baptism – La Vista Church of Christ

Baptism – Faith in the Powerful Working of God

Jeffrey Hamilton — Wed, 13 May 2026 14:57:48 +0000

by Edwin Crozier

I honestly do not understand why there is so much debate surrounding baptism. To be clear, I get the doctrinal wranglings and how they have developed. I just don’t understand how they hold sway in light of what the Bible clearly says about baptism.

I’m not even really sure why the issue of baptism gets caught up in the debate over being saved by works, faith, or grace. In Colossians 2:11-15, Paul makes the teaching incredibly clear.

First, he states the Colossians were spiritually circumcised by being buried with Christ in baptism. Had they not been buried with Him, they could not be raised with Him. In other words, there is no life in Christ apart from being baptized with Christ.

Second, the reason we need to be baptized is that we are dead. Some will suggest we can’t do anything because we are dead; therefore, we don’t have to be baptized because that is us doing something. That isn’t what Paul says. Paul doesn’t say we bury ourselves with Christ; rather, we have been buried with him in baptism. Just like every dead person who is buried is buried by someone else’s work, we are baptized by someone else’s work. The very picture of baptism is not us doing something; it is something being done to us. Someone else immerses and buries us. We’re not working at all.

By the way, part of this point is to recognize that we don’t bury living people. In other words, we aren’t made alive by Christ through some other means and then get baptized. The notion of getting baptized to show everyone else what has already happened has us burying the living. But that isn’t baptism. Baptism is burying the dead and watching resurrection happen as the one being baptized comes up out of that watery grave.

Third, we are not raised by faith in our working or even by faith in baptism’s working. We are raised by faith in the powerful working of God. God is the one who works in baptism. We don’t get baptized because we think we are accomplishing something in baptism. We don’t get baptized because we believe baptism accomplishes something. We get baptized because we believe God when He says He accomplishes something in baptism.

In fact, this is why faith saves. Not because a moment of mental assent to some doctrinal statement about Jesus causes us to enter Christ. Rather, because if we actually believe Christ, we do what He tells us to do to be saved. If we don’t do what He tells us to do, we don’t actually believe Him.

That is what baptism is. It is not a belief in ourselves or our work. It is faith in the powerful working of God. And that is the kind of faith that saves.

Have you been saved by faith in the powerful working of God? Or have you followed a different path? If we can help you enter Christ the way Paul describes in this passage, let us know in the comments. We are happy to help.

Are people wrong to reject baptism?

Jeffrey Hamilton — Thu, 07 May 2026 15:56:08 +0000

Question:

Dear Brother,

I have a question regarding the plan of salvation. I ask this with the intent of seeking clarity rather than passing judgment on others.

My question concerns the forgiveness of sins. Scripture clearly states that water baptism by immersion, rooted in faith and by grace, effects the forgiveness of sins and the receiving of the Holy Spirit. Consequently, I am under the impression that denominations which reject this—believing instead that salvation is attained through faith alone and that baptism is merely an answer of a good conscience toward God rather than a requirement for salvation—are essentially in error, as they reject the order established by Christ.

Is this understanding correct? I look forward to your response.

Thank you, and with Christian greetings.

Answer:

"You are My friends if you do what I command you" (John 15:14).

"Jesus answered and said to him, 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father's who sent Me'" (John 14:23-24).

Since it is Jesus and His apostles who tell us that baptism is necessary (Matthew 28:19-20; Mark 16:16; Romans 6:1-7; I Peter 3:21, etc.), then the obvious conclusion is that those who ignore Christ's command neither love him nor are his friends. You can't serve God partially.

Response:

Dear Brother,

Thank you for your prompt response. I share your conviction that water baptism is a vital aspect of the plan of salvation and the rebirth in Christ. As you rightly stated, if we love the Lord, we will be obedient to His Word. It is indeed the case that the Lord Himself has established an order which we are called to obey, in order to become a child of God through love and by grace.

Thank you, and I wish you a blessed evening.

