PART 1: The Real Greek Grammar of Acts 2:38 (Bulletproof Defense)
Acts 2:38 (KJV)
“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
SECTION 1.1 — Greek Grammar Breakdown (Textus Receptus)
Element | Greek Word | Grammatical Number | Who It Refers To
Repent | μετανοήσατε | Plural | The whole group (the crowd)
Be baptized | βαπτισθήτω| Singular | Each individual
For the remission | εἰς ἄφεσιν | Plural Object | Matches “repent”
Receive gift | λήμψεσθε | Plural | Returns to group
Greek Rule: Verbs and objects agree in number
Thus:
“Repent” (plural) matches “remission of sins” (plural) -- correct
“Be baptized” (singular) does not match remission of sins -- incorrect
Implication:
Peter is saying:
“All of you, repent for the remission of sins (group action, group result), and then let each of you be baptized” (individual response, not condition for forgiveness).
Proof by Elimination:
If you remove the baptism clause grammatically:
“Repent… for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
It still reads perfectly -- proving baptism is not the basis of forgiveness.
SECTION 1.2 — Summary: What Forgiveness Is Linked To
Action | Grammar Type | Matches “Remission of Sins”? | Conclusion
Repent | Plural Verb | Yes | Brings forgiveness
Be baptized | Singular Verb | No | Not grammatically linked
Verdict:
The Church of Christ insists baptism causes forgiveness.
But the Greek grammar of Acts 2:38 shows:
-- Forgiveness is linked to repentance, not baptism.
-- Baptism follows repentance as a personal, public identification -- not as a prerequisite for salvation.
Part 2: The Word “εἰς” -- Does It Mean “In Order to Get” or “Because Of”?
Does It Always Mean “In Order to Obtain”?
Church of Christ Claim:
“The Greek word εἰς (eis) always means ‘in order to get.’
So when Acts 2:38 says, ‘be baptized for the remission of sins,’ it means baptism is necessary to receive forgiveness.”
Biblical and Linguistic Response:
This claim is demonstrably false.
In Greek, εἰς has a wide range of meanings, and it does not always mean "in order to obtain."
Context, not assumption, determines its usage.
SECTION 2.1: The Range of Meanings for εἰς in Greek Lexicons
Lexical Definitions of εἰς
Thayer’s Lexicon | into, unto, to, towards, for, among; can also mean "because of", "on account of", "in reference to"
BDAG (Arndt & Gingrich) Greek Lexicon of the New Testament. Movement toward a goal, also causal or referential meaning depending on context.
Conclusion: εἰς can indicate purpose (to obtain), result (as a consequence), or reference/cause (because of).
The context determines which.
SECTION 2.2:
Biblical Examples Where εἰς Means “Because Of” or “In Reference To”
Example 1: Matthew 12:41
“They repented at (Greek: εἰς) the preaching of Jonas...”
Greek: ἐμετανόησαν εἰς τὸ κήρυγμα Ἰωνᾶ
Would it make sense to say, "They repented to obtain Jonah’s preaching"?
No! They repented because of Jonah’s preaching.
Conclusion: εἰς clearly means “because of” here.
Example 2: Matthew 3:11
“I indeed baptize you with water unto repentance...”
Greek: ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν
Did John’s baptism cause repentance?
No! Repentance preceded the baptism.
Baptism was because of their repentance, not to obtain it.
Conclusion: This is the same structure as Acts 2:38. εἰς means “because of.”
Example 3: Romans 10:10
“With the heart man believeth unto righteousness...”
Belief results in righteousness, but it is not something earned through effort.
The righteousness is granted because of faith.
Example 4: 1 Corinthians 10:2
“And were all baptized unto Moses...”
Greek: εἰς τὸν Μωϋσῆν
Were the Israelites baptized to obtain Moses?
No! This was symbolic identification with Moses.
Example 5: Romans 6:3
“As many of us as were baptized into Jesus Christ were baptized into his death.”
Greek: εἰς Χριστὸν Ἰησοῦν... εἰς τὸν θάνατον αὐτοῦ
We were baptized to associate with, or in reference to, His death. Not to produce or earn it.
SECTION 2.3: Back to Acts 2:38 -- Applying the Evidence
“Be baptized for the remission of sins...” (βαπτισθήτω... εἰς ἄφεσιν ἁμαρτιῶν)
Context and Greek grammar allow and support the reading:
“Be baptized because of the remission of sins”
Not only is this grammatically acceptable, it also fits:
The verb number mismatch (repent is plural, baptism is singular)
We see the consistent biblical pattern that forgiveness comes by faith or repentance never by ritual.
Repentance is a change of mind metanoia. From Unbelief to belief
-- The historical context -- they were already “pricked in their heart” (Acts 2:37)
SECTION 2.4: Summary -- “εἰς” in Key Passages
Passage | Translation(KJV) | Greek Usage | Logical Meaning
Matthew 12:41 | Repented at the preaching | Greek - εἰς τὸ κήρυγμα | Because of the preaching.
Matthew 3:11 | Baptized unto repentance |Greek - εἰς μετάνοιαν | Because of repentance
Romans 10:10 | Believeth unto righteousness | Greek- εἰς δικαιοσύνην | Results from belief.
1 Cor. 10:2 | Baptized unto Moses |Greek - εἰς τὸν Μωϋσῆν | Identification
Romans 6:3 | Baptized into Christ, into His death |Greek - εἰς Χριστόν... εἰς θάνατον | Symbolic union.
Acts 2:38 | Be baptized for the remission of sins | Greek- εἰς ἄφεσιν ἁμαρτιῶν | Because of forgiveness.
FINAL VERDICT ON εἰς IN ACTS 2:38
The Church of Christ’s insistence that εἰς must mean “in order to obtain”
*Is Refuted by Greek lexicons
*Disproven by multiple New Testament passages
*Rejected by the immediate grammatical structure
*Opposed by the consistent theology of Scripture
Therefore:
“Be baptized for the remission of sins” in Acts 2:38 rightly means:
Be baptized because your sins have been forgiven through repentance and faith in Christ.
Part 3: Sentence Structure in Acts 2:38
Why "Repent" and "Be Baptized" Are Not Equal
The Greek syntax and sentence construction demonstrates that repentance is the condition for forgiveness, while baptism is a separate command and not a co-condition for remission of sins.
Greek:
Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν ἁμαρτιῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος
KJV:
“Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
Sentence Structure:
Clause Segment | Greek Form | Subject or Focus
Repent | μετανοήσατε (plural) | Spoken to the whole group
Be baptized every one of you | βαπτισθήτω (singular) | Each individual person
For the remission of sins | εἰς ἄφεσιν ἁμαρτιῶν | Plural object phrase
Ye shall receive the gift... | λήμψεσθε (plural) | Whole group again
Sentence Flow Analysis
The grammatical number is critical:
-- Repent is plural -- directed to the entire audience
Be baptized is singular directed to each individual
Remission of sins is a plural object. It grammatically links with repent, not with baptism
Ye shall receive the gift... is also plural.
Again, connecting back to repentance, not baptism
Conclusion: The sentence forms a main clause with subordinate elements:
The core is: “Repent (plural) for the remission of sins, and ye shall receive the Holy Ghost.”
The baptism clause is grammatically a parenthetical insertion, directed at individuals after the group act of repentance.
Sentence Testing -- Remove the Baptism Clause
Try reading Acts 2:38 without the baptism command:
“Then Peter said unto them, Repent for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
Result: The sentence still reads perfectly and remains doctrinally sound.
Meaning: Baptism is not structurally necessary for the remission clause.
It follows but is not causally linked.
Breakdown -- Elements and Forgiveness Link
Element | GreekNumber | Forgiveness Link? | Explanation
Repent | Plural | Yes | Matches the plural “remission of sins”
Be baptized | Singular | No | Does not grammatically match
Remission of sins | Plural | Yes | Agrees with “repent”
Ye shall receive | Plural | Yes | Continues the plural subject chain
SECTION 3.6: Why This Grammar Destroys the Church of Christ Argument
The Church of Christ argument assumes:
“Peter said repent AND be baptized FOR the remission of sins -- so both are required.”
But:
*Greek grammar separates the verbs in number and structure
*Only repentance matches the forgiveness phrase
* Baptism is inserted with a different subject and command form
* The plural “ye shall receive” links back to “repent”, not “be baptized”
Therefore:
* Baptism is not co-equal with repentance in this sentence
*It is grammatically disconnected from the remission clause
* The structure itself proves that forgiveness comes by repentance
SECTION 3.7: Why Didn’t Peter Say “Repent and be baptized for the remission of sins and then you will receive…”?
Because Luke -- under inspiration -- preserved the grammar deliberately to make this clear.
If baptism were required for forgiveness, the entire sentence would be unified in number:
“Repent (singular), be baptized (singular), receive (singular)…”
But it is not.
Instead:
-- Repent and receive match (plural)
-- Baptism stands apart (singular)
That tells us exactly what the inspired sentence intended.
FINAL VERDICT ON SENTENCE STRUCTURE
Acts 2:38, when rightly divided grammatically, teaches:
-- Repentance (from the crowd) leads to forgiveness
-- Baptism (by each person) follows forgiveness as a response.
-- The gift of the Holy Spirit is promised to those who repent -- not those who are baptized
Part 4: Biblical Case Studies Proving Forgiveness Occurs Before Baptism (Cornelius, the jailer, and Paul)
Biblical Case Studies -- Forgiveness Happens Before or Apart From Water Baptism
If the Church of Christ were correct -- that water baptism is the moment sins are forgiven -- then Scripture would consistently show forgiveness occurring after baptism.
But it never does.
Instead, the pattern throughout Acts and Paul’s epistles shows that forgiveness, cleansing, and reception of the Holy Spirit occur through faith or repentance, and that baptism follows as a response.
SECTION 4.1: Cornelius (Acts 10:43–48)
This is the clearest biblical case that forgiveness and the Holy Spirit come before baptism.
Narrative Order:
Acts 10:43 – Peter says:
“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”
Acts 10:44 – While Peter is still preaching:
“The Holy Ghost fell on all them which heard the word.”
Acts 10:47–48 – Peter responds:
“Can any man forbid water, that these should not be baptized, which have received the Holy Ghost...?”
Key Facts:
They believed (v.43)
They received the remission of sins
They were filled with the Holy Spirit
Only after that were they baptized in water
Conclusion:
Cornelius was forgiven and regenerated before water ever touched him.
That alone refutes the Church of Christ doctrine.
SECTION 4.2: Peter’s Explanation of Cornelius’ Salvation (Acts 15:7–11)
Later, at the Jerusalem Council, Peter recounted Cornelius’ salvation:
“God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.” (v.7)
“God… gave them the Holy Ghost, even as he did unto us.” (v.8)
“Purifying their hearts by faith.” (v.9)
“We believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.” (v.11)
Conclusion:
Peter publicly states:
Their hearts were purified by faith, not water
Salvation was by grace, not ritual
The Holy Spirit was given before baptism
This reinforces the timeline of Acts 10 -- baptism came after salvation.
SECTION 4.3: The Philippian Jailer (Acts 16:30–34)
“Sirs, what must I do to be saved?”
“Believe on the Lord Jesus Christ, and thou shalt be saved...” (v.31)
Then:
He believed
He rejoiced, believing in God with all his house (v.34)
Only afterward was he baptized (v.33)
Conclusion:
Paul did not say, “Repent and be baptized.”
He said, “Believe... and be saved.”
No baptismal requirement. No mention of “remission through water.”
SECTION 4.4: Paul’s Gospel Teaching (Romans 4:1–8)
Paul appeals to Abraham and David as proof that:
“To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” (v.5)
“Blessed are they whose iniquities are forgiven, and whose sins are covered.” (v.7)
No mention of baptism.
Paul says:
Righteousness is imputed through faith
Forgiveness is granted apart from works
Baptism is a work (Titus 3:5), and therefore cannot be the cause of salvation
SECTION 4.5: Summary Table -- Forgiveness and Baptism Order
Case Study | When Was Forgiveness Received? | When Was Baptism? | Refutes CoC Doctrine?
Cornelius | At belief (Acts 10:43–44) | After receiving Holy Spirit | Yes
Peter’s Recap | “Purified by faith” (Acts 15:9) | Water not mentioned | Yes
Philippian Jailer | “Believe and be saved” (Acts 16:31) | Baptized after conversion | Yes
Romans 4 | Faith alone brings forgiveness | Works rejected, water absent | Yes
SECTION 4.6: What This Pattern Proves
If Acts 2:38 meant baptism causes forgiveness, the rest of Scripture would affirm that pattern.
But instead:
People are forgiven and saved before they are baptized
Baptism is consistently treated as a response, not a cause
Paul never includes baptism as a saving act in his gospel summaries (see Galatians 2:16, Romans 1:16, 1 Corinthians 15:1–4)
FINAL VERDICT ON BIBLICAL EXAMPLES
The Church of Christ reads Acts 2:38 in isolation and imposes a theology of baptismal regeneration. But the consistent testimony of Acts, Paul, and Peter proves:
Forgiveness is by faith or repentance, not by baptism
The Holy Spirit is received before water is applied
Baptism follows salvation, but never causes it
Acts 2:38 must be interpreted in light of all Scripture -- and when you do, the evidence is overwhelming.
PART 5: Why Baptismal Forgiveness Destroys the Gospel of Grace
The doctrine that water baptism is required for forgiveness of sins is not only grammatically and contextually wrong -- it is theologically destructive. It undermines the very core of the New Testament gospel: salvation by grace through faith apart from works.
SECTION 5.1: Romans 11:6 -- Grace Ceases to Be Grace If Works Are Added
“And if by grace, then is it no more of works: otherwise grace is no more grace...” (Romans 11:6, KJV)
Church of Christ error: teaches that salvation comes by grace plus water baptism.
Paul’s inspired response: that is not grace. If forgiveness is tied to any work -- even a commanded one -- it cancels the definition of grace.
Baptism is a human action:
It is performed in time
It requires the will and obedience of the recipient
It is administered by another human agent
Therefore, if baptism is required for salvation, then salvation becomes performance-based, not grace-based.
SECTION 5.2: Paul’s Gospel -- Justification Is by Faith Alone
“Therefore we conclude that a man is justified by faith without the deeds of the law.” (Romans 3:28)
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ...” (Galatians 2:16)
Paul could not be clearer:
Justification = by faith
Not by works
Not by religious rituals
Yet baptism is:
A religious rite
A ceremonial law practiced by the early church
Something visibly done by man to show discipleship
Paul never once includes baptism as part of the saving gospel.
SECTION 5.3: 1 Corinthians 1:17 -- Baptism Is Not Part of the Gospel
“For Christ sent me not to baptize, but to preach the gospel...” (1 Corinthians 1:17)
Key point: If baptism were part of the gospel message that saves, Paul could not have said this.
Church of Christ teachers often claim:
“The gospel includes baptism.”
But Paul says:
“Christ sent me to preach the gospel, not to baptize.”
This distinction would be impossible if baptism were a necessary component of forgiveness.
SECTION 5.4: Galatians 5:2–4 -- Adding a Work Nullifies Grace
“If ye be circumcised, Christ shall profit you nothing... ye are fallen from grace.” (Galatians 5:2–4)
Circumcision was:
A God-ordained physical sign
Commanded under the Old Covenant
Associated with religious identity and obedience
Yet Paul says: If you add it to the gospel, Christ is of no value to you.
Substitute “baptism” for “circumcision” in this passage and the logic holds:
“If ye be baptized in order to be saved, Christ shall profit you nothing... ye are fallen from grace.”
The principle is unchanged. Add any ritual to faith, and you destroy grace.
SECTION 5.5: Titus 3:5 -- Salvation Is Not by Works of Righteousness
“Not by works of righteousness which we have done, but according to his mercy he saved us...” (Titus 3:5)
Baptism is:
A work
A righteous work
A commanded work
Paul says we are saved not by such works -- but by mercy.
To say:
“You must be baptized to be saved”
...is to say:
“You must do a righteous work in order to be saved”
...which flatly contradicts Titus 3:5.
