But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; ", as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.
~ Tertullian - Chapter XIV.-Of Paul's Assertion, that He Had Not Been Sent to Baptize. ~
Introduction: Background information and discussion
I had posted a section of a pervious blog article on the Nature and Covenant of Baptism as a Religious Rite and Sacred Ordinance to a private Facebook Group called Mormon and Protestant Discussions. My post stemmed from a conversation regarding a topic about Latter-day Saints and the question of whether or not members of the Church of Jesus Christ of Latter-day Saints place the First Presidency and General Authorities over the power and influence of the Holy Spirit. This idea is born out of an initial post by a gentleman named Rich Ketchum:
John says the Holy Spirit will teach us all things and we do not need a man to tell us what to do. The LDS church says we need a man to tell us what to do. Who do we believe?
1 John 2:27 "But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him."
As this discussion unfolds - I mentioned a prominent aspect of what people refer to as Pauline Christianity. This idea attempts to explain that much of modern Christian teaching today rests more on Paul and what he wrote in his epistles, than on any teachings of Christ or what is contained in the pastoral letters.
Ketchum, naturally, responded to many of the points I brought up. One of those stood out regarding the Apostle Paul and the nature of Baptism. I pointed out the following:
Actually, if you look at the supposed teachings of Modern Christianity - they are based on the Pauline Epistles in a manner that much of those teachings misrepresent, manipulate, and say things that Paul actually never truly taught. In fact, it is the reason many people refer to modern Christianity as a "Pauline Christianity" because many of the so-called teachings of Christiandom attempt to reflect Paul than that of Christ. When one takes the time to examine these so-called "Christian teachings" (which pretty much were by products of the Protestant Reformation), they actually contradict what Christ taught in the Gospels. So, if anything - modern Pauline Christianity contradicts the very teachings of Christ himself.
However, when you actually examine Paul in a proper exegesis understanding - much of what He actually taught is in harmony with LDS Teaching and not Modern day "Pauline" Christianity.
He responded to the first point of my observation:
Baloney. Where do you get this stuff? I sincerely doubt that you understand what Paul taught let alone what Christianity teaches.
Then responded to the second point as follows:
Not even close. Does this normally work for you? Would you like to test your theory out? Name me all the non-LDS books you have studied on the ministry of Paul. You get a big Pinocchio for this one. And it's so easy to dispriove what you are saying.
It wasn't until I mentioned that the Apostle Paul, himself, supported the efficacy and salvific purpose of Baptism. Here is how Ketchum responded:
Am I missing something? Where does it say water? I've been teaching Paul's gospel for thirty years and you have yet to learn what he taught but here you are. John said he would water baptize. He was sent to the Jews. He also said Jesus would baptize with the Spirit. Paul is talking about being baptized in the Spirit.
3 Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4 We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life."
1 Co 1:16 (Yes, I also baptized the household of Stephanas; beyond that, I don’t remember if I baptized anyone else.) 17 For Christ did not send me to baptize, but to preach the gospel"
Water baptism was to the Jews. Paul said he was NOT called to water baptize BUT to preach the gospel. If water baptism was part of the gospel why did he say this? He never taught water baptism as a requirement of salvation. Acts 10 proves that gentiles can be filled with the Spirit without being water baptized or hands laid on them. There are hundreds of millions of believers as proof you are wrong. Even if it were true, which its not, Where does he teach a proper priesthood must lay hands on people? It's all baloney.
This motived me posting of the section from a previous blog article I had published a few years ago. Along with the section, I prefaced my post with the following statement:
Did the Apostle Paul preach against Baptism by immersion for the remission of sins? Was Baptism only for the Jews? That is what someone is asserting.
And the section I posted is as follows:
There is no greater case for the nature and salvific efficacy of baptism than that of what the Apostle Paul teaches in Romans 6:1-11:
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
The Apostle Paul makes clear distinction that the baptism correlates to the death of Christ, burial of Christ, and resurrection of Christ. It also points to the nature of our own death, burial, and eventual resurrection (whether it is in the First resurrection or second resurrection). Therefore, we see that this is a covenant relationship between us and Christ. We are unified through baptism. We are also required to walk in the newness of life as our old self is crucified with Christ. This is what Christian Apologists, like Holding, do not fully comprehend. Baptism was an integral part of Jesus Christ's ministry and an important factor related to the ordinance being practiced within the First Century Christian Church. In fact, Paul writes to the Ephesians that there is One Lord, One Faith, and ONE BAPTISM.
