Dave Miller, Ph.D.
The design of water baptism in the New Testament is unquestionably to allow for the sinner’s sins to be removed by the blood of Jesus. This purpose is variously described as “to be saved” (Mark 16:16), “for the remission of sins” (Acts 2:38), to “put on Christ” (Galatians 3:27), to “enter the kingdom of God” (John 3:5), to “wash away your sins” (Acts 22:16), to place one “into one body” (1 Corinthians 12:13) and “into Christ” (Romans 6:3). These are parallel expressions that pinpoint the same design.
In an effort to avoid the clear import of such verses, some theologians have concocted the notion that water baptism is a post-salvation action that follows the forgiveness of sins. Christendom, almost in its entirety, insists that remission of sin is imparted to the sinner at the very moment the sinner “believes” (i.e., accepts Jesus as personal Savior). This reception of Christ is an internal, mostly intellectual/mental decision in which the individual makes a genuine commitment to receive Jesus as Lord.
In his book How To Be Born Again, Billy Graham articulated the viewpoint espoused by the bulk of Christendom: “All you have to do to be born again is to repent of your sins and believe in the Lord Jesus as your personal Lord and Savior” (1977, p. 156). He stated further: “Faith is trust, an act of commitment, in which I open the door of my heart to Him” (p. 160); “It means a single, individual relinquishment of mind and heart toward the one person, Jesus Christ” (p. 161); “Conversion occurs when we repent and place our faith in Christ” (p. 162). Near the close of his book, Graham summarized the prevailing view of when forgiveness occurs:
Make it happen now. …If you are willing to repent for your sins and to receive Jesus Christ as your Lord and Savior, you can do it now. At this moment you can either bow your head or get on your knees and say this little prayer which I have used with thousands of persons on every continent: O God, I acknowledge that I have sinned against You. I am sorry for my sins. I am willing to turn from my sins. I openly receive and acknowledge Jesus Christ as my Savior. I confess Him as Lord. From this moment on I want to live for Him and serve Him. In Jesus’ name. Amen. …If you are willing to make this decision and have received Jesus Christ as your own Lord and Savior, then you have become a child of God in whom Jesus Christ dwells. …You are born again (pp. 168-169, emp. in orig.).
Mr. Graham leaves no doubt as to his view of when forgiveness of sins occurs, and that it occurs before and without water baptism.
Another popular Christian writer, Max Lucado, expressed the same viewpoint in his book, He Did This Just for You:
Would you let him save you? This is the most important decision you will ever make. Why don’t you give your heart to him right now? Admit your need. Agree with his work. Accept his gift. Go to God in prayer and tell him, I am a sinner in need of grace. I believe that Jesus died for me on the cross. I accept your offer of salvation. It’s a simple prayer with eternal results (2000, p. 50, italics and emp. in orig.).
Lucado then followed this statement with a “response page” that provided the reader with the opportunity to make the decision that he (Lucado) had just advocated. The page, titled “Your Response,” includes the statement, “I believe that Jesus Christ is the Son of the Living God. I want him to be the Lord of my life,” and is followed by two blank lines, one for the reader to sign his or her name, and the other to record the date (p. 51).
These two widely recognized figures are sufficient to establish the point: most within Christendom believe that salvation occurs prior to water baptism. The Protestant world has insisted that water baptism is a secondary and subsequent action to salvation. But if this is the case, what then is the purpose of baptism? Various religionists have maintained that it serves as “an outward sign of an inward grace.” That is, since a person already has received the saving grace of God by which sins have been cleansed, baptism serves the purpose of providing an outward demonstration or public declaration that the person has already been saved. The claim is that baptism is a symbol—a visible expression of the forgiveness already received at the point of faith.
Perhaps the reader would be shocked to find that the Bible nowhere articulates this unbiblical—albeit provocative—concept. It is the figment of someone’s vivid imagination that has been taken up and repeated so often that it “sounds biblical,” even when it is not. When Ananias prodded Paul to “arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16), he said nothing about an alleged symbolic (versus actual) cleansing or post-forgiveness washing. He uttered not one word that would lead the unbiased reader to even remotely conclude that Paul’s sins were washed away before he was baptized in water.