SECTION 5.6: Galatians 2:21 -- If Righteousness Comes by Law, Christ Died in Vain
“I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.”
If you say:
“Forgiveness comes by faith plus baptism”
...you are saying:
“Christ’s death is not enough.”
That is spiritual blasphemy.
Either:
Christ finished the work on the cross and salvation is received by faith alone
Or:
His death was insufficient and must be completed by human effort
But Paul says:
If you add to the cross, you empty it of power.
SECTION 5.7: Summary Table -- CoC Doctrine vs. the Gospel
If CoC Is Right... Then... But Scripture Says...
Forgiveness only after baptism - Grace isn’t enough - Ephesians 2:8 -- “By grace... through faith”
Baptism is part of the gospel - Paul disobeyed Christ - 1 Cor 1:17 -- “Not to baptize, but to preach”
Peter and Paul contradict each other - Bible is internally inconsistent - Acts 15:9 -- “He purified their hearts by faith”
Faith + baptism = salvation - Righteousness is earned - Gal 2:21 -- “Christ died in vain”
Works can be added without loss of grace - Grace and law can mix - Gal 5:4 -- “Ye are fallen from grace”
FINAL VERDICT ON THEOLOGICAL CONSEQUENCES
To require water baptism for forgiveness is to:
Add works to the gospel
Nullify the doctrine of grace
Reject Paul’s message of justification by faith
Create contradiction between apostles
Accuse Jesus of leaving His work incomplete
Acts 2:38, interpreted by the Church of Christ, becomes a theological time bomb that detonates the Gospel itself.
But when rightly divided:
Repentance leads to forgiveness
Baptism follows as identification and obedience
Salvation is by grace through faith alone
Part 6: Acts 22:16 and Paul’s Baptism -- Was He Forgiven at Baptism or Before?
This section fully dismantles one of the Church of Christ’s strongest proof texts.
PART 6: Was Paul Forgiven at His Baptism? -- A Complete Refutation of Acts 22:16 Misuse
Acts 22:16 “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” (KJV)
Church of Christ Claim: “This verse proves that Paul was not forgiven until he was baptized. The command says: ‘be baptized and wash away thy sins.’ Therefore, baptism is the moment of forgiveness.”
BIBLICAL AND GRAMMATICAL RESPONSE: A complete reading of Acts 9, 22, and 26 -- along with a correct analysis of the Greek participle structure -- proves that Paul was already saved before baptism.
SECTION 6.1: Acts 9 -- The Historical Record of Paul’s Conversion
Verse Event Description
Acts 9:3–5 Paul encounters the risen Jesus -- calls Him “Lord” (v.5)
Acts 9:6 Paul submits to Christ’s command -- a sign of faith
Acts 9:11 Paul is already praying -- showing relationship with God
Acts 9:17 Ananias calls him “Brother Saul” -- implies Paul is already born again
Acts 9:17 Paul is filled with the Holy Ghost before baptism
Acts 9:18 Paul is baptized after receiving the Holy Spirit
Takeaway: Paul had already believed (he called Jesus “Lord”)
He was already praying (evidence of relationship)
He was already indwelt by the Holy Spirit (impossible unless saved)
Then he was baptized
SECTION 6.2: Acts 22:16 in Greek -- What Does the Grammar Say?
“Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”
Greek:
ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ.
Key Verb: ἐπικαλεσάμενος
This is an aorist middle participle (masculine nominative singular)
It modifies the main verb: ἀπόλουσαι (“wash away”)
Implication: The participle ἐπικαλεσάμενος (“having called on the name of the Lord”) expresses the means or manner by which the sins are washed away
In Greek syntax, this means:
“Wash away your sins by having called on the name of the Lord”
Paul’s sins were not washed away by water but by his faith-response to Christ.
This aligns with Romans 10:13:
“For whosoever shall call upon the name of the Lord shall be saved.”
SECTION 6.3: Additional Evidence Paul Was Saved Before Baptism
Ananias calls him “Brother Saul” (Acts 9:17)
In Scripture, “brother” never refers to an unsaved person
Paul is filled with the Holy Spirit (Acts 9:17)
No one in Scripture receives the Spirit before regeneration
Compare: Acts 10:44–48; Romans 8:9; 1 Corinthians 12:13
Paul was already praying (Acts 9:11)
Spiritual communion with God only happens after regeneration
Paul later preached that salvation is by faith alone
Romans 4:5, Galatians 2:16, Titus 3:5, Acts 13:38–39
Paul would not contradict his own teaching by saying he himself was saved by baptism
SECTION 6.4: Answering the Common Objections
Objection 1: “The verse plainly says ‘be baptized and wash away thy sins.’ It’s a direct command.”
Response: Yes, but it is immediately qualified by “calling on the name of the Lord.” That participial phrase defines how the sins are washed: by calling, not by immersion.
If baptism caused the washing, the verse would read:
“Be baptized and wash away your sins, and then call on the name of the Lord.”
But it doesn’t.
Objection 2: “It says both baptism and calling are required -- both are in the sentence.”
Response: Just because two actions are mentioned does not mean both cause forgiveness.
Compare:
“Repent and be baptized for the remission of sins.” We have already shown that only repentance is grammatically tied to forgiveness (Part 1 and Part 3).
Similarly:
“Be baptized and wash away your sins, calling on the name of the Lord.” The participle “calling” shows the causal means -- not baptism.
SECTION 6.5: Paul’s Own Testimony Later in Life
1 Timothy 1:13–16 “...I obtained mercy, because I did it ignorantly in unbelief... that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.”
Key phrase: “believe on Him to life everlasting” Paul gives his own salvation as the pattern -- not baptism.
SECTION 6.6: Summary Table -- Was Paul Saved Before Baptism?
Event Description - Proof Text - Saved Before Baptism?
Called Jesus “Lord” - Acts 9:5 - Yes
Was praying (relationship with God) - Acts 9:11 - Yes
Called “Brother” by Ananias - Acts 9:17 - Yes
Received the Holy Spirit - Acts 9:17 - Yes
Was baptized - Acts 9:18 - After all of the above
Said salvation came through calling - Acts 22:16; Rom 10:13 - Yes
Taught justification by faith, not water - Romans 4, Gal 2:16 - Yes
FINAL VERDICT ON ACTS 22:16
Paul was already saved before baptism
Acts 22:16 uses a participial construction that identifies calling on the Lord as the true means of forgiveness
The grammar, context, and theology prove: baptism was a public act of obedience, not the instrument of regeneration
Acts 22:16, far from proving baptismal regeneration, actually confirms salvation by faith alone.
Part 7: Refuting the Misuse of Romans 6:3–4 -- Does Baptism Unite Us to Christ’s Death and Resurrection?
PART 7: Does Romans 6:3–4 Teach That Baptism Saves?
Romans 6:3–4 (KJV) “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... even so we also should walk in newness of life.”
Church of Christ Claim: “These verses prove that water baptism is the moment a person dies with Christ and becomes saved. You’re baptized into Christ -- so baptism must be the moment of salvation.”
RESPONSE: Romans 6:3–4 Describes Symbolic Union -- Not the Moment of Regeneration
A proper contextual and grammatical reading of Romans 6 shows:
Paul is writing to people who are already saved
Baptism here is figurative and symbolic, not the cause of salvation
The point of the passage is sanctification, not justification
SECTION 7.1: Context -- Paul Is Writing to Already Saved Believers
The argument in Romans 6 begins with:
“What shall we say then? Shall we continue in sin, that grace may abound?” (v.1)
This question only makes sense if the audience is already under grace.
Romans 6 is not evangelistic. It does not explain how to be saved. It addresses:
How believers should walk
How grace relates to sin
How spiritual realities like union with Christ influence behavior
The theme is Christian growth, not spiritual birth.
SECTION 7.2: What Kind of Baptism Is Paul Talking About?
“So many of us as were baptized into Jesus Christ...” (v.3)
The Church of Christ assumes this means water baptism. But the context and the rest of Paul’s writings show that Spirit baptism is the correct meaning.
Compare:
1 Corinthians 12:13 – “For by one Spirit are we all baptized into one body...”
This is not water. It is the Holy Spirit placing us into Christ at the moment of faith.
Baptism in Romans 6 = spiritual immersion into Christ, not physical immersion in water.
SECTION 7.3: The Language Is Figurative -- Not Literal
Paul is using baptism imagery to describe identification:
“Baptized into His death” = united with His death
“Buried with Him” = symbol of death to sin
“Walk in newness of life” = live like one raised with Christ
This parallels what Paul says in Galatians 2:20:
“I am crucified with Christ: nevertheless I live...”
Paul did not die physically. It is a spiritual identification.
Likewise, the “baptism” in Romans 6 pictures our union with Christ, not a water ritual that causes that union.
SECTION 7.4: If Romans 6 Meant Water Baptism Saves, It Would Contradict Romans 3–5
Paul has just finished three full chapters teaching that:
We are justified by faith (Romans 3:28)
Not by works (Romans 4:5)
Justification happened for Abraham before circumcision, and before baptism even existed
Romans 5:1 – “Therefore being justified by faith, we have peace with God...”
Paul never mentions baptism in those chapters.
If Romans 6:3–4 taught that water baptism is necessary to receive new life, it would contradict everything Paul just spent chapters proving.
SECTION 7.5: Word Study -- The Greek Word for “Baptize” (βαπτίζω)
The word baptizō can mean:
Literal water immersion (e.g., John’s baptism)
Figurative immersion or identification (e.g., 1 Corinthians 10:2 -- “baptized unto Moses”)
Romans 6:3–4 uses baptizō in the sense of spiritual identification:
Not a physical ritual
But a symbolic way of expressing union with Christ’s death, burial, and resurrection
SECTION 7.6: The Flow of Paul’s Argument
Verse - Teaching - Contextual Meaning
Romans 6:1 - Should we continue in sin? - He’s addressing Christians
Romans 6:2 - We are dead to sin - Positional reality, not physical act
Romans 6:3–4 - Baptized into Christ’s death - Spiritually united with Him
Romans 6:5 - Planted together in the likeness of death - Shared experience, not water regeneration
Romans 6:6 - Old man is crucified - Inner transformation, not ritual
Romans 6:11 - Reckon yourselves dead to sin - Mental renewal, not sacramental experience
SECTION 7.7: Summary Table -- Romans 6 vs. CoC Teaching
Claim of CoC - Romans 6 Actually Teaches
Water baptism unites you with Christ - Spiritual baptism at salvation does that
Baptism = moment of justification - Romans 6 addresses sanctification, not justification
Paul teaches salvation by ritual - Paul repeatedly teaches salvation by faith
Baptism saves - Paul explicitly says we are justified by faith alone
FINAL VERDICT ON ROMANS 6:3–4
Romans 6:
Describes the symbolic union of the believer with Christ
Uses figurative baptism language to communicate death to sin and resurrection to new life
Speaks to those who are already saved -- encouraging them to live out their new identity
It does not teach that:
Water baptism is the moment of salvation
Sins are forgiven by being immersed
Justification or regeneration happens in the water
If it did, it would directly contradict Romans 3–5, 1 Corinthians 1:17, Galatians 2:16, and Ephesians 2:8–9.
Romans 6 confirms that:
We are saved by grace through faith, and then called to walk in the newness of life that results from that salvation -- not to earn it through baptism.
Part 8: Galatians 3:27 -- Does Baptism Make Us Children of God? This section dismantles the misinterpretation of “baptized into Christ” as baptismal regeneration.
PART 8: Does Galatians 3:27 Teach That Baptism Makes Us Children of God?
Galatians 3:27 (KJV) “For as many of you as have been baptized into Christ have put on Christ.”
Church of Christ Claim: “This verse proves that a person enters into Christ at the moment of water baptism. Therefore, baptism is necessary for salvation.”
RESPONSE: Galatians 3:27 Refers to Identification with Christ -- Not Regeneration by Baptism
This verse is often ripped out of context. When studied in its full literary and theological setting, it teaches the symbolic expression of salvation -- not the cause of it.
SECTION 8.1: Context Controls Interpretation -- Start with Galatians 3:26
Galatians 3:26 – “For ye are all the children of God by faith in Christ Jesus.”
This verse gives the cause of sonship:
Not baptism
Not ritual
Not obedience
Faith in Christ alone makes someone a child of God.
Now read verse 27 in sequence:
“For as many of you as have been baptized into Christ have put on Christ.”
This means that those who are already God’s children (by faith) have outwardly “put on” Christ.
SECTION 8.2: “Baptized into Christ” = Spiritual Identification
Paul uses the same language in Romans 6:3:
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”
This is not about literal water. It is about being placed into union with Christ through the Holy Spirit.
Compare:
1 Corinthians 12:13 – “For by one Spirit are we all baptized into one body…”
This is not water baptism. It is the Spirit placing believers into Christ at the moment of faith.
So when Paul says “baptized into Christ,” he refers to the spiritual reality of union with Christ that occurs the moment someone believes -- not when they are dipped in water.
SECTION 8.3: “Put On Christ” = New Identity, Not New Birth
“Have put on Christ” – Greek: ἐνεδύσασθε (aorist middle indicative)
This verb means “to clothe oneself” -- a metaphor for assuming a new role or identity.
Paul uses the same metaphor elsewhere:
Romans 13:14 – “Put ye on the Lord Jesus Christ...”
Ephesians 4:24 – “Put on the new man...”
Colossians 3:10 – “Put on the new man...”
In every case, “putting on” refers to sanctification, identity, and spiritual growth -- not the act of being saved.
Therefore:
“Baptized into Christ” and “put on Christ” refer to identification, not regeneration.
SECTION 8.4: Theological Structure of Galatians 3 -- Faith Is Always the Key
Paul’s entire argument in Galatians 3 is that justification is by faith, not works or ritual:
Galatians 3:2 – “Received ye the Spirit by the works of the law, or by the hearing of faith?”
Galatians 3:5–6 – God works miracles by faith, just as Abraham believed
Galatians 3:8 – “God... preached before the gospel unto Abraham”
Galatians 3:14 – “That we might receive the promise of the Spirit through faith”
Galatians 3:22 – “The promise by faith of Jesus Christ might be given to them that believe”
Paul repeatedly says we are saved, justified, and blessed by faith, not by any ritual -- including circumcision or baptism.
Then he sums up:
“Ye are all the children of God by faith... For as many of you as have been baptized into Christ have put on Christ.” (vv. 26–27)
The logical flow is:
You became a child of God by faith (v.26)
Then, as a result, you put on Christ through baptism -- a visible expression of that new identity (v.27)
SECTION 8.5: Paul’s Consistent Message Elsewhere Refutes Baptismal Salvation
Ephesians 2:8–9 – “By grace... through faith... not of works”
Titus 3:5 – “Not by works of righteousness which we have done”
Romans 4:5 – “To him that worketh not, but believeth...”
1 Corinthians 1:17 – “Christ sent me not to baptize, but to preach the gospel”
If baptism were essential for salvation, these statements would be contradictory.
But they are not. They are consistent because:
Baptism is a response to salvation
Not the means of obtaining it
SECTION 8.6: Summary Table -- Galatians 3:27 in Context
CoC Claim - Biblical Reality
Baptism makes you a child of God - Gal 3:26 – Faith makes you a child of God
“Baptized into Christ” = water - 1 Cor 12:13 – Spirit baptism places us in Christ
“Put on Christ” = salvation act - Rom 13:14, Eph 4:24 – “Put on” = sanctification & identity
Paul teaches salvation by baptism - Paul consistently teaches salvation by faith alone
FINAL VERDICT ON GALATIANS 3:27
Galatians 3:27 does not teach that water baptism regenerates or initiates salvation.
It teaches:
Those who are saved by faith (v.26)
Are identified with Christ
And publicly express that union (through baptism) by putting Him on as Lord, Savior, and Master
The passage is about identity, not initiation.
Part 9: Colossians 2:12 -- Does Baptism Raise Us with Christ? This section will dismantle the misuse of Colossians 2:12 and prove that faith, not baptism, is the instrument of spiritual resurrection.
