, is not easy to step out from. We fear that some find it
easier to sacrifice the truth rather than to sacrifice themselves. Some pastors are
willing to sacrifice themselves for truth's sake, but their wives hold them back.
Kindly note, that though baptism is a necessary
matter pertaining to salvation, nowhere is it spoken of baptism as of faith-that the
absence of baptism will condemn a man. Faith and baptism do, therefore, not stand in the
same relation to salvation, for lack of faith will condemn a man, but it is not said that
lack of baptism will condemn. The Old Testament saints seen in Hebrews eleven all-saved by
faith, yet not one of them baptized, prove that lack of baptism will not condemn-and prove
it beyond dispute.
Does John 3:1-16 Teach Baptismal Regeneration?
Many sincerely believe that the above passage
teaches Baptismal Regeneration, for does not Jesus distinctly say, "except one be
born of water and the Spirit, he cannot enter into the Kingdom of God." Indeed, if
this passage stood alone, such a conclusion might be as logical as any other. No
Scripture, however, is of private interpretation. The fact is though, that Jesus had just
spoken as we have recorded in chapter one, verse twelve, saying, "as many as RECEIVED
HIM, to them gave he the right to become the children of God." If Jesus teaches in
chapter one that men are saved by receiving Him in faith, does it seem reasonable and
logical to believe that here in chapter three He suddenly changes the order that had
prevailed since Adam. Suddenly reverses His own teaching in chapter one, and tells
Nicodemus that now baptism would save him? No, if baptism had saving power, then Jesus who
died to give Nicodemus life would certainly have baptized him at once so he could have
Eternal Life.
Then again note that right in this same text
Jesus says, the Son of Man must "be lifted up; that whosoever BELIEVETH may in Him
have Eternal Life." Again, in verse sixteen He says, "whosoever BELIEVETH on Him
should not perish but have Eternal Life." When you take away all the texts in this
gospel that clearly teach that faith in Christ saves, then this passage, "born of
water and the Spirit," remains like the dead stump of the idol Dagon, after its
contact with the Ark of God. Yes, a dead issue it surely is as far as teaching Baptismal
Regeneration is concerned.
It has been well said, that this passage has no
more allusion to Baptismal Regeneration than to Mars or the French Revolution; and is the
most fanciful exegesis to be found in all the Middle Ages. At least it created the most
powerful tool known in the Middle Ages or any other age. A tool absolutely indispensable
to her:
"Upon whose forehead is written, mystery,
Babylon the Great, Mother of the Harlots and the abominations of the Earth." Through
this supposed door into the Kingdom, which is not a door, BUT A TRAP to hell, is taken in
hundreds of millions of poor helpless infants without so much as a thought, act or
volition of their own. And this is all that most of these poor helpless victims ever learn
to know about the new birth. They are lulled to sleep at the beginning, and kept asleep
until death removes them. Surely this is the issue of issues-"Ye must be born
anew."
To accuse Jesus of teaching Baptismal
Regeneration here is to close our eyes dead shut to all that He had taught for 4,000
years, and all He taught after this time. Let us look for a moment at what Jesus teaches
elsewhere:
- John 1:12, "as many as received Him ."-no baptism mentioned there.
- John 3:14, "Whosoever believeth"-no baptism mentioned there.
- John 3:16, "Whosoever believeth on Him"-no baptism mentioned there.
- John 3:18, "Whosoever believeth on Him"-no baptism mentioned there.
- John 3:36,"He that believeth on the Son"-no baptism mentioned there.
- John 5:24,"He that heareth and believeth"-no baptism mentioned there.
- I John 5:1, "Whosoever believeth that Jesus is the Christ is begotten of
God"-no baptism there.
- Hebr. 11:39, "These (O.T. Saints) all having had witness born to them, through
their faith," not through baptism, not through circumcision, but through faith.
If Jesus meant Baptismal Regeneration in
John 3:5, then He is giving an infant's pattern to a grown man, and does not even follow
this pattern Himself in getting Nicodemus saved. If a wife were to sew a shirt for her
husband, would she buy an infant's pattern, and then not even use that?
If Jesus meant baptism, why did He say that
"God so loved the world that He gave His only begotten Son, that whosoever BELIEVETH
on Him should have Eternal Life?" If baptism was to be the great saving instrument,
should He not rather have extolled the virtues of baptism? Fanciful exegesis-that is what
it is-to read regenerative power into baptism from John 3:5.
A good example of the fruit that comes from
reading regeneration in baptism in John 3:1-16 is seen in the following story: After a
sermon on the new birth the pastor, speaking in his native tongue, asked one of the
listeners if he was born anew, (fodt paa ny). Very innocently the listener answered: Do
you suppose it makes any difference whether one is "fodt paa ny" i.e. during the
first quarter of the moon, or "paa nea," the last quarter of the moon. (In
Scandinavian these quoted expressions sound much the same.)
Again we say, we shall leave it to the Schools
to determine just what is meant by being "born of water and the Spirit," but
that it does not refer to Baptismal Regeneration, of that we feel assured.