Paul, himself, was baptized. Philip baptized the Eunuch, and Peter responded to the question of the crowd - What must we do to be saved? What was Peter's response in Acts 2? And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” In fact, when the Resurrected Savior spent time with the disciples, he commissioned them to Go into all the world in order to:
- Make Disciples among the nations
- Baptizing Them in the proper authority of the Father, Son, and Holy Spirit
- Teaching them to observe all that Christ commanded the Disciples to observe
The act of baptism by immersion appears 79 times in the New Testament. Along with this, when Christian Apologists attempt to diminish the important salvific nature of Baptism, they do so by referencing Paul's many admonishments to not perform any works, and that works do not save, but only Christ saves. Again, what they miss is that Paul consistently referred to the specific works of the Law regarding Circumcision. Therefore, unless one is willing to say Paul is being contradictory in Ephesians by saying there is one baptism, and that the important function of baptism is that regarding the symbolism of Christ's death, burial, and resurrection, it will be hard pressed to say that the sacred ordinance of baptism is not salvific when the entirety New Testament shows that it is efficacious in the new covenant.
Addressing Rick Ketchum's Initial Response
After posting my question on whether or not the Apostle Paul preached against the salvific and efficacy of Baptism by immersion for the remission of sins - Rick Ketchum responded with a lengthy comment. Since Facebook limits the number of characters to comment - I decided to respond to each point of Ketchum's response.
Rick Ketchum: Yes, this is what I said. The poster doesn't know the difference between water and spiritual baptism.
My Response: The problem with this statement is quite apparent and clear. An assumption of what Ketchum believes regarding what he thinks I may or may not know or understand. It is quite arrogant and presumptuous to make such a claim.
Rick Ketchum: Mormons say they understand the Holy Spirit but then they are confused about what spiritual immersion in Christ is.
My Response: Another apparent arrogant claim of presuming what Latter-day Saints may or may not know. What is the evidence to draw to such a conclusion?
Rick Ketchum: So let's put it in the context of the Bible and not modern beliefs.
My response: That is all I am asking for is to address the actual context and through proper exegesis - determine what holds validity and credibility regarding the nature of baptism. What does the Bible actually teach on this?
Doctrine of Regeneration and Justification
Rick Ketchum: First, I was water baptised after I was born again. I was 100% saved. So it's not that I'm against being water baptized. I'm against making it a requirement to be saved. It is clear to me that the poster does not understand the difference between a rite or ordinance and regeneration by faith in Christ.
My Response: There are two things that appear to establish Ketchum's framework and perception in approaching this subject matter. First, his statement of how he is against the nature of baptism being salvific and a requirement for salvation. Second, he appears to be convinced already that I am lacking understanding regarding the difference between a rite or an ordinance and the nature of regeneration by faith in Christ. This last statement appears to reflect a Reformed Theological disposition and understanding.
In a simple and general understanding - Reformed Theology focuses on the nature that humanity needs to be regenerated by the power of the Holy Spirit in order to receive the gift of Salvation. This idea appears to stem from the King James translation of 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, and renewing of the Holy Ghost;
It also appears to be supported by John chapter 3 and the conversation between Jesus Christ and Nicodemus. Specifically, relying on John 3:3 - Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Other passages used to support the doctrine of regeneration are:
- Ephesians 2: 1-2 regarding the Gentile Christians being "dead in trespasses and sins" prior to coming to faith in Christ.
- Ephesians 2:5-6 concerning God's salvation in bring the gentile Christians from death to life.
- 2 Corinthians 5:17 as to how regeneration involves radical changes through the process of a spiritual rebirth.
Central to the doctrine of regeneration is the notion that humanity is not capable of making this happen of their own accord and will. It is solely rested upon God and the power of the Holy Spirit to overcome an individual and birth into them a new life that draws them unto Christ. And it comes as a result of an individual putting their faith in Christ alone.
To this end - there are two camps regarding baptism. Rick Ketchum appears to favor the camp that while baptism by immersion is not salvific and necessary, he appears to hold to the idea that it is ideal for one's commitment in living a Christian life. In this sense, some Evangelical Christians do not dismiss baptism all together and belief such a ritual and ordinance is merely public confession of one's faith and commitment in Christ after they have experienced the new birth and are regenerated through the Holy Spirit.
However, the second camp are those Christians who strictly hold to the idea of spiritual regeneration through faith in Christ alone and that by God's sovereign grace one is saved. Such a position does not view baptism as necessary for even a public confession and profession of faith.
In his concluding remarks on whether or not Baptism is necessary for salvation - John Mcarthur says this:
Water baptism is certainly important, and required of every believer. However, the New Testament does not teach that baptism is necessary for salvation.
Interestingly enough. Mcarthur's answer the question on Baptism appears to be in the same understanding of Ketchum regarding spiritual immersion through the Holy Spirit verses a physical immersion through water baptism.
Regarding the same question about baptism - the website GotQuestions opens with this statement:
The belief that baptism is necessary for salvation is also known as "baptismal regeneration." It is our contention that baptism is an important step of obedience for a Christian, but we adamantly reject baptism as being required for salvation. We strongly believe that each and every Christian should be water baptized by immersion. Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection. Romans 6:3-4 declares, “Or don’t you know that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” The action of being immersed in the water illustrates dying and being buried with Christ. The action of coming out of the water pictures Christ’s resurrection.