HOW GALATIANS 3:27 RELATES TO ACTS 2:38
Church of Christ Argument Chain:
Acts 2:38 – Claims baptism is for the remission of sins
Galatians 3:27 – Allegedly proves baptism is when you “get into Christ”
Conclusion – If baptism is when forgiveness happens and when you enter Christ, then baptism = moment of salvation
Why Part 8 is Crucial:
It directly undermines their cross-reference to Galatians 3:27, which they use to reinforce their reading of Acts 2:38.
It shows that entrance into Christ is by faith (Gal 3:26), and that baptism follows as a visible identification, not the cause of union.
This proves that their entire interpretive framework for Acts 2:38 is flawed:
If baptism doesn't cause union with Christ in Galatians 3:27,
Then baptism doesn't cause remission in Acts 2:38 either
STRUCTURAL OVERVIEW (SO FAR)
Here’s what we’ve been doing:
Part - Topic - Purpose
1 - Greek grammar of Acts 2:38 - Shows remission links to repentance, not baptism
2 - Meaning of “eis” - Proves it can mean “because of,” not “to obtain”
3 - Sentence structure - Further severs baptism from the forgiveness clause
4 - Biblical examples (Cornelius, etc.) - Shows people are forgiven before baptism
5 - Theological damage of baptismal regeneration - Shows it nullifies grace and contradicts Paul
6 - Acts 22:16 (Paul’s baptism) - Shows Paul was saved before baptism
7 - Romans 6:3–4 - Refutes idea that baptism unites us to Christ’s death
8 - Galatians 3:27 - Refutes idea that baptism causes entrance into Christ
Part 9: Colossians 2:12. It’s the next link CoC uses to support baptismal regeneration -- and it falls just as hard when examined closely.
PART 9: Does Colossians 2:12 Teach That Water Baptism Spiritually Raises Us with Christ?
Colossians 2:12 (KJV) “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.”
Church of Christ Claim: “This verse proves that baptism is the moment you are buried and raised with Christ. Therefore, baptism is when regeneration and salvation occur.”
RESPONSE: Colossians 2:12 Teaches That Faith -- Not Baptism -- Is the Means of Spiritual Resurrection
When properly understood in context, grammar, and theology, Colossians 2:12 confirms that:
The believer is spiritually raised through faith
Baptism is a symbol, not the source
The passage is about God’s power, not man’s ritual
SECTION 9.1: The Immediate Context -- Spiritual, Not Ritual
Colossians 2:11 “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ”
Paul describes a spiritual circumcision -- one made “without hands.” This is clearly not physical, but refers to internal transformation.
Then he says:
Colossians 2:12 “Buried with him in baptism... risen with him through the faith of the operation of God”
In the same way, the baptism here is not a physical ritual. It parallels the spiritual circumcision -- meaning it represents our inward union with Christ, not an external washing.
SECTION 9.2: The Key Phrase -- “Through the Faith of the Operation of God”
“...ye are risen with him through the faith of the operation of God...”
This line defines how the resurrection (i.e., regeneration) happens:
Not by baptism
Not by water
But through faith
Greek: διὰ τῆς πίστεως = "through the faith" This is a genitive of means -- showing the channel or instrument by which the action is accomplished.
Resurrection is caused by God’s power, accessed through faith.
If baptism were the means of regeneration, this phrase would be redundant or reversed:
“Ye are risen with him through baptism... and faith”
But that is not what the verse says. It makes faith, not baptism, the instrument of new life.
SECTION 9.3: The Function of Baptism in Colossians 2:12 -- Symbolic Burial
“Buried with him in baptism...”
This reflects the same imagery as Romans 6:3–4, which we already showed refers to spiritual identification, not ritual regeneration.
Paul is saying:
You died with Christ (to sin and the old man)
You were buried (symbolized by baptism)
You were raised (by faith in God’s power)
Water baptism pictures this sequence. It does not cause it.
SECTION 9.4: The Broader Argument of Colossians 2 -- Opposing Human Ritual
Paul’s argument throughout Colossians 2 is that believers are complete in Christ apart from human ordinances.
Colossians 2:8 – “Beware lest any man spoil you through philosophy... after the tradition of men...”
Colossians 2:20–22 – “...why, as though living in the world, are ye subject to ordinances...? (Touch not; taste not; handle not...)”
The false teachers were emphasizing physical rituals. Paul refutes them by teaching that:
Believers already have spiritual fullness in Christ (v.10)
They’ve experienced real spiritual transformation, not physical rites (v.11)
Their new life came by faith in God, not external law (v.12)
To say Paul suddenly argues that water baptism causes spiritual life would completely contradict his entire line of reasoning.
SECTION 9.5: No Mention of Water -- Baptism Is Metaphorical
There is no mention of water anywhere in Colossians 2:12. None.
The text refers to:
Spiritual circumcision (v.11)
Burial with Christ (v.12)
Resurrection through faith (v.12)
The baptism here refers to a positional reality, not a sacramental ritual.
This mirrors:
1 Corinthians 12:13 – “For by one Spirit are we all baptized into one body...”
It is the Holy Spirit’s work, not human effort.
SECTION 9.6: Summary Table -- Colossians 2:12 vs. Church of Christ Interpretation
Church of Christ Claim - Biblical Truth from Colossians 2:12
Baptism causes union with Christ - Union comes by faith (v.12) and Spirit (1 Cor 12:13)
Baptism is when sins are removed - Sin is removed by spiritual circumcision (v.11), not ritual
Water baptism raises the believer spiritually - Spiritual resurrection happens through faith
Paul promotes ritual for regeneration - Paul condemns ritualism and emphasizes inner change
FINAL VERDICT ON COLOSSIANS 2:12
Colossians 2:12 teaches that:
Believers are spiritually united with Christ
They are raised to new life through faith
Baptism pictures burial and resurrection, but does not cause either
It is part of Paul’s larger argument that:
Salvation is spiritual, not ritual
Christ’s work is sufficient, without man’s ceremonies
This verse does not support baptismal regeneration. In fact, it explicitly refutes it.
Part 10: 1 Peter 3:21 -- Does Baptism Save Us?
This is one of the most quoted proof-texts by Church of Christ apologists, and it must be handled precisely.
PART 10: Does 1 Peter 3:21 Teach That Water Baptism Saves?
1 Peter 3:21 (KJV) “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.”
Church of Christ Claim: “This verse plainly says that baptism saves us. It cannot be clearer. Therefore, baptism is essential to salvation.”
RESPONSE: 1 Peter 3:21 Teaches That Spiritual Baptism Saves, Not Water Baptism
When rightly interpreted in context, 1 Peter 3:21 does not teach salvation through water baptism. Instead, it emphasizes:
Spiritual identification with Christ's resurrection
A good conscience through faith
A figurative connection to baptism, not a literal necessity
SECTION 10.1: Contextual Flow – From Noah to Christ
1 Peter 3:20–21 (KJV) “...the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us…”
Peter is drawing a typological comparison between:
Noah’s deliverance through water (the flood)
The symbolic meaning of Christian baptism
Key word: “figure” (antitypon in Greek)
This word means type, symbol, or representation -- not the thing itself. The floodwaters didn’t save Noah spiritually. The ark did. The waters were judgment, not salvation.
Peter says baptism is like that -- a figure, not the saving act.
SECTION 10.2: The Parenthetical Clarifier – What Baptism Is Not
“(not the putting away of the filth of the flesh...)”
Peter explicitly denies that he is talking about external cleansing. In other words, he is not referring to the physical washing of water.
This directly contradicts the CoC’s assertion that water baptism removes sin.
SECTION 10.3: What Baptism Does Represent
“...but the answer of a good conscience toward God...”
Greek: eperōtēma – “a pledge, commitment, or appeal”
This refers to the inner response of the believer’s conscience in faith to God -- a heart-level appeal, not a ritual.
Baptism symbolizes that appeal, but the real saving instrument is the faith that produces the good conscience.
SECTION 10.4: The True Saving Power – Resurrection, Not Water
“...by the resurrection of Jesus Christ.”
Peter roots the saving power not in water, not in ritual, but in:
Christ’s resurrection
The believer’s union with Him by faith
Compare:
Romans 10:9 – “If thou... believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
This is consistent with the rest of Scripture. Faith in the resurrected Christ saves -- not water.
SECTION 10.5: Theological Consistency – Peter Teaches Salvation by Faith
Peter elsewhere affirms salvation is by faith, not works or water:
1 Peter 1:5 – “Kept by the power of God through faith unto salvation”
1 Peter 1:9 – “Receiving the end of your faith, even the salvation of your souls”
Acts 10:43–48 – Peter sees Cornelius receive forgiveness and the Holy Spirit before baptism, through faith
The same Peter who wrote 1 Peter 3:21 preached salvation prior to baptism and linked forgiveness to believing, not water.
SECTION 10.6: Summary Table – What 1 Peter 3:21 Teaches
Phrase in the Verse - What It Teaches
“Like figure whereunto baptism...” - Baptism is a symbol, not the substance
“Not the putting away of the filth of the flesh” - It is not about physical water or cleansing
“But the answer of a good conscience” - Refers to faithful appeal, not ritual
“By the resurrection of Jesus Christ” - Salvation comes through Christ’s resurrection
FINAL VERDICT ON 1 PETER 3:21
Peter is crystal clear:
Baptism saves only in the figurative sense
It represents a conscience cleansed by faith
The real saving agent is the resurrection of Jesus Christ, applied through faith, not a ritual
The Church of Christ misreads the verse by ignoring the grammar, the parenthetical clarification, the typological structure, and the broader theology of Peter’s writings.
Part 11: How Acts 2:38 Harmonizes with the Entire New Testament Doctrine of Justification by Faith Alone.
This section will bring the full defense together by showing how Acts 2:38, when properly interpreted, aligns with the consistent teaching of salvation apart from works or ritual.
You said: Part 11
ChatGPT said: Here is Part 11 of the bulletproof defense of Acts 2:38, where we now demonstrate how it perfectly harmonizes with the rest of the New Testament teaching on justification by faith alone.
PART 11: Harmonizing Acts 2:38 with the Entire New Testament on Salvation by Faith Alone
Church of Christ Summary Argument: “Acts 2:38 commands repentance and baptism in order to receive the forgiveness of sins. This matches 1 Peter 3:21, Mark 16:16, Galatians 3:27, Romans 6:3–4, and Colossians 2:12. Therefore, the consistent New Testament message is that water baptism is the point of salvation.”
Our Response: The entire New Testament teaches that faith alone in Jesus Christ secures eternal life, forgiveness, and justification. Acts 2:38, when rightly interpreted, agrees completely with that message and never teaches baptismal regeneration.
SECTION 11.1: Dozens of Clear Salvation Passages Teach Faith Alone
Here is a representative sample of undeniably clear verses:
Verse - Statement of Salvation
John 3:16 - “Whosoever believeth in him should not perish, but have everlasting life”
John 3:18 - “He that believeth... is not condemned”
John 5:24 - “He that heareth... and believeth... hath everlasting life”
John 6:47 - “He that believeth on me hath everlasting life”
Acts 10:43 - “Whosoever believeth in him shall receive remission of sins”
Acts 13:39 - “By him all that believe are justified from all things”
Romans 3:28 - “A man is justified by faith without the deeds of the law”
Romans 4:5 - “To him that worketh not, but believeth... his faith is counted for righteousness”
Ephesians 2:8–9 - “For by grace are ye saved through faith... not of works”
Galatians 2:16 - “Justified... by the faith of Jesus Christ, and not by works”
1 John 5:13 - “Ye may know that ye have eternal life... that believe on the name of the Son of God”
None of these verses mention baptism. All of them point to faith as the only condition for eternal salvation.
SECTION 11.2: Acts 2:38 Must Be Interpreted in Light of These Verses
We must never interpret unclear or difficult passages in a way that contradicts dozens of clear ones.
If John 3:16 and Romans 4:5 teach that belief alone results in eternal life...
Then Acts 2:38, which includes repentance and baptism, must be referring to something else if it appears to contradict those truths.
And in fact, that’s exactly what we’ve proven throughout this series:
The remission of sins in Acts 2:38 is connected grammatically to repentance, not baptism
The baptism is a public identification with Christ and His message, not the cause of forgiveness
The audience in Acts 2 had already believed (Acts 2:37), which is why they were told to be baptized in response
SECTION 11.3: Paul’s Doctrine Cannot Be Overthrown by Misreading Acts 2:38
Paul, the apostle of the Gentiles, taught consistently:
Salvation is by grace through faith, not of works (Eph 2:8–9)
Baptism is not part of the gospel (1 Cor 1:17)
One is justified by believing in Jesus, apart from law, ritual, or circumcision (Rom 3–4)
If Acts 2:38 taught baptismal regeneration, it would contradict:
Paul’s gospel
Peter’s message in Acts 10:43–48 (where forgiveness came before baptism)
The testimony of Scripture from Genesis to Revelation
Therefore, the proper interpretation of Acts 2:38 must:
Affirm faith as the sole condition for salvation
See baptism as a symbolic act of discipleship, not the means of receiving eternal life
SECTION 11.4: Consistent Testimony Across the Book of Acts
Even within the Book of Acts, Luke presents salvation by faith repeatedly:
Passage - Salvation Description - Was Baptism Required First?
Acts 10:43–48 - “Whosoever believeth... remission of sins” - No – Spirit came before baptism
Acts 13:38–39 - “Through this man... is preached... forgiveness... all that believe are justified” - No mention of baptism
Acts 16:30–31 - “Believe on the Lord Jesus Christ, and thou shalt be saved” - No mention of baptism to be saved
Acts 15:7–11 - God “purified their hearts by faith” – “through the grace... we shall be saved” - Baptism not mentioned as a requirement
Acts 2:38 does not contradict these. It is in perfect harmony once read through the lens of:
Greek grammar
Audience context
Peter’s theology
The flow of Luke’s narrative
SECTION 11.5: Do Not Build a Doctrine on a Misreading
To base salvation doctrine on a flawed reading of one verse (Acts 2:38), while ignoring:
The grammar
The surrounding verses
The rest of Acts
The entire Pauline epistles
The Gospel of John (written that ye might believe and have life)
...is to create false doctrine.
It results in:
Confusion
Legalism
No assurance of salvation
A distorted gospel
FINAL VERDICT ON HARMONIZATION
Acts 2:38 does not contradict salvation by faith alone. Instead:
Repentance was tied to forgiveness, showing inner faith and turning to God
Baptism followed as a sign of public identification with Jesus
The entire New Testament affirms justification by faith, not by ritual
Correctly interpreted, Acts 2:38 is one more voice in the chorus of grace -- not a contradiction to it.
Part 12: Historical and Early Church Misinterpretations of Acts 2:38?
Historical Misuse of Acts 2:38 — How Baptismal Regeneration Entered the Church
PURPOSE
Many Church of Christ apologists claim:
“Baptismal regeneration has always been the historic position of the early church, proving Acts 2:38 teaches it.”
That claim is partially true, but completely misleading. Here is why:
• The apostles did not teach baptismal regeneration.
• The New Testament never equates water baptism with the means of eternal salvation.
• Later church fathers, writing decades to centuries after the apostles, began to reinterpret Acts 2:38 through ritualistic, sacramental lenses, under Hellenistic and legalistic influence.
SECTION 12.1: Apostolic Teaching Was Faith Alone, Not Sacramentalism
The Gospels, Acts, and Pauline epistles teach clearly:
• Justification is by faith apart from works (Romans 3:28; Galatians 2:16)
• Salvation is by grace, not by ritual (Ephesians 2:8–9)
• Water baptism is important as obedience, but never the instrument of regeneration (Acts 10:43–48; 1 Corinthians 1:17)
Peter in Acts 10 and Paul in Romans contradict the idea that water is what saves.
SECTION 12.2: Rise of Baptismal Regeneration in the Early Church
The earliest church leaders after the apostles (known as the Apostolic Fathers) began drifting from Pauline theology. Many, steeped in Greek philosophical assumptions and Roman legalism, gradually misinterpreted passages like Acts 2:38.