Such Were Some of You

Jeffrey Hamilton — Mon, 04 May 2026 21:19:02 +0000

by Heath Rogers

"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (I Corinthians 6:9-11 NKJV).

The church in Corinth was located in a city that was notorious for its sinfulness. Corinth "was a cesspool of immorality. At night, it was made hideous by the brawls and lewd songs of drunken revelry. In the daytime, its markets and squares swarmed with Jewish peddlers, foreign traders, sailors, soldiers, athletes in training, boxers, wrestlers, charioteers, racing men, betting men, courtesans, slaves, idlers, and parasites of every description. To 'behave as a Corinthian' was a proverbial synonym for 'living an ungodly, immoral life,' The verb 'to Corinthianize' meant to have relations with a prostitute" (Reese, 13). The city of Corinth was home to the temple of Aphrodite, the goddess of love. The temple employed 1,000 "priestesses" (prostitutes) to "assist" in the worship of this love goddess.

Not only was the church in Corinth located in such an environment, but it was made up, at least in part, of men and women who had formerly lived the sinful lifestyle associated with the city.

There are a number of things that stand out in these verses written by Paul. The most obvious feature of this passage is the list of sins. Such lists can be found in several letters Paul wrote (e.g., Gal. 5:19-21, 1 Tim. 1:9-10). Let us first consider the contents of this list.

Fornication

This sin is defined as "voluntary sexual intercourse." Given the nature of the city of Corinth, we can understand why the Holy Spirit placed this sin first in the list. While this term refers to sexual intercourse between a man and a woman, it is somewhat of an "umbrella" term, encompassing a number of sexual acts, including adultery and homosexuality, both of which appear later in this list. The English Standard Version and the New International Version render the term as "sexually immoral."

Idolatry

An idolater is a person who worships an image that represents a false god. Such worship certainly took place in Corinth. The worship of an idol not only took away the glory and praise that belonged to the true and living God but also included other sins, some of which are listed here.

Adultery

This term refers to "voluntary sexual intercourse between a married man and a woman not his wife, or between a married woman and a man not her husband." Adultery is an act of unrighteousness because it violates the covenant between a husband and a wife, destroys the trust that one has in their spouse, and contaminates a union which God intends to be holy. Those who have divorced for a cause other than fornication (Matthew 19:9) and have remarried are in adultery and will not inherit the kingdom of God.

Homosexuality

There are two terms in Paul's list that identify those who participate in the sin of homosexuality. In the New King James Version, they are "homosexuals" and "sodomites." The King James Version renders the terms as "effeminate" and "abusers of themselves with mankind." It is unfortunate that the ESV lumps the two together with the phrase "men who practice homosexuality," because there is a difference in the meaning of the Greek words. The first term is taken from a Greek word that means "soft" or "soft to the touch," while the second term refers to a sodomite; "one who lies with a male as with a female." These words have reference to the specific roles taken in the homosexual act; the first referring to the man who is taking the role of the woman (soft or effeminate), the second referring to one who is treating another man as a woman. The NIV makes the distinction between the two as "male prostitutes" (those who allow themselves to be misused homosexually) and "homosexual offenders" (those who pursue and actively initiate homosexual practices).

Theft

To steal is "to take or appropriate (another's property, ideas, etc.) without permission, dishonestly, or unlawfully, especially in a secret or surreptitious manner." There are many kinds of things we can steal from others, and many ways they can be stolen.

Covetousness

To covet means "to want ardently (especially something that another person has); long for with envy." The ESV and NIV use the word "greedy." While there is certainly nothing wrong with wanting things, covetousness is a sin because it is a never-ending desire for more. Such an attitude makes covetousness a form of idolatry (Colossians 3:5), putting the object of one's desire and devotion in the place of God.