Another prominent theologian, John Piper - founder of Desiring God Ministries - concerning the question of baptism and Acts 2:38, the nature of Paul being baptized to wash away his sins (Acts 22:16), and the question of "are we saved after water baptism, before water baptism, or in water baptism?" Piper answers those questions by expounding upon the doctrine of Justification and what it means from a Biblical standpoint. His explanation appears to appeal to the nature of Faith in Christ as the mechanism of how a person becomes Justified through Christ by the power of the Holy Spirit.
What I enjoy about Piper is how he presents the efficacy of baptism into relation with the doctrine of justification through faith in Jesus Christ. He does this by using Colossians 2:11-12. This passage states:
in whom also you were circumcised with a circumcision not made by hands, by the removal of the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which also you were raised together with him through faith in the working of God, who raised him from the dead.
How Piper interprets this passage is quite interesting:
You were buried with him and raised with him in baptism through faith. The burial with Christ in the water and the rising with Christ out of the water, it seems to me from that text, are not what unites you to Christ — that is, the going under the water, the coming up out of the water. That’s not what unites you to Christ. It is through faith that you are decisively united to Christ.
While I do not agree with some of the points Piper brought up regarding baptism not being necessary for salvation. I do agree, and understand, the point he is making with relation to the process whereby Faith is the catalyst in how a person is justified and united in Christ. It is in this sense; one understands the need for a person to be regenerated.
It is the very reason that establishes the Fourth Article of Faith of the Church of Jesus Christ of Latter-day Saints:
We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.
This is in direct harmony of what Peter expressed to those in the crowd whose hearts were pricked. They had asked What shall we do?
And Peter said to them, “Repent and be baptized, each one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
Acts 2:38 - Lexham English Bible
Since the context of Acts 2:38 shows that the people were pricked in their hearts they desired to do something. There was a pressing need for guidance. More importantly, what was the reason these group of people were pricked in their hearts for? The answer is simple.
According to the New Testament Seminary Manual: Lesson 83 on Acts 2:
...that the Holy Ghost pricked the people's hearts as they heard Peter's testimony. The word pricked here means "pierced thoroughly" and suggests that the people felt remorse because the Jews as a people and nation had crucified their Lord, Jesus Christ.
Connecting Peter's testimony and sermon with the crucifixion of Jesus Christ is evident by Acts 2:14-36. In this testimony and sermon, Peter proclaims that Christ was among them and was delivered up by the foreknowledge of God and was executed by the use of the cross. And that this was accomplished through the hands of lawless men. Peter concluded with a proclamation that God, the Father, made Jesus both Christ and Lord - the one whom they had crucified.
Remarking on this very passage, its connection of Peter's testimony and sermon to that of the people being pricked in their hearts, is Charles H. Spurgeon's sermon: Pricked in their Heart. A sermon he delivered on the morning of September 1, 1888 at the Metropolitan Tabernacle, Newington. Here is what Spurgeon said:
Observe, that as the result of Peter's sermon, his hearers felt a mortal sting. "They were pricked in their heart." The truth had pierced their souls. When a man rinds out that he has done a fearful wrong to one who loved him, he grows sick at heart, and views his own conduct with abhorrence. We all remember the story of Llewellyn and his faithful dog. The prince came back from the hunt, and missed his infant child, but saw marks of blood everywhere. Suspecting his dog Gelert of having killed the child he drove his vengeful sword into the faithful hound, which had been bravely defending his child against a huge wolf, which lay there, all torn and dead, "tremendous still in death." Yes, he had slain the faithful creature which had preserved his child. Poor Gelert's dying yell pierced the prince to the heart; and well it might. If such emotions fitly arise when we discover that we have, in error, been ungenerous and cruel to a dog, how ought we to feel towards the Lord Jesus, who laid down his life that we, who were his enemies, might live?
Spurgeon further teaches:
When we read "they were pricked in their heart," we may see in it the meaning, that they felt a movement of love to him-a relenting of heart, a stirring of emotion towards him. They said to themselves, "Have we treated him thus? What can we do to show our horror of our own conduct?" They were not merely convinced of their fault so as to be grieved, but their desires and affections went out towards the offended One, and they cried, "What shall we do? In what way can we acknowledge our wrong? Is there any way of undoing this ill towards him whom we now love?"
He references a hymn by Newton and invites people to understand it. Spurgeon calls forth action as a reflection of what the crowd did:
As a consequence of Peter's sermon, preached in the power of the Holy Spirit, these people exhibited obedient faith. They were roused to action, and they said, "Men and brethren, what shall we do?" They believed that the same Jesus whom they had crucified was now Lord of all, and they hastened to be obedient unto him. When Peter said, "Repent!" they did indeed repent. If repentance be grief, they grieved at their hearts. If repentance be a change of mind and life, they were indeed altered men. Then Peter said, "Be baptized every one of you in the name of Jesus Christ for the remission of sins." Take the open and decisive step: stand forth as believers in Jesus, and confess him by that outward and visible sign which he has ordained. Be buried with him in whom your sin is buried. You slew him in error; be buried with him in truth. They did it gladly, they repented of the sin; they were baptized into the sacred name. And then Peter could tell them-"You have remission of sins: the wrong you have done to your Lord is cancelled: the Lord hath put away your sin for ever. Remission of sins comes to you through Jesus, whom you slew, whom the Father has raised up. You shall not be summoned before the bar of God to account even for the hideous crime of murdering the Lord, for by his death you are forgiven. In proof of forgiveness you shall now be made partakers of the great gift which marks his ascending power. The Holy Spirit shall come upon you, even upon you his murderers, and you shall go forth, and be witnesses for him."