Some Examples:
Ignatius of Antioch (~110 AD): Stressed unity and obedience but no clear statement of baptismal regeneration
Justin Martyr (~150 AD): Began teaching that baptism was for remission of sins
Irenaeus (~180 AD): Connected baptism to new birth but also affirmed the necessity of faith
Tertullian (~200 AD): Clearly taught baptismal regeneration – was one of the first to say water baptism causes forgiveness
Cyprian (~250 AD): Argued that no salvation is possible outside the Church and water baptism
These teachings were not based on careful exegesis, but on increasing sacramental thinking:
• Viewing baptism as a magical rite
• Confusing sign with substance
• Seeing the Church as the administrator of grace, rather than grace coming directly through faith in Christ
SECTION 12.3: The Influence of Greek Philosophy and Roman Legalism
The early centuries of the church saw the infiltration of non-Hebraic ideas into doctrine:
• Greek mysticism promoted the idea that physical acts could mediate spiritual power
• Roman law encouraged viewing salvation in judicial, institutional terms — thus sacraments as legal instruments
This was alien to the New Testament, which:
• Emphasized faith in the person of Christ, not ritual
• Taught that salvation was relational, not institutional
• Made grace freely accessible, not mediated through ceremonies
By the 3rd century, many theologians were interpreting Acts 2:38 in line with their tradition, not the apostles’ teaching.
SECTION 12.4: The Danger of Historical Appeal — Just Because It’s Ancient Doesn’t Mean It’s Apostolic
Church of Christ debaters frequently say:
“Look — baptismal regeneration was taught by early Christians, so it must be true.”
But that logic is invalid.
Historical consensus ≠ apostolic truth.
Many early Christians also believed in:
• Prayers for the dead
• Purgatory
• Episcopal hierarchy
• Mariology
• Infant baptism
• Penance as sacrament
Are those doctrines biblical? No. So why assume baptismal regeneration is correct just because it was popular?
SECTION 12.5: The Reformation Recovered the Apostolic Gospel
By the time of the Protestant Reformation (16th century), men like Martin Luther, Ulrich Zwingli, and John Calvin began calling the church back to sola fide — faith alone.
While some Reformers retained baptismal regeneration in certain contexts (e.g., Luther with infants), the essential truth was recovered:
Justification is by grace alone, through faith alone, in Christ alone, apart from ritual.
SECTION 12.6: The New Testament — Not Church History — Is the Final Authority
We do not interpret Scripture through the lens of church fathers.
We interpret:
• Church history by Scripture
• The unclear by the clear
• Ritual in light of redemption
Acts 2:38 must be interpreted by:
• Dozens of clear salvation verses (e.g., John 3:16; Eph 2:8–9)
• The grammar and context of Acts
• The consistent testimony of Paul, Peter, and Jesus
When we do that, it becomes crystal clear:
Acts 2:38, rightly understood, does not teach baptismal regeneration. It was later tradition that corrupted its meaning — not Peter.
FINAL VERDICT ON HISTORICAL ARGUMENTS
The New Testament church taught faith alone for eternal salvation.
The early church began importing sacramental thinking within decades of the apostles’ deaths.
The claim that “the early church believed baptism saves” is historically selective, theologically inconsistent, and hermeneutically unsound.
Scripture — not tradition — is the final court of appeal.
PART 13: Greek Grammar Breakdown of Acts 2:38 (Why "for the remission of sins" applies only to repentance—not baptism)
The Verse (KJV)
“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
(Acts 2:38, KJV; Textus Receptus)
SECTION 13.1: Overview of the Greek Construction
In the Greek, the verse reads:
Μετανοήσατε [repent] καὶ βαπτισθήτω ἕκαστος ὑμῶν [and let each of you be baptized] ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ [in the name of Jesus Christ] εἰς ἄφεσιν τῶν ἁμαρτιῶν [for the remission of sins] καὶ λήμψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος [and you shall receive the gift of the Holy Spirit]
SECTION 13.2: The Key Grammatical Argument
Subject–Verb Structure:
“Repent” (μετανοήσατε) is a second person plural imperative verb.
“Be baptized” (βαπτισθήτω) is a third person singular imperative verb.
This grammatical shift breaks the connection between the verbs. In Greek:
• Plural commands apply to groups acting as a whole.
• Singular commands apply to individuals.
Meaning:
• “Repent” addresses the whole crowd collectively.
• “Be baptized each of you” shifts to individuals within that group.
This signals a primary and secondary command structure. The main command is to repent, and baptism follows as an individual response—not as part of the collective command that brings forgiveness.
SECTION 13.3: The Prepositional Phrase "εἰς ἄφεσιν τῶν ἁμαρτιῶν"
The phrase “for the remission of sins” is:
• εἰς = preposition ("into" or "for")
• ἄφεσιν = noun in accusative case ("remission, forgiveness")
• τῶν ἁμαρτιῶν = genitive plural ("of sins")
The key issue: Which verb does this prepositional phrase modify?
Grammatical Rule: A prepositional phrase like εἰς ἄφεσιν τῶν ἁμαρτιῶν normally modifies the closest matching verb in number, gender, and person—unless the context or structure overrules it.
The Matching:
μετανοήσατε (repent): 2nd Person, Plural, Imperative
βαπτισθήτω (be baptized): 3rd Person, Singular, Imperative
εἰς ἄφεσιν (for remission): Not a verb, modifies previous clause
The prepositional phrase logically and grammatically matches the 2nd person plural verb “repent”, not the 3rd person singular verb “be baptized.”
SECTION 13.4: Scholars and Grammarians Agree
A.T. Robertson (renowned Greek grammarian):
“It is grammatically possible to connect eis aphesin ton hamartiōn with metanoēsate (repent)... and not with baptisthēto (be baptized)... which is parenthetical.”
Word Pictures in the New Testament, Acts 2:38
J.R. Mantey (co-author of A Manual Grammar of the Greek New Testament):
“The Greek language was the mother tongue of Luke... the writer would have made the connection clear if the remission of sins was the result of baptism.
The fact that metanoēsate is plural and baptisthēto is singular discredits that interpretation.”
SECTION 13.5: Why This Grammar Refutes the Church of Christ Interpretation
The Church of Christ position requires:
• That baptism and repentance are part of one unified condition.
• That “for the remission of sins” modifies both verbs.
This is grammatically impossible. The structure clearly separates:
• Primary verb: “Repent” (plural, collective action)
• Parenthetical verb: “Let each one be baptized” (singular, individual response)
• Remission clause: tied directly to the plural imperative (repent)
This proves that remission of sins is granted upon repentance, not baptism.
SECTION 13.6: Additional Syntactical Evidence
Acts 3:19 — Peter uses the same construction without baptism:
“Repent ye therefore, and be converted, that your sins may be blotted out...”
Baptism is absent, yet forgiveness is still promised.
Luke 24:47 — same author as Acts:
“Repentance and remission of sins should be preached in his name...”
Again, no mention of baptism.
This supports the consistent syntax that remission follows repentance, not baptism.
Final Verdict
The Greek grammar of Acts 2:38 proves that “for the remission of sins” connects only to “repent.”
The grammatical mismatch between “repent” (plural) and “be baptized” (singular) confirms that baptism is not the condition for forgiveness.
Scholars, syntax, and context all refute the Church of Christ claim that water baptism is required for eternal life in Acts 2:38.
PART 14: Theological Harmony (Why Acts 2:38 Must Be Interpreted in Light of the Full New Testament)
SECTION 14.1: Sound Doctrine Must Harmonize with All Scripture
The Bible does not contradict itself. Therefore, any interpretation of Acts 2:38 must:
• Fit logically and doctrinally with the rest of the New Testament
• Match the dozens of passages that teach salvation by faith alone
• Avoid inserting baptism into salvation texts where God did not include it
If your reading of Acts 2:38 makes it contradict Paul, John, or Jesus, your reading is wrong — not the Bible.
SECTION 14.2: Over 150 Clear Salvation Passages Teach Faith Alone
Here are just a few of the many examples that contradict the idea that baptism is required for eternal life:
Passage — Condition for Eternal Life
John 3:16 — “whosoever believeth in him should not perish”
John 5:24 — “He that heareth my word, and believeth… hath everlasting life”
John 6:47 — “He that believeth on me hath everlasting life”
Romans 4:5 — “To him that worketh not, but believeth... his faith is counted for righteousness”
Galatians 2:16 — “a man is not justified by the works of the law, but by the faith of Jesus Christ”
Ephesians 2:8–9 — “By grace are ye saved through faith… not of works”
1 Corinthians 1:17 — “Christ sent me not to baptize, but to preach the gospel”
None of these include baptism as a requirement. If baptism were essential for salvation, it would appear plainly and consistently in these verses. But it is entirely absent.
SECTION 14.3: Salvation Always Precedes Baptism in Acts
Luke, the author of Acts, gives us multiple examples showing that faith precedes baptism and brings salvation:
Acts 10:43–48 — Cornelius:
“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” (v. 43)
While Peter was still speaking, the Holy Spirit fell on them — before baptism (v. 44–46)
Then they were baptized (v. 47–48)
Conclusion: Cornelius received the Holy Spirit and forgiveness before baptism.
Acts 16:30–33 — The Philippian Jailer:
“What must I do to be saved?” (v. 30)
“Believe on the Lord Jesus Christ, and thou shalt be saved” (v. 31)
He believed and was baptized after being saved (v. 33)
Conclusion: Paul didn’t mention baptism as a condition, only belief.
Acts 8:36–38 — The Ethiopian Eunuch:
Philip preaches Jesus (v. 35)
The eunuch says: “What doth hinder me to be baptized?”
Philip replies: “If thou believest with all thine heart, thou mayest” (v. 37, present in the Textus Receptus and KJV)
Then he is baptized
Conclusion: Belief is the only requirement; baptism comes afterward as a response.
SECTION 14.4: Paul Dismisses Baptism as a Requirement for the Gospel
1 Corinthians 1:14–17 — “I thank God that I baptized none of you, but Crispus and Gaius… For Christ sent me not to baptize, but to preach the gospel.”
If baptism were necessary for salvation:
• Paul would never thank God for not baptizing people.
• He would never separate the gospel from baptism.
But Paul clearly treats baptism as distinct from the gospel—a result of it, not a requirement for it.
SECTION 14.5: John’s Gospel, Written to Bring Eternal Life, Never Mentions Baptism
John 20:31 says:
“These are written, that ye might believe that Jesus is the Christ… and that believing ye might have life through his name.”
John:
• Was written after Acts 2:38.
• Is the only book with an explicit evangelistic purpose (to lead people to eternal life).
• Uses the word “believe” ~100 times.
• Never once commands baptism for salvation.
If baptism were required, it would be in the very book whose stated purpose is eternal life through belief. Its absence is not an oversight — it is theological proof.
SECTION 14.6: Harmony with Hebrews and 1 John
Hebrews 10:22 refers to having “our hearts sprinkled from an evil conscience” — an allusion to inner faith, not water.
1 John 5:1 says: “Whosoever believeth that Jesus is the Christ is born of God.” Not one mention of baptism.
SECTION 14.7: Theological Catastrophe of the CoC View
If Acts 2:38 means you are not saved until you are baptized:
• Cornelius was not saved when he received the Spirit.
• The thief on the cross was never saved.
• Paul lied in Romans, Galatians, and Ephesians.
• John lied when he said belief alone brings life.
In reality, Scripture never contradicts itself. The contradiction lies in the Church of Christ’s mishandling of Acts 2:38. They isolate it from context and elevate it above every other passage, violating the principle of theological harmony.
Final Verdict
Acts 2:38 must be interpreted in harmony with the rest of the New Testament. Doing so makes clear:
• Salvation is by grace through faith.
• Baptism follows salvation as a public identification with Christ.
• The remission of sins is tied to repentance and faith — not ritual.
Acts 2:38 is consistent with the rest of Scripture when rightly divided.
The Church of Christ’s sacramental interpretation of Acts 2:38 causes theological contradiction and confusion.
The Free Grace interpretation preserves the unity and integrity of God’s Word.
PART 15: Lexical Analysis of “εἰς” (εἰς ἄφεσιν ἁμαρτιῶν)
“...Repent, and be baptized every one of you in the name of Jesus Christ for (εἰς) the remission of sins...” (Acts 2:38, KJV)
SECTION 15.1: The Argument from the Church of Christ
Church of Christ apologists argue that the Greek preposition εἰς always means “in order to obtain” when followed by a noun like remission of sins, thus proving that baptism is required to obtain forgiveness.
This claim is false — both lexically and contextually.
SECTION 15.2: The Range of Meaning for “εἰς”
The Greek preposition εἰς is highly flexible and its meaning is determined by context. Lexicons agree that it may be translated as:
• “into” (literal movement)
• “to” or “toward” (goal or direction)
• “for” (purpose or result)
• “with reference to”
• “because of” or “on the basis of” (causal meaning, especially with nouns)
SECTION 15.3: Proof Text – Matthew 12:41
“They repented at (Greek: εἰς) the preaching of Jonas...” (KJV, Matthew 12:41)
In Greek: μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ
Clearly, the Ninevites did not repent in order to obtain Jonah’s preaching — that would be absurd.
Here, εἰς must mean “because of” or “in response to.” This is a clear causal use of the preposition.
Conclusion: εἰς can and does mean “because of,” depending on context.
SECTION 15.4: Another Example – Matthew 3:11
“I indeed baptize you with water unto (εἰς) repentance...” (KJV)
Greek: ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν
This does not mean John’s baptism caused repentance. It was a baptism expressing or symbolizing repentance.
Again, εἰς means “with reference to”, or “because of”, not “in order to get.”
SECTION 15.5: Scholarly Confirmation
a. J.R. Mantey, Greek Scholar (Co-author of A Manual Grammar of the Greek New Testament): “The use of εἰς in Acts 2:38 is not uniformly purpose-oriented... it can and does mean ‘because of.’ One must determine from the context.”
b. Dana and Mantey’s Greek Grammar, p. 103: “In some contexts, particularly after verbs of baptizing, εἰς may express basis or reason, not result.”
c. A.T. Robertson, Word Pictures in the New Testament: “In themselves the words ‘for the remission of sins’ could express purpose or result. But they can also mean on the basis of. That use of εἰς is common in the New Testament.”
d. Charles Ryrie, The Acts of the Apostles: “The phrase can mean either ‘in order to get forgiveness’ or ‘because of forgiveness.’ The latter is consistent with the immediate context and the teaching of the rest of the New Testament.”
SECTION 15.6: Syntactical Clarity — “εἰς ἄφεσιν” Used with Other Verbs
Let’s compare the identical Greek phrase used in other places.
Luke 24:47 — “That repentance and remission of sins should be preached in his name...” (literally: εἰς ἄφεσιν ἁμαρτιῶν)
Here again, repentance, not baptism, is connected to remission of sins. Baptism is not mentioned.
Mark 1:4 — “John did baptize in the wilderness, and preach the baptism of repentance for (εἰς) the remission of sins.”
Clearly, John’s baptism was symbolic, not regenerative. Jesus had not yet died. The phrase does not teach baptismal regeneration, and yet it uses the exact same Greek formula.
SECTION 15.7: How Context Controls the Meaning of “εἰς”
Words only mean something in context. Consider:
• “Run to the store” (literal direction)
• “Run for office” (goal)
• “Run for your life” (urgency)
• “Arrested for theft” (causal basis)
The same English word “for” has multiple meanings. Likewise, εἰς in Greek must be interpreted contextually, not dogmatically.
Final Verdict
The Church of Christ claim that “εἰς” always means ‘in order to obtain’ is linguistically false, contextually forced, and doctrinally destructive. The facts are:
• εἰς can and often does mean “because of”, especially with baptism and forgiveness.
• The context of Acts 2:38 favors a causal or referential sense.
• Other passages using εἰς ἄφεσιν do not support baptismal regeneration.
• The Church of Christ view imposes meaning on εἰς that Greek scholars reject.
Acts 2:38 is better understood this way:
“Repent [collectively] and let each of you be baptized [individually] in the name of Jesus Christ because of the remission of sins…”
PART 16: Baptism and Remission in Luke-Acts (How Luke Uses "Remission of Sins" Apart from Baptism)
SECTION 16.1: Luke is the Author of Both Luke and Acts
Because the same human author wrote both books, his theology must be internally consistent. If baptism were a requirement to obtain remission of sins:
• We would expect Luke to teach this plainly throughout both books.