Without appealing particularly to it as
evidence, but rather to provoke further and more careful study of this much disputed
passage of Scripture, we wish to humbly submit the following explanation, which w ' e
believe is fully in line with the fundamentals of the faith once for all delivered to the
saints. We shall but mention a few foundation facts here.
Some think that "born of water and the
Spirit" means Baptismal Regeneration, some refer to this birth as speaking of the
natural birth and spiritual birth combined, while others think it refers to the spiritual
birth, and that water is but a spiritual meaning for the Word of God.
That the Word of God is in mind here can hardly
be doubted in as much as the Word so teaches in other parts of Scripture: Eph. 5:26:
". . . having cleansed it by the washing of water with the Word." James 1:18:
"of His own will He brought us forth by the Word of truth." Right here our
opponents ask, and rightly so, "If God means the Word why does He then use the term
water?" We shall seek to face this question squarely, by showing that when Jesus used
the term water here, He was using Old Testament type language with which Nicodemus should
have been familiar, and that this type language is but the good news concerning the death,
burial and resurrection of Jesus through which Nicodemus must be saved. We shall summarize
our evidence under three heads: The SUBJECT of the new birth. The AGENT of the new birth.
The MEANS of the new birth.
The SUBJECT of the new birth: Nicodemus, a
Pharisee and ruler of the Jews is the Man. (If infant regeneration is in mind, should not
the subject rather have been an infant?) The word Pharisee tells us much. Nicodemus stands
before us a finished product of a religious system of works, the history of which goes
back to Babylon. What had this system done for Nicodemus? It had wrought a spiritual birth
according to the flesh-a Hagar birth-for kindly note, the Hagar system bears spiritual
children also. It had borne fruit in cultural religious polish for his unregenerate flesh;
and that is all it will do for any man. Here is one man who escaped its snares, but think
of the millions who did not, and do not today.
The AGENT of the new birth: Jesus tells
Nicodemus in simple words that the new birth meant born or quickened from above, which
means in simple language getting the life that comes from above, not the life that comes
from religious culture. He does not attempt to explain the mystery of the new birth, but
simply says that the Holy Spirit moves upon men even as the wind and thus causes this life
from above to be born in man: "The wind bloweth where it will-so is every one that is
born of the Spirit."
The MEANS of the new birth: Nicodemus as he
comes to Jesus is met on ground with which he should be familiar as a teacher in Israel. A
teacher should know his text book. So with Nicodemus he should have been familiar with the
Old Testament. After having told Nicodemus that he needed a new birth, and explained that
it was to be quickened with life, from God, different from his birth after the flesh, and
having told him that this was not his own work but a work of the Spirit of God, He
proceeded to tell him of the MEANS of the new birth. For this purpose Jesus raised up
three pictures of Himself with which Nicodemus should have been familiar, had he studied
his Bible, but like other Pharisees he had no doubt been occupied with a Talmud and been
misled.
Christ Gives Three Pictures of His Death, Burial, and Resurrection
The first picture Jesus shows him is in verse
thirteen: "And no one hath ascended into heaven, but he that descended out of heaven,
even the Son of Man, who is in heaven. The second picture is found in verse fourteen:
"And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be
lifted up; that whosoever believeth may in Him have Eternal Life." The third picture
is found in verse sixteen: "For God so loved the world, that he gave His only
begotten Son, that whosoever believeth on Him should not perish but have Eternal
Life." Here then, we have three well-known pictures of Him who came to suffer, die
and be raised again for our salvation.
Let us consider these pictures in the order
given. In answer to Nicodemus' question, "How can these things be," Jesus
proceeds to give him some information, but first chides him for his poor scholarship. The
reason why Nicodemus should have known what Jesus was talking about is this:
"We," (the Trinity), "speak that which we know, and bear witness of that
which we have seen; and ye, (Nicodemus and Israel) receive not our witness. If I have told
you earthly things, (the testimony of the Trinity concerning the coming, death, burial and
resurrection of Jesus), and ye believe not, how shall ye believe if I tell you heavenly
things," (the mystery of the new birth as known in the mind of God). "And no man
hath ascended into heaven, but He that came out of heaven." Jesus is that man. We can
get to heaven only as we get the same life as He has-one with Him in His death, burial and
resurrection. In short, Jesus is simply telling him the story of the gospel. This is the
gospel God planned from eternity. There is no other gospel. Note then, inasmuch as the
Trinity has proclaimed this blessed gospel from Genesis on, in type, figure, symbol, and
open discourse, should not Nicodemus as a teacher in these things have understood it?
Abraham did-so did Simeon and Anna. Here you see the curse of adding books supposed to be
just as good as the Bible. Thus we see that in this first picture, Jesus simply preached
the gospel concerning His death, burial and resurrection.
The second picture presents the same message
and was the best known symbol of His coming to suffer and die for the sins of the world.