Drunkenness

This is referring to one who is in a state of intoxication or who habitually drinks to intoxication. While this term obviously condemns the person who is drunk, by its very nature, it condemns any means by which man forfeits his sobriety (including the use of mind-altering drugs) and even condemns the social use of alcohol. If a "drunkard" will not inherit the kingdom of God, why would a Christian want to have anything to do with that which causes him to lose his soul?

Revile

To revile means "to use abusive or contemptuous language in speaking to or about" others. A reviler is more than one who simply uses foul language. The emphasis is placed upon his desire to be abusive towards others. The NIV uses the word "slanderers."

Extortion

The word "extort" means "to get (money, etc.) from someone by violence, threats, misuse of authority, etc." This term translates the Greek word meaning "to pillage or plunder," i.e., to seize and carry off by force. The New American Standard Version, ESV, and NIV all use the word "swindlers." These are individuals who victimize their fellowmen for their own personal gain.

In light of the sins listed above, some observations and important lessons can be drawn from this passage.

Those who are unrighteous will not inherit the kingdom of God. Though they may claim otherwise, such individuals are not part of the kingdom while living in this world and will not be part of the kingdom in eternity. Although one sin is certainly enough to condemn a soul to an eternal Hell, this passage is not speaking of those who fall into or happen to commit one of these sins at various times during their lives. It is talking about those who habitually practice unrighteousness, whose lives are characterized by a purposeful pursuit of sin.We are not to deceive ourselves. We cannot practice unrighteousness and be counted among the righteous. We cannot enjoy the passing pleasures of sin now and then and expect to enjoy the blessings reserved for the righteous in eternity. We will reap that which we have sown (Galatians 6:7). Our brethren may recognize us as being a part of the kingdom, but the Lord knows what is in our hearts, and He has the final voice regarding who is and who is not in His kingdom (Matthew 7:21-23, 13:40-42).
There is a part of the kingdom that is yet to be inherited. While it is true that the kingdom presently exists and that Christians are part of that kingdom (Colossians 1:13, Revelation 1:9), there is an eternal aspect of the kingdom yet to be enjoyed. It will be inherited by the faithful following Judgment. "Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world'" (Matthew 25:34; c.f. I Peter 1:3-4, I Corinthians 15:50). No Christian should ever act and live as if he has arrived at his goal. Those who do such are in danger of forfeiting their home in Heaven. Otherwise, why would Paul be warning these Christians about the sins that they had formerly committed?
We can change our sinful behavior. When Paul said, "And such were some of you," he forever answered the argument that man cannot change. Most of us have heard the saying, "You can't teach an old dog new tricks," or, "I'm too set in my ways to change." The truth is that, no matter how bad a sinner one has been, he can change. That is what "conversion" is all about. To convert means to change from one thing into another. The fact that God commands man to be converted (Acts 3:19) means that man can change. Whether or not he wants to change is another matter, and is usually the reason for excuses such as those stated above.

When one visited the church in Corinth, he was worshipping alongside brethren who used to practice fornication, drunkenness, idolatry, extortion, homosexuality, etc. They had practiced these sins before becoming Christians, but they repented when they obeyed the gospel.

In our day, it has become common for some to argue that people are born with a tendency towards deviant behavior (especially homosexuality). They argue that, since God made them homosexuals, no one should insist that they stop practicing homosexuality. The idea that a homosexual cannot change, and should not be expected to change, is foreign to the Scriptures. The behaviors listed in I Corinthians 6:9-10 are choices, and sinners must choose to repent if they will be forgiven by God.

The Bible teaches that sinners must change the way they live to faithfully follow Christ.

"And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others... For you were once darkness, but now you are light in the Lord. Walk as children of light" (Ephesians 2:1-3, 5:8).

Paul says that these Corinthians were characterized by these sins, but something happened to change their state or condition before God. Paul uses three terms to describe what was done for them. They were washed, sanctified, and justified.

