CLAIM #1: Ephesians 4:30 – “Who’s the ‘ye’?”
“And grieve not the Holy Spirit of God, whereby ye are sealed until the day of redemption.
Who's the ‘ye’ there in verse 30? Is it you and me? No. This is a letter to the Ephesians.
It's the same thing when we look at Ephesians 2:8–9... who's the ‘ye’? It's the Ephesians.
So you can't take this and apply it to yourself today unless you're them.”
ASSUMPTION:
The speaker argues that Paul’s statement about being “sealed by the Holy Spirit” only applies to the Ephesian believers in their specific historical context, not universally to all Christians.
Therefore, Ephesians 4:30 cannot be used to prove believers today are sealed at faith or eternally secure apart from water baptism.
REFUTATION:
1. This Is a Fundamental Misunderstanding of Epistolary Doctrine in Scripture
The argument that “ye” only refers to local Ephesian believers ignores the intended audience and scope of the Pauline epistles.
Ephesians 1:1 (KJV):
“Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus.”
The letter is addressed to all believers, not just those in Ephesus.
The “ye” represents anyone who is “in Christ Jesus.”
Compare with 1 Corinthians 1:2 (KJV):
“Unto the church of God which is at Corinth... with all that in every place call upon the name of Jesus Christ our Lord.”
2 Corinthians 1:21–22 (KJV):
“Now he which stablisheth us with you in Christ... hath also sealed us, and given the earnest of the Spirit in our hearts.”
This verse links Paul's sealing with the Corinthians, showing that sealing by the Spirit is not restricted to local audiences like Ephesus — it applies to all believers across the churches.
Paul consistently wrote to a local church and the wider body of believers.
Even if the letter was originally addressed to a local audience, the content is Scripture (2 Timothy 3:16).
Paul's letters are scripture, and they are applied to All.
If you claim only Ephesians can apply to Ephesians 1:13, then only Titus can obey Titus 3:5.
Only Philemon can heed Philemon.
Only Timothy can claim 2 Timothy 3:16 - which would destroy the entire basis for Christian instruction form the epistles.
The consistent use of plural pronouns ("ye", "you") in Ephesians makes it church-wide instruction not private revelation.
This is an absurd view of Ephesians that collapses biblical theology.
2. The Doctrine of Sealing Is Universal for Believers
Ephesians 1:13–14 (KJV):
“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance…”
TR Greek:
“πιστεύσαντες” (pisteusantes) = “having believed” (aorist participle)
It describes a completed act of believing, after which the sealing occurs.
This proves that:
Sealing is tied directly to faith — not baptism, not church membership, and not any ritual.
This is the same “ye” — Paul didn’t change groups in chapter 4.
There is no grammatical shift between chapters 1 and 4.
The same second-person plural “ye” is used throughout, meaning the audience remains the same.
If “ye” refers to Ephesian believers in chapter 1 (who were sealed after faith), then it must mean the same thing in chapter 4.
The sealing and grieving concern the same group.
3. Paul Elsewhere Applies This to All Believers, Not Just Ephesians
2 Corinthians 1:21–22 (KJV):
“Now he which stablisheth us with you in Christ... hath also sealed us, and given the earnest of the Spirit in our hearts.”
Galatians 4:6 (KJV):
“Because ye are sons, God hath sent forth the Spirit of his Son into your hearts…”
Romans 8:9 (KJV):
“If any man have not the Spirit of Christ, he is none of his.”
These verses make it abundantly clear:
All believers are sealed.
The Spirit is given at faith.
This sealing is the guarantee (“earnest”) of final redemption (Eph 4:30; Eph 1:14), not something earned by water baptism.
To deny this universal sealing undermines the gospel itself.
If someone can have faith but not have the Spirit, then Romans 8:9 declares they “are none of his.”
That would mean a person could believe but still be lost — a contradiction of the gospel promises in John 3:16 and 5:24.
4. The CoC Argument Backfires — If Ephesians Only Applies to Ephesians,
Then Acts 2:38 Only Applies to Jews in Jerusalem
The speaker insists that “ye” in Ephesians restricts the promise to a small audience.
Apply that logic to Acts 2:38:
Acts 2:5, 14, 22, 36 (KJV):
“Ye men of Judaea... men of Israel... let all the house of Israel know assuredly…”
If “ye” only means local, then Acts 2 was for Jews in Jerusalem, not Gentiles today — and CoC theology collapses.
CONCLUSION:
The “ye” in Ephesians 4:30 absolutely includes all believers.
Paul confirms that sealing happens after faith (Eph 1:13), not after baptism.
The TR Greek proves it grammatically.
The claim that Ephesians 4:30 is only for Ephesian locals is a diversion tactic — and if applied consistently, it would destroy CoC's own favorite prooftexts.
Further Debunking of Claim #1 (Ephesians 4:30):
To further dismantle the CoC argument, we must observe that the “ye” in Ephesians parallels the doctrinal scope found in Colossians, Galatians, and Romans — letters clearly addressing churches but teaching truths applicable to all who are “in Christ.”
Romans 3:22 (KJV):
“Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe...”
Galatians 3:26:
“For ye are all the children of God by faith in Christ Jesus.”
The sealing of the Holy Spirit is thus part of the universal blessing given to all believers as part of the New Covenant (cf. Ezekiel 36:27; 2 Cor 1:22), and not a localized promise limited to one group.
Use of “Eis” in Matthew 26:28 by CoC Refuted
CoC often argues:
“If eis means 'because of' in Acts 2:38, then in Matthew 26:28 it would mean Jesus died because sins were already forgiven — which is absurd.”
Answer: This misrepresents both grammar and context. In Matthew 26:28:
“This is my blood of the new testament, which is shed for many for (εἰς) the remission of sins.”
Here, eis connects with the sacrificial purpose — but the Greek usage still allows it to mean “with reference to” or “toward the goal of.”