The grammar that the Holy Spirit selected by which to express Himself is very often a key to allowing the Bible to interpret itself. In Acts 22:16, the grammar militates against the denominational interpretation that so often is placed on Paul’s baptism. The Holy Spirit utilized two participles and two verbs in verse 16 that clarify His intended meaning:
anastas is an aorist active participle: “having arisen” or “rising”
baptisai is an aorist middle imperative verb:  “get yourself baptized”
apolousai is also an aorist middle imperative verb:  “get your sins washed away”
epikalesamenos is an aorist middle participle:  “you will have been calling”
An adverbial participle is a participle that is used as an adverb to modify the verb. “Calling” is an adverbial participle of manner. It shows the manner in which the main verbs are accomplished. The verbs (“baptized” and “wash away sins”)—joined by the coordinate conjunction “and” (kai)—are “causative middles” (Robertson, 1934, p. 808) in the aorist tense, and so relate to the aorist middle of the participle that follows (“calling”). Hence, a literal translation would be:  “Having arisen, get yourself baptized and get your sins washed away, and you will have been calling on the name of the Lord.” In other words, Ananias was telling Paul that the way to accomplish “calling on the Lord” was to be baptized and have his sins washed away.


But doesn’t the Bible teach that baptism is, in fact, a symbol? Doesn’t baptism have “symbolic” significance? Yes, the Bible assigns symbolic significance to baptism in regard to at least three distinct features.
ROMANS 6:3-18
In a context dealing with the power of the Gospel to counteract sin (5:20), Paul addressed the potential misconception that some may form in thinking that the continued indulgence in sin might be justified in order to allow grace to flourish (6:1). When the Romans became Christians, they died to sin (vs. 2). Thus, they should no more have continued a sinful lifestyle, than a physically deceased person could continue living physically. In arguing his point, Paul informed the Romans that water baptism symbolizes the death, burial, and resurrection of Jesus. He used the term “likeness” (and later “form”) to pinpoint this symbolism:
Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin (Romans 6:3-8).
When the believing, penitent non-Christian allows him or herself to be lowered into the watery grave of baptism, a parallel to Christ’s redemptive work is taking place. Baptism is into Christ’s death because that is where He shed His blood on our behalf. The atoning activity of Christ was achieved in His death, burial, and resurrection. Consequently, the alien sinner taps into that redemptive power in the act of water immersion. The “newness of life” follows—not precedes—baptism (vs. 6). The “old man of sin,” the “body of sin,” is eliminated in the waters of baptism. Being immersed in water— “buried in baptism” (vs. 4)—is equivalent to “you obeyed from the heart that form of doctrine to which you were delivered” (vs. 17). Only then, i.e., in the act of emulating Jesus’ atonement in the waters of baptism, is one “set free from sin” (vs. 18). To summarize, notice that seven significant achievements occur at the point of water immersion: (1) baptized into Christ; (2) baptized into Christ’s death; (3) newness of life; (4) united in His death; (5) old man/body of sin crucified/done away; (6) no longer slaves of sin; and (7) freed from sin.
COLOSSIANS 2:11-13
A second depiction of baptism as a symbol is seen in Paul’s identification of a link between baptism and the Old Testament practice of circumcision. God introduced the rite of circumcision into His covenant relationship with Abraham (Genesis 17:10ff.). This surgical procedure was strictly a physical feature of the Abrahamic covenant sustained by God with the physical descendants of Abraham, i.e., the Israelites. In this sense, it did not pertain ultimately to one’s spiritual standing with God (1 Corinthians 7:19). In contrasting and comparing Christianity with various unacceptable religions and philosophies, Paul used the physical rite of Jewish circumcision as a parallel to water baptism:
In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses (Colossians 2:11-14).
One must be very careful to allow the text to express itself with regard to the intended symbolism, refraining from drawing unintended points of comparison. The point that Paul was making is the idea that as skin was cut off in the act of circumcision, so sins are cut off at baptism—skin vs. sin!
Paul underscored this meaning by alluding to the fact that baptism in water involves a burial followed by a resurrection—being “raised” (vs. 12). Twelve verses later, he again referred to this rising from the waters of baptism: “If then you were raised with Christ…” (3:1, emp. added). The conclusion is unmistakable: being buried/lowered into the waters of baptism, and then being raised from those waters, is the point at which sin is removed from the sinner—in the same way that flesh was removed from the body in the act of circumcision. In fact, Paul presented precisely the same case to the Colossians that he presented to the Romans. Note carefully the points of comparison in the following chart:
Romans 6 Colossians 2&3
(6:2) “we died” (3:3) “you died”
(6:8) “we died with Christ” (2:20) “you died with Christ”
(6:4) “buried with Him/baptism” (2:12) “buried with Him/baptism”
(6:4) “Christ raised from dead” (2:12) “raised Him from dead”
(6:4) “Walk in newness of life” (3:5) “put to death your members”
(6:2) “live any longer in it” (3:7) “when you lived in them”
(6:4) “Walk in newness of life” (3:1) “Seek things above”
Both passages teach that people are dead in sin and lost until they access the benefits of the death of Christ by being buried in water baptism. At that point, a person becomes dead to sin in the mind of God. Coming up out of the waters of baptism is a type of resurrection that signals a change in the way that person now lives life.