He further calls attention to this process and response:
O my hearers, to what a place have I brought you now! If indeed the Holy Spirit has helped you to follow me in my discourse, see where we have climbed! However black your crime, however vile your character, if you have seen the wrong that you have done, if you have repented of having done it because you see that you have sinned against your loving Lord, and if you will now come to him repenting and believing, and will confess him as he bids you confess him in baptism; then you have full remission, and you shall be partakers of the gifts and graces of his Holy Spirit, and henceforth you shall be chosen witnesses for the Christ whom God hath raised from the dead. Beloved, you need no choice speech from me: pure gold needs no gilding, and as I have told you the most wonderful of all facts in heaven or in earth, I let it remain in all its simple grandeur.
The question arises - what does Spurgeon mean when he references baptism? To what extent does it mean to be buried with Christ for the remission of sins? Fortunately, Spurgeon held to the notion of how Baptism by Immersion is an essential ordinance and right in the process of regeneration and justification.
Basing his sermon on Colossians 2:12 - he states:
It is the firm belief of almost all Christian people that our Lord and Saviour Jesus Christ, before he left the earth, instituted two ordinances, namely, Baptism and the Lord’s Supper — ordinances which were to be observed by his disciples throughout every age on to the end of the world.
What is interesting about this opening remark to his sermon - the Church of Jesus Christ of Latter-day Saints hold to the nature of the Sacrement of the Lords Supper in connection with the ordinance of Baptism. Partaking of the emblems of the sacrament calls one to remember their covenant they had made at the time of being baptized.
Spurgeon also connects the ordinance of baptism to the great commission and command of Jesus Christ in Matthew 28:16-2:
The ground upon which this ordinance is founded is the command of our Saviour addressed to his disciples just before he ascended to heaven when he said, “Go ye, teach all nations baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Now if this be a command of Christ, (and I am not aware that the genuineness of the passage in which it appears has ever been called in question,) then, of course, it is the duty of all Christian people according to their convictions as to the nature and meaning of this command to observe and to maintain it on to the end of time.
He further contends:
I think it may also be asserted that ... all Christians regard the ordinance of baptism as one in which water is to be employed in some way or other; and very rightly so, because if baptism be altogether inward and spiritual — the baptism of the Holy Ghost — then we must believe that the baptism of the Holy Ghost is a baptism which one man can administer to another. The very fact that the baptism mentioned in the Scripture is a baptism which one man can administer to another, is sufficient to prove that in this baptism there is some outward, visible, material rite, ceremony, or ordinance which Christian people are to observe. Thus far ... I believe we are all agreed that the ordinance of baptism does imply the use and application of water in some way or other.
And how is this ordinance, ceremony, or rite accomplished? Spurgeon mentions how some hold to the notion of sprinkling or pouring of water as a means to accomplish Baptism. He further mentions the nature of infant baptism as an ordinance and how he disagrees with such a practice. He contends that the proper mode of the ordinance is not fulfilled unless the candidate be wholly immersed in water.
Another interesting aspect of Spurgeon's position on baptism is on the mode of how it is administered and to whom baptism is given to:
You will perceive that the difference resolves itself into two questions— a question with regard to the mode of this ordinance, and a question with reference to the subjects. These two questions, “How ought baptism to be administered?” and, “to whom ought baptism to be administered?” — these are the questions to which we in our consciences feel compelled to offer answers which differ very materially from those which are given by other Christian people. Again, let me explain this matter and set in as plain terms as possible. We believe that this ordinance should never be administered apart from the entire immersion of the candidate in water, and we also believe that none should be candidates for this ordinance excepting those who avow their faithun Christ. And here let me observe ' that the very common notion that we are in the habit of practising adult baptism is utterly a mistake. We do not contend for the baptism of adults; we contend for the baptism of believers.
It is quite clear - and Spurgeon mentions this in his sermon - that Baptism by Immersion is considered a sacrament where a person makes an oath. According to the Church of Jesus Christ of Latter-day Saints, baptism by immersion is the first covenant one makes with Heavenly Father. Consider this teaching:
When we were baptized, we entered into a covenant with God. We promised to take upon ourselves the name of Jesus Christ, always remember Him, keep His commandments, and serve Him to the end. Heavenly Father promised us a remission of sins and, through the ordinance of confirmation, the gift of the Holy Ghost. We renew this covenant each time we partake of the sacrament.