The brass spoke of judgment in thunderous tones to Nicodemus, and the serpent spoke of
sin. The simple message was: See how God has judged your sin or your old life, As you look
at the serpent, there you see what you are in natural life. 'You are not to polish it, but
it is to be judged to death. This God has done in Christ, and you need but to look and
live. To Nicodemus then, it spoke in clear tones telling him that instead of getting to
heaven by polishing this flesh life, that life must be judged to death. This God had done.
A look at the serpent brought not only healing but a new life, i.e. they were brought back
as from the dead. What is this but the simple story of how our sins were judged in the
body of Christ, put away in the grave, but thank God we were not left there, but quickened
out of the grave to the new life with Him.
The third picture tells the same story. It was
because God so loved the world that He sent His only begotten Son, whom He judged to death
for our sins-that is the meaning of it all. The first picture then shows God's man coming
from heaven to die for our sins and be raised again. The second picture shows how He came
to be made a curse for our sins, that we might look to Him and be healed. The third
picture tells us that the reason for all this is that "God so loved the world that He
gave His only begotten Son, that whosoever believeth on Him should not perish, but have
Eternal Life." Sinner, can you see how it must please God when you come to Him and
avail yourself of His great love, but how it must grieve God when you neglect so great a
salvation. Be encouraged, therefore, to come. Look and live.
Meaning of "Born of Water and the Spirit"
All this is good and well, you say, but you
have not told us what it means to be born of water and the Spirit. Friends, in the light
of the Gospel God had preached through His servants for 4,000 years, what else could it
mean but the gospel?
We knew the answer lay in the Old Testament,
because Jesus inferred that Nicodemus should have known it. We, therefore, took our
Concordance and looked up all the places where the Spirit moving in creative power upon
water brought forth life. In Genesis 1:1-2, we have the first picture. There we see the
Spirit moving upon the dark waters and bringing forth a new creation. When we remember
that "the invisible things of Him since the creation of the world are clearly seen,
being understood through the things that are made, even His eternal power and
God-head" then the relation of the story of creation to Christ is better understood.
The purpose of creation's story is to prefigure Christ and His salvation.
Reading then: "In the beginning God
created the heavens," etc. The Hebrew word for create is "Bara." According
to Isaiah 45-.18, this Bara-creation" was made to be inhabited: "Created it NOT
A WASTE, that formed it to be inhabited." Whether we read in Gen. 1:2,
"was" waste and void, or as many scholars have it, "became" as waste
and void, the meaning would be the same for the type. The type of Christ we have here is
then: The original or "Bara-creation" of the earth became a waste and void,
being kept under a water judgment, upon which the Spirit moved in creative power and
brought forth a new creation. This is almost a perfect picture of Christ, God's
only begotten Son from eternity, who came from heaven as the God-Man to come under
judgment, ending in the grave, upon which the Holy Spirit moved and brought Him forth on
the third day, our Eternal Life.
The second picture which shows us the meaning
of water, is the Ark. "Noah . . . prepared an ark to the saving of his house."
So God prepared salvation in Christ to the saving of His household in Christ. Noah pitched
the Ark. This is the Old Testament word for atonement, used sixty-five times in this
manner. The Ark bore the judgments and carried Noah and his family safely through these
judgments of God. When the judgments were over a wind passed over the waters. The Hebrew
word for "wind" is "Ruach"-the same word as is used in Gen. 1:2 for
Spirit. The type we have then is: Noah prepared an Ark. This carried him and his household
safely through the terrible judgments. After the judgments were over the Ark was, as it
were, lifted out of the judgments and set upon the Mount. Then Noah came forth and took
possession of a cleansed earth through the virtue of the shed blood. So God in Christ
prepared salvation. He bore us safely through the judgments of God, which ended in the
grave. Upon this the Holy Spirit moved and brought Him forth, and He was set upon Mount
Zion. There He is with His own until the judgments are over in the earth, when He and His
will come forth to take possession, all through the virtue of the shed blood of Christ.
Jesus, Himself compares His experiences to those of Jonah in the belly of the whale. In
all these and many more it is clear that water stands for judgment. Jesus was using just
another Old Testament type of Himself in speaking to Nicodemus. In plain language He
said: Nicodemus, you must get a new life if you shall get to heaven. I am that life. Instead
of trying to polish up your old life in the flesh, you must look to me and see how your
old life was judged as all the sacrificial lambs typified. I am the one who came from
heaven and was judged for your sins as all types and figures said. You must look to me,
and see how I took you and your sins, not only into the grave, as they saw clearly also in
the Old Dispensation, but you shall see how I took you out of the grave, or born of
the Spirit. Thus the expression, "born of water and the Spirit," is just the
picture method of setting forth the death, burial and resurrection of Christ-and that is
the gospel that saves. Seeking to substitute Baptismal Regeneration for "born of
water and the Spirit," is but another attempt to obscure the cross of Christ. In I
John 5:6 we read: "This is he that came by water and blood, even Jesus Christ."