• We would find baptism always associated with forgiveness.
But we do not.
Instead, Luke routinely connects repentance and faith — not baptism — with remission of sins.
SECTION 16.2: Luke 24:47 – Luke’s Inspired Definition of the Gospel
“That repentance and remission of sins should be preached in his name among all nations...” (Luke 24:47, KJV)
This verse is Jesus’ final commission in Luke’s Gospel. It defines:
• What is to be preached: repentance and remission of sins.
• To whom: all nations.
• Through what authority: His name.
Missing element: baptism.
Luke had the opportunity to include baptism here. He doesn’t. If baptism were essential for the remission of sins, Jesus would not have omitted it in His Great Commission according to Luke.
SECTION 16.3: Acts 10:43 – Forgiveness by Faith, Not Baptism
“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” (Acts 10:43, KJV)
• Spoken by Peter, the same speaker as Acts 2:38.
• Preached to Gentiles (Cornelius and household).
• Remission of sins is tied to belief, not to baptism.
Immediately after this, the Spirit falls on them (v. 44), and only then are they baptized (v. 47–48).
They were forgiven before baptism, not through it. This completely dismantles the idea that Peter always connected forgiveness to baptism.
SECTION 16.4: Acts 13:38–39 – Paul’s Teaching
“Be it known unto you… that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things…” (Acts 13:38–39, KJV)
• Forgiveness comes through Christ.
• Justification comes to all who believe.
• No mention of water, baptism, or ritual.
This passage is especially significant because it occurs within Acts — the same book where Acts 2:38 appears. There is no excuse to isolate 2:38 from 13:38.
SECTION 16.5: Acts 26:18 – Jesus’ Commission to Paul
“To open their eyes… that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” (Acts 26:18, KJV)
This verse appears in Paul’s own testimony of what Christ told him to preach. Key point:
• Forgiveness is received by faith in Christ, not by water baptism.
This is the risen Lord’s own statement as quoted by Paul. No mention of baptism is made in connection with the forgiveness Christ commands Paul to preach.
SECTION 16.6: Luke’s Use of “Remission of Sins” – Pattern Summary
| Reference | What Grants Remission of Sins | Is Baptism Mentioned? |
|---|---|---|
| Luke 24:47 | Repentance | No |
| Acts 10:43 | Belief in Jesus | No |
| Acts 13:38–39 | Belief | No |
| Acts 26:18 | Faith in Christ | No |
Only in Acts 2:38 is baptism directly mentioned in connection with “remission of sins.”
In every other case written by Luke, repentance or belief alone is sufficient.
This shows clearly that Acts 2:38 must be interpreted in light of this broader Lukan theology — not in isolation.
SECTION 16.7: Acts 2:38 Revisited in Light of Luke’s Consistency
A theologically and grammatically consistent translation of Acts 2:38 would be:
“Repent [corporately], and let each one of you be baptized [individually] in the name of Jesus Christ because of the remission of sins, and you shall receive the gift of the Holy Ghost.”
This rendering:
• Honors the plural/singular verb structure.
• Respects the range of meaning for “εἰς.”
• Matches the pattern across Luke’s writings.
• Does not create contradiction with Acts 10:43, 13:38, or Luke 24:47.
Final Verdict:
The Church of Christ’s use of Acts 2:38 contradicts the consistent message of Luke’s own writings.
When read in harmony with Luke 24, Acts 10, Acts 13, and Acts 26:
• Forgiveness of sins is consistently tied to repentance and faith, not baptism.
• Acts 2:38 must be interpreted accordingly.
Luke's theology is internally coherent, but the Church of Christ interpretation introduces contradiction — which violates sound hermeneutics.
PART 17: The Gift of the Holy Ghost — Is It After Baptism?
Acts 2:38 — “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” (KJV)
Church of Christ apologists claim:
• The Holy Spirit is given only after water baptism.
• Acts 2:38 proves that baptism is the prerequisite for receiving the Spirit.
• Therefore, a person cannot be saved until after baptism.
Let’s test that claim in light of Greek syntax and biblical precedent.
SECTION 17.1: Acts 2:38 — Structure and Parallelism
Let’s break down the grammatical flow:
• “Repent” (2nd person plural, "you all")
• “Be baptized” (3rd person singular, “each one of you”)
• “And you shall receive” (2nd person plural again)
Peter switches between group command (repentance and reception of the Spirit) and individual action (baptism). This distinction is critical.
Key point: The promise of the Spirit returns to the group that repented — not just those baptized. It ties grammatically to the repentance, not to baptism.
SECTION 17.2: The Holy Spirit Is Always Given at Faith
Throughout Acts and the New Testament, the Holy Spirit is consistently given at the moment of faith, not water baptism. Let’s examine the pattern.
SECTION 17.3: Acts 10 — Cornelius Receives the Spirit Before Baptism
“While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.” (Acts 10:44)
“Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (Acts 10:47)
Order of events:
• Cornelius believes (v. 43).
• Receives the Spirit (v. 44).
• Is baptized afterward (v. 48).
Peter himself recognized that the Gentiles were saved and Spirit-indwelt before baptism. This disproves the necessity of baptism to receive the Spirit.
SECTION 17.4: Galatians 3:2 — The Spirit Comes by Faith
“This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?” (Galatians 3:2)
Paul directly ties the reception of the Spirit to faith, not to law-keeping or ritual — and certainly not to water baptism.
SECTION 17.5: Ephesians 1:13 — The Spirit Comes at Belief
“In whom ye also trusted, after that ye heard the word of truth... in whom also after that ye believed, ye were sealed with that holy Spirit of promise.” (Ephesians 1:13)
This verse affirms:
• Hearing → Believing → Sealing by the Spirit.
• No mention of water baptism.
• No time delay or ritual condition.
SECTION 17.6: Acts 19 — The Ephesian Disciples
Paul asks, “Have ye received the Holy Ghost since ye believed?”
They reply, “We have not so much as heard whether there be any Holy Ghost.”
Then Paul baptizes them, lays hands, and they receive the Holy Ghost. (Acts 19:1–6)
Some use this to say baptism was necessary for the Spirit. But:
• These were Old Covenant disciples (v. 3 — “unto John’s baptism”).
• They had not heard of Jesus, the Gospel, or Pentecost.
• They are a unique transition group, not a normative case.
This passage is not about Christian baptism at all — it’s about pre-Christian disciples coming into New Covenant understanding.
SECTION 17.7: John 7:39 — The Spirit Comes to Those Who Believe
“...the Holy Ghost was not yet given; because that Jesus was not yet glorified.”
“He that believeth on me... out of his belly shall flow rivers of living water.” (John 7:38–39)
Jesus Himself says that believers will receive the Spirit. No ritual is attached.
The gift flows from belief — not baptism.
SECTION 17.8: Acts 2:38 in Harmony with Acts 10
When Peter says, “...and ye shall receive the gift of the Holy Ghost,” he speaks in general terms of what will happen when someone responds in repentance and belief. Baptism follows as a testimony, not a trigger.
The events of Acts 10 (and the consistent Pauline teaching) clarify what Luke intended:
• The Spirit comes by faith.
• Baptism follows because of remission, not to cause it.
Acts 2:38 must be read in harmony with this broader pattern — not isolated.
Final Verdict:
The Church of Christ view that baptism is required before the Holy Spirit is given is refuted by:
• The grammar of Acts 2:38 (group repentance leads to the Spirit).
• The conversion of Cornelius (Acts 10).
• Paul’s teaching (Galatians 3, Ephesians 1).
• The words of Jesus Himself (John 7:39).
To insist that the Spirit is given only after water baptism is to contradict both Peter (Acts 10) and Paul (Galatians 3), and to misread Acts 2:38 in isolation from context.
Part 18: Theological Clarification — Why Peter Connects Baptism to Forgiveness Without Teaching Baptismal Regeneration. This section explains why Acts 2:38 includes baptism in proximity to remission of sins without implying that baptism causes forgiveness. It reconciles Peter’s language with the rest of Scripture and demolishes the Church of Christ’s misreading.
PART 18: Why Does Peter Mention Baptism with Forgiveness in Acts 2:38? “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…” (Acts 2:38, KJV)
Church of Christ preachers insist this teaches: Repent + Baptism = Forgiveness
But this confuses grammatical proximity with theological causality.
Let’s analyze how and why Peter mentions baptism alongside forgiveness without teaching salvation by ritual.
SECTION 18.1: Baptism as Immediate Public Expression of Repentance
In the early church, baptism was the first outward act of a believing, repentant heart. It was not separated by weeks or months — it often happened within hours of belief (Acts 8:36–38; Acts 16:33).
This created a strong association between conversion and baptism — but association is not causation.
Peter included baptism because:
• It was assumed as the public response of genuine faith.
• It functioned as the visible break from Judaism and sin.
• It identified the new believer with the crucified and risen Christ.
But Peter never said, “Your sins will not be forgiven unless you are baptized.” The Church of Christ adds that.
SECTION 18.2: Peter Is Preaching to Jews — Context of National Apostasy
These Jews had:
• Rejected and crucified their Messiah (Acts 2:23).
• Just heard that God had raised Him from the dead (Acts 2:32).
• Been “pricked in their heart” (Acts 2:37).
Peter responds not with a treatise on soteriology, but with a call to national repentance and public identification with Jesus.
In the Jewish context:
• Baptism would be a radical, public renunciation of rejecting Christ.
• It would separate them from unbelieving Israel.
• It would identify them with the remnant of the Messiah.
Thus, baptism is not presented as a means of obtaining forgiveness, but as a mark of repentance and allegiance.
SECTION 18.3: Peter Did Not Say, “Be Baptized to Be Forgiven”
Notice the structure:
• The main command is Repent (2nd person plural – to all).
• The baptism command is be baptized (3rd person singular – each individual).
• The result: you [plural] shall receive the gift of the Holy Ghost.
This structure separates the result from the individual baptism and instead links it to the group repentance.
If baptism were required to be saved, the Holy Spirit would not fall on those in Acts 10 before baptism — but He does.
SECTION 18.4: Baptism Is Connected to Forgiveness, But Not Causally
This isn’t strange. Scripture often uses tight wording to associate spiritual realities without implying the order of cause and effect.
Example:
“He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” (Mark 16:16)
Yet damnation is based on unbelief, not lack of baptism. The parallelism associates baptism with salvation, but the cause of condemnation is clearly belief (or lack thereof).
The same applies in Acts 2:38 — repentance and baptism are presented together, but only one (repentance/faith) results in remission of sins.
SECTION 18.5: Baptism as a Public Seal, Not a Spiritual Transaction
In Acts 2:38, baptism serves to:
• Visibly confirm the internal repentance that had already taken place.
• Mark them out as new followers of Jesus — which was dangerous.
• Serve as the cultural dividing line between the old life and new.
Peter includes it, not to teach salvation by water, but because it was the expected fruit of saving repentance.
SECTION 18.6: Support from the Book of Acts
Later in Acts, Peter says:
“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” (Acts 10:43)
If Peter truly believed baptism was necessary to obtain remission, he would not say believing alone brings it. But he does — because he never intended Acts 2:38 to teach baptismal regeneration.
Final Verdict
Peter includes baptism in Acts 2:38:
• Not to add it as a requirement, but because it was the expected result of genuine repentance.
• Not as a cause of forgiveness, but as a public declaration of faith.
• Not to teach baptismal regeneration, but to urge public allegiance to Christ from a hostile Jewish audience.
Acts 2:38, interpreted in context, grammar, and harmony with Acts 10:43 and Luke 24:47, does not teach that baptism saves.
The Church of Christ interpretation isolates the verse, ignores Luke's theology, and creates contradiction. The Free Grace view honors all the data — and exposes their error.
Part 19: Does Acts 2:38 Use a Hebraic Figure of Speech (Hendiadys)?
Part 19: Does Acts 2:38 Use a Hebraic Figure of Speech (Hendiadys)? This section explores whether Peter’s phrase “repent and be baptized... for the remission of sins” employs a well-known biblical figure of speech that clarifies the meaning without implying that baptism is required for salvation.
PART 19: Acts 2:38 and the Figure of Speech Known as Hendiadys
SECTION 19.1: What Is Hendiadys? Hendiadys (from Greek hen dia dyoin, “one through two”) is a figure of speech in which two terms are joined by “and” to express a single concept or one idea, with one term functioning as the main action or idea and the other as a modifier or consequence.
In other words, rather than being two separate requirements, the terms work together to express one unified reality.
SECTION 19.2: Examples of Hendiadys in the Bible
The Bible uses this figure frequently — especially in Hebrew and Semitic thought patterns.
Genesis 3:16
“I will greatly multiply thy sorrow and thy conception...”
This does not mean sorrow is distinct from conception. Rather: “I will multiply your sorrow in conception.”
Luke 21:15
“I will give you a mouth and wisdom...”
Here again, the two nouns express a unified gift: a wise mouth to speak.
Ephesians 1:3
“...blessed us with all spiritual blessings in heavenly places in Christ.”
“In heavenly places” and “in Christ” together define the sphere of blessing.
Acts 5:31
“...to give repentance to Israel, and forgiveness of sins.”
Forgiveness is not separate from repentance — it flows from it.
SECTION 19.3: Acts 2:38 as Hendiadys — Repentance and Its Public Seal
“Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins...”
The phrase “repent and be baptized... for the remission of sins” can be rightly understood as hendiadys, meaning:
“Repent — and show that repentance by being baptized — in view of remission of sins.”
This structure:
• Does not treat repentance and baptism as equal conditions.
• Instead, shows baptism to be the visible expression of true repentance.
• Baptism follows repentance because of remission, not in order to obtain it.
SECTION 19.4: Support from Luke’s Theology
We’ve already seen that in Luke’s writings:
• Remission is always tied to repentance and faith, never baptism (Luke 24:47; Acts 10:43; Acts 13:38).
• Peter himself preached belief alone brings forgiveness (Acts 10:43).
Therefore, he must not mean that both repentance and baptism cause remission.
The use of hendiadys solves the problem: Peter is using a familiar Semitic structure to express one cause and one result, not two causes.
SECTION 19.5: Theological Clarification — Baptism as Result, Not Requirement
Understood as hendiadys:
• Repentance is the condition for forgiveness.
• Baptism is the evidence and confession of that repentance.
The idea becomes:
“Repent, and let each of you be baptized as a visible confession of that repentance, which brings about remission of sins.”
This removes any contradiction with Peter’s later words in Acts 10:43 — where he offers forgiveness through faith alone, without water.
SECTION 19.6: Corroboration from Historical and Scholarly Sources
Scholars like A.T. Robertson, Kenneth Wuest, and J.R. Mantey have noted:
• The phrase can grammatically and theologically be interpreted as hendiadys.
• The Greek εἰς (eis) used here is flexible — it can mean “because of” or “in view of” in several contexts.
• Context and Luke’s pattern demand that repentance is the actual basis of remission.
This interpretive solution is consistent with the grammar, the theology of Acts, and Peter’s own teachings.
Final Verdict
Acts 2:38 uses Semitic syntax and a Hebrew figure of speech (hendiadys) to express one integrated truth:
• Repentance brings remission of sins.
• Baptism is the public seal and symbol of that repentance.
Peter’s statement does not teach salvation by two acts (repentance + water baptism), but by repentance, expressed in baptism. This interpretation:
• Matches the grammatical pattern.
• Harmonizes with Peter’s later preaching (Acts 10:43).
• Respects the literary style of Hebrew-influenced Greek.
The Church of Christ misreads a figure of speech literally, creating a works-based system that contradicts the rest of Scripture.
Would you like to continue with Part 20: Historical Context — Was Baptism Always Expected Immediately After Belief?
Part 20: Historical Context — Was Baptism Always Expected Immediately After Belief? This section explains why Peter mentions baptism so closely with repentance in Acts 2:38, showing that historical practice, not theological necessity, explains the connection. This undercuts the Church of Christ claim that water baptism is a required condition for salvation.