What covenants did I make at Baptism? - Come Follow Me for Young Women
What purpose does it serve to bring Charles H. Spurgeon into this discussion? Especially since he was a Calvinistic preacher and Baptist minister. His sermons are quite lengthy. He does not water down anything in his messages. And he speaks with power and conviction in such a manner that commands authority. Having studied a handful of his sermons, IK have come to appreciate and learn a great deal of some of the scriptures and what they have to say. Some of those messages and sermons deal with Baptism and Baptismal Regeneration. And it is the latter topic that I bring to the table for consideration in this discussion.
Spurgeon's sermon on Baptismal Regeneration is based on Mark 16:15-16. Throughout this sermon, he appears to challenge the doctrine of baptismal regeneration. Much of it has to do with the Church of England and the nature of Infant baptism. Something he appears to be opposed to. He references how baptismal regeneration appears to be more of a mechanical than a spiritual application. However, what is interesting is the nature of how faith plays a key role. Take notice of what Spurgeon says here:
I find that the great error which we have to contend with throughout England (and it is growing more and more), is one in direct opposition to my text, well known to you as the doctrine of baptismal regeneration. We will confront this dogma with the assertion, that BAPTISM WITHOUT FAITH SAVES NO ONE. The text says, "He that believeth and is baptized shall be saved;" but whether a man be baptized or no, it asserts that "he that believeth not shall be damned:" so that baptism does not save the unbeliever, nay, it does not in any degree exempt him from the common doom of all the ungodly. He may have baptism, or he may not have baptism, but if he believeth not, he shall be in any case most surely damned. Let him be baptized by immersion or sprinkling, in his infancy, or in his adult age, if he be not led to put his trust in Jesus Christ—if he remaineth an unbeliever, then this terrible doom is pronounced upon him—"He that believeth not shall be damned."
Here is the crux of the issue that Spurgeon lays out. Baptism itself does nothing. There is no salvific component to baptism alone. And it is true that being immersion in water really does nothing to cleanse someone from sin and transgression. It is working hard all day, coming home dirty, sweating, and filling the tub full of water and then immersing self in the water hoping it will clean the sweat and dirt off the body. Or standing in the shower and hoping the water washes away the days hard work. It is all mechanical.
However, Faith in Jesus Christ is the very key to spiritual regeneration and the ordinance of baptism. Believing on Jesus Christ means a person:
- Believe in His death and resurrection
- Recognize our own weakness and sinfulness
- Desires to receive forgiveness by repenting of ones sins
- Be willing to follow Christ and his example he had set in his mortal ministry
Understanding this helps us to understand that spiritual regeneration and baptismal regeneration are interdependent of one another. And this is what is at the core of how baptism is essential to the salvation of humanity. Both are required as part of one making a covenant with Jesus Christ.
Let's turn back to what Spurgeon says. Later in his message, he appears to reiterate his point that baptism without faith saves no one:
I come with much brevity, and I hope with much earnestness, in the second place, to say that FAITH IS THE INDISPENSABLE REQUISITE TO SALVATION. "He that believeth and is baptized shall be saved; he that believeth not shall be damned." Faith is the one indispensable requisite for salvation. This faith is the gift of God. It is the work of the Holy Spirit.
He expounds on what this means:
Believing consists in two things; first there is an accrediting of the testimony of God concerning his Son. God tells you that his Son came into the world and was made flesh, that he lived upon earth for men's sake, that after having spent his life in holiness he was offered up a propitiation for sin, that upon the cross he there and then made expiation—so made expiation for the sins of the world that Whosoever believeth in him shall not perish, but have everlasting life. If you would be saved, you must accredit this testimony which God gives concerning his own Son. Having received this testimony, the next thing is to confide in it—indeed here lies, I think, the essence of saving faith, to rest yourself for eternal salvation upon the atonement and the righteousness of Jesus Christ, to have done once for all with all reliance upon feelings or upon doings, and to trust in Jesus Christ and in what he did for your salvation.
Spurgeon establishes what type of faith he is speaking on:
This is faith, receiving of the truth of Christ: first knowing it to be true, and then acting upon that belief. Such a faith as this—such real faith as this makes the man henceforth hate sin. How can he love the thing which made the Saviour bleed? It makes him live in holiness. How can he but seek to honour that God who has loved him so much as to give his Son to die for him. This faith is spiritual in its nature and effects; it operates upon the entire man; it changes his heart, enlightens his judgment, and subdues his will; it subjects him to God's supremacy, and makes him receive God's Word as a little child, willing to receive the truth upon the ipse dixit of the divine One; it sanctifies his intellect, and makes him willing to be taught God's Word; it cleanses within; it makes clean the inside of the cup and platter, and it beautifies without; it makes clean the exterior conduct and the inner motive, so that the man, if his faith be true and real, becomes henceforth another man to what he ever was before.