Three Reasons Why Baptismal Regeneration is not Taught in John 3:1-16
- Jesus did not employ baptism as a means of salvation. Had baptism been a newly appointed
means, Jesus would of necessity have baptized Nicodemus at once. Instead of this He
pointed Nicodemus to Himself as being the one who came to suffer to die and to be raised
again.
- If salvation were now put into baptism, then Jesus would have reversed the teaching of
Scripture for 4,000 years, for though there were hundreds of symbols of Him in the Old
Testament, yet not one was a Saviour. He would have been guilty of subverting a faith
religion into a sacramental religion. He would have substituted the shadow for the
substance; and substituted a water and works program for a knowledge and faith order; yes,
substituted fancy for fact.
- If He meant to put salvation into baptism, then He introduced a saviour besides Himself.
This would immediately declare that He must have grown impotent with age. It would of
necessity require that this new saviour must also have provided atonement through
suffering and death, or declare that salvation is found outside the atonement. Is it not
evident how the seductive power of Satan is here seen in seeking to set up a saviour
besides Christ. Was baptism begotten of the Father from eternity and born of the
Virgin? Did baptism suffer in Gethsemane, and was baptism nailed to the cross, laid in the
grave and raised again? Is baptism seated at the Father's right hand? Do we live because
baptism lives? Is baptism preparing a place for us in the heavenly home, and is baptism
coming again to get us? Idolaters in times past worshipped idols of wood and stone.
What is this attempt to make baptism a saviour but the old trick of the Devil over again?
Can the touch of a moistened hand create God? Be done with this wicked and miserable idol
once for all by casting it out of your own heart and repudiating it in the fullest
possible manner, and God will bless you!
Many words, you say about a small matter.
This matter of Baptismal Regeneration is not as small a matter as one might think. Yonder
in Rome sits Pope Pius on his gilded throne the undisputed ruler of his millions of
spiritual adherents, whose love, loyalty and regard for him verges nigh unto Divine
reverence. What impanations, what mystical dispensing of ceremonial chrism, what magical
ministrations could merit such divine reverence? When all is said and done, it is but by a
few drops of water and the sign of the cross that Pope Pius sits on his gorgeous throne,
literally worshipped by hundreds of millions of subjects. They are told that this magical
mixture in Baptismal Regeneration will open to them heaven's door, wash away their sin,
grant them Eternal Life; and so long as they remain true, will insure them of eternal
bliss and a heavenly mansion in the sky. Truly, the Pope hath whereof to offer.
Heartbreaking is the thought though, that this delusion is practiced yearly upon millions
of helpless infants, who as they grow up are later assured under high churchly ceremonies,
that they were truly born again in baptism, and all they have to do is to keep their
impossible vows (which none can keep), and all is well. That is all that millions of them
ever learn about the new birth. Tragic is the situation when one considers the words of
Jesus: "Except one be born anew, he cannot see the Kingdom of God."
When we look for a moment at the Pedo-Baptist
churches who follow Rome in this matter, we find that they are not slow either in
recognizing the power of the font. Statistics show us that their membership increases each
year much faster by the magical touch of a moistened hand, than by the "eloquence of
their seven-thousand preachers." One thing that helped me to see the error of
Baptismal Regeneration, was that when I sought earnestly to preach so people should get a
real born-again experience, I first had to break down the power of the Romish Gospel of
water and works in the hearts of the people. Other evangelists have told me the same.
To all churches and societies who so zealously
uphold the power of the font, and also seek earnestly to preach so people shall be born
again, I would say: Since you uphold the power of the font why complain about its fruit?
Do you not see that you are upholding a system which is producing, the very things you so
zealously seek to destroy? If you believe that water and the Word can be so mixed, that by
the application of a few drops of this mixture upon the head of an infant you can create
Deity, why not try the same formula again if they fall away? If such marvelous results can
be produced without the aid of the infant's will, certainly far greater results should be
produced by the aid of a returning prodigal's will. Why confine the power of the font to a
realm of mystery, where its power one way or another cannot be determined? Was it not to a
grown man that Jesus was supposed to have given this formula? When the formula is
supposedly restated in Scripture, it is again spoken to adults. Why then confine it to
infants? There probably is some reason why the power of the font is kept in the realm of
mystery. Much of Rome's theology is enveloped in mystery, and so were the pagan rites of
ancient Babylon. The tragedy of it all is that this delusion is practiced upon precious
souls for whom Jesus died. The writer often wonders if many are not deeply convicted in
their heart about the use of this pagan practice, and know full well what they ought to
do, but because of the sacrifice involved find it easier to sacrifice others rather than
themselves. May God in His mercy give them courage to smite this pagan idol.
What About Acts 2:38?
"-Repent ye, and be baptized every one of
you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the
gift of the Holy Spirit."