1 PETER 3:20-22
Peter added a third instance of baptism’s symbolic value.
For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him (1 Peter 3:18-22).
Peter made a powerful point of comparison. The antediluvian people had the opportunity to hear God’s will for their lives. Noah preached to them (2 Peter 2:5), perhaps for over a century (Genesis 6:3). But the day came when God brought the Flood waters upon the Earth, drowning the entire human population with the exception of only eight individuals. Peter noted that those eight people were “saved by (i.e., dia—through) water,” i.e., through the medium of water. In other words, God used water as the dividing line between the lost and the saved. The water was the medium that separated the eight members of Noah’s family from the rest of humanity. He then compared those Flood waters with the water of baptism. The water of baptism is the dividing line that God has designated to distinguish between the lost person and the saved person.
But does that mean that H20 is the cleansing agent? Of course not. Such a conclusion would contradict other clear biblical testimony. Salvation is dependent upon and accomplished by means of the atoning work of Jesus Christ on the cross: His death, burial, and resurrection (1 Corinthians 15:1-4). Likewise, immersion must be preceded by faith, repentance, and confession of the deity of Christ. But Peter included this very point in his discussion. When one removes the parenthetical material from the verse, the interplay between baptism and Christ’s redemptive activity is clearly seen: “There is also an antitype which now saves us—baptism—through the resurrection of Jesus Christ.” “Resurrection” is the figure of speech known as synecdoche in which the part is put in place of the whole. “Resurrection” includes the entire atoning event of Jesus—death, burial, and resurrection. Hence, Peter attributed one’s salvation to Christ’s work on the cross—but the application of this salvific achievement to the sinner occurs at the point of baptism.
CONCLUSION
The Bible is its own best interpreter. It teaches that baptism is, indeed, a symbol. But what does baptism symbolize? It symbolizes: (1) Christ’s death, burial, and resurrection; (2) the act of “cutting off ” in circumcision; and (3) the waters of the Flood. How could anyone get out of this that baptism symbolizes past forgiveness that was achieved prior to being immersed? The honest exegete is forced to conclude that the Bible nowhere expounds such a notion. The symbolism associated with water baptism further verifies the essentiality of immersion as a mandatory prerequisite to forgiveness. We dare not go beyond what is written (1 Corinthians 4:6), since it is by Jesus’ words that we will be judged (John 12:48).

“FIVE VIEWS OF Mark 16:16”
INTRODUCTION
1. There is a statement of Jesus that is so plain, and yet so controversial…
a. That you rarely hear it referred to by denominational preachers, whether it be in their churches or on TV or the radio
b. That when they do, they feel it necessary to give an explanation that goes against the clear statement of Jesus
2. I have reference to the words of Jesus as found in Mark 16:16… “He who believes and is baptized will be saved; but he who does not believe will be condemned.”