The shedding of blood was not in order to obtain forgiveness mechanically — but to fulfill the redemptive plan God had already ordained, which would be applied to believers through faith (Romans 3:25–26).
Just as eis in Matthew 12:41 means “at” or “because of,” and Matthew 3:11 uses it with repentance that preceded baptism, so also Acts 2:38 can use eis to point back to repentance as the basis for baptism.
Conclusion:
The Greek term eis is flexible and interpreted by verb context — not theological bias.
It does not prove baptismal regeneration and must be harmonized with Acts 10:43–48 and Ephesians 1:13.
ADDITIONAL REINFORCEMENT TO CLAIM #3 (Acts 19):
The Holy Ghost came only after Paul laid hands on them — not immediately after baptism.
If baptism were the moment of sealing, laying on of hands would be unnecessary.
️This delay mirrors Acts 8:16–17, where the Samaritans received the Spirit only after Peter and John laid hands on them, even though they had already been baptized in Jesus’ name.
️These two examples serve the same theological purpose: transitioning groups into apostolic fellowship.
But what is the doctrinal pattern?
Ephesians 1:13 – Faith → Sealing by the Spirit
Galatians 3:2 – “Received ye the Spirit by the works of the law, or by the hearing of faith?”
The epistles establish the doctrinal norm: believers receive the Spirit at the moment of faith.
Acts 19 is a historical narrative showing a unique transitional event, not a permanent pattern.
ADDITIONAL REINFORCEMENT TO CLAIM #4 (Acts 22:16):
CoC frequently cites Acts 22:16 to demand baptism for forgiveness. However, Paul's own account and theology contradict that view:
Acts 9:15 – The Lord told Ananias Paul is a “chosen vessel.”
> God already claimed Paul as His own before baptism.
Acts 26:16-18 – Jesus says He appeared to Paul "to make thee a minister and a witness." This divine commission precedes Ananias' visit and Paul’s baptism.
1 Corinthians 1:17 – "For Christ sent me not to baptize, but to preach the gospel." If baptism were part of the gospel that saves, Paul would never say this.
These demonstrate that Paul saw baptism as important, but not the means of salvation or remission.
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ADDITIONAL SUPPORT FOR CLAIM #5 (Acts 2:38):
Why doesn’t Peter say “be baptized and believe for the remission of sins”?
Because repentance and faith are often interchangeable in the book of Acts.
Acts 11:17-18 equates repentance with receiving life:
> "Then hath God also to the Gentiles granted repentance unto life."
Acts 20:21 combines both:
> "Repentance toward God, and faith toward our Lord Jesus Christ."
This means Peter’s call to repent implies faith in Christ. Forgiveness flows from that faith, and baptism follows as a response.
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ADDITION TO CLAIM #5: SILENCE OF BAPTISM IN KEY SALVATION TEXTS
If baptism were necessary for eternal life, it would be central in salvation passages. Yet:
*John 3:16 – "Whosoever believeth" — no baptism.
*John 5:24 – "He that heareth... and believeth... hath everlasting life" — no baptism.
*Acts 16:31 – "Believe on the Lord Jesus Christ, and thou shalt be saved" — no baptism.
*Romans 4:5 – "To him that worketh not, but believeth..." — justified.
*Galatians 2:16 – "Justified by the faith of Christ, and not by the works of the law."
Baptism is not the means of salvation. Faith is. Baptism is the public sign, not the saving act.
ADDITIONAL REINFORCEMENT TO CLAIM #6 (1 Peter 3:21):
A powerful example to silence the CoC misreading:
*Hebrews 9:14:
> “How much more shall the blood of Christ, who... offered himself without spot to God, purge your conscience from dead works to serve the living God?”
* The good conscience that Peter refers to is purged by Christ’s blood, not by water.
*Logical Question:
> If baptism saves in the way CoC claims, then the resurrection of Christ becomes secondary to water.
But Peter says we are saved “by the resurrection of Jesus Christ”, not the act of immersion.
* Baptism is the outward pledge made by one who has been cleansed inwardly by faith.
* Just like a wedding ring testifies to a union that already exists, baptism testifies to a spiritual reality already secured by believing the gospel.
FULL UPDATED DOCUMENT — PART 2
CLAIM #2: 1 Peter 3:20–21 — “Eight Souls Were ‘Saved by Water’”
“Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while 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... (1 Peter 3:20–21 KJV)”
CoC ASSUMPTION:
The Church of Christ argues:
“Peter says baptism saves us just like the eight souls were saved by water.
That proves that salvation comes through water baptism.
The Bible could not be clearer — baptism is not just a symbol; it is the moment salvation occurs.”
REFUTATION:
1. This Is a Misreading of the Text — Peter Calls Baptism a “Figure” (Symbol)
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.”
Key word: “figure” = Greek ἀντίτυπον (antitypon)
This term means “a type,” “symbol,” or “pattern.”
It is used in Hebrews 9:24 to describe earthly things as figures of heavenly realities. Baptism is a type, not the reality.
Baptism is not the cause of salvation, but a symbolic picture of it.
If Peter intended to teach that baptism literally saves, he would not have immediately called it a figure, nor disqualified the physical act as “not the putting away of the filth of the flesh.”
Peter’s point: Baptism pictures the saving power of the resurrection, not the cleansing power of water.
2. Noah Was Not Saved By Water — He Was Saved From It
Peter says:
“Eight souls were saved by water...”
But the Greek preposition διὰ (dia) with the genitive case here means “through” — not “by means of” in the sense of an instrument of salvation.
The water was the instrument of judgment, not deliverance.
The ark preserved them — a picture of Christ, not baptism.
They were saved through the water, not by the water.
Therefore, Peter’s point is this:
Just as Noah’s salvation involved escaping judgment by being in the ark, the believer escapes judgment by being in Christ — and baptism pictures that spiritual reality.