The advocates of Baptismal Regeneration say
that here is a passage which beyond dispute shows that baptism is as necessary as
repentance in order to get the forgiveness of sins. We do not believe that repentance and
baptism stand in the same relation to forgiveness of sins for the following reasons:
Repentance, as used by Peter in this passage
had a well established meaning since the days of Abel. It meant a dying to self. Isaiah
speaks the Old Testament view of repentance in the following words: "Let the wicked
forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord,
and he will have mercy upon him . . . he will abundantly pardon." As before stated
over and ever again in this paper, multitudes of Old Testament sinners are seen saved by
faith which involves repentance. Then Jesus clearly shows us how the woman of Samaria,
repented without the aid of baptism. To Zacchaeus He said, "Today is salvation come
to this house," and "Jesus baptized not." Again, to the thief on the cross
Jesus said: "Today thou shalt be with me in Paradise." These cases of
repentance, and many, many more did Jesus use to demonstrate that baptism does not bear
the same relation to forgiveness of sins that repentance does. No man can be FORGIVEN
without repentance, but any number were SAVED without baptism, It involves, therefore, a
blind disregard for both the precepts and practices of Jesus to give baptism the same
place as repentance.
But you ask, does it not appear evident that
the Holy Spirit has so placed repentance and baptism together as to make them equally
necessary to forgiveness? Surface reading makes it so appear, but how remarkable becomes
the undercover guards which the Holy Spirit has placed against just such
misinterpretation.
The two words, "repent" and "be
baptized," are joined together by the conjunction "and." "Repent"
is second person, plural number. Now the Greek for "be baptized," is third
person, singular number. The grammatical construction is, therefore: The command to repent
is in the second person, plural number, while the command to "be baptized" is in
the third person, singular number. Anyone with a knowledge of grammar knows that in
sentence construction, the verbs must agree with their subjects in person and number. The
real meaning is: "Repent ye," and this being plural means all, "And be
baptized every one of you," this being singular means each one who had repented
should be baptized in the name of Jesus Christ unto the remission of your sins. Now
repentance for 4,000 years had a definite meaning. It meant that when anyone repented he
received new life. Thus true repentance had brought life to multitudes long before baptism
was heard of. Now that baptism had been instituted, then the command to repent went out to
all as it had always done, and such as repented should individually be baptized.
Some point to the little Greek preposition
"eis"-into or unto as an argument for the saving power of baptism. Thayer's
Greek Lexicon, probably the highest authority in the world says: "eis" means
"into" when the idea of place is meant, but when the idea of relation is meant,
it means "with reference to." When we remember that people who repented of their
sins had received life through repentance for 4,000 years before baptism was heard of,
then this leaves room for but one meaning of "eis" here, namely, "with
reference to." Thus the meaning is: Repent all of you, and such as have repented, let
each one of you be baptized in the name of Jesus "with reference to" the
remission of your sins. This passage then falls into the fullest harmony with what we have
seen heretofore.
Acts 2:39.
"For to you is the promise and to your
children, and to all that are afar off, even as many as the Lord our God shall call unto
Him."
It is contended that children are here in mind,
that they are to be baptized and that they too may receive the Holy Spirit in baptism. Let
us first note that the expression "children" means not primarily infants, but
"off-spring." The idea was that the promise of the Holy Spirit was not just for
that little group who had received it, but for all whom the Lord should call. In verse
forty-one we see whom the Spirit had in mind, "they that received His word were
baptized." Now little infants could not receive the word as mentioned here, for those
spoken of had received the Word by hearing and believing. This definitely shows us that
only such as had power to receive the Word were in the mind of the Spirit. One would
hardly expect God to address a moral appeal to one incapable of receiving such an appeal,
as an infant is.
Baptized Unto Moses
In connection with the foregoing passage we
should also look at I Corinthians 10:2, "And were all baptized unto Moses in the
cloud and in the sea." It is contended that inasmuch as children were baptized in the
cloud and sea just like the adults, so are children, now to be baptized just like adults.
Again the Holy Spirit put in a qualifying
clause to show whom He has in mind as we see in verse five, "howbeit with most of
them God was not well pleased: for they were overthrown in the wilderness." If we
turn to Numbers 14:29 we find who were overthrown in the wilderness. The answer is,
"your dead bodies shall fall in the wilderness; and all that were numbered of you
according to your whole number, from twenty years old and upward." According to the
Holy Spirit's own testimony, only such as were twenty years and upwards are spoken of as
having been baptized.
Acts 22:16.
-concerning the baptism of Paul: "And now
why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of
the Lord."
The contention here is that baptism has power
to wash away sins. What then about Abraham who was seen in glory, and Moses who appeared
with Jesus on the Mount, how had they gotten their sins washed away for neither had been
baptized? Peter tells us that "baptism is not the putting away of the filth of the
flesh." No, it takes blood to do that.
Let us note a few facts concerning the
conversion of Saul. After meeting the Lord on the way to Damascus, "he was three days
without sight, and did neither eat nor drink." Now was Paul a converted man during
this time? If we turn to I Corinthians 13:8, "and last of all, as to the child
untimely born, he appeared to me also." When we consider that Ananias addressed him
as "brother Saul," it appears absolutely certain that he was born again when he
saw the Lord, for, "as to child untimely born, he appeared to me." This language
cannot be misunderstood. Paul was born again when he saw the Lord on the way to Damascus.