Washed

The word "washed" is translated from the Greek word apolouo, which means "to wash thoroughly," "to wash off or away." Sin is such that it contaminates man and makes him unacceptable before God. David, realizing the guilt of his sin, asked that God cleanse him. "Wash me thoroughly from my iniquity, and cleanse me from my sin" (Psalms 51:2). The blood of Jesus Christ is the only thing that has the power to cleanse us of our sins. "And from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood" (Revelation 1:5). Having been cleansed from our sins, we can stand whole and pure in the sight of God.

These Corinthians had been guilty of vile sins, but these sins were washed away when they rendered obedience to the gospel. "And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16). "Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5).

Sanctified

The word "sanctified" comes from the Greek word hagiazo. Thayer says that this word means "to separate from things profane and dedicate to God, to consecrate." To be sanctified means to be set apart unto God. While God loves all men, Christians are set apart as God's special people. "But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy" (I Peter 2:9-10).

First Corinthians is addressed "to the church of God which is at Corinth, to those who are sanctified in Christ Jesus" (1 Corinthians 1:2). The word "church" is translated from the Greek word ekklesia, which means "called out." The word "sanctified" means to set apart or consecrate. Although they had been great sinners, these Corinthians were called out of their sins, purified, and now had an identity as God's special people.

Justified

The word "justified" is translated from the Greek word dikaioo, which means to render or pronounce one as being right or just. This term indicates that God did not ignore His law when He forgave the Corinthians of their sins. Instead, God provided a way for the penalty for sin to be satisfied in the death of His Son, and was able to legally pronounce believers as being "not guilty" or "innocent of all charges."

"For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus" (Romans 3:23-26).

These Corinthians continued to live in a sinful environment, and their former sins would be a continual source of temptation. However, Paul was giving them many good reasons to resist these temptations. For one, they knew that if they returned to these sins, they would not inherit the kingdom of God. Second, they needed to remember the nature of these sins and how opposed they are to God's holiness. Third, they needed to remember that they had once engaged in these sins, but they were now the people of God. They had been guilty of sin, but God had pronounced them innocent of all charges. Having been washed in the blood of Christ, they were God's special people set apart for His purpose.

We live in a sinful environment. The world continues to allure us to forsake the paths of righteousness and enjoy the passing pleasures of sin. Like the Corinthians, we must remember who we are. We have been washed, sanctified, and justified. We are not free to enjoy the sins of this world.

"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived."

References:

Reese, Gareth L., I Corinthians, Moberly, Missouri, Scripture Exposition Books, 2004
Thayer, Joseph H., Thayer's Greek-English Lexicon of the New Testament, Peabody, Massachusetts, 1996
Webster's New World Dictionary, Second College Edition, New York, New York, Simon & Schuster, 1980

Can You Be Saved Without Baptism?

Jeffrey Hamilton — Sat, 02 May 2026 15:43:44 +0000

by Terry Wane Benton

Can a person be saved although they have not been baptized? Was this the case of the thief on the cross?

Jesus commanded baptism in His name after He was raised from the dead (Mark 16:15-16).

The thief was like David, pardoned under the terms of the Old Testament (Hebrews 9:15-17). David was not baptized in the name of Jesus simply because it was not commanded in his covenant. Likewise, the thief was pardoned under the same covenant provisions as David (Psalms 32 and 51). That covenant never commanded confession of the risen Jesus (Romans 10:9-10) nor baptism in the name of Jesus. However, we are now under the terms of the New Covenant (Mark 16:15-16). None of the 3000 on Pentecost could be saved on the same terms as David and the thief on the cross.

Peter taught the terms required under the Risen Testator (Acts 2:36-41), and those terms apply to “all nations” (Jew and Gentile) and to every creature (Matthew 28:18-20; Mark 16:15-16).

Can a person be saved without baptism? No! That would be like asking if a person can be saved without being in Christ. We are “baptized into Christ” (Galatians 3:27). There is no record of getting into Christ another way. Faith in Jesus means we believe His terms of pardon and His conditions for entrance into Him. If we do not have faith in Jesus enough to die to sin and unite with Him in baptism (Romans 6:3-6), we do not have faith in the right Jesus as presented to us in Jesus’ authoritative covenant.