Now, you may be wondering about the supposed conflict between Spurgeons previous sermon on Baptism and his disavowing baptismal regeneration as being salvific. His answer is simple. the ordinance and sacrament of baptism is connected with faith. Not that it regenerates a person per say, instead it is an avowal of a person's faith in Christ. It is putting on the soldiers' regimentals. He makes a commitment to Christ, to the Church, and his commitment to serve God. And to this end, Spurgeon contends that baptism by immersion is also a recognition of one's faith in Christ's burial and resurrection:
Next, we think baptism is also to the believer a testimony of his faith; he does in baptism tell the world what he believes. "I am about," saith he, "to be buried in water. I believe that the Son of God was metaphorically baptized in suffering: I believe he was literally dead and buried." To rise again out of the water sets forth to all men that he believes in the resurrection of Christ. There is a showing forth in the Lord's Supper of Christ's death, and there is a showing forth in baptism of Christ's burial and resurrection. It is a type, a sign, a symbol, a mirror to the world: a looking-glass in which religion is as it were reflected. We say to the onlooker, when he asks what is the meaning of this ordinance, "We mean to set forth our faith that Christ was buried, and that he rose again from the dead, and we avow this death and resurrection to be the ground of our trust."
So, if baptismal regeneration is not a correct biblical doctrine and spiritual regeneration is and baptism is a mere avow of faith and commitment to Christ; what purpose does faith and baptism truly play in the role of the Christian believer and salvation? Spurgeon answers that question quite well:
Again, baptism is also Faith's taking her proper place. It is, or should be one of her first acts of obedience. Reason looks at baptism, and says, "Perhaps there is nothing in it; it cannot do me any good." "True," says Faith, "and therefore will I observe it. If it did me some good my selfishness would make me do it, but inasmuch as to my sense there is no good in it, since I am bidden by my Lord thus to fulfil all righteousness, it is my first public declaration that a thing which looks to be unreasonable and seems to be unprofitable, being commanded by God, is law, is law to me. If my Master had told me to pick up six stones and lay them in a row I would do it, without demanding of him, 'What good will it do?' Cui bono? is no fit question for soldiers of Jesus. The very simplicity and apparent uselessness of the ordinance should make the believer say, 'Therefore I do it because it becomes the better test to me of my obedience to my Master.'" When you tell your servant to do something, and he cannot comprehend it, if he turns round and says, "Please, sir, what for?" you are quite clear that he hardly understands the relation between master and servant. So when God tells me to do a thing, if I say, "What for?" I cannot have taken the place which Faith ought to occupy, which is that of simple obedience to whatever the Lord hath said. Baptism is commanded, and Faith obeys because it is commanded, and thus takes her proper place.
This statement of Spurgeon fits quite well with the first principle of the Gospel. And that is to have faith in Jesus Christ. Without faith in Christ, one is not able to repent and desire a forgiveness of their sins. Neither are they willing to commit themselves to walk in obedience to God's will and purpose.
What connects spiritual regeneration to baptism by immersion for the remission of sins (or baptismal regeneration in this context) is obedience to God. This very act of obedience is our willingness and commitment to put to death the natural man that is at enmity go God and arise as a new creation in Christ Jesus.
The Natural Man and Being Born Again - What it Means
Now that we have an understanding of spiritual regeneration and its connection with baptismal regeneration - let's explore what it means regarding the natural man and the need to be born again. And how it correlates with spiritual and baptismal regeneration, faith, and obedience.
Mosiah 3:19 shares this understanding:
For the natural man is an enemy to God, and has been from the fall of Adam, and will be forever and ever, unless he yields to the enticing's of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ, the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, and willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.
This passage of scripture in the Book of Mormon is in line with what one finds in Paul's teachings. For instance, Paul writes the following. in Romans 8:5-8:
For those who are living according to the flesh are intent on the things of the flesh, but those who are living according to the Spirit are intent on the things of the Spirit. For the mindset of the flesh is death, but the mindset of the Spirit is life and peace, because the mindset of the flesh is enmity toward God, for it is not subjected to the law of God, for it is not able to do so, and those who are in the flesh are not able to please God.
Mosiah 3:19 appears to summarize the nature of justification and sanctification. A path from being an enemy of God to a faithful and obedient servant who is a friend of God. Here is what one finds at the website Gospel Doctrine as it pertains to Mosiah 3:19:
Our relationship with God is described by several terms, and there is a spiritual progression-from enemy, to servant, to son or daughter, to friend. We begin with the natural, or carnal man, who is far from God and cares only for the things of the flesh (Rom 8:5). He receives not the things of the Spirit of God: for they are foolishness unto him (1 Cor 2:14). As we turn to the Lord and become baptized, we become his servants. The baptismal applicant must be willing to take upon them the name of Jesus Christ, having a determination to serve him to the end (DC 20:37). Next comes the process of spiritual rebirth which makes us a son or daughter of Christ, ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you (Mosiah 5:7). The last stage is that of friendship with God. It is to be paid the great compliment that few have received, to be referred to as the Lord's friend, I say unto you, for you are mine apostles...ye are they whom my Father hath given me; ye are my friends (DC 84:63). The Lord explained further, Ye are my friends, if ye do whatsoever I command you (Jn 15:14). Therefore, our journey is to make that great transition, from the natural man to the spiritual man-from the enemy of God to the friend of God.