3. What Actually Saves Us? Peter Says: “By the Resurrection of Jesus Christ”
Peter does not say we are saved by water or by baptism.
He says:
“...by the resurrection of Jesus Christ.”
* This explicitly identifies the resurrection, not any ritual, as the saving agent.
Compare with:
Romans 10:9 (KJV):
“If thou... believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
1 Corinthians 15:17 (KJV):
“If Christ be not raised, your faith is vain; ye are yet in your sins.”
Eternal salvation depends entirely on faith in the risen Christ, not on baptism.
4. The “Good Conscience” Comes from Faith, Not Water
Peter says:
“...but the answer of a good conscience toward God…”
The word “answer” is the Greek ἐπερώτημα (eperōtēma) — meaning a pledge, appeal, or response — not something baptism itself produces.
The conscience is cleansed by faith in Christ’s blood, not by baptism.
Hebrews 9:14 (KJV):
“How much more shall the blood of Christ... purge your conscience from dead works to serve the living God?”
Baptism does not cleanse the conscience — Christ’s blood does.
Therefore, the “good conscience” referenced here is the result of a prior act of faith, not the act of baptism.
Baptism does not produce a good conscience - it presupposes it.
5. Baptism Is a Response, Not a Cause
Peter’s entire structure in 1 Peter 3:20–21 presents baptism as:
A figure (antitypon)
Not a literal cleansing
Connected with a prior good conscience toward God
Rooted in Christ’s resurrection — not in water
In sum: Peter says baptism “saves” in a figurative sense, not a literal one.
It is not the act that saves, but what it pictures — union with Christ in His death and resurrection.
FREE GRACE SUMMARY
Everlasting life is received by faith alone in Jesus Christ, not through rituals or water.
Baptism is a public testimony, not a saving ordinance.
Peter exalts the resurrection of Jesus Christ, not water, as the true power of salvation.
TR Greek Highlights
ἀντίτυπον (antitypon) — “figure” or “corresponding type”; never the saving reality itself.
ἐπερώτημα (eperōtēma) — “appeal,” “pledge,” or “response”; not a ritual that automatically cleanses.
FINAL REINFORCEMENT TO CLAIM #2
If the Church of Christ insists that “baptism saves” based on 1 Peter 3:21, then they must reconcile the fact that Peter himself undermines that view in the same verse:
*Peter says baptism does not wash away filth — which directly contradicts any doctrine of water-based spiritual cleansing.
*He calls baptism a “figure” (antitypon) — meaning a symbolic representation, not the actual means of salvation.
* The true saving agent Peter names is the resurrection of Jesus Christ, not water, not immersion, not ritual.
* Noah was never immersed — it was the wicked who were buried in the floodwaters... and they perished.
* This passage teaches the opposite of baptismal regeneration:
*Baptism is a symbol of salvation already received by faith in the risen Christ.
The floodwaters represent God’s judgment, not salvation.
The ark — a type of Christ — is what saved Noah and his family by bringing them safely through judgment, just as Christ brings the believer safely through God’s wrath.
CLAIM #3: Acts 22:16 — “Arise and be baptized, and wash away thy sins”
Claim: “Paul was told to be baptized and wash away his sins.
This proves water baptism is the moment sins are forgiven.
Paul wasn’t saved on the road to Damascus — he was still in his sins until he obeyed Ananias.”
* REFUTATION:
1. Paul Was Already Saved Before Baptism
Acts 9:15 (KJV):
“Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles…”
God chose Paul before Ananias ever arrived. Paul was already called and appointed by Christ — not awaiting salvation through ritual.
Acts 9:17 (KJV):
“Brother Saul…”
Ananias calls Paul “brother,” a term reserved for fellow believers.
Would Ananias call a man “brother” who was still dead in trespasses and sins?
That’s unthinkable in New Testament usage — “brother” implies spiritual union in Christ.
Acts 9:18 (KJV):
“And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.”
The sequence is clear: sight restored → Spirit-filled → then baptized.
Baptism comes after Paul’s encounter with Christ and after being addressed as a believer.
Acts 26:15–18 (KJV):
Paul’s own testimony confirms that Jesus said:
“To open their eyes, and to turn them from darkness to light… that they may receive forgiveness of sins…”
Jesus commissions Paul to preach forgiveness — not to go receive it through baptism.
2. “Wash Away Thy Sins” Is Linked to “Calling on the Name of the Lord” — Not to Baptism
Acts 22:16 (KJV):
“And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”
TR Greek (Textus Receptus):
ἀπόλουσαι τὰς ἁμαρτίας σου (apolousai tas hamartias sou) — “wash away thy sins” (aorist middle imperative)
ἐπικαλεσάμενος (epikalesamenos) — “calling on” (aorist middle participle)
In Greek grammar, the aorist participle “calling” explains how the command “wash away your sins” is to be fulfilled.
The participle gives the means, not the result — meaning: “Wash away your sins by calling on His name,” not by being baptized.
Romans 10:13 (KJV):
“For whosoever shall call upon the name of the Lord shall be saved.”
Paul himself later confirms that calling, not baptism, brings salvation.
3. Baptism Is Closely Associated With Salvation — But It Is Never the Cause
Yes, baptism is often mentioned alongside salvation in Acts because it was expected immediately after belief — especially in Jewish contexts. But it is never said to be the cause of forgiveness.
Acts 10:43–48 (KJV):
Cornelius and others receive the Holy Ghost and forgiveness before being baptized.
Ephesians 1:7 (KJV):
“In whom we have redemption through his blood, the forgiveness of sins…”
Forgiveness is by Christ’s blood — not by water.
4. Free Grace Clarification: Calling Is a Response to Faith — Not a Separate Requirement
Calling on the Lord is often the natural response of someone who believes — such as in prayer or confession — but Scripture never presents it as a separate condition for eternal life.