3. To illustrate what I said earlier, let’s take a look at four different views of this verse as taught by men, and then contrast those views with the one plainly stated by Jesus and supported by His apostles in their teaching and preaching… [The first view is one held by those who do not profess to be Christians, but for the purpose of our lesson should be considered. In essence, they would say…] I. HE WHO BELIEVES AND IS BAPTIZED “WILL NOT” BE SAVED
A. TWO SEPARATE GROUPS HOLD THIS VIEW…
1. ATHEISTS – who do not believe in God, heaven or hell, or salvation of any kind
2. JEWS, MUSLIMS, HINDUS, etc. a. Who believe in God (or gods)
b. But who do not believe that salvation is to be found in Jesus c. And that to believe and/or be baptized is contrary to the will of God B. BUT THOSE WHO ACCEPT JESUS AND THE AUTHORITY OF HIS APOSTLES REJECT SUCH A VIEW… 1. There IS a God who offers salvation (contrary to the views of atheists) – 1Ti 2:3-4 2. Salvation DOES come only through Jesus (contrary to the Jews, Muslims, Hindus, etc.) – 1Ti 2:5-6; Jn 14:6 [Though I doubt any present actually hold to this view, there are some who do, and it only begins to illustrate how some are willing to deny the plain statement of Jesus. Consider a second view…] II. HE WHO “DOES NOT BELIEVE” AND “IS NOT BAPTIZED” WILL BE SAVED A. THIS VIEW IS HELD BY “UNIVERSALISTS”… 1. Who believe that God will save everyone eventually 2. To support their view, they will isolate some verses like 1 Ti 2:6 B. BUT THOSE WHO KNOW THE TEACHINGS OF CHRIST AND PAUL LIKEWISE REJECT SUCH A VIEW… 1. Jesus Himself told that there would be few who would be saved – Mt 7:13-14 2. Paul warned of those who would not be saved, but would face the wrath of God – Ep 5:5-6 [Most “Bible-believing, professing Christians” would never treat Mark 16:16 the way the first two views do. But as we consider two more views, we may start hitting closer to “home”. But please understand…that we do so, desiring to “speak the truth in love”; and we pray that your love for the truth is such that you are willing to serious consider what follows (cf. Ac 17:11). The third “view” then…] III. HE WHO “DOES NOT BELIEVE” AND “IS BAPTIZED” WILL BE SAVED A. THIS VIEW IS HELD BY MOST WHO PRACTICE “INFANT BAPTISM”… 1. By “baptizing” (actually sprinkling, not immersing) infants incapable of faith… a. They (esp. Catholics) indicate that faith is not essential to salvation b. Some (esp. Lutherans) try to get around this by saying that God imparts saving faith to the infant so baptism can still save 2. By sprinkling or pouring instead of immersion, they also indicate Jesus did not mean what He said (the reason “BAPTIZED” above is in quotes) B. BUT SPEAKING THE TRUTH IN LOVE, WE MUST POINT OUT… 1. That faith is a necessary prerequisite… a. For baptism – Ac 8:35-37 b. For salvation – Ro 10:9-10 2. That sprinkling or pouring is NOT Bible baptism… a. The Greek word used in the Bible is “baptizo”, and it means “to immerse” b. This is why baptism is described in the Bible as a “burial” – cf. Ro 6:3-4; Col 2:12 c. Sprinkling or pouring was substituted in the place of baptism (immersion) hundreds of years after Christ and His apostles d. By keeping the “tradition of men” by sprinkling or pouring, we fail to keep the “command of God” concerning baptism – cf. Jesus’ condemnation of displacing God’s commands by traditions of men, Mt 15:3-9 3. That baptizing infants is without scriptural precedent a. There are no commands or examples of infant baptism b. Since the prerequisites of faith (Mk 16:16; Ac 8:37) and repentance (Ac 2:38; 17:30) are beyond the infant’s capability, they are not suitable candidates for baptism [I am confident that those who hold to the view of sprinkling infants are honest and sincere. But despite their honest sincerity, they are just as guilty of twisting the words of Jesus as are the atheists, unbelieving Jews (and Muslims, Hindus, etc.) and the universalists. But there is another view sincerely held by many, and that is…] IV. HE WHO BELIEVES AND “IS NOT BAPTIZED” WILL BE SAVED A. THIS VIEW IS HELD BY THOSE WHO BELIEVE IN SALVATION BY FAITH “ONLY”… 1. That one is saved BEFORE baptism 2. That baptism is not essential to salvation — This view is held for all practical purposes by most members of various denominations B. BUT JESUS AND HIS APOSTLES CLEARLY TAUGHT DIFFERENTLY… 1. That faith “alone” cannot save a. As declared by Jesus – cf. Mt 7:21; Lk 6:46 b. As taught by His apostles – cf. Ro 6:17-18; He 5:9; Jm 2:14,17,20,24,26; 1Pe 1:22; 1Jn 2:3-5 2. That baptism IS essential to salvation a. According to Jesus – Jn 3:5; Mk 16:16; Mt 28:18-20 b. According to His apostles – Ac 2:38; 22:16; Ga 3:26-27; Co 2:12-13; Tit 3:5; 1Pe 3:21[Again, I believe that those who hold this view (including personal relatives) are sincere, and are not knowingly twisting the words of Jesus. Yet, I cannot help but think of such people as Paul thought of his brethren in the flesh (cf. Ro 10:1-3). This leads us to the fifth and final view, one that I believe we are compelled to accept…] V. HE