There is where the sin question was settled. There is where the Lord put away Paul's sins.
His baptism which followed three days later only declared the putting away of sins.
Meaning of Baptized into Christ, Galatians 3:27 and Romans 6:3.
"As many as have been baptized into Christ
have put on Christ." "All we who were baptized into Christ, were baptized into
His death. For it we have become united with Him in the LIKENESS of his death, we shall
also be in the likeness of His resurrection."
For years I rested in this, that if I could baptize people into Christ then He would save
them, and that was all I cared for whether I understood it or not. Here all hinges on what
meaning to read into the Greek preposition "cis."
In Young's Analytical Greek and Hebrew Lexicon
we find the following translation of "eis": "In reference to," 25
times; "Into," 7 times; "among," 18 times; "At," 20 times;
"For," 82 times; "Toward," 27 times; "Upon," 24 times;
"That," 12 times. From this it is evident that it has various meanings. How may
we now find the right meaning in our text, and be assured that we are right?
If we turn to I Cor. 10:2-41 we will get the
answer: Here we have the same preposition, "eis," translated "unto"
Moses. If we can determine the meaning of being baptized "eis" Moses, we will
then understand what it means to be baptized "eis" Christ, for Moses was a type
of Christ.
In Egypt Israel was put under the blood which
protected them from judgment, and under the blood they were led forth, away from
leadership of the taskmaster Pharaoh, who can well be a type of the world. In the open
sea, making for them almost a literal grave, and which was for Pharaoh and his host a real
grave,- and with the Spirit over them in the cloud, they were baptized unto Moses. The
real change took place in Egypt. In the Red Sea baptism this separation was openly
declared in symbolic manner or likeness. This is exactly what Paul means in Romans six,
where baptism is spoken of as being united with Christ in the likeness of His death and
resurrection. The real change took place in repentance. The change was declared in baptism
in a symbol that was like the inner change that takes place when one is saved.
As we look at being baptized unto Moses it
would be void of meaning to say that some three million Israelites were baptized into the
body of Moses. Baptized unto Moses can, therefore, mean baptized unto his leadership after
the manner of their being joined to Moses in Egypt. That this is the correct meaning can
be seen from Romans 6:3-5, where we find that, "all we who were baptized into Christ,
were baptized into His death." In verse five the Holy Spirit gives us the meaning of
being baptized into the death of Christ. "For if we have become united with Him in
the LIKENESS of His death, we shall also be in the likeness of His resurrection."
Note this then, that here we have the Holy Spirit's own words where He says that in
baptism we are united only in LIKENESS with Christ in His death and resurrection.
I Peter 3:18-22.
Referring to how a "few, that is eight
souls, were saved through water; which also after a true likeness doth now save you, even
baptism, not the putting away of the filth of the flesh, but the interrogation of a good
conscience toward God, through the resurrection of Jesus Christ."
Peter does most clearly say, if this little
statement is taken by itself, that baptism saves. If Peter says this, you say, then why
should we spend many words in trying to say that baptism does not save ?
Scripture must be wrested here to make Peter say that baptism saves. The Bible here says
that baptism saves, but "after a true likeness." This means that baptism saves,
but saves in a figure. Now as we have seen all through the Old Testament, FIGURES SAVE.
The Ark was a figure of Christ, but the Ark did not save men from hell. Christ alone can
do that. But as the Ark carried Noah and his family safely through the terrible deluge, so
did it become a figure of how Christ has carried us through the judgments of God and saved
us. If we so wrest Scripture, then we can from the 14th Psalm, where we read: "The
fool hath said in his heart, there is no God," make the Bible say, "there is no
God," if we just leave out what goes before.
Again, we say, we do not build doctrines on
types, but knowing the reality in Christ, we can easily see how the figure answers to the
reality. The plan of the Ark came from heaven. So did Jesus. It was a work of faith. So is
the gospel, of faith. The Ark was pitched within and without. The Hebrew word here for
pitched is "kopher." This is the same word that is used no less than sixty-five
times in the O. T. to speak of blood atonement. This clearly shows us that the figurative
meaning of the Ark is the atoning work of Christ:
The judgments came upon the Ark from above and
from beneath. So did they on Jesus.
The Ark was seen by the perishing ones, but not
opened to receive them. So Jesus preached to the spirits in prison.
The Ark carried Noah and family safely through the judgments. So did Jesus carry us safely
through the judgments of death and hell.
After the judgments were over a wind passed
over the waters and the waters assuaged, while the ark was brought safely to rest on the
mount. So after the terrible judgments of God were accomplished upon Christ, He was raised
out of the judgments and brought right home to the right hand of God on Mount Zion.
The Hebrew word for wind is "ruach."