Salvation is by faith alone in Christ (John 3:16; 5:24; 6:47).
Faith may express itself through calling, but faith alone is the receiving agent — not water, not confession, not obedience.
FREE GRACE SUMMARY
Acts 22:16 does not teach baptismal regeneration.
Instead:
Paul was already saved when Ananias arrived.
“Wash away thy sins” is accomplished by calling on the Lord, not by water.
Baptism is the outward symbol, not the inward cause.
Eternal life comes by believing, as Paul himself taught.
Therefore, this passage teaches salvation by grace through faith, not salvation through baptism.
Greek Structure and Doctrinal Reinforcement for Claim #3
1. Greek Syntax: “Calling on the Name of the Lord” Explains the Washing
Greek phrase: ἐπικαλεσάμενος (epikalesamenos) — aorist middle participle
This participle functions adverbially, modifying how the main verb “wash away” (ἀπόλουσαι) is to be carried out.
Literal structure:
“Having arisen, be baptized, and wash away your sins by calling on the name of the Lord.”
The grammar makes it clear: the means of the washing is calling on the Lord, not the physical act of baptism.
Paul’s sins were washed away through faith, expressed in calling on Christ — not by immersion in water.
2. Reinforcement from Romans 10:13–14
Romans 10:13 (KJV):
“For whosoever shall call upon the name of the Lord shall be saved.”
Romans 10:14 (KJV):
“How then shall they call on him in whom they have not believed?”
Calling is grounded in belief, not in ritual.
Calling is the natural expression of saving faith, not a separate requirement or substitute for belief.
3. Paul Never Preached Baptism as Part of the Gospel
1 Corinthians 1:17 (KJV):
“For Christ sent me not to baptize, but to preach the gospel…”
If baptism were essential for the forgiveness of sins, Paul’s statement would directly contradict Acts 22:16 — and undermine the gospel itself.
Paul’s Gospel Focus:
1 Corinthians 15:1–4 defines Paul’s gospel:
Christ died for our sins
He was buried
He rose again the third day
No mention of baptism — because it’s not part of the saving gospel, but a response to it.
4. “Wash Away Thy Sins” Is Figurative — Not Literal
This is metaphorical language, consistent with common Old Testament expressions of spiritual cleansing:
Psalm 51:2 (KJV):
“Wash me thoroughly from mine iniquity…”
Isaiah 1:16 (KJV):
“Wash you, make you clean; put away the evil of your doings…”
These are not references to literal water — they’re figures of spiritual purification.
Titus 3:5 (KJV):
“Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”
The real washing is internal, accomplished by the Holy Spirit — not water immersion.
5. The Grammar Proves Faith Is the Means — Not Baptism
Let’s review the Greek verbs in Acts 22:16:
ἀναστὰς (anastas) — “having arisen” (aorist participle)
βαπτίσαι (baptisai) — “be baptized” (aorist imperative)
ἀπόλουσαι τὰς ἁμαρτίας (apolousai tas hamartias) — “wash away your sins” (aorist middle imperative)
ἐπικαλεσάμενος (epikalesamenos) —
“calling on the name of the Lord” (aorist middle participle)
Key insight: The participle “calling” is grammatically linked to “wash away your sins.”
Baptism and washing are separate commands, but the washing is accomplished by calling, not by the water.
Sins are washed away at the moment of faith in Christ
Baptism follows as an outward display of abidance and testimony — not as a condition for salvation
FINAL CONCLUSION: Acts 22:16 Does Not Teach Baptismal Regeneration
* Paul was already saved on the road to Damascus.
* Ananias called him “brother” before he was baptized.
* “Wash away thy sins” is grammatically tied to calling on Christ, not to the act of immersion.
* Paul never taught baptism as part of the gospel — his entire ministry proves otherwise.
* The TR Greek, KJV text, and the biblical context all confirm the Free Grace view:
Eternal life is received by faith alone in Jesus Christ — not by water baptism.
ADDITIONAL REINFORCEMENT TO CLAIM #7: “Eight Souls Were Saved by Water” (1 Peter 3:20–21)
The Church of Christ often appeals to 1 Peter 3:20–21, focusing on the phrase:
“…eight souls were saved by water... The like figure whereunto even baptism doth also now save us…”
They argue that water played a saving role in Noah’s day, just as water baptism does now.
But this is a serious misreading of both the Greek grammar and the typology Peter employs.
What Does “Saved by Water” Actually Mean?
1 Peter 3:20 (KJV):
“When once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.”
Greek (TR):
“δι’ ὕδατος” (di’ hydatos) — literally “through water,” not “by water” as the agent or means of salvation.
This preposition + genitive form indicates movement through a medium, not instrumentality.
The water wasn’t the savior — it was the environment of judgment.
In fact, the floodwaters were the very thing that killed the unbelieving world.
The ark is what lifted Noah’s family above the judgment.
Logical Clarification:
If the water saved them, why did everyone else in the water die?
Correct Typology:
The ark is the saving vessel — a type of Christ.
The water is the flood of judgment.
Noah’s family was preserved because they were in the ark, not in the water.
This matches the consistent New Testament pattern:
In Christ = Salvation
In judgment = Condemnation
Clarifying “The Like Figure” — What Is Being Compared?
1 Peter 3:21 (KJV):
“The like figure whereunto even baptism doth also now save us…”
“Like figure” = Greek ἀντίτυπον (antitypon) — a symbol, type, or corresponding figure.
Peter is saying that baptism is a symbolic picture of what happened to Noah:
Just as Noah was delivered through judgment by being in the ark, we are delivered through Christ (pictured by baptism), not by the water.
Peter Immediately Disqualifies Baptismal Regeneration
“Not the putting away of the filth of the flesh…” (v. 21)
This denies that the physical act of water baptism — i.e., an external washing — removes sin or spiritual filth.
