BAPTISMAL REGENERATION
EXAMINED
by Dr Jeffrey Khoo
For
by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should
boast.
(Eph
2:8-9)
The doctrine of baptismal
regeneration teaches that baptism is essential for salvation. Those who teach this doctrine say that faith in Christ is not
enough, one must go through the rite of water baptism if one is to receive salvation. Thus, their salvation formula is: Faith
plus baptism equals salvation.
The question we want to ask ourselves is: “Does the Bible teach this?” This tract seeks to answer
this question. Is baptismal regeneration tenable on the basis of principles of Bible interpretation, theology and context?
Principles of Bible Interpretation
Fallacious doctrines
stem from equally fallacious interpretation. The Bible means what it says and says what it means. It is, therefore, imperative
that we rightly divide the Word of truth (2 Tim 2:15). If we
do not interpret Scripture
accurately, we may fall into the danger of adding to or subtracting from God’s Word.
The sixty-six books of the Bible, both the Old Testament as well as the New Testament, are the inspired,
infallible, inerrant and authoritative Word of God. The Old Testament and the New Testament are an organic unity. They are
inseparable. They belong together. They are intrinsically connected. This fact is succinctly expressed by these two couplets:
“The Old is by the New explained, the New is in the Old contained,” and “The New is in the Old concealed,
the Old is by the New revealed.” Jesus Himself regarded the Old Testament as the Word of God (Mat 5:17-18). He explained
the things concerning Himself to the Emmaus disciples from the Old Testament (Lk 24:27). It is, therefore, crucial to realize
that if any doctrine is to be formulated, it must find basis not only in the New Testament but also in the Old. Sadly, those
who teach baptismal regeneration fail to apply this. Most of the arguments offered are taken from so called “proof texts”
from the Gospels and Acts. Some of these verses are Mark 16:16, Acts 2:38 and Acts 22:16. These verses seem to support the
idea that water baptism is essential for salvation. However, in biblical interpretation, formulation of any doctrine must
find basis not just in the Gospels and Acts, which are historical books but also in the Epistles, which are essentially doctrinal
in nature, and in the Old Testament.
The Gospels and Acts,
being historical in nature, primarily record for us what Jesus and the Apostles did and taught. Declarative statements are
usually given without explanation or exposition. The Epistles are the books which deal with doctrine. The Epistles articulate
what Jesus declared, and explain the significance of the Old Testament concerning Christ. Those who teach baptismal regeneration
have failed to recognize the need to reconcile their doctrine with the Epistles, particularly Romans and Galatians. In the
process of presenting their doctrine of baptismal regeneration, they have interpreted the verses out of context.
Another important principle in biblical interpretation is that Scripture
must not be made to clash with Scripture. The Bible does not contradict itself. In Romans, Paul in no uncertain terms
emphasized the fact that salvation is by grace through faith. “For it is the righteousness of God revealed from faith
to faith; as it is written. The just shall live by faith.” (Rom 1:17). If
we say that water baptism is essential for salvation, why then did not Paul mention baptism as a requirement? Paul should
have said, “The just shall live by faith and through baptism.” But nowhere in the entire book of Romans did Paul
elevate the rite of water baptism to the level of the faith we must have in Christ in order to be saved. In Ephesians 2:8-9
Paul makes it very clear, “For by grace are ye saved through faith; and that not of yourselves, it is the gift of God — Not of works, lest any man should boast.”
Then, how about James
2:20 which states that “faith without works is dead”? The proponents of baptismal regeneration say that “works”
here include water baptism. Now, it is vital to interpret the Bible in its proper context. A knowledge of the historical context would play an important role in helping us interpret the Epistle of James. The historical
context can be seen in chapter 1:26 - 2:13 and 4:1-11. James was addressing a people who called themselves Christian but showed
no repentance in their lives. The argument that water baptism is essential for salvation cannot be argued for here because
baptism is not even mentioned in James. We, therefore, cannot equate “works” with baptism”. If we do, we
will make James say what he did not say.
The doctrine of baptismal regeneration is an attack on the very heart of the gospel and the work of Christ.