WHO BELIEVES AND IS BAPTIZED WILL BE SAVED A. THIS VIEW TAKES THE WORDS OF JESUS AT FACE VALUE… 1. No explanations are necessary 2. Jesus says what He means, and means what He says B. WE HAVE ALREADY SEEN PREVIOUSLY THAT THE BIBLE TEACHES… 1. That one must “believe” – cf. Ac 8:36-37 2. That one must be “baptized” to enjoy the forgiveness of sins – cf. Ac 2:38; 22:16CONCLUSION 1. Which of the five views of Mark 16:16 do you hold to? a. He who believes and is baptized “will not” be saved? b. He who “does not believe” and “is not baptized” will be saved? c. He who “does not believe” and “is baptized” will be saved? d. He who believes and “is not baptized” will be saved? e. He who believes and is baptized will be saved? — It should be clear that there is only view which is in harmony with Jesus’ words, as there is only one which does not involve “tampering” with the clear statement of Jesus! 2. But perhaps more importantly, with which of these views is your life consistent? a. One may hold intellectually to the FIFTH view… 1) But act as though they believed the SECOND view 2) How? By never confessing faith in Christ and being baptized! b. One may hold intellectually to the FIFTH view… 1) But act as though they believed the THIRD view 2) How? For though they may have been “baptized”, they are not living the life of faith required of one in Jesus! c. One may hold intellectually to the FIFTH view… 1) But act as though they believed the FOURTH view 2) How? For while believing in Jesus, they have never submitted to being baptized! Only those who have come to Jesus in faith and ACTED in harmony with His teachings can have the assurance of salvation. The words of the Bible are clear… “Then Peter said to them, ‘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.'” “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” – Ac 2:38; 22:16

BY WAYNE JACKSON
“Were those who were immersed by John the Baptizer required to be re-immersed on or after the day of Pentecost?”
This question has generated much discussion. Some contend that John’s disciples were obligated to submit to the baptism of the Great Commission (Matthew 28:19; Mark 16:16; Acts 2:38). This assumption is based almost entirely on Luke’s narrative in Acts 19:1-7. Before looking at this matter more carefully, let us make a couple of preliminary observations.
First, there is no clear, definitive statement regarding this theme in the New Testament record. Acts 19:1ff certainly does not settle the issue — it is too ambiguous for that. One must, therefore, assemble all the evidence available, and then attempt to draw what he perceives to be a reasonable conclusion.
Second, this is not a matter that is crucial to anyone’s salvation. It should not be debated “hotly,” nor should one’s view be pressed. It is not a make-or-break issue.
We believe, however, that a strong case can be made for the view that John’s work, in preparing a people for the Lord, was effective, and that those genuinely converted under John’s preaching — or for that matter under that of the Lord’s disciples (cf. John 4:1-2) — were not required to be immersed on Pentecost or afterward.
Consider the following points.
(1)John’s mission was to “make ready for the Lord a people prepared” (Luke 1:17). If, after Pentecost, the people immersed by John were required to do exactly what others (the unprepared) had to do (i.e., be immersed) what was the difference between being “prepared” and being “unprepared,” or “ready” and “not ready”? Did the “prepared” or the “ready” suddenly become “unprepared” or “not ready” the moment Pentecost dawned?
(2) Where is the evidence that anyone baptized by John was required to be immersed following Pentecost? Acts 19 surely does not demand that.
It is almost certain that the men in Ephesus had submitted to a form of “John’s baptism” long after the prophet had died. They did not even know that the Lord had already “come,” i.e., that he had accomplished his mission.
Their baptism had been predicated upon an insufficient faith regarding Jesus, and therefore, on that basis, was not valid. There is nothing in the context of Acts 19 to suggest that John’s original baptism was temporary in its effect.
(3) Is there evidence that any of the original apostles were baptized on Pentecost or thereafter? If the baptism received at the hands of John was invalid after Pentecost, the Lord’s apostles would have been as much obligated to Great Commission baptism as anyone else.
(4) Though the kingdom of Christ was not fully set in motion until the day of Pentecost, it certainly was in a preparatory phase during the Lord’s personal ministry. Jesus affirmed that his miracle-working ability signaled the fact that “the kingdom of God is come upon you” (Matthew 12:28; Luke 11:20).
In connection with the “kingdom” motif, the Lord told a parable concerning two sons (Matthew 21:28-32). One of these lads represented the chief priests and elders, the upper stratum of Jewish society, while the other boy signified the publicans and harlots, the offscouring of that culture.