Instead, he says salvation is tied to:
“…the answer of a good conscience toward God, by the resurrection of Jesus Christ.”
That is: the real saving power is found in:
A conscience made clean through faith in Christ
The resurrection of Jesus — not the ritual of baptism
SUMMARY:
The ark saved Noah — not the water.
Christ’s resurrection saves the believer — not water baptism.
Peter’s language is typological and symbolic.
The entire structure of 1 Peter 3:20–21 proves that salvation is through Christ’s resurrection, and baptism only pictures that truth.
Typological Breakdown: 1 Peter 3:20–21
Noah’s Flood – Christian Parallel
The Ark – Christ (the true vessel of salvation)
The Water – God’s judgment on the world
Passing safely through water – Deliverance from wrath by being in Christ
Noah’s salvation – The believer’s union with Christ’s resurrection
Flood ordeal – The death/burial aspect of salvation history
Emergence into new life – Resurrection into newness of life
So, how does baptism “save” (symbolically)?
Baptism pictures the real saving work that has already occurred through faith in the risen Christ.
It is not the cause of salvation — it is the public symbol of it.
Summary: Reinforcement of Claim #2 – 1 Peter 3:20–21
Here is a concise reinforcement of everything established in Claim #2 and Fix #2:
Greek: δι’ ὕδατος (di’ hydatos) = “through water,” not “by means of water”
The water in Noah’s day was the instrument of judgment, not salvation.
The ark, not the water, preserved Noah — just as Christ, not baptism, preserves the believer
Peter explicitly denies physical cleansing saves:
“Not the putting away of the filth of the flesh…”
The true saving agent is:
“…by the resurrection of Jesus Christ” (v.21)
Therefore, baptism is a figure (antitypon) — a symbolic identification with the saving work of Christ, not a means of regeneration
This section supports Free Grace theology and eternal security, not water-based salvation.
Additional Reinforcement to Claim #8: Titus 3:5 — “Washing of Regeneration”
Titus 3:5 (KJV):
“Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”
CoC Interpretation:
The Church of Christ often argues that this verse proves water baptism is the “washing” that causes regeneration — claiming that salvation occurs at the act of baptism.
Clarification:
This claim breaks down under honest exegesis:
Water is never mentioned anywhere in the passage.
The phrase “washing of regeneration” is a metaphor — describing the inner cleansing that happens at the new birth, not a reference to physical water.
Romans 2:29 (KJV):
“Circumcision is… that of the heart, in the spirit…”
Just as spiritual circumcision replaces the physical ritual, so too this spiritual washing replaces ceremonial purification.
This is not a command to be baptized, nor a reference to ritual washing — it’s a description of what God does internally when He regenerates a sinner.
Greek Analysis (Textus Receptus):
λουτροῦ (loutrou) — noun, genitive: “washing,” “bath,” used metaphorically
παλινγενεσίας (palingenesias) — genitive: “of regeneration” — from palin (again) + genesis (birth)
The construction describes a single internal, divine act — a new birth, not an external act of washing with water.
The grammar does not support baptismal regeneration.
There’s no command, no water, and no human action involved.
Scripture Comparison: Regeneration Is Through the Word and Spirit — Not Water
Ephesians 5:26 (KJV): “That he might sanctify and cleanse it with the washing of water by the word…”
John 15:3 (KJV): “Now ye are clean through the word which I have spoken unto you.”
1 Peter 1:23 (KJV): “Being born again… by the word of God, which liveth and abideth forever.”
James 1:18 (KJV): “Of his own will begat he us with the word of truth…”
Hebrews 10:22 (KJV): “Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
Even here, the “washing” is figurative, just like the sprinkling of the heart. The emphasis is internal, not physical.
Anticipating CoC Objections:
*CoC Word-Trick: Loutron vs. Baptisma
Some may argue “loutron” (washing) implies ritual cleansing. But Paul never uses loutron to mean baptism. Instead, he uses:
*Baptisma — the technical term for baptism
*Loutron — metaphorical, poetic, or symbolic language for spiritual cleansing
There is no example in the New Testament where loutron clearly means water baptism.
Doctrinal Reinforcement:
“Washing of regeneration” = spiritual cleansing at the new birth
“Renewing of the Holy Ghost” = internal transformation through the Spirit
Paul goes out of his way to say salvation is “not by works” — and baptism is a work of righteousness if made a condition
Fits perfectly with Ephesians 2:8–9: “For by grace are ye saved through faith… not of works…”
CONCLUSION:
Titus 3:5 does not teach baptismal regeneration.
It teaches that salvation is entirely of God, by His mercy, through the Holy Spirit, and by spiritual regeneration — not ritual water washing.
This verse is a powerful confirmation of Free Grace theology:
Eternal life is received by faith alone in Christ, and regeneration is the invisible, supernatural work of the Holy Spirit — not the result of water baptism.
Summary of Fix #3 Additions on Titus 3:5
“Washing of regeneration” refers to spiritual cleansing, not water baptism
The Greek phrase λουτροῦ παλινγενεσίας (loutrou palingenesias) is a noun + genitive construction — it is not an imperative or command to perform a ritual
Ephesians 5:26, John 15:3, and 1 Peter 1:23 all affirm that cleansing comes through the Word, not through water
The Church of Christ reads a ritual into a non-ritual text, imposing baptism into a context that excludes it
Paul emphatically declares that salvation is “not by works” — and if baptism is made a condition for salvation, it becomes a work of righteousness
Cross Refrence. Galatians 2:16, Ephesians 2:8–9
This verse affirms Free Grace
Regeneration is a divine act of mercy by the Holy Spirit, not a human-initiated ritual.