PART 20: Historical Context — Why Baptism Is So Closely Associated with Conversion
SECTION 20.1: Baptism Was Practiced Immediately After Conversion
In the book of Acts and the early church, baptism was not postponed or separated from conversion. It was expected to be done as soon as possible — often within hours.
Consider these examples:
Acts 2:41
“Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.”
Acts 8:12
“When they believed... they were baptized, both men and women.”
Acts 8:36–38 (Ethiopian eunuch)
“See, here is water; what doth hinder me to be baptized?... And he baptized him.”
Acts 9:18 (Paul)
“...he received sight forthwith, and arose, and was baptized.”
Acts 10:47–48 (Cornelius)
“Can any man forbid water... and he commanded them to be baptized...”
Acts 16:33 (Philippian jailer)
“...he was baptized, he and all his, straightway.”
SECTION 20.2: Immediate Baptism Created a Strong Cultural Association
Because baptism was done so quickly and publicly after conversion:
• It became synonymous with conversion in the minds of observers.
• Early evangelistic preaching often mentioned baptism alongside belief.
But this was descriptive, not prescriptive.
The early church did not separate the inward act (faith/repentance) from the outward sign (baptism), so the two were often preached together.
That is why Peter mentions them side by side — not because both are required for forgiveness, but because baptism was the public seal of the inner response to the gospel.
SECTION 20.3: Baptism Was a Public Declaration, Not a Saving Work
In a hostile Jewish context like Acts 2:
• Baptism functioned as a formal renunciation of Jewish unbelief.
• It was a visible declaration that one was trusting the crucified and risen Christ.
• It was the line of separation from the old community.
So when Peter tells them to repent and be baptized:
• He is calling them to faith and public allegiance, not to ritual salvation.
• Baptism was the expected cultural step, but not the spiritual means of remission.
SECTION 20.4: Church of Christ Ignores Descriptive vs. Prescriptive
The Church of Christ treats the practice of immediate baptism as universal doctrine, failing to distinguish between:
• What the early church did (descriptive narrative).
• What the apostles taught as necessary for salvation (prescriptive doctrine).
But Acts is a historical book, not a theological treatise. Just because something is described as happening immediately does not make it the cause of salvation.
Cornelius received the Holy Spirit before baptism (Acts 10:44–48). This proves that baptism did not cause regeneration.
SECTION 20.5: Early Church Practice Reflected Urgency, Not a Formula
Urgency in baptism arose from:
• Obedience
• Identification with Christ
• Public testimony
But nowhere in Scripture is there a teaching that says:
“If you are not baptized, you are not yet saved.”
Instead:
• Forgiveness is always conditioned upon faith (John 3:16; Acts 10:43).
• The Holy Spirit is given at belief (Galatians 3:2; Ephesians 1:13).
• Baptism follows as a testimony, not as a requirement.
Final Verdict
The close connection between baptism and forgiveness in Acts 2:38 is due to historical and cultural practice, not theological necessity.
Peter mentions baptism because:
• It was the expected response of a believing heart.
• It was the public confession of repentance and allegiance to Christ.
• It was the symbolic break from unbelief — not the means of spiritual rebirth.
Church of Christ theology confuses historical custom with divine requirement and turns a response to grace into a condition for grace.
Acts 2:38, when read in historical context, supports salvation by faith alone, followed by baptism — not salvation by faith plus water.
Would you like to continue with Part 21: Does Acts 2:38 Teach a Different Gospel from the Rest of the New Testament?
Part 21: Does Acts 2:38 Teach a Different Gospel from the Rest of the New Testament? This section will prove that Acts 2:38, when properly understood, teaches the same gospel of faith alone in Christ as the rest of Scripture. It will also demonstrate how Church of Christ theology causes division and contradiction within the inspired Word of God.
PART 21: Acts 2:38 Compared to the Rest of the New Testament — Same Gospel or Different?
SECTION 21.1: A Foundational Principle — God Does Not Contradict Himself
If Acts 2:38 taught a gospel of faith plus baptism for salvation, then:
It would contradict John 3:16 (faith alone)
It would contradict Acts 10:43 (Peter again: forgiveness by belief)
It would contradict Romans 4:5 (justification by faith apart from works)
It would contradict Ephesians 2:8–9 (by grace through faith, not of works)
It would contradict Titus 3:5 (not by works of righteousness)
But the gospel is one unified message across all of Scripture. Paul did not preach one gospel and Peter another. Luke (who wrote Acts and quoted both) did not record conflicting gospels.
The Bible must interpret itself. Apparent contradictions must be resolved through grammar, context, and theology -- not by selectively choosing verses to uphold man-made doctrines.
SECTION 21.2: Peter Himself Preached Forgiveness Without Baptism
Acts 10:43 -- Peter says to Cornelius and his household:
"To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins."
No mention of baptism. Only belief. And what happens?
Acts 10:44 -- "The Holy Ghost fell on all them which heard the word."
They received the Holy Spirit -- the seal of salvation -- before water baptism.
If Peter believed baptism was required for forgiveness, he would never have allowed this. Instead, he praised God (v.46–47) and then commanded baptism only after salvation was visibly confirmed.
SECTION 21.3: Paul Explicitly Separates Baptism from the Gospel
1 Corinthians 1:17:
"For Christ sent me not to baptize, but to preach the gospel..."
If baptism were necessary for salvation, Paul could not have said this without contradicting himself and the very gospel he was called to preach. He would be saying:
“Christ didn’t send me to do something essential for your salvation.”
That is impossible.
Instead, Paul is affirming that the gospel message itself is centered on faith in Christ, not religious rituals like baptism.
SECTION 21.4: Salvation Occurs at Faith -- Not at Water
The New Testament is consistent:
John 3:16 -- Belief = eternal life
John 5:24 -- Belief = passed from death to life
Acts 13:38–39 -- Belief = justification
Galatians 3:2 -- Received the Spirit by hearing with faith, not works
Ephesians 1:13 -- Believed, then sealed with the Spirit
Titus 3:5 -- Saved by mercy, not by works of righteousness
Nowhere is baptism listed as a co-condition with faith. It is always after salvation, never part of obtaining it.
SECTION 21.5: Acts 2:38 Must Be Interpreted in Harmony with Clear Passages
Biblical interpretation demands that we interpret the unclear in light of the clear, not vice versa. Acts 2:38 is a single verse that must be:
Interpreted in the context of Peter’s own preaching
Interpreted in the context of Luke’s theology
Interpreted in harmony with the rest of the New Testament
Church of Christ theology does the opposite. It exalts one difficult verse (Acts 2:38) and reinterprets or ignores dozens of clear ones. This creates theological distortion.
SECTION 21.6: Free Grace Theology Resolves the Tension
Free Grace Theology explains Acts 2:38 in a way that:
Keeps forgiveness conditioned only upon repentance/faith
Recognizes baptism as the expected fruit, not the cause
Preserves Peter’s later gospel clarity in Acts 10:43
Maintains the unity of Scripture from John to Paul to Peter
It sees baptism as a confession, not a condition. A response, not a requirement. A result, not a cause.
Final Verdict
Acts 2:38 does not teach a different gospel. It uses Jewish cultural language, covenantal context, and immediate baptismal customs to express a faith-response that includes public allegiance to Jesus Christ.
But the means of forgiveness remains unchanged:
Repentance toward God and faith in Christ alone
Expressed outwardly through baptism, confession, and discipleship
But received internally before any ritual is performed
The Church of Christ turns Acts 2:38 into a theological dagger -- severing it from the unified gospel and contradicting the rest of Scripture. But when rightly interpreted, Acts 2:38 stands in full agreement with the gospel of grace through faith alone.
Would you like to continue with Part 22: What About "Remission of Sins"? Does Baptism Cleanse Sin?
Part 22: What About “Remission of Sins” in Acts 2:38? Does Baptism Cleanse Sin? This section will prove that remission (forgiveness) of sins is always conditioned upon faith, not upon water baptism -- and that baptism never has the spiritual power to wash away sin. The Church of Christ misrepresents the term and divorces it from its consistent New Testament usage.
PART 22: Does Baptism Bring “Remission of Sins” in Acts 2:38?
SECTION 22.1: What Does “Remission” Mean?
The Greek word in Acts 2:38 translated “remission” is ἄφεσιν (aphesin), from the root ἀφίημι (aphiēmi).
Definition: To send away, release, cancel a debt, forgive.
It is used in over 40 New Testament passages, consistently translated as “forgiveness” or “remission” of sins.
The question is not what the word means -- the question is: How is it received?
SECTION 22.2: Remission of Sins Is Always Tied to Faith or Repentance -- Never to Baptism
Let’s survey how “remission” is used across the New Testament. What causes it?
Luke 24:47
“Repentance and remission of sins should be preached in his name...” Repentance brings remission -- no mention of baptism.
Acts 10:43
“That through his name whosoever believeth in him shall receive remission of sins.” Faith brings remission -- baptism is not even mentioned.
Acts 13:38–39
“Through this man is preached unto you the forgiveness of sins: and by him all that believe are justified...” Forgiveness is tied to belief, not baptism.
Ephesians 1:7
“In whom we have redemption through his blood, the forgiveness of sins...” Forgiveness is found in Christ, not in the baptistry.
Colossians 1:14
“In whom we have redemption through his blood, even the forgiveness of sins...” Again -- blood of Christ, not water.
Hebrews 10:18
“Now where remission of these is, there is no more offering for sin.” Forgiveness is final and complete -- not ritual-based.
Across every passage, remission is received by faith, grounded in the blood of Christ, and granted by God. Never once is baptism given as the mechanism of forgiveness.
SECTION 22.3: Baptism Is a Symbol of Cleansing -- Not the Source
The Church of Christ confuses the symbol of cleansing with the cause of cleansing. But Scripture makes the distinction clear:
Hebrews 10:22
“Let us draw near... having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” This is metaphorical -- an image of inward cleansing by faith.
1 Peter 3:21
“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...” Peter is clear: baptism does not wash away filth (sin). It is a figure -- a public pledge of faith, not a literal washing.
Titus 3:5
“Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration...” The “washing” is the inner cleansing by the Holy Spirit -- not a water-based ritual.
SECTION 22.4: Acts 2:38 Uses Baptism as a Public Sign of Repentance That Has Already Resulted in Remission
The audience in Acts 2:37 was already “pricked in their heart” -- they believed Peter’s gospel and were convicted.
Peter's command in Acts 2:38 includes two linked but not equivalent responses:
Repent: the cause of remission.
Be baptized: the sign of that inward change.
The remission flows from repentance -- the baptism acknowledges it publicly.
SECTION 22.5: Church of Christ Theology Turns Baptism into a Sacrament of Power
The Church of Christ makes water baptism:
The instrument of forgiveness
The channel of cleansing
The point of salvation
But this turns the gospel of grace into a gospel of ceremony and performance.
It directly contradicts Ephesians 2:8–9:
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works...”
If baptism is required to have sins forgiven, then salvation is no longer by faith -- it is by faith plus obedience plus ritual.
That is not the gospel.
Final Verdict
Remission of sins in Acts 2:38 is consistent with the rest of Scripture:
It is based on repentance and faith in Jesus Christ.
Baptism is the confession, not the conduit.
Christ’s blood cleanses -- not water.
Peter is not teaching a different gospel. He is proclaiming the same truth he repeats in Acts 10:43 -- that forgiveness comes through believing in Jesus, not through being immersed in water.
Acts 2:38, when rightly interpreted, does not contradict the doctrine of salvation by faith alone. It is a harmony of inward trust and outward confession -- not a legalistic formula.
Part 23: What About “Wash Away Your Sins” in Acts 22:16?
Does Acts 22:16 Prove Baptism Washes Away Sins?
This is one of the Church of Christ’s favorite verses. At face value, it seems to connect baptism directly to the removal of sins. But when the grammar, Greek, and context are studied carefully, it becomes clear that Paul was already saved before baptism, and the phrase “wash away thy sins” is not causally connected to the act of baptism.
PART 23: Acts 22:16 — “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord”
SECTION 23.1: The Verse in Question
“And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” (Acts 22:16, KJV)
At first glance, this verse appears to say that baptism = the washing away of sins. But is that what it truly says?
SECTION 23.2: Greek Grammar and Sentence Structure
The Greek text (TR-based) reads:
ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα τοῦ Κυρίου.
This breaks into three parts:
ἀναστὰς — “Having arisen” (aorist participle)
βάπτισαι — “Be baptized” (aorist middle imperative)
ἀπόλουσαι — “Wash away” (aorist middle imperative)
ἐπικαλεσάμενος — “Calling on the name of the Lord” (aorist middle participle)
Now here is the key grammatical point:
The main actions are “be baptized” and “wash away”
The instrumental participle is “calling on the name of the Lord”
So the cause of the washing is the calling — not the baptizing.
In other words:
“Be baptized”
“Wash away your sins”
How? By “calling on the name of the Lord”
The grammar directly connects “wash away your sins” to the act of calling, not to baptism.
SECTION 23.3: Paul Was Already Saved Before Baptism
Acts 9:17 — Ananias says to Paul:
“Brother Saul, the Lord... hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.”
Ananias calls Paul “brother”, indicating he is already part of the believing family.
Acts 9:18 — Paul is baptized after this statement, not before.
Galatians 1:15–16 — Paul writes:
“...when it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me...”
Paul says his call and conversion happened before he conferred with anyone or was baptized.
SECTION 23.4: “Calling on the Name of the Lord” Is the Key to Salvation
The phrase “calling on the name of the Lord” is a consistent biblical idiom for faith and appeal for salvation.
Joel 2:32 — “Whosoever shall call on the name of the Lord shall be delivered”
Acts 2:21 — Peter quotes Joel
Romans 10:13 — “For whosoever shall call upon the name of the Lord shall be saved”
Calling is the expression of faith. It is the cry of trust in Christ’s name.
So in Acts 22:16, the instrument of forgiveness is the calling, and baptism is the public response that follows.
SECTION 23.5: A Proper Translation Preserves the Cause and Effect
The most accurate way to render the structure would be:
“Having arisen, be baptized; and wash away your sins — by calling on the name of the Lord.”
Baptism is not the agent of washing. Calling is.
This aligns with every clear salvation passage:
Acts 10:43 — “Whosoever believeth in Him shall receive remission of sins”
Romans 10:13 — “Whosoever shall call upon the name of the Lord shall be saved”
Ephesians 1:7 — “We have redemption... the forgiveness of sins, through His blood”
SECTION 23.6: Church of Christ Theology Ignores the Participial Clause
Church of Christ interpretation treats the verse as if it reads:
“Be baptized to wash away your sins”
But that is not what the Greek says. The command “wash away” is grammatically tied to “calling”, not “baptizing”. Baptism is an act of obedience that accompanies salvation, but it is not the cause.
They also ignore that:
Paul had already seen the risen Christ (Acts 9:3–6)
He had already called Him “Lord” (Acts 9:5)
He had already been praying for three days (Acts 9:11)
He was already a believer. The command to be baptized was not a salvation ritual — it was a confession of the salvation he had already received.
Final Verdict
Acts 22:16 does not teach that water baptism removes sin. It teaches that sins are washed away by calling on the name of the Lord — and baptism is the outward step that marks the beginning of Paul’s public identification with Christ.
To isolate “wash away thy sins” from the clause “calling on the name of the Lord” is to mishandle the sentence, ignore the grammar, and impose a sacramental theology onto a faith-based gospel.
Would you like to move to Part 24: 1 Peter 3:21 — “Baptism Doth Also Now Save Us”?
Part 24: Does 1 Peter 3:21 Teach Baptism Saves?
This passage is frequently used by the Church of Christ to argue that baptism is the instrument of salvation. But when read carefully, it becomes clear that Peter is not teaching baptismal regeneration. Rather, he explicitly denies that the act of washing the body is what saves, and anchors salvation in a good conscience before God — which is the result of faith.