The process of spiritual rebirth focuses on four steps:
- Requires one to yield to the enticings of the Holy Spirit
- willingness to put off the natural man
- Committed to become a saint through the infiinte atonement of Jesus Christ
- Become as a child - humble and submissive to the will of God
This rebirth is not possible without spiritual regeneration. Nor is it possible without obedience to be baptized for the remission of sins as a means to attain salvation. The first being an inward manifestation of one's faith in Jesus Christ, and the latter being a manifestation of one's faith in willing to obey God.
Today, Modern Christianity holds to this notion that spiritual regeneration is one singular event that occurs at the time of confession, and immediately following a profession of faith (typically Baptism being the public profession of Faith).
And it is the present issue that differentiates Modern Christianity to that of the Restored Gospel of Jesus Christ. Here is what Robert L. Millet said:
When men and women sincerely nail their sins to the cross of Christ, their identity is changed and their nature is transformed. And yet, as major Christian writers have pointed out recently, too many professing Christians have walked an aisle, signed a card, prayed a prayer, and still not forsaken worldliness. They talk the talk but do not walk the walk: they do not live essentially any differently than people of the world.
Joseph Smith Encounters Calvinism - Robert L. Millet; BYU Studies Quarterly 50:4
And why is this? The consensus among many of these recent Christian writers is that so much emphasis has been placed upon salvation as a free gift, upon the grace of Deity and the warning against legalistic obedience, that too little emphasis has been placed upon the discipleship associated with the Savior’s invitation: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23), or: “If ye love me, keep my commandments” (John 14:15). Salvation has been teased apart from discipleship. Conversion and rebirth have been separated from obedience. An unintended but inappropriate wall has been constructed between justification and sanctification.
Millet is not alone in this. I've mentioned A.W. Tozer and his work The Crucified Life in various discussions, articles, and conversations. Like Spurgeon, Tozer spoke with passion, authority and zeal. He also spoke out on the problematic of contemporary Christianity borrowing from the philosophies of the world and even other religions. Primarily those phrases and mottos that appear to look great on the surface, yet are not rooted in Scripture or that mostly bolster one's self-image.
Relying on Galatians 2:20 - Tozer presents his understanding of what a Crucified Life is all about:
What I mean by "the crucified life" is a life wholly given over to the Lord in absolute humility and obedience: a sacrifice pleasing to the Lord. The word "crucified" takes us back to what Christ did on the cross. The key verse for this is Galatians 2:20: I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
From Tozer's perspective - the crucified life is tied into the process of spiritual perfection through Jesus Christ. He writes: The whole Bible supports the idea of progressing toward spiritual perfection our Christian lives. He then remarks on how the Apostle Paul himself longed for and spoke about spiritual perfection. Tozer cites Philippians 3:12:
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
Coupling the idea of the crucified life with spiritual perfection - Tozer provides this insight:
The crucified life is a life absolutely committed to following after Christ Jesus. To be more like Him. To think like Him. To act like Him. To love like Him. The whole essence of spiritual perfection has everything to do with Jesus Christ.
And here is where Tozer and Millet meet in harmony regarding the fruits of one committed to Christ:
Many Christians talk about living the crucified life but nothing in their lives indicates they have even begun the journey. ... there is much joy that they have been saved but no anticipation of continuing on the journey toward spiritual perfection.
What he is describing is a spiritual hunger and yearning and a longing to know God in increasing measure. Such a desire ought to push a Christian believer toward spiritual perfection. And yet the problem, as Tozer sees it, is this:
Many are not willing to pay the cost associated with the victorious Christian life. Erroneously, many are taught and believe that the Christian life is a free ride that eventually ends up in heaven. After all Jesus paid it all.
Tozer then defines who a Christian is: ...one who sustains a right relationship with Jesus Christ. This is because the New Testament centers the emphasis on Christ crucified and risen and presents Him as the last alternate object of faith. And it comes down to the question - what think ye of Christ? True Christianity, based on Tozer's worldview, is not about a question of what one thinks of the Bible. Nor of what one thinks of the Church. None of those types of questions matter. Even the question of Baptism holds no significant relevance. There is only one important question that matters:
These questions, and many more like them, are inappropriate. So the question before us, and the question that really matters, is simply, what do you think of Christ? And what are you going to do with Christ?
Since Jesus Christ has settled every question - what does this have to do with being born again, baptism by immersion for the remission of sins, and the nature of the conversation at hand? First, it has to do with Faith. Second, it has to do with obedience. Third, Tozer brings us back to the nature of Peter, his testimony and sermon, and the question of the crowd regarding what they shall do. He cites Acts 2:37 and says this:
Peter was saying, "you are to believe on the Lord Jesus Christ and then prove you believed by identifying yourself with Him in baptism. You are to identify yourself with him in baptism and prove and show to the world that you believe in this one that has been raised from the dead."