Additional Reinforcement to Claim #9: Galatians 3:27 — “Baptized into Christ”
Galatians 3:27 (KJV):
“For as many of you as have been baptized into Christ have put on Christ.”
CoC Interpretation:
The Church of Christ argues that this verse teaches water baptism is the moment of salvation — that it’s the point at which a person is placed into Christ.
Free Grace
That interpretation fails both grammatically and contextually.
Immediate Context — Galatians 3:26:
Galatians 3:26 (KJV):
“For ye are all the children of God by faith in Christ Jesus.”
Paul states plainly that believers become children of God by faith, not by baptism.
Verse 27 elaborates on verse 26, not redefines it.
Those who believe are already in Christ — and baptism simply symbolizes that new identity.
Preemptive Clarification: Two Kinds of Baptism in Paul’s Theology
Paul refers to two distinct baptisms in his letters:
• Water baptism — the symbolic, outward ordinance
• Spirit baptism — the inward work of the Holy
Spirit placing the believer into union with Christ
Galatians 3:27 refers to Spirit baptism, not the ritual of water.
Greek & Theological Analysis:
“Baptized into Christ” = placed into Christ by the Spirit, not by water
Cross Reference.
1 Corinthians 12:13 (KJV):
“For by one Spirit are we all baptized into one body…”
“Put on Christ” = a metaphor for new identity — like putting on a robe (cf. Isaiah 61:10)
It describes our position in Christ, not a ritual mechanism for obtaining it
Supporting Scripture:
Romans 6:3–4 (KJV):
“…so many of us as were baptized into Jesus Christ were baptized into his death… even so we also should walk in newness of life.”
This is spiritual baptism — not immersion in water — resulting in union with Christ’s death and resurrection.
Ephesians 4:5 (KJV):
“One Lord, one faith, one baptism”
This is the Spirit baptism all believers share — not a reference to repeated or ceremonial water baptisms.
Colossians 2:12 (KJV):
“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God…”
The spiritual resurrection happens through faith, not through water.
Additional Doctrinal Reinforcement:
* Spirit baptism occurs the moment one believes the gospel.
* Water baptism is the outward testimony of an inward reality — never the cause of salvation.
*Paul never ties salvation to rituals, but always to faith alone in Christ
Anticipating CoC Misreadings:
Some may argue: “But it says baptized into Christ — that has to mean water!”
But that ignores both the context and the grammar:
• Paul has already said we are “children by faith” (v.26)
• He uses “baptized into Christ” in 1 Cor 12:13 — clearly referring to Spirit baptism.
• Water is nowhere mentioned in this section
CONCLUSION:
Galatians 3:27 does not teach that water baptism places someone into Christ.
It refers to the Spirit’s work of uniting believers with Christ at the moment of faith.
Baptism in this verse is a spiritual identification, not a sacramental act that causes salvation.
This passage, in full context, strongly affirms the Free Grace position:
We are children of God by faith, and all who are in Christ have already put on His righteousness.
Water never enters the equation.
Greek Observation – Galatians 3:27 (Textus Receptus)
Key Verbs:
ἐβαπτίσθητε (ebaptisthēte) — aorist passive indicative: “you were baptized”
ἐνεδύσασθε (enedysasthe) — aorist middle indicative: “you put on”
Both are descriptive, not imperative.
Paul is not issuing commands but describing what happened to believers at the moment of faith.
Key Theological Clarification:
Paul is not redefining salvation to require water baptism.
Instead, he is describing what occurred positionally and spiritually when they believed the gospel:
Additional Reinforcement to Claim #9 – Galatians 3:27**
“Baptized into Christ” = identification and union with Him.
Not a physical act of water immersion, but a spiritual placement into Christ by the Holy Spi
ot a physical act of water immersion, but a spiritual placement into Christ by the Holy Spirit
Romans 6:3 (KJV)
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”
Paul uses identical phrasing in Romans 6 to describe our union with Christ’s death and resurrection, not a water ceremony.
Doctrinal Application:
These Greek verbs affirm that Paul is speaking about facts of salvation, not means of obtaining it
Baptism (Spirit baptism) and “putting on Christ” happened at the moment of faith, not through ritual
Therefore, Galatians 3:27 is describing a completed spiritual event, not prescribing a sacramental requirement.
Key Cross-References:
1 Corinthians 12:13 (KJV):
For by one Spirit are we all baptized into one body…”
This is clearly Spirit baptism — not water. It is the Spirit who places believers into the body of Christ at the moment of faith.
Colossians 2:12 (KJV):
“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God…”
It is faith — not water immersion — that brings about spiritual union with Christ’s death and resurrection.
Summary of Fix #4 Additions on Galatians 3:27
Galatians 3:26 precedes verse 27 and states clearly that we are children of God by faith, not by baptism
The Greek grammar in verse 27 shows aorist passive (“you were baptized”) — it’s descriptive, not a command to be baptized
The interpretive lens is Spirit baptism, not water — supported by 1 Corinthians 12:13
Romans 6 and Colossians 2 consistently use “baptized into Christ” language to describe spiritual union, not physical immersion
❌ Paul never teaches water baptism for salvation anywhere in Galatians
In fact, he strongly warns against adding works or rituals to the gospel of grace:
Galatians 1:6–9, 2:16, 3:2–3
Final Clarification:
Galatians 3:27 is not about how to be saved — it's about what happened when you believed.
You were spiritually baptized into Christ and put on His righteousness.
No ritual. No water. No works.
Only faith in the crucified and risen Christ.
Additional Reinforcement to Claim #10: Mark 16:16 — “He that believeth and is baptized shall be saved”**
Mark 16:16 (KJV):
“He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”
CoC Claim:
The Church of Christ argues that this verse clearly teaches both belief and baptism are required for salvation.
They assert that the omission of baptism in the second half does not diminish its importance in the first.