This is the very same word used to designate the Holy Spirit in Genesis 1:1-2. This again
helps us to see that the Ark points to the great facts of the judgment, death, burial and
resurrection and ascension of Christ.
Going back now to verse fifteen we see that
Peter is instructing his hearers about how to "be ready always to give answer to
every man that asketh you a reason concerning the hope that is in you." His answer
is, "That Christ died for sins once, the righteous for the unrighteous, that He might
bring us to God." This shows us how our sins were put away. Then in verses twenty-one
and twenty-two, he completes the picture of our salvation by pointing to Christ's
resurrection and ascension. Our identification with Christ by faith is our only hope of
Eternal Life. Peter corroborates this fact in chapter 1: 18, where he tells us we are
redeemed by the blood of Jesus. Now if Peter taught salvation by baptism in chapter three,
and salvation by faith in the blood elsewhere in his epistle, he would contradict
himself,-yes he would contradict what Christ had taught about this both in the Old and New
Testaments for 4,000 years. No, Peter goes on record as teaching just what all of God's
prophets before him had taught from Abel on,-that faith in the blood of Christ saves, and
that alone.
"Doth Now Save You, Even Baptism"
What does he mean by saying that baptism saves
us? Peter means just what Paul means, that baptism saves us in a figure or likeness. Now
figures don't save; never did save. But like as the Ark prefigured salvation as we have
seen, so does baptism point back to salvation.
"Baptism is not the putting away of the
filth of the flesh," but the answer of a good conscience toward God by the
resurrection of Jesus. That is, a conscience which has been made good, or where peace has
come by believing that Jesus suffered, the righteous for the unrighteous, that He might
bring us unto God-then we in a figure, through baptism, answer God as to how we got this
good conscience. When in an open figurative manner, we go down into the baptismal grave,
we testify that in repentance we reckoned ourselves dead with Christ on the cross, and now
as spiritually dead men are put away in the grave. Then as we come out of our watery grave
we confess that by faith we are united to Him, who was raised again for our justification,
and are in Him seated at the right hand of God in the heavenly Jerusalem, Hallelujah! This
always has been and always will be the only sure ground for our salvation. It is the only
thing that can give us assurance that our sins are put away, which brings peace to the
heart and a good conscience toward God, not through any work of our own, (not even
baptism), but through the finished work of Him who died for us, and rose again for us, and
has seated us in Himself at the right hand of God. Satanic Deception.
Wicked indeed it is, to set up an idol besides
Christ as saviour. That is what Baptismal Regeneration is to millions today. Yes,
Modernism, Sacerdotalism and Sacramentalism, all join hands in blotting out a true vision
of the faith which was once for all delivered to the saints.
Of the Laodecian church the Lord says, He will
spew her out of His mouth. Let us beware lest the terrible seductive power of Satan causes
us to enter this stage unawares. How quickly Satan led the antediluvian civilization to
its doom. Then immediately after the flood he allured men by "the way of Cain;"
and a religious monstrosity appeared in the Babylonian system of
"work-righteousness," with its priesthood and ceremonial rites. Even Israel, to
whom was given the glorious Mosiac economy, was blinded, and God's wonderful salvation by
grace was perverted into a ceremonial system of works, through which almost the whole
nation was led astray. The strategy Satan used was to inspire the Talmudic writings
wherein he subtly hid the leaven of "work-righteousness." Cleverly he got Israel
to study these instead of the Scriptures, and the rest was easy: "Israel following
after a law of righteousness, did not arrive at that law. Wherefore? Because they sought
it not by faith." That is the sad story of Israel's betrayal.
Around this false door which Rome cut, and which is not a door but a trap, Rome built up
the most colossal system of salvation by water and works that history bears record of.
Baptismal Regeneration is the indispensable cornerstone of this system. Without it Rome
would soon perish. Through this door come her millions of trusting adherents. With no
thoughts, acts or volitions of their own the unconscious infants, under high-churchly
ceremonies, copied not from Scriptures but from Paganism, (often they are fast asleep
throughout the whole ceremony), are supposedly inducted into the body of Christ. When the
reason for all these spell-binding incantations are asked, the answer is: "It is the
best we know of for the child." Now the real issue is, that under the covering of a
supposedly Biblical injunction, a Pagan system of water and works is set up in the place
of the blood of Christ. The power of Jesus' blood is brazenly denied, although all know
that the children had no other protection than God's own provision under the blood of His
Son for them for 4,000 years.
Passages of Scripture Which Show How Baptism Is but a Symbol of the Death, Burial
and Resurrection of Christ.
Before taking up the various passages that
symbolize death, burial and resurrection, we wish to say that, keeping these New Testament
symbols before us with the right meaning and proper place is of inestimable value in
preserving the faith once for all delivered to the Saints. Satan has from the beginning of
the New Testament period sought by all kinds of dexterous juggling of Scripture to distort
both the purpose and design of these symbols. Thus he got Rome, this perverted Jezebel
system of water and works, to grab the first New Testament symbol, baptism, and although
the Old Testament and the testimony of John and Jesus cried out against it, still they
made of this beautiful symbol, baptism, a deceptive idol. So also with the Lord's Supper.