A point then is made regarding their respective dispositions concerning John’s baptism. The Jewish leaders mostly rejected it (Matthew 21:25; Luke 7:30), but the lower, despised classes were inclined to accept the saving grace of John’s message (Luke 3:12; 7:29).
It was within this context that Christ rebuked the chief priests and elders, saying: “Verily I say unto you, that the publicans and the harlots go [present tense, but without reference to a specific time period – Lenski, p. 833] into the kingdom of God before you” (Matthew 21:31), the reason being, they “believed” John’s message and obeyed it (v. 32).
This clearly suggests that the obedience of these folks to John’s preaching granted them entrance into the kingdom of God, when it came into being on Pentecost. R.C. Foster noted that these who obeyed the message that John preached were “leading the way into the kingdom when it shall directly be established” (p. 1129).
(5) John’s message was, “repent, for the kingdom of heaven is at hand” (Matthew 3:2). Does not this imply that their surrender to his “baptism of repentance” (Luke 3:3) would grant them entrance into that “kingdom” when it arrived? Why require baptism in view of the coming kingdom, if that baptism had nothing to do with entering the kingdom?
(6) John baptized “for the forgiveness of sins” (Mark 1:4). If the sincere people who yielded to his baptism did not receive pardon from their sins, then John’s message was deceptive. If they did receive salvation through John’s baptism (cf. Luke 1:77), why would they need salvation again on the day of Pentecost?
If it should be argued that the same, in principle, might also apply to those Jews who had offered animal sacrifices, we respond that the two cases are not equal. John’s ministry was unique. “The law and the prophets were until John: from that time the gospel of the kingdom of God is preached . . .” (Luke 16:16).
John’s message prepared honest Jews for entrance into the kingdom. Again we stress the point: if John preached the “gospel of the kingdom,” the implication is that those who obeyed that gospel would be a part of the coming kingdom.
(7) Biblical typology is not always a clearly defined field of study. A “type” is a shadow cast on the pages of the Old Testament by a reality that fully comes to light in the New Testament. A type (the figure) prefigures the antitype (the reality) (cf. 1 Peter 3:20-21).
Some Bible types are specifically identified (cf. Matthew 12:40;1 Corinthians 5:7); others, perhaps, are merely suggested. Some expositors believe that just as Solomon, who built the temple, was a type of Christ, who built the church (2 Samuel 7:12-13), even so, David, who prepared the material for the temple (1 Chronicles 22:2-5), typified John the Baptist.
And, just as David’s material did not need any reworking when the temple was being assembled (1 Kings 6:7), so neither did John’s material require reworking on Pentecost or thereafter.
(8) As Peter and the other apostles proclaimed the gospel on the day of Pentecost, Luke records: “They then that received his word were baptized: and there were added in that day about three thousand souls” (Acts 2:41). The term “added” renders the Greek prostithemi, which signifies “to add to something that is already present or exists.” Again, “of persons who are added to a group already existing,” with Acts 2:41 cited as an example; cf. v. 47 (Danker, p. 885).
It is the view of many scholars that the language of this passage suggests that the “three thousand” represents the sum of those immersed in Jerusalem that day, and that these new converts were “added” to the body of disciples that had been prepared previously.
William Larkin, professor of New Testament and Greek at Columbia Biblical Seminary, writes: “Three thousand souls welcomed the word (compare 28:30), met its conditions and were baptized. They joined the ranks of the apostles and disciples in the nucleus of the New Testament church” (p. 60).
J.A. Alexander argued that those baptized were added to “the previously existing body of believers,” including the company of the 120 persons mentioned in Acts 1 (p. 89). J.W. McGarvey stated that those immersed on Pentecost “were added to the previous number of believers” (p. 45). See McGarvey’s full comments on whether John’s disciples had to be re-immersed on/after Pentecost in his commentary at 19:7 (p. 152). Similar comments could be multiplied many times over.
We do not believe, therefore, that a case can be made successfully for establishing the idea that John’s devout disciples were re-baptized on Pentecost or subsequent thereto.