Response from Text and Context:
Only Unbelief Condemns
The second half of the verse says:
“He that believeth not shall be damned”
It does not say:
“He that believeth not and is not baptized shall be damned.”
This is identical to John 3:18:
“He that believeth on him is not condemned: but he that believeth not is condemned already…”
Conclusion: Unbelief is the sole basis for condemnation, not the absence of baptism.
Parallel Construction Argument Fails
If baptism were essential, Jesus would have said:
“He that believeth not or is not baptized shall be damned.”
But He did not say that. Why?
Because faith is the essential condition; baptism is not part of the basis for condemnation.
Logical Fallacy Exposed
The CoC assumes:
“If A + B = C, then lack of B = no C.”
That’s false reasoning.
Example:
“He who eats and digests his food shall live — but he who does not eat shall die.”
This shows that digestion is expected, but not the condition for life — eating is.
In the same way:
Belief is the saving condition
Baptism is expected of believers, but not the cause of salvation
Grammar Matters
“He that believeth and is baptized shall be saved” = describes the normative order for discipleship
“He that believeth not shall be damned” = states the essential condition for judgment
This is consistent with the faith-alone pattern throughout the New Testament:
John 3:16, John 5:24, John 6:47, Acts 16:31
All of these clearly affirm faith as the sole condition for eternal life.
Textual Considerations
Mark 16:9–20 is not found in two early Alexandrian manuscripts (Sinaiticus and Vaticanus). However:
The KJV includes it, based on the Textus Receptus
Free Grace theology accepts the passage as authentic
That said, 🔑 no core doctrine should be built solely on a debated textual unit
Mark 16:16 does not teach baptismal regeneration.
It affirms the expected pattern (believe and be baptized), but it explicitly shows that unbelief alone results in condemnation.
Water baptism is:
. A public confession, not a saving act
. An obedience response, not a faith substitute
. Never listed as a requirement for eternal life
Faith is the condition for salvation. Period.
Baptism is important — but not redemptive. Additional Reinforcement to Claim #10: Mark 16:16 — “He that believeth and is baptized shall be saved”
Mark 16:16 (KJV): “He that believeth and is baptized shall be saved; but he that believeth not
shall be damned.” Doctrinal Consistency with Acts: Acts 10:43–48 clearly shows Gentiles were saved before baptism: “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”
In this passage: They received the Holy Spirit before water baptism (v.44–47) This confirms salvation occurred at belief, not at baptism Final Conclusion: Mark 16:16 affirms belief as the essential condition for salvation Baptism is the expected step of obedience, but not required to avoid damnation The second clause — “he that believeth not shall be damned” — proves that only unbelief condemns, not lack of baptism When interpreted grammatically and contextually, this verse supports faith-alone salvation and harmonizes perfectly with the rest of Scripture.
Additional Reinforcement to Claim #8: 1 Peter 3:21 – “Does Baptism Now Save 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:”
CoC Argument: The Church of Christ asserts this verse plainly teaches baptism saves.
They claim the parenthesis is merely clarifying the type of baptism — not denying its salvific power. Refutation: 1. Peter Explicitly Rejects Physical Cleansing as the Saving Agent “Not the putting away of the filth of the flesh…”
This clause rules out water as the cleansing power. Peter directly denies that outward ritual saves — salvation does not come by physical washing.
2. The Saving Element Is a “Good Conscience Toward God” Greek: ἐπερώτημα (eperōtēma) — best translated “pledge” or “appeal” “...but the pledge of a good conscience toward God…”
This refers to the internal response of faith — a conscience already cleansed. Baptism is the symbolic affirmation, not the means of regeneration.
The conscience is made clean by faith in the finished work of Christ, not by immersion. 3. The True Saving Agent Is the Resurrection of Jesus Christ “...by the resurrection of Jesus Christ.”
Peter ends the sentence with the actual source of salvation — not baptism, not ritual, not water — but the resurrection of Jesus.
Baptism points to this resurrection reality — it does not cause it. Doctrinal Summary: Baptism is a figure (v.21, Greek: antitypon) — not the saving reality Water is explicitly excluded as the cleansing agent The resurrection is named as the actual saving power The “good conscience” is the internal result of belief — not something water creates
ADDITIONAL REINFORCEMENT TO CLAIM #8: 1 Peter 3:21 – Does Baptism Now Save 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.”
CoC Argument: The Church of Christ insists that this verse clearly teaches baptism saves — it says so “plainly.”
They argue that the parenthetical aside is only a clarification of the type of baptism, not a denial of its power to save.
Refutation: 1. Peter Explicitly Rejects Physical Cleansing as the Saving Agent “Not the putting away of the filth of the flesh…” This phrase rules out literal water as the cleansing agent.
Salvation is not through outward ritual or physical washing. This parallels Hebrews 9:10, which speaks of “carnal ordinances” that were only temporary shadows — not saving realities.
The Saving Element Is a “Good Conscience Toward God”
The Greek word translated as “answer” is ἐπερώτημα (eperōtēma), which can also mean “appeal,” “pledge,” or “inquiry.”
Many scholars agree the better rendering is:
“…the pledge of a good conscience toward God…”
This means baptism is a response from someone who already has a cleansed conscience. That cleansing happens at the moment of faith (Hebrews 9:14) — not during a water ritual.
3. The True Saving Agent Is the Resurrection
Peter finishes the sentence with the decisive qualifier:
“…by the resurrection of Jesus Christ.”
The resurrection, not the water, saves. Baptism pictures salvation — it is not the means of salvation.
This aligns with 1 Peter 1:3:
“…hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead…”
4. The Broader Context (v. 20) — The Ark vs. the Water
“Wherein few, that is, eight souls were saved by water.”
They weren’t saved through the water itself — they were saved from judgment by being inside the ark.
The water was the instrument of judgment, not the method of salvation.
* The ark (a type of Christ) was their refuge.