True to her Pagan nature and origin, she concocted out of the simple elements of bread and
wine, a magical mixture, Transubstantiation, stole from Jesus the power to forgive sin and
transferred this power to this Babylonian idol. This idol has been set up in church under
priestly control; and people are taught to believe that if they will only cat and drink
this magical mixture, it will grant them forgiveness of sins and Eternal Life. judgment on
this idol is long overdue.
Acts 8:38:
"And they both went down into the
water-and he baptized them. And when they came up out of the water, the Spirit of the Lord
caught away Philip."
When we consider the radical meaning of
baptize, which means to dip, immerse or bury, then it is not hard to understand why they
went down into the water, pointing to the death and burial of Christ, and came up out of
the water, pointing to His resurrection.
Rom. 6:4-5.
"We were BURIED therefore with him through
baptism . . . If we have become united with Him in the LIKENESS of His death, (in
baptism), we shall be also in the likeness of His resurrection." Clearly,
unmistakably, by baptism we become united to Christ in the likeness of His death and
resurrection.
I Corinthians 15:29
"Else what shall they do that are baptized
for the dead." This expression seems quite peculiar, but seen in the light of what we
have learned heretofore, there is nothing mysterious about it. Christ slew our old man on
the cross. . . . Romans 6.
When we repent we reckon ourselves dead with
Christ. Therefore, in baptism we simply put away our old man who in God's sight is
reckoned as dead. We are buried as dead ones. Dead people should always be buried. Now
Paul infers that burying of people as dead ones would be meaningless, and certainly there
would be no glad tidings connected with it if there were no resurrection. Naturally so,
there is no comfort in going into a dark grave, but when we look to the resurrection-well
that is good news for which we thank God.
Colossians 2:12:
"Having been buried with Him in baptism,
wherein ye were also raised with Him through faith in the working of God." Here again
we see that the Holy Spirit makes it very plain that we are buried with Christ and raised
with Him in baptism. Remember that we already know from Romans six that this is only in
LIKENESS, then there need be no misunderstanding of what is meant in Colossians.
Ephesians 5:26. "Having cleansed it (the
church), by the washing of water with the word." Titus 3:5: "But according to
His mercy He saved us, through the washing of regeneration and renewing of the Holy
Spirit."
Inasmuch as the word "washing" in
both these passages is designated by the word "laver," we shall consider them
jointly. This laver cleansing points back to the cleansing that took place in the
Tabernacle service. Here is the order: First the sinner brought his lamb which was
sacrificed for him upon the altar. There he saw a picture of Jesus dying for him on the
cross. Next he must enter into cleansing, or as we have it in Romans six, reckon ourselves
dead with Christ. This I believe is the meaning of the laver cleansing. After having so
been united with Christ in death and burial, he was ready to enter into the Tabernacle
proper. As he beheld the golden room, the shewbread, the candlesticks and altarof incense,
he saw in type what union with Christ in His resurrection means. The gold stands for the
glory of God. We appear in God's sight as if we had never sinned. In us is also the Bread
of Life, the light of heaven and the spirit of prayer typified by the shewbread,
candlesticks and an altar of incense, respectively. This is verified by Hebrews three
where the children of God are distinctly spoken of as His Tabernacle, of which the
wilderness Tabernacle was a type.
Looking a little more carefully at this we find
the following: The word "cleansed," Greek "katarisas," means,
"having made ceremoniously clean." The idea is then that the water cleansing in
Ephesians 5:26, like the laver cleansing points but to a ceremonial cleansing from sin.
Indeed the real cleansing took place when Jesus shed His blood on Calvary. It takes the
blood of Christ to cleanse from sin. Water cannot do that. The roots of this "water
theology" are found not in the Bible but in Babylon.
So in Titus 3:5: "According to His mercy
He saved us, through the washing of regeneration and renewing of the Holy Spirit."
The word "saved" may be translated, "brought us into a sphere of saving
privilege." This was done "through the washing of regeneration," or as the
dictionaries have translated it, "through the washing of the again-coming into
being," or as we might say through the washing accompanying the new birth. So we have
seen all along in our study that there is a washing accompanying the new birth. This is a
ceremonial putting away of sin as we have seen it spoken of in Romans six as accomplished
in baptism, which is a union with Christ in the LIKENESS of His death and resurrection.
So we have the same story over again of the
blessed gospel, e.g. "that Christ died for our sins according to the scriptures; and
that He was buried; and that He hath been raised on the third day according to the
scriptures." This is the gospel that is taught from Genesis to Revelation. This is
the blood gospel. This pseudo gospel of water and works, which is not a gospel, never has
saved anyone and never will. If anyone wants to know what God thinks about such a false
gospel, then note what He says in Galatians 1:8: "Though we or an angel from heaven,
should preach unto you any gospel, other than that which we preached unto you, let him be
Anathema, (cursed).
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