PART 24: 1 Peter 3:21 — “The like figure whereunto even baptism doth also now save us”
SECTION 24.1: The Verse in Full (KJV)
“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)
SECTION 24.2: Immediate Clarification Within the Verse
Peter anticipates misunderstanding. After saying “baptism doth also now save us,” he immediately qualifies that statement:
“Not the putting away of the filth of the flesh...”
In other words, not the physical act — not the water — not the removal of dirt from the body.
Instead, Peter says that what saves is:
“...the answer of a good conscience toward God.”
The Greek word for “answer” is ἐπερώτημα (eperōtēma), which refers to a pledge, appeal, or inquiry.
This refers to a spiritual response toward God — a heart of repentance and faith.
Thus, the part of baptism that “saves” is not the ritual itself, but the inward faith response that baptism expresses.
SECTION 24.3: “Like Figure” Refers to Typology, Not Causality
Peter begins by saying:
“The like figure whereunto...”
This connects baptism with Noah’s ark in verse 20:
“Wherein few, that is, eight souls were saved by water.”
But notice — the water was not what saved Noah. The water was what destroyed the world.
Noah was saved from the water — not by it.
He was saved through the water by means of the ark. The ark represents Christ. Salvation came through being in the ark, not from being in the water.
Peter calls baptism a figure of this. The Greek word ἀντίτυπον (antitupon) means a corresponding type — a symbol that points to a spiritual reality.
Therefore, Peter is not saying baptism causes salvation. He is saying baptism symbolizes the deliverance that comes by being in Christ, just as Noah was saved in the ark.
SECTION 24.4: Salvation Is “By the Resurrection of Jesus Christ”
Peter does not say we are saved by baptismal water. He says:
“...by the resurrection of Jesus Christ.”
This final clause grounds salvation not in ritual, but in Christ’s finished work.
Romans 4:25 says:
“[He] was delivered for our offences, and was raised again for our justification.”
Justification (forgiveness and righteousness) comes through Christ’s resurrection — not through baptism.
SECTION 24.5: Peter’s View Is Consistent in Acts and Epistles
In Acts 10:43–48, Peter preaches the gospel to Cornelius and his household:
“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”
What happened?
The Gentiles believed and received the Holy Ghost before baptism.
Then Peter said: “Can any man forbid water...?”
If Peter believed that baptism was required for salvation, he would never have baptized people already saved. He would have said they needed baptism to be saved.
But instead, he treated their baptism as a response to the salvation they had already received.
This proves Peter did not believe baptism regenerates.
SECTION 24.6: Misuse by Church of Christ Refuted
The Church of Christ lifts the phrase “baptism doth also now save us” out of its explanatory context.
But Peter:
Clarifies that the physical washing is not what saves.
Defines the saving agent as a conscience toward God.
Anchors salvation in the resurrection of Christ.
Identifies baptism as a figure, not a cause.
Thus, Peter explicitly refutes the idea that baptismal water washes away sin.
Final Verdict
1 Peter 3:21 teaches that baptism is a symbolic figure, pointing to the inward appeal of a conscience made clean by faith in the risen Christ.
It does not teach that water saves anyone. In fact, it goes out of its way to say that external washing does not save.
Baptism saves in the same sense that faith saves — it is the outward response of an inward trust in Jesus.
When read in full, 1 Peter 3:21 is one of the strongest passages against baptismal regeneration, not for it.
Part 25: Romans 6:1–4 — “Buried with Him in Baptism”?
Does Romans 6:1–4 Teach Baptismal Regeneration?
The Church of Christ often cites Romans 6:3–4 to argue that salvation occurs through water baptism.
Specifically claiming that it is at baptism that one is united with Christ, buried with Him, and raised to new life.
However, this interpretation misunderstands the context, grammar, and theology of the 7.
PART 25: Romans 6:1–4 — “Buried with Him by Baptism into Death”
SECTION 25.1: The Text (KJV)
“What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? 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.” (Romans 6:1–4)
SECTION 25.2: Context — The Passage Is About Sanctification, Not Justification
Paul is answering the objection: “If grace covers all sin, then should we continue sinning so grace may abound?”
His response is not about how to be saved, but why saved people must not live in sin.
Romans 6 is part of Paul’s argument that those who have believed the gospel are positionally dead to sin and should live in light of that reality.
He is not explaining how one receives eternal life — that was handled in Romans 3:21–5:21.
SECTION 25.3: Baptism = Union with Christ, Not Water
The phrase “baptized into Jesus Christ” is not necessarily about water. Paul is using baptism in a spiritual sense — a positional identification with Christ.
This is clear from:
1 Corinthians 12:13 — “For by one Spirit are we all baptized into one body”
Galatians 3:27 — “As many of you as have been baptized into Christ have put on Christ”
These verses speak of a Spirit baptism, not water baptism.
Spirit baptism occurs at the moment of faith — when the believer is united with Christ, becomes a member of His body, and is placed into His death and resurrection.
There is no mention of water in Romans 6.
SECTION 25.4: “Buried With Him by Baptism” Is Positional, Not Sacramental
The phrase “buried with him by baptism” refers to the believer’s union with Christ’s death.
This does not mean that water baptism causes the burial or death. Rather, it describes a spiritual truth that became real at the moment of faith — and baptism is the symbol of that truth.
Think of it this way:
Christ died — so did the believer.
Christ was buried — so was the believer (spiritually).
Christ rose — so the believer also walks in newness of life.
This entire spiritual transformation is by grace through faith, not through water.
SECTION 25.5: Church of Christ Errors Refuted
Error #1: “Baptism puts us into Christ.”
Response: The Bible teaches that faith puts us into Christ, and the Holy Spirit performs that act at the moment of belief.
Ephesians 1:13 — Believers are sealed with the Spirit after believing.
John 5:24 — Eternal life comes at the moment of belief, not after baptism.
Error #2: “Romans 6 shows we are saved by being baptized into Christ’s death.”
Response: The chapter assumes the reader is already saved and appeals to their spiritual union with Christ to motivate holy living.
Paul’s goal is not to explain how we get saved, but why we must not live in sin after we are saved.
Error #3: “Water baptism is what causes the burial and resurrection experience.”
Response: That is reading into the text. The text does not say water is the agent — it simply says we are buried by baptism, and Paul has already taught that Spirit baptism unites us with Christ.
SECTION 25.6: Theological Implications
If Romans 6 were teaching baptismal regeneration, it would contradict:
Romans 4:5 — Justification is by faith alone, apart from works.
Romans 5:1 — “Therefore being justified by faith...”
Titus 3:5 — “Not by works of righteousness which we have done, but according to his mercy he saved us...”
Baptism, being an external act, cannot be the cause of spiritual resurrection. Only faith — resulting in Spirit baptism — can bring about that transformation.
Final Verdict
Romans 6:1–4 describes the spiritual union that occurs when a person believes in Christ — not a physical act of water baptism. Baptism is used as a symbol of being united with Christ in death and resurrection.
The passage assumes salvation has already occurred and uses the symbolism of baptism to argue for living in holiness.
Therefore, this passage does not teach that water baptism regenerates or saves.
Would you like to continue to Part 26: Colossians 2:12 — “Buried with Him in Baptism”?
Part 26: Does Colossians 2:12 Teach That Water Baptism Saves?
This passage is often quoted by the Church of Christ as proof that salvation — specifically, being raised to new life — occurs at the point of water baptism. But a careful, contextual, and grammatical analysis reveals that Colossians 2:12 actually teaches the opposite. The verse links resurrection to faith, not ritual.
PART 26: Colossians 2:12 — “Buried with Him in Baptism, wherein also ye are risen with Him”
SECTION 26.1: The Verse in Full (KJV)
“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” (Colossians 2:12)
SECTION 26.2: Grammar Clarifies the Instrument — “Through Faith”
The key phrase is this:
“...ye are risen with him through the faith of the operation of God...”
The Greek is διὰ τῆς πίστεως (dia tēs pisteōs) — literally, “through the faith.”
This prepositional phrase is the instrumental cause. It tells us how one is spiritually raised with Christ.
Answer: Through faith, not through water.
The Church of Christ reads past this crucial clause. But Paul identifies faith — not baptism — as the means of being raised.
SECTION 26.3: Parallel with Ephesians 2:4–8
Paul teaches the same truth in Ephesians:
“Even when we were dead in sins, [God] hath quickened us together with Christ (by grace ye are saved) ... and hath raised us up together…” (Ephesians 2:5–6)
Then in verse 8:
“For by grace are ye saved through faith...”
The resurrection to new life comes through faith — apart from works or rituals.
This matches Colossians 2:12 perfectly.
SECTION 26.4: “Baptism” Here Is Best Understood as Spirit Baptism
Just as in Romans 6, Paul uses “baptism” here to refer to positional union with Christ, not necessarily a water ceremony.
1 Corinthians 12:13 — “By one Spirit are we all baptized into one body...”
Galatians 3:27 — “As many of you as have been baptized into Christ have put on Christ.”
This Spirit baptism occurs at the moment of faith — when the believer is united with Christ in His death and resurrection.
Water baptism represents this union — it does not cause it.
SECTION 26.5: Church of Christ Errors Refuted
Error #1: “This shows that baptism causes us to be raised with Christ.”
Response: No. The text clearly states that the believer is raised through faith, not through baptismal water. The participle “ye are risen” is directly modified by “through the faith.”
Error #2: “Baptism is necessary to receive the operation of God.”
Response: Again, this misreads the passage. The “operation of God” is not mediated through a human ritual. It is accessed by faith — which aligns with the entire message of Colossians and the rest of the Pauline epistles.
Error #3: “Paul said buried with him in baptism — this proves water immersion is the saving act.”
Response: The phrase “buried with him” is used in Romans 6:4 as well — and, as we showed there, it refers to a spiritual position, not a physical rite. Paul is using baptism as a metaphor for identification, not a mechanical channel of grace.
SECTION 26.6: The Broader Context of Colossians 2
The larger context supports salvation apart from rituals:
“As ye have therefore received Christ Jesus the Lord, so walk ye in him.” (Colossians 2:6)
How did they receive Him? By faith.
“In whom also ye are circumcised with the circumcision made without hands…” (Colossians 2:11)
Paul explicitly says their salvation involved a spiritual act, not one “made with hands.”
The contrast is intentional. Paul is arguing against legalistic or ritual-based religion. The entire thrust of Colossians 2 is anti-ritual.
SECTION 26.7: Paul’s Warning Against Ritualism (v. 20–23)
Later in the chapter, Paul says:
“Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances...?” (Colossians 2:20)
He condemns reliance on external rituals, which only have a “show of wisdom” but no spiritual power (v. 23).
It would make no sense for Paul to argue that salvation comes by faith, not ordinances, and then sneak in water baptism as the exception.
Final Verdict
Colossians 2:12 clearly teaches that:
The resurrection to new life is accessed through faith, not ritual.
The “baptism” in view is positional, not sacramental.
The passage is framed in an argument against ritual-based salvation.
Far from teaching baptismal regeneration, Colossians 2:12 upholds the truth of salvation by grace through faith, consistent with the rest of Scripture.
Part 27: John 3:5 — “Except a man be born of water and of the Spirit”?
Does “Born of Water” in John 3:5 Refer to Baptism?
This verse is one of the most frequently cited proof-texts by baptismal regenerationists.
The Church of Christ claims that Jesus taught a person must be baptized in water in order to be saved.
However, when John 3:5 is examined in its immediate context, its Old Testament background, and Jesus’ own usage, it becomes clear that it does not refer to water baptism at all.
SECTION 27.1: The Verse in Full (KJV)
“Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (John 3:5)
SECTION 27.2: False Interpretation by Church of Christ
Claim: The phrase “born of water” refers to water baptism, and “born of the Spirit” refers to the Holy Spirit. Together, they teach that both are required for entrance into the kingdom of God (i.e., salvation).
Response: This interpretation violates both the context and the grammar of the passage. Jesus is not teaching baptismal regeneration.
SECTION 27.3: Immediate Context — Jesus Explains the New Birth
Just two verses later, Jesus clarifies the nature of this birth:
“That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:6)
Here, Jesus divides two realms: the fleshly/natural and the spiritual. He does not speak of water baptism, but of the difference between physical birth and spiritual regeneration.
The mention of “water” in John 3:5 correlates to the physical birth in John 3:6. In other words:
“Born of water” = natural, physical birth
“Born of the Spirit” = supernatural, spiritual birth
This is reinforced by Nicodemus’ question in verse 4:
“Can a man enter the second time into his mother's womb, and be born?”
Jesus answers this earthly misunderstanding by distinguishing physical and spiritual birth.
SECTION 27.4: No Mention of Baptism in the Text
There is no mention of baptism anywhere in John 3. The subject is not ritual but regeneration.
The word “baptize” (Greek: baptizō) does not occur.
No command to be baptized is given.
No explanation of water baptism follows.
This silence is telling. If Jesus meant to teach water baptism, He would have explained or clarified that idea. Instead, He explains by contrasting flesh and Spirit, not water and Spirit baptism.
SECTION 27.5: Greek Grammar — One Birth, Two Elements
In Greek, the phrase is:
“γεννηθῇ ἐξ ὕδατος καὶ πνεύματος” (gennēthē ex hydatos kai pneumatos) “born of water and spirit”
The verb “born” is singular — indicating one birth, not two. The conjunction “kai” (and) links “water” and “Spirit” in one unified concept, not two separate events. This is a hendiadys — a figure of speech expressing one idea through two terms.
Thus, the phrase means:
“born by the cleansing and regenerating work of the Spirit.”
This understanding aligns perfectly with Titus 3:5:
“...according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”
Here too, “washing” and “renewing” are two aspects of the same spiritual work — not literal water and Spirit separately.
SECTION 27.6: Old Testament Background — Ezekiel 36:25–27
Jesus rebukes Nicodemus in John 3:10:
“Art thou a master of Israel, and knowest not these things?”
This implies Jesus was referring to something Nicodemus should have already known — likely from the Old Testament.
Compare Ezekiel 36:
“Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness... A new heart also will I give you, and a new spirit will I put within you... And I will put my spirit within you...” (Ezekiel 36:25–27)
This prophecy combines:
Water — symbolic of cleansing
Spirit — symbolic of renewal and indwelling
Jesus is drawing on this well-known passage. The “water” refers to spiritual purification, not water baptism.
SECTION 27.7: John’s Use of “Water”
Earlier in the chapter Jesus refers to being “born again” (John 3:3). That concept is connected to life from above, not external ritual.
Moreover, in John 4, Jesus refers to living water as a metaphor for the Holy Spirit (John 4:14). The same metaphor is used in:
John 7:38–39:
“Out of his belly shall flow rivers of living water. (But this spake he of the Spirit...)”
Water imagery in John is often used to symbolize the Spirit, not baptismal water.
SECTION 27.8: Church of Christ Objections Answered
Objection: “But many early church fathers believed this referred to baptism.”
Response: Some did, but many others — including John Calvin, Augustine (at times), and numerous modern scholars — have understood “water” as either physical birth or symbolic cleansing.
Most importantly, church fathers do not determine doctrine — the text itself does.
Final Verdict
John 3:5 teaches:
One birth, by the Spirit
“Water” refers to cleansing or natural birth, not water baptism
The entire section focuses on spiritual rebirth, not ritual
The passage fits Ezekiel 36 and Titus 3:5 — both spiritual, not sacramental
There is no justification to insert water baptism into John 3:5. The verse stands as a strong testimony to salvation by faith and spiritual regeneration, not ritual obedience.
Would you like to continue with Part 28: Acts 22:16 — “Arise, and be baptized, and wash away thy sins”?
Part 28: Acts 22:16 — “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord”
A Church of Christ favorite, this verse is frequently cited to claim that sins are not washed away until water baptism. But when examined in context, grammar, and theology, Acts 22:16 presents a sequence that harmonizes with salvation by faith alone.
PART 28: Acts 22:16 — “Be Baptized and Wash Away Thy Sins”
SECTION 28.1: The Verse in Full (KJV)
“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 key issue: Does this verse teach that baptism itself removes sin? The answer is no.
SECTION 28.2: Context — Paul’s Conversion Was Already Complete
Paul (then Saul) was already saved before Ananias spoke these words:
Acts 9:3–6 — Jesus appeared to Paul and spoke to him directly.