SCRIPTURE REFERENCES
Matthew 28:19; Mark 16:16; Acts 2:38; Acts 19:1-7; Acts 19:1; John 4:1-2; Luke 1:17; Acts 19; Matthew 12:28; Luke 11:20; Matthew 21:28-32; Matthew 21:25; Luke 7:30; Luke 3:12, 7:29; Matthew 21:31; Matthew 3:2; Luke 3:3; Mark 1:4; Luke 1:77; Luke 16:16; 1 Peter 3:20-21; Matthew 12:40; 1 Corinthians 5:7; 2 Samuel 7:12-13; 1 Chronicles 22:2-5; 1 Kings 6:7; Acts 2:41; 1 Thessalonians 5; Acts 1

By Louis Rushmore
Just what is the true significance of Christian baptism? The churches of Christ are accused of making to much of Christian baptism, and going on about it all the time. The churches of Christ accuse the denominational world of making too little of baptism, and treating it as a mere formality of little to no real significance. Unfortunately, many members of the churches of Christ likewise treat baptism with little more regard than a formality or magic formula. What place, though, does the New Testament give to Christian baptism; is it a mere formality, or does it have great significance?
The act of Christian baptism concerns the utmost commitment. Christian baptism imitates the death, burial and resurrection of Jesus Christ.
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” (Romans 6:3-5)
It is by baptism that one is buried into a watery grave with Jesus Christ (Colossians 2:12).
Jesus Christ, the Son of God, God Incarnate, died on Calvary’s rugged, cruel cross in our stead (1 Peter 2:24). It is only possible through the death of Jesus Christ that anyone can be ransomed from his or her sins (Matthew 20:28; John 1:29; Romans 4:25; 1 Corinthians 15:3-4; 1 Timothy 2:5-6). Christian baptism is an immersion in water to imitate the death and subsequent burial of Jesus Christ, a resurrection from the water to imitate the resurrection of Jesus Christ and a walking in newness of life to imitate the living after death by Jesus Christ (Romans 6:3-5).
Being immersed in water through Christian baptism involves making a sacred commitment to Jesus Christ in acknowledgement of what he has done for us. You and I should have died the excruciatingly painful death on the cross instead of Jesus (and our sins would still not have been removed since we would make imperfect sacrifices). Jesus Christ merely asks us through Christian baptism to imitate the death, burial and resurrection that he experienced for us. What could be more significant and meaningful than that, to acknowledge what Jesus did for us in his death upon the cross in his own appointed way?
Being immersed in water through Christian baptism involves making a sacred commitment to Jesus Christ in exchange for the forgiveness of sins. Jesus Christ is not asking you and me to die on the Roman cross that our sins be removed (and our sins would not be removed had we died on the cross, because we would be imperfect sacrifices). Jesus Christ died in our stead that our sins could be taken away, and he asks us to imitate his death, burial and resurrection through Christian baptism. The New Testament is filled with Scripture citations that definitively (without doubt) teach that forgiveness of one’s past sins occurs when we imitate the death, burial and resurrection of Jesus Christ through Christian baptism; a few are:
“He that believeth and is baptized shall be saved…” (Mark 16:16).
“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…” (Acts 2:38).
“And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).
“The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet. 3:21).
The act of Christian baptism involves becoming a member of the body of Christ, his church. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13). The saved are added to the church by Jesus Christ himself (Acts 2:47). Jesus Christ and the Holy Spirit participate in the addition of saved souls to the body or the church.
The saved and the church, then, are the same group of people. The saved of Acts 2:47 that Jesus Christ added to his church are the ones who heard the command to be baptized for the remission of sins and who were gladly baptized (Acts 2:38, 41). The apostle Paul wrote by divine inspiration that Christian baptism is the means by which the saved are placed into the Lord’s body—the church (1 Corinthians 12:13).
Consequently, the body of Christ or the church is blood bought (Acts 20:28). We who are saved are justified by the blood of Jesus Christ (Romans 5:9). We who are saved have redemption and forgiveness of sins through the blood of Jesus Christ (Ephesians 1:7; Colossians 2:14; 1 Peter 1:18-19). We who are saved are brought close to God through the blood of Jesus Christ (Ephesians 2:13). We who are saved have peace with and reconciliation to God through the blood of Jesus Christ (Colossians 1:20). We who are saved are washed from our sins by the blood of Jesus Christ (Revelation 1:5).
The blood of Jesus Christ by which we are saved was shed in our Lord’s death, into which symbolically we are placed in Christian baptism (Romans 6:3-5; Colossians 2:12). Christian baptism is neither a mere formality nor something to be entered into lightly. Christian baptism is serious business because it involves imitating the death, burial and resurrection of Jesus Christ. Christian baptism is serious business because it involves acknowledgement of what our Lord did for us, as well as a serious commitment to him.