Were Cornelius and his household saved before baptism?

Jeffrey Hamilton — Wed, 22 Apr 2026 00:52:35 +0000

Question:

I’ve been studying the Holy Spirit and have been reading some of the articles on your website. I’m a little confused. The article says that it’s obvious that the gift of the Holy Spirit in Acts 2:38 is salvation. If it’s salvation, then the people in (Acts 10:45) received salvation before they were baptized, while they were still in their sins.

Can you explain this, please? Thank you.

Answer:

The problem you are facing is that multiple gifts are given. Generally, when a passage refers to the gifts of the Holy Spirit, it refers to the miraculous signs that those with the gifts could perform.

"Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons. But to each one is given the manifestation of the Spirit for the common good. For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; to another faith by the same Spirit, and to another gifts of healing by the one Spirit, and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually just as He wills" (I Corinthians 12:4-11).

Not every Christian received the ability to perform miracles. Those in Samaria were saved, but did not receive the gift of miracles until later. (Acts 8:12-17). Not every Christian could perform miracles (I Corinthians 12:29-31). It appears that each of those who could perform a miraculous sign was limited to which one of the gifts the person received.

Of course, Paul points out that these gifts from the Holy Spirit would cease one day (I Corinthians 13:8-10).

However, the gift of the Holy Spirit that is mentioned in Acts 2:38-39 was promised to every Christian for all time. Thus, it cannot be the miraculous gifts; it best fits the gift of salvation connected to the Holy Spirit. (See What is the Gift of the Holy Spirit?)

"While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they were hearing them speaking with tongues and exalting God. Then Peter answered, 'Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?' And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days" (Acts 10:44-46).

Cornelius and his household received the gift of the Holy Spirit. It is one gift that is being discussed, so which gift was it? Was it salvation or one of the miraculous gifts? Within the context, we find that they were speaking with tongues, so this is the gift. It cannot be salvation also because they would have to have received gifts from the Spirit (salvation and the ability to speak in tongues). Peter said it was the same as the baptism they had received on Pentecost. There, the apostles received the gift of speaking in tongues, but they did not receive salvation at that time (they had been baptized earlier). Again, this means salvation wasn't the gift under consideration. Finally, Peter orders Cornelius and his household to be baptized, which would have been unnecessary if they were already saved.

I’m not sure Jesus is talking about actual water in John 3:5

Jeffrey Hamilton — Thu, 09 Apr 2026 21:54:06 +0000

Question:

Hello,

I just had some questions about John 3:5. I am not sure whether Jesus is referring to literal water here. The reason I say that is that later in the book of John, Jesus attributes the Holy Spirit and calls it "Living Water" when talking to the woman at the well. I looked deeper into it, but even with this, it would be redundant for Jesus to say be born of Spirit and Spirit. Until I found out that Jesus gave another attribute to the Spirit: "Wind". If you go into the Greek, the word "Pneuma" is used for both Spirit and Wind in John. Keep all of this in mind, in Ephesians 5:26, the passage states that Christ sanctifies the church (us) by the Washing of Water through the word. Even though this verse doesn't mention the Spirit outright, the word and the Spirit are tied together as Ephesians 6:17 says. Moving from there to Titus 3:5, the text states that "He saved us by the Washing of regeneration and renewal of the Holy Spirit." I Corinthians 6:11 says the same thing, "but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God". Going back to what I said about the Greek word pneuma being used, the word can be translated as "Spirit, spirit, Wind, or breath". Unless the word pneuma is preceded by the word "holy", any one of those three words can be used. With this information, John 3:5 could be read like this: "Unless one is born of (Living) Water and the wind, he can not enter the Kingdom of God.

Another point I want to bring up: if Jesus is referring to literal water baptism here, why wouldn't Nicodemus, a Jewish ruler, recognize it as literal water when he is familiar with John's Baptism, a mikveh, etc.?