Acts 9:6 — Paul called Him “Lord” and obeyed immediately: “Lord, what wilt thou have me to do?”
Acts 9:17 — Ananias calls him “Brother Saul” before baptism — indicating Paul was already a believer.
Galatians 1:15–16 — Paul says God revealed His Son in him, not just to him.
Paul was already regenerate, forgiven, and commissioned. Acts 22:16 must be interpreted in light of that.
SECTION 28.3: The Greek Grammar Makes the Meaning Clear
The Greek text provides two aorist imperatives:
ἀνάστηθι (anastēthi) — “arise”
βαπτίσθητι (baptisthēti) — “be baptized”
Then follows the verb:
ἀπόλουσαι (apolousai) — “wash away”
Followed by:
ἐπικαλεσάμενος (epikalesamenos) — “calling on the name [of the Lord]”
This verb is a present participle, meaning that the “washing away” happens as Paul is calling on the name of the Lord.
Therefore, the means of the washing is not water. It is the act of calling on Christ, which Scripture elsewhere identifies as a response of faith (Romans 10:13).
SECTION 28.4: “Calling on the Name of the Lord” = Expression of Faith
Acts 22:16 is echoing Romans 10:13:
“For whosoever shall call upon the name of the Lord shall be saved.”
Calling on the Lord is the faith response to the gospel, as supported by:
Romans 10:14 — “How then shall they call on him in whom they have not believed?”
Belief precedes calling
Calling is a result of saving faith, not the condition for it
Thus, Paul’s sins were washed away by faith, as he was calling on the name of Jesus — not by the act of baptism.
SECTION 28.5: Thematic Harmony with Acts 2:21
Peter declared:
“Whosoever shall call on the name of the Lord shall be saved.” (Acts 2:21)
This call is clearly faith-based, not a reference to baptismal water. Paul’s language in Acts 22:16 is aligned with this same idea.
SECTION 28.6: Figurative Language of Baptism = Association
“Be baptized and wash away thy sins” is not equating baptism with actual spiritual cleansing — it is symbolic of what is already happening through calling on Christ.
Just as baptism is called a burial in Romans 6 and Colossians 2, it is called a washing here.
Water does not cleanse the soul — the blood of Christ does (Revelation 1:5, 1 John 1:7). Baptism pictures this truth — it does not accomplish it.
SECTION 28.7: The Imperatives Reflect Obedience, Not Instrumentality
Ananias is urging Paul to take immediate steps now that he is a believer:
“Why delay?”
“Get up and be baptized.”
“Show your public identity with Christ.”
“Wash away your sins — calling on the name of the Lord.”
This is not a theological treatise but an exhortation. The order of the verbs is rhetorical, not mechanical.
SECTION 28.8: Consistent Pauline Theology
Nowhere in Paul’s writings does he teach that water baptism saves. In fact:
1 Corinthians 1:17 — “Christ sent me not to baptize, but to preach the gospel…”
Galatians 2:16 — “A man is not justified by the works of the law, but by the faith of Jesus Christ…”
If Paul had been saved through baptism, he would not have said that justification comes apart from works.
He never mentions his own baptism when recounting the gospel in places like:
Acts 13 (Pisidian Antioch)
Acts 16 (Philippi)
Acts 17 (Athens)
Final Verdict
Acts 22:16, properly understood, teaches:
Paul’s sins were washed away as he was calling on Christ — an act of faith
Baptism symbolized the cleansing that had already occurred
The structure of the Greek grammar proves that the means of the washing was not baptism, but invoking Christ’s name
This passage harmonizes with salvation by grace through faith, not by baptismal ritual.
Part 29: 1 Peter 3:21 — “Baptism doth also now save us”?
1 Peter 3:21 — “Baptism Doth Also Now Save Us”?
The Verse in Question (KJV):
"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."
False Church of Christ Claim:
“This passage explicitly says that baptism saves us. Therefore, baptism is required for salvation.”
The Key Phrase: ‘Like Figure’ (ἀντίτυπον – antitupon)
Peter introduces this statement with a vital qualifier: “The like figure” or antitype — meaning symbol or corresponding figure. The word antitupon indicates a representative or symbolic parallel, not the reality itself.
The antitype is baptism, and the type is Noah’s ark — the ark saved Noah from judgment, but not through water immersion. In fact, Noah and his family were saved by being kept dry, lifted above the water, while the water destroyed the lost world. This is the opposite of water being the saving medium.
Conclusion: The water was not the means of salvation — it was the means of destruction. The ark was the type of Christ, and salvation came by entering the ark, not immersion in water.
The Parenthesis is the Main Clause:
Peter qualifies his statement explicitly:
“(Not the putting away of the filth of the flesh...)”
This rules out any physical washing — such as water baptism — as the mechanism of salvation.
Then Peter adds:
“...but the answer of a good conscience toward God.”
This indicates a conscience-cleansing response, a matter of the heart, not ritual. The Greek for "answer" (eperōtēma) can also be translated “pledge” or “appeal”, denoting internal faith response rather than a mechanical act.
Therefore: Peter is not referring to water as the saving agent, but to the conscience, which is purified by faith (cf. Hebrews 9:14).
The Real Saving Agent: “By the Resurrection of Jesus Christ”
The climactic clause of the verse is this:
“...by the resurrection of Jesus Christ.”
The grammar in Greek connects this phrase to the verb “saves”, not to “baptism.” That is, it is Christ’s resurrection that accomplishes the saving — not the act of baptism.
This echoes Paul’s teaching:
“And if Christ be not raised, your faith is vain; ye are yet in your sins.” (1 Corinthians 15:17)
Salvation in 1 Peter: Always by Faith or Grace, Never by Works
Peter earlier says:
“Receiving the end of your faith, even the salvation of your souls.” (1 Peter 1:9)
“Being born again... by the word of God.” (1 Peter 1:23)
These statements make it clear: Faith and the Word of God are the instruments of regeneration, not baptism.
If baptism were essential, Peter’s omission of it in 1:3–5 and 1:18–25 would be unthinkable.
Context: Peter Was Addressing Persecution, Not Rituals
Peter writes to believers who were suffering:
“Beloved, think it not strange concerning the fiery trial which is to try you...” (1 Peter 4:12)
The “baptism” mentioned is likely a reference to their public identification with Christ, which was a costly and conscience-cleansing act — a sign of allegiance in the face of danger, not a magical rite to secure salvation.
Final Summary:
1 Peter 3:21 does not teach that water baptism saves. Peter uses Noah’s ark as a symbolic picture — a figure — of salvation through Christ. The text plainly excludes external washing as the means, focusing instead on the inner conscience and the resurrection of Christ as the basis for salvation.
To claim 1 Peter 3:21 supports baptismal regeneration is to:
Ignore the word “figure”
Twist the meaning of “not the putting away of the filth of the flesh”
Overlook the grammatical construction that centers salvation on Christ’s resurrection
Contradict Peter’s own earlier teaching about salvation by faith
The Church of Christ misuses this verse by pulling it out of context, ignoring the qualifiers, and reversing its typological meaning.
Part 30: Why the Early Church Practiced Immediate Baptism — And Why That Doesn’t Prove Baptism Regenerates
The Claim: Church of Christ preachers often argue:
“The apostles always baptized people immediately after they believed.
That proves baptism was necessary for salvation.
Why else would they rush to do it?”
Immediate Baptism = Urgency of Obedience, Not a Means of Regeneration
The New Testament pattern does show immediate baptism in many cases (e.g., Acts 2:41; 8:36–38; 10:47–48; 16:33).But this proves obedience, not necessity for receiving eternal life.
If baptism were essential for forgiveness, then:
Paul’s delay after salvation (Acts 9:17–18) would contradict that.
Cornelius’s group receiving the Spirit before water (Acts 10:44–48) would be impossible.
Peter’s command after regeneration (“Can any man forbid water...?”) would be meaningless.
Instead, baptism immediately followed faith because it was the expected and public confession — not the cause — of their salvation.
Immediate Baptism Was Possible Because the Apostles Had Authority and No Denominational Barriers
In the book of Acts, the apostles and early evangelists:
Preached the pure gospel.
Had no institutional hurdles.
Baptized believing Jews and Gentiles without debate.
Today, people delay baptism due to church membership classes, denominational confusion, or legalistic gatekeeping. But the New Testament model had no such delays because the gospel was clear and free, not because baptism was regenerational.
Early Baptism Was a Declaration of Allegiance
In the Roman Empire and Jewish context, baptism publicly aligned someone with Christ — which often resulted in persecution or ostracism.
In Acts 2, those baptized were Jewish people openly identifying with the crucified Messiah — a dangerous move.
In Acts 16:33, the Philippian jailer was baptized that very night, likely identifying with the same Christ whose followers he had just been jailing.
Baptism was urgent because confession was costly, not because it was salvific.
The Early Church Did Not Teach Baptismal Regeneration
As already shown in earlier parts, Paul separates baptism from the gospel (1 Corinthians 1:17).
Salvation is attributed to faith alone in every evangelistic sermon in Acts:
Acts 10:43 — “Whosoever believeth in Him shall receive remission of sins.”
Acts 13:39 — “By Him all that believe are justified...”
Acts 16:31 — “Believe on the Lord Jesus Christ, and thou shalt be saved.”
If baptism were essential, the apostles would have repeated that every time they preached — but they didn’t.
Obedience Is Urgent — but Salvation Precedes It
Titus 3:5:
“Not by works of righteousness which we have done, but according to his mercy he saved us…”
Baptism is a righteous act (Matthew 3:15) — and thus excluded from the basis of salvation.
Immediate baptism reflects a heart of submission and gratitude, not a desperate attempt to finish salvation. We don’t delay obedience, but neither do we confuse it with the basis of eternal life.
Summary:
Immediate baptism in the early church proves the urgency of public obedience, not the necessity of baptism for salvation. To turn examples of early zeal into doctrinal requirements for justification is to confuse narrative with theology.
Immediate baptism does not equal regenerative baptism.
Part 31: What Does “Born of Water” Really Mean in John
John 3:5 — Does “Born of Water” Mean Baptism?
“Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
Claim by Baptismal Regenerationists (e.g., Church of Christ):
They argue that “born of water” refers to water baptism, and thus Jesus taught that baptism is required for entrance into the kingdom.
Response: “Born of Water” Refers to Natural Birth, Not Baptism
The Immediate Context Contrasts Flesh and Spirit
John 3:6 (KJV):
“That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”
Jesus explains the water-Spirit dichotomy by contrasting flesh and Spirit.
The water in v.5 refers to physical birth — amniotic fluid and natural generation — while the Spirit refers to spiritual regeneration.
“Born of water” = natural birth
“Born of the Spirit” = spiritual rebirth
This fits Nicodemus’s confusion perfectly:
“How can a man be born when he is old?
Can he enter the second time into his mother’s womb?” (v.4)
Jesus clarifies that two distinct births are required — not two baptisms.
The Phrase “Born of Water” Is Never Clearly Used for Baptism in John’s Gospel
John uses clear language for belief (John 1:12, 3:16, 3:18, 5:24, etc.) but never directly ties baptism to regeneration. In fact:
John 4:2 clarifies that Jesus himself baptized no one.
John 5:24 gives a promise of eternal life without baptism:
“He that heareth my word, and believeth on him that sent me, hath everlasting life...”
If baptism were truly required, John 3:16 and 5:24 would be criminally incomplete.2But they are not. They reflect the consistent Johannine message: Faith alone saves.
Old Testament Background Points to Cleansing by the Word and Spirit
Church of Christ advocates often claim Ezekiel 36:25–27 supports their view:
“Then will I sprinkle clean water upon you... a new spirit will I put within you…”
But in Ezekiel, the water is symbolic of cleansing — not literal water or baptism.
In John 15:3, Jesus says:
“Now ye are clean through the word which I have spoken unto you.”
Paul echoes this:
“That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26)
So the “water” associated with spiritual birth in John 3:5 is best interpreted as figurative — the purifying effect of God’s Word — not literal H₂O.
Jesus Never Mentions Baptism to Nicodemus
In the dialogue from John 3:1–21, Jesus never once instructs Nicodemus to baptize anyone or be baptized himself. He repeatedly emphasizes belief:
John 3:15 — “That whosoever believeth in him should not perish...”
John 3:16 — “Whosoever believeth in him should not perish, but have everlasting life.”
John 3:18 — “He that believeth on him is not condemned...”
Baptism is completely absent — yet the chapter gives the most famous salvation verse in Scripture (3:16). If water baptism were required, John 3 would be the place to emphasize it. But it is absent.
No New Testament Writer Ever Appeals to John 3:5 as Baptismal Doctrine
Paul, Peter, James, and John never use John 3:5 to teach about baptism.
Paul specifically separates baptism from the gospel in 1 Corinthians 1:17.
Salvation is repeatedly declared to be by faith, grace, and Spirit, not by ritual.
If “born of water” meant baptism, the apostles would have consistently cited John 3:5 to support it. But they didn’t. Because it doesn’t.
Summary:
“Born of water and of the Spirit” refers to natural and spiritual birth, not baptism. The immediate context, the flow of Jesus’ conversation, the consistent emphasis on belief throughout John, and the total absence of baptism in the entire discussion — all prove that this verse does not teach baptismal regeneration.
Part 32: Does 1 Peter 3:21 Teach That Baptism Saves Us?
1 Peter 3:21 (KJV):
“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.”
Claim by Baptismal Regenerationists:
They quote: “baptism doth also now save us” as clear proof that water baptism is necessary for salvation.
FREE GRACE RESPONSE:
Peter explicitly states he is speaking figuratively, not literally.
He goes out of his way to clarify that baptism saves in a symbolic sense, not as a physical or salvific act of washing sin.
Breakdown of the Passage:
“The like figure” — Baptism is a Type, Not the Reality
The verse begins by saying, “The like figure whereunto...” This points backward to verse 20:
“Wherein few, that is, eight souls were saved by water.”
Noah and his family were not saved by water spiritually.
In fact, the water was judgment.
They were saved from the water — by the ark.
Thus, the “like figure” is a symbolic comparison — not literal.
Just as the ark delivered Noah through the waters of judgment, so Christ delivers us.
Baptism is a picture of that reality — not the reality itself.
Peter begins by saying it’s a figure.
Peter Immediately Denies Physical Washing Saves
He anticipates the misinterpretation and explicitly corrects it:
“Not the putting away of the filth of the flesh”
This rules out any idea that water physically cleanses sin. Baptism is not about external purification. It is not the water that saves — not the act of getting wet.
True Salvation Is Linked to a Good Conscience Before God
“But the answer of a good conscience toward God”
This points to inner faith response, not outer ritual. The Greek word for “answer” (eperōtēma) can mean “pledge” or “appeal” — referring to an inward heart response of faith and submission to God.
Baptism saves only as it symbolizes the believer’s inner appeal to God by faith.
This fits perfectly with Romans 10:10: “With the heart man believeth unto righteousness.”
The Real Saving Agent Is the Resurrection of Christ
“By the resurrection of Jesus Christ”
It is not the water, but Christ’s resurrection that saves. Baptism has no saving power in itself. It merely pictures the believer’s union with Christ’s death, burial, and resurrection (cf. Romans 6:3–4).
Summary Points:
Misused Phrase
Proper Understanding
“baptism doth also now save us”
As a figure — symbolic of salvation already received
“not the putting away of the filth of the flesh”
Denies literal water cleansing
“the answer of a good conscience”
Refers to inward faith — not outward action
“by the resurrection of Jesus Christ”
The true basis of salvation — not the ritual
Additional Support:
Acts 10:43–48: Cornelius and household were saved and received the Holy Spirit before baptism.
Titus 3:5: We are saved “not by works of righteousness...”
Romans 3–5: Justification is always by faith alone.
Conclusion:
1 Peter 3:21 does not teach that water baptism saves.
In fact, it explicitly says what does not save (filth of the flesh) and what does — a spiritual response to God and Christ’s resurrection. Baptism is a figure, not a requirement for salvation.