Another component to Tozer's viewpoint rests on his question what do you do with Christ? See, Tozer associates the cost of the crucified life, not as something one does to merit something. The cost of the crucified life is based on the understanding that one has to do something on condition of something. The condition is to believe on Christ. That is our faith. What we do as a condition of our belief and faith in Christ is to identify ourselves with Him in baptism. Here is how. he explains this idea:
If Christ is alive, then you must do something about Him. If he is alive, then He is on your conscience until you have done something about it. And that He is alive is proven by the coming down of the Holy Ghost to carry the evidence straight to the conscience of man.
And here are some take aways from this:
- I must hear Him by listening. to His voice - via the Holy Spirit.
- I must identify with Him
- I must admit my need for Him
- I must follow Him
- I am required to dedicate and devote my life to Him in a way of commitment and faithul obedience.
The condition of do is the cost associated with living a crucified life toward spiritual perfection.
Returning our attention back to the natural man - Tozer has this to say:
If you are a natural man, no matter how learned, how talented, how handsome, or how desirable you are, you do not know a thing about God and you do not know a thing about spiritual life. You do not have the faculties to know it.
Tozer uses two analogies. The first is how a deaf person not being able to hear a Mozart Symphany lacks ability to appreciate the music. The second analogy is that of a blind man attempting to enjoy paintings in an art gallery. His inability to see those paintings is because he is dead to them. Tozer concludes that:
No matter who you are or how learned or religious you are, if you have not been regenerated, renewed, made over, brought to the light by the quickening of the Holy Spirit, you cannot know God. You cannot know spiritual things at all; you can only know the history of spiritual things Any enthusiasm you have for religion is but an illusion.
He then goes on to relate the character and nature of a Spiritual Man. And not in a way that any of us has come to understand. In presenting the spiritual man, Tozer uses an analogy of a pendulum and how it swings from one place to another. He presents a Spiritual man as a person who swings between Egypt and the Holy Land. one who tastes the spiritual and draws ever close to experiencing it and then swings back into the desires of the world. There seems to be no spiritual progress and growth with such an individual.
A third type Tozer focuses on regards the nature and character of a carnal man. While the natural man cannot discern the spiritual, and the spiritual man is in a conundrum of lacking and progression and growth as a faithful Christian: the carnal man is one who is an immature Christian:
The carnal man is the immature Christian who does not go on or advance. He is slowed in his spiritual development and is not influenced or controlled by the Holy Spirit but rather by his lower nature.
Tozer goes on and recounts the story contained in Numbers 13-14. The nation of Israel came to Kadeshb-Barnea and Moses spoke to them about entering into the promised land. Israel responded that they were afraid and requested Moses to send 12 men to examine the land they were about ready to enter. Moses complied and sent twelve men. Those men came back and reported the goodness of the land. However, they concluded that the inhabitants were strong, well-fortified and this frightened them and because of their unbelief, they advised that it is better the people f Israel stay where they are. Knowing they are free of Egypt and no longer salves. Fortunately, Caleb and Joshua came to the front of the line and said they were ready to go and take the land as it was promised by God.
Unfortunately, because of Israel's fear of going in to possess the land of their fathers - Israel ended up wandering the Deseret for 40 years. For Tozer, this is spiritual failure. People who confess faith in Christ yet are not willing to do what it takes regarding their faith in Christ. Because they have been deceived into thinking there is nothing, they can do except believe on Christ.
Here is how Tozer explains it:
I refuse to be discouraged about anything, but it gives me a heavy heart to walk among Christians who have wandered for 40 years in the wilderness, not going back to sin but not going on into the holy life. Wandering in an aimless circle, sometimes a little warmer, sometimes a little, colder, sometimes a little holier and sometimes very unholy, but never going on, Habits have been acquired and are hard to break, and it makes it almost certain that they will live and die spiritual failures. To me this is a terrible thing.
All of this ties into the nature of spiritual regeneration, baptismal regeneration by immersion for the remission of sins, and spiritual growth toward spiritual perfection. It all brings together the nature and the dynamics of being born again as a spiritual transformative process toward salvation and eternal life. This makes sense when we consider what thet Apostle Paul taught:
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Philippians 2:12, KJV
Concluding Thoughts and Remarks
The objective is to present my understanding of the nature of baptism as a rite and ordinance as it correlates with the nature of regeneration. Placing Faith and obedience in their rightful place. And how spiritual regeneration is interelement upon baptismal regeneration by immersion for the remission of sins. Further expounding on how the understanding of being born again is an unfolding transformative process where one is crucified in Christ and lives wholly committed to doing the will of God toward spiritual perfection.
We are called to faith and because of the Holy Spirit, we are brought to an awareness of our present state and condition. Our need of redemption and need of Christ's infinite atonement. What we are willing to do to give our heart, mind, and spirit over to God's care - the cost required to grow and become spiritually perfect in Christ. Faith in knowing who Christ is and obedience in doing what our faith requires of us to do for Christ. To prove our allegiance and loyalty to Him. This is what the Restored Gospel of Jesus Christ teaches.
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