It is equally important
to note the authorial intent of James. James was rebuking sin. He was not giving
a discourse on the importance of baptism for salvation. What James was trying to drive at was that if a person says he has
faith, his life must manifest the marks of grace. True faith will result in a changed life shown by good works but good works
are not the means whereby a man obtains salvation.
The proponents of baptismal
regeneration have started on a wrong premise for interpreting the Bible. They have failed to allow Scripture to speak for
itself. Rather, they have read into Scripture and thereby teach a doctrine which is contrary to the historic Christian faith.
Theological Grounds
The doctrine of baptismal regeneration is an attack on the very heart of the gospel and the work of Christ.
To say that baptism is essential for salvation is equivalent to saying that Christ’s death on the cross was not sufficient to save sinners because anyone who wants to be saved must, on his part, go through the waters of
baptism. Paul calls this “another gospel” (Gal 1:8-9). Paul warned, “But though we, or an angel from heaven,
preach any other gospel unto you than that which we have preached unto you, let him be accursed.” It is, therefore,
of utmost importance that we understand the doctrine of salvation.
In Galatians, Paul warned the Christians against a group of false teachers called Judaizers who taught that
in order to be saved, one must not only believe in Christ, one must also be circumcized. Paul called these people “false
brethren.”
In Romans, Paul contended
with the Judaizers very fiercely. Paul argued very strongly that salvation is not by works but solely by grace through faith.
In chapter 4, Paul answered the question, “Was Abraham justified by faith or works?” Paul pointed out that “Abraham
believed God, and it was counted unto him for righteousness.” (Rom 4:3, Gal 3:6). Paul further argued that salvation
did not come because Abraham was circumcized. Abraham was saved “Not in circumcision, but in uncircumcision. And he
received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he
might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them
also; And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that
faith of our father Abraham, which he had being yet uncircumcised.” (Rom 4:10-12). Abraham was, thus, saved before circumcision!
It is important to know that the New Testament sacrament of water baptism is identified with the Old Testament rite of circumcision
(Col
2:11-12). Abraham was justified by faith alone. It is the same for New Testament
believers — “sola fide.” Faith is the only requirement for salvation.
What then is water
baptism all about? According to the Westminster Shorter Catechism question ninety-four:
“What is Baptism?” The answer is “Baptism is a Sacrament, wherein the washing with water, in the name of
the Father, and of the Son, and of the Holy Ghost doth signify and seal our engrafting into Christ, and partaking of the benefits
of the covenant of grace, and our engagement to be the Lord’s.” Baptism cannot save. It is a sign and a seal (Gen 17:11 cf Rom 4:11). They signify and visibly represent the things that should have already
taken place in the heart, namely, faith, conversion, forgiveness of sin, communion with Christ etc. The sacrament of water
baptism is a means of grace. It serves to help sinful people understand in pictorial
form the spiritual truths concerning salvation. Baptism is, thus, “an outward sign of an inward grace.” That is
why Paul said, “But he is a Jew, which is one inwardly; and circumcision is that
of the heart, in the spirit, and not of the letter.” (Deut 10:16, Rom 2:28-29). Paul saw baptism as an expression
of faith in Christ. To the Corinthians, he said, “Christ sent me not to baptize but to preach the gospel.” (1
Cor 1:17). If the gospel and baptism are both essential for salvation, then Paul should have said, “Christ sent me both to preach and to baptize.” It is important to see the sacrament of water
baptism in the correct theological perspective.
Spurgeon said, “If my garment of salvation requires only a stitch from me, I am lost!” Baptismal regeneration
is such a stitch.
The doctrine of baptismal regeneration apparently suggests that a person has the ability to decide whether
he wants to be saved or not. An explanation concerning the doctrine of man and of
sin is needed here.