* Likewise, faith in Christ, not water, unites us to Him and saves us from wrath.
5. Typological Breakdown:
Noah’s Flood. Christian Parallel
Ark. Christ
Water. Judgment
Passing through safely Deliverance from wrath through union with Christ
Salvation Resurrection of Jesus, not the water itself
Baptism saves only in the sense that it pictures the real saving work already accomplished through faith in the risen Christ — not in the act of immersion itself.
Greek Observations (TR):
ἀντίτυπον (antitypon) — “figure,” “type,” not the saving reality
ἐπερώτημα (eperōtēma) — “appeal,” “pledge,” not automatic cleansing
Additional Clarification on Antitypos:
Some argue that antitypos means baptism is more than symbolic - that it conveys grace. But this misuses the term. Compare Hebrews 9:24 (KJV):
“For Christ is not entered into the holy places made with hands, which are the figures (antitypa) of the true…”
Here, the earthly tabernacle is a type, not the saving reality — just like baptism is a type of Christ’s death and resurrection.
Related Supporting Passages:
Romans 6:3–5:
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?...like as Christ was raised... so we also should walk in newness of life.”
This is not about water — it refers to spiritual union with Christ, received through faith.
Hebrews 9:14:
“…purge your conscience from dead works to serve the living God…”
The cleansing of the conscience comes from Christ’s blood, not from immersion.
1 Peter 1:23:
“Being born again… by the word of God, which liveth and abideth forever.”
Again, no mention of water — the Word and the Spirit regenerate the believer.
* Final Summary:
* The passage does not teach that baptism causes salvation.
* Baptism is the figure (Greek: antitupos) — the resurrection of Christ is the real saving event.
* The good conscience comes from being justified by faith (Rom 4:24–25), not immersion.
* Baptism is the symbol, not the mechanism, of salvation.
* This harmonizes with the full witness of Scripture: salvation is by grace through faith, not ritual (Eph 2:8–9; Titus 3:5; John 3:16; Acts 10:43–48).
CLAIM #7: Galatians 3:27 — “Baptized into Christ” Means Water Baptism Saves
Galatians 3:27 (KJV):
“For as many of you as have been baptized into Christ have put on Christ.”
CoC CLAIM:
The Church of Christ (CoC) argues that this verse proves baptism is the moment a person is placed “into Christ.”
Since Romans 8:1 says there is “no condemnation to them which are in Christ Jesus,” they conclude that water baptism is required to enter into that saving position — making it essential for salvation.
FREE GRACE REFUTATION:
1. Galatians Teaches Faith Alone Apart from Works or Rituals
Paul’s core argument throughout Galatians is that salvation comes only by faith, never by law or ceremony.
Galatians 3:2 (KJV):
“Received ye the Spirit by the works of the law, or by the hearing of faith?”
Galatians 3:26 (KJV):
“For ye are all the children of God by faith in Christ Jesus.”
* Verse 26 explains the basis of salvation — faith alone.
Verse 27 flows as a result of that faith, not as the cause of union with Christ.
2. Grammatical & Theological Observations
* Greek (TR) Verbs:
ἐβαπτίσθητε (ebaptisthēte) — aorist passive: “you were baptized”
ἐνεδύσασθε (enedysasthe) — aorist middle: “you put on”
These are descriptive verbs, not commands. Paul is declaring what already happened to believers, not prescribing how to be saved.
3. Spiritual Baptism, Not Water Baptism
This “baptism into Christ” refers to Spirit baptism, not water.
1 Corinthians 12:13 (KJV):
“For by one Spirit are we all baptized into one body…”
Spirit baptism is the divine action that places the believer into union with Christ the moment they believe - not when they’re immersed in water.
4. “Put On Christ” = Positional Identity, Not Physical Act
“Putting on Christ” refers to assuming a new spiritual identity, not undergoing an external rite.
* Cross Reference. Romans 13:14 —
“But put ye on the Lord Jesus Christ…”
* Cross Reference. Colossians 3:10 —
“Put on the new man…”
These are metaphors for positional truth — not literal dress or physical acts.
5. Paul’s Use of Baptism in Romans 6 Reinforces Spiritual Meaning
Romans 6:3–4 (KJV):
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?… we also should walk in newness of life.”
Nothing in Romans 6 teaches that water unites us to Christ.
It teaches that the believer’s identification with Christ’s death and resurrection occurs at the moment of faith — represented in Spirit baptism.
6. Faith Is the Channel of Salvation, Not Baptism
Colossians 2:12 (KJV):
“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God…”
Note the mechanism:
“Through the faith” — not through water.
7. Theological Consistency with Paul’s Whole Letter
Galatians is written to combat adding works to faith.
If Paul meant water baptism is required to be “in Christ,” it would contradict:
Galatians 2:16 (KJV):
“...a man is not justified by the works of the law, but by the faith of Jesus Christ…”
Galatians 3:3 (KJV):
“Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?”
To say that salvation requires water immersion violates Paul’s very gospel — and brings us under the anathema of Galatians 1:8–9.
SUMMARY:
* Galatians 3:26 gives the cause: “by faith.”
* Galatians 3:27 gives the effect: “have put on Christ.”
The “baptism into Christ” is the Spirit’s work, not a human ritual.
“Putting on Christ” is a metaphor for a new identity, not a ceremony.
To insert water baptism into this verse flips Paul’s argument on its head.
CONCLUSION:
Galatians 3:27 does not teach that water baptism places someone into Christ.
It describes what happens when a person believes they are spiritually united with Christ, and that spiritual baptism is the Spirit’s doing, not man’s.
This verse, far from supporting CoC doctrine, completely affirms Free Grace theology:
You are in Christ by faith before, apart from, and without the necessity of water.
A CoC advocate might argue that Acts 19 confirms the Spirit is received after baptism. But a critical observation undermines this.