Christian baptism is the only way the New Testament reveals that a non-Christian can come in contact with the blood of Jesus Christ, which takes away one’s sins. After one becomes a Christian through Christian baptism, he comes in contact with the saving power of the blood of Jesus Christ daily (1 John 1:7-9).

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By Louis Rushmore
It is important to emphasize biblical fundamentals, especially when they differ from contemporary religion. The churches of Christ belong to Jesus Christ, and consequently, they are obligated to conduct themselves according to what Jesus authorizes (Romans 16:16; Colossians 3:17). People living in the Gospel Age must heed the words of Jesus Christ rather than Moses or the Old Testament prophets (Matthew 17:1-5; John 12:48). Jesus Christ is the Lawgiver and Mediator of the New Testament, to which people living today must turn for religious instruction (James 4:12; Hebrews 9:15). Jesus Christ condemns alteration of the Gospel with “the commandments of men” (Matthew 15:9), and the apostle Paul condemned false Gospels and the human will when substituted for the divine will (Galatians 1:6-9; Colossians 2:23). One must turn exclusively to the New Testament to learn what God has authorized respecting Christianity.
The churches of Christ are obligated to emphasize exactly what the New Testament teaches. The churches of Christ are obligated to adhere to what the New Testament teaches regarding every divine doctrine. Consequently, the churches of Christ teach what the New Testament teaches about Christian worship. The churches of Christ teach what the New Testament teaches about Christian living. The churches of Christ teach what the New Testament teaches about Christian service. Therefore, the churches of Christ teach what the New Testament teaches about salvation.
The New Testament consistently teaches that baptism is the point at which one’s sins are removed. Jesus taught the faith and baptism results in salvation (Mark 16:16). The apostle Peter taught that through repentance and baptism one’s sins are remitted (Acts 2:38). The apostle Paul observed regarding his own salvation that his sins were washed away in baptism (Acts 22:16). The apostle Peter wrote that baptism saves (1 Peter 3:21).
Of course, though baptism is the point at which one’s sins are taken away, other things also affect one’s salvation. God’s grace and mercy toward obedient souls affect salvation (Ephesians 2:8; Titus 3:5; Hebrews 5:8-9). The blood of Jesus makes salvation possible (Ephesians 1:7; Colossians 1:14; Revelation 1:5). Preceding baptism, a person must have Bible faith, repent of sins and acknowledge Jesus as the Son of God (Hebrews 11:6; Luke 13:3; Acts 8:37).
Part of emphasizing baptism has to do with identifying biblically what it is, as well as showing what it is not. The world around us has taken upon itself the redefinition of baptism. Some denominations dispense with baptism altogether. Some denominations relegate baptism to an optional activity, except that something called baptism may be required to join some denominations. Many religious people have decided that any of a number of different actions constitute baptism (e.g., sprinkling or pouring water or being immersed in water).
However, the churches of Christ are obligated to define baptism the way in which the New Testament defines baptism. Not only does Bible baptism save one’s soul (1 Peter 3:21), the Greek words for baptism and baptize mean to dip, immerse or plunge (any Greek lexicon [dictionary] will so indicate). Biblically, baptism is called a burial or a planting (Romans 6:3-5; Colossians 2:12). Consequently, biblical baptism involves going down into and coming up out of a water source (Acts 8:38-39), hardly something that corresponds to pouring or sprinkling water. Therefore, when John the Baptist baptized in the Jordan River, he did so at a location where there was “much water” (John 3:23).
In conclusion, the churches of Christ emphasize baptism because the New Testament emphasizes baptism. The churches of Christ emphasize baptism because the New Testament teaches that baptism is the point at which (after faith, repentance and acknowledging Jesus Christ) that one’s sins are taken away. The churches of Christ emphasize that Bible baptism is immersion because many denominations either have dispensed with baptism or changed it into sprinkling or pouring water over a person. The churches of Christ emphasize baptism because rather than being an optional activity or the way one joins a denomination, Bible baptism is the point at which one’s sins are taken away.
The churches of Christ realize that they are duty bound to preach and teach the whole counsel of God (Acts 20:27). Baptism of penitent souls is merely a part of the whole counsel of God (Mark 16:16). Erring Christians must repent and pray (Acts 8:22; 1 John 1:9). “And whatsoever ye do in word or deed, do all in the name of [by the authority of] the Lord Jesus, giving thanks to God and the Father by him” (Colossians 3:17). “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Peter 3:21).

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