Man has no ability whatsoever to save himself from sin. After
the Fall, man became totally depraved. The heart of man is completely corrupted
by sin (Jer 17:9). Man is dead in sin (Eph 2:1). Man is not able to respond to spiritual things (1 Cor 2:13- 14). Given the
choice, man will choose to reject Christ rather than believe in Him. “As it is written, There is none righteous, no,
not one; There is none that understandeth, there is none that seeketh after God.” (Rom 3:10-11). How then can man be
saved? It is only by the grace of God. God, before the foundation of the world, chose some to be saved (Eph 1:3-11). He made
salvation possible by sending His only begotten Son, Jesus Christ, to die for sinners (Jn 3:16, Rom 5:8). Knowing that we
cannot and will not come to Him by ourselves, He draws us to Himself (Jn 6:37,44). Even the very faith to believe was given
to us by God. And having saved us, He continues saving us to the very end (Rom 8:28-39). This is a wonderful truth. It not
only comforts our hearts, it also gives all the glory to God. Salvation is by grace from beginning to end and not by works.
Charles H. Spurgeon, “the prince of preachers,” said, “If my garment of salvation requires only a stitch
from me, I am lost!” Baptismal regeneration is such a stitch.
Contextual Grounds
In order that the arguments
for baptismal regeneration be valid, they must of necessity find consistency in the Bible where every person saved were saved
after they were baptized. However, this is not the case. Baptism is not mentioned in Acts 4:4, 9:35, 11:21, 13:12,48, 14:1,
17:4,12,34 when the people after hearing the gospel, believed and were saved. Although, it is not stated that they were baptized,
we are not saying that no baptism occurred. The point Luke was trying to drive at was that salvation came by way of faith
alone — they “believed.”
Consider the example of Cornelius in Acts 10:44- 48. Peter was directed of the Lord to preach the gospel
to Cornelius, a centurion. Acts 10:44 tells us that “While Peter yet spoke these words, the Holy Ghost fell on all them
who heard the word.” Note that the Holy Spirit indwelt Cornelius and his household before
baptism (Acts 10:47-48). Rom 8:9 says, “Now if any man have not the Spirit of Christ, he is none of his.” Are
those who teach that water baptism is essential for salvation saying that Cornelius was not saved before he was baptized?
The fact that Cornelius received salvation before baptism is confirmed by Peter’s report to the Jerusalem Council in
Acts 11:15-17. Peter reported that Cornelius received the baptism of the Holy Spirit just as the Apostles had received theirs
at Pentecost. This was the basis on which Peter concluded that salvation was also given to the Gentiles. Therefore, the baptism
of the Holy Spirit, and not water baptism, causes regeneration.
Regeneration is associated with Holy Spirit baptism, not water baptism. The physical act of water baptism does not and
cannot save.
Consider Acts 19:1-6. In this incident, we find a group of John’s disciples. They were baptized with
water by John but did that baptism save them? The answer is obviously in the negative. Paul had to instruct them concerning
the way to salvation which is in Christ alone. That is why Paul had to ask this searching question: “Have ye received
the Holy Ghost since ye believed?” This verse and the subsequent verses tell us that Paul’s concern was not whether
they had already been baptized with water but whether they had received the baptism of the Holy Spirit. Regeneration is associated
with Holy Spirit baptism, not water baptism. The physical act of water baptism does not and cannot save.
In the process of arguing
against the doctrine of baptismal regeneration, we are not saying that the ordinance of water baptism is not important. Indeed,
Baptism is commanded of the Lord. However, it must be stated categorically that baptism is necessary unto obedience but not necessary unto salvation.
Dear reader, do you
belong to a church which teaches that water baptism is necessary for salvation? Please understand that the Lord Jesus Christ
and the Apostles did not teach this. The Apostle Paul made it very clear: “The just shall live by faith” (Rom 1:17). “For by grace are ye saved through faith
and that not of yourselves, it is the gift of God — Not of works, lest any man should boast.” (Eph 2:8-9). If you do belong to such a church, the Bible commands separation and withdrawal from
false churches (2 Cor 6:14-18, 1 Tim 6:3-5, 2 Tim 2:16-21, Eph 5:11). Do you love the Lord? Jesus said, “If a man
love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode
with him.” (Jn
14:23).
Jeffrey Khoo
FAR EASTERN
BIBLE COLLEGE
9A Gilstead Road, Singapore
309063.