I would like to hear your thoughts on this.

Answer:

The reason you don't want to accept that Jesus mentioned water in John 3:5 is that you have already made up your mind that baptism in water cannot be a requirement to salvation and becoming a Christian. What I see is a reaching for "answers" no matter how improbable the solution.

Just because you imagine that something could be true, that doesn't lead to the conclusion that it is true. For example, just because a word is used in a certain way in one context, it doesn't lead to the conclusion that it takes on the same meaning in every context. For example, the word "flesh" can refer to the physical body (John 1:14) or to the sin that originates from being in the physical world (Galatians 5:19-21).

Jesus offered the woman at the well living water. "Jesus answered and said to her, 'Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life'" (John 4:13-14). Later, Jesus returns to the topic with a different audience. "Now on the last day, the great day of the feast, Jesus stood and cried out, saying, 'If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water.'' But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified" (John 7:37-39). So notice that those who believe in Jesus can receive the Spirit, and living waters will flow from them.

Jesus was alluding to prophecies.

"For My people have committed two evils: They have forsaken Me, the fountain of living waters, to hew for themselves cisterns, broken cisterns that can hold no water" (Jeremiah 2:13).
"O LORD, the hope of Israel, all who forsake You will be put to shame. Those who turn away on earth will be written down, because they have forsaken the fountain of living water, even the LORD" (Jeremiah 17:13).
"And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter" (Zechariah 14:8).

Zechariah's prophecy hints that the waters will flow out of Jerusalem. "Then He opened their minds to understand the Scriptures, and He said to them, 'Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem'" (Luke 24:45-47). I would contend that the living water is the message of salvation, which was brought into the world by the Holy Spirit (II Peter 1:21). See "Jesus the Living Water" for more details.

However, Jesus didn't mention living water in John 3:5.

"Jesus answered, 'Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, 'You must be born again.' The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit'" (John 3:5).

There are two elements that produce one new birth. We are not speaking of two births, one of water and the other of Spirit, else Jesus would have said one needed to be born again twice.

Being Born of the Spirit

There are frequent mentions of being born.

We are born by the will of God (John 1:12-13).
We are begotten by the truth (James 1:18).
Paul said it takes knowledge of the word of God to become born again (I Corinthians 4:15).
Peter says we are born again by the word of God (I Peter 1:23).

The word of God (the Bible) is the work of the Holy Spirit (II Peter 1:21; I Corinthians 2:12-13). It is through the gospel that we are saved (Romans 1:16). This is because faith is produced by the gospel (Romans 10:17), and belief in Jesus is required to be born of God (I John 5:1).

Belief gives us the right to become children of God. "He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God" (John 1:11-13). However, you do not become what you already are. A marriage license gives a couple the right to marry, but it doesn't make them married. Faith gives us the right to become a child of God, but by itself, it doesn't make us children of God.

Being Born of Water

Notice that there is no article before water in John 3:5. Whatever water refers to, it doesn’t matter what type of water is used.

Baptism does the same thing as being born again. Being born again makes us children of God and puts us into the kingdom of God (the church). "For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ" (Galatians 3:26-27). Paul did not say that faith made us children, and then we were baptized. Faith made us children through the medium of baptism, which put us in Christ.

"Jesus answered and said to him, 'Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God'" (John 3:3).

"He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned" (Mark 16:16).

Being in the kingdom and being saved are the same (Matthew 19:23-25). What stands between a man and the kingdom is the same that stands between a man and being saved.

Being born again is the equivalent of believing and being baptized. Baptism allows us to walk in a new life (Romans 6:3-4). When a child is born, it begins a new life. So it is with a child of God.

What Was Practiced

Just after Jesus told Nicodemus about the new birth, he and his disciples were baptizing people in water (John 3:22-23; 4:1-2). The church was established when 3,000 were baptized. "And with many other words he solemnly testified and kept on exhorting them, saying, 'Be saved from this perverse generation!' So then, those who had received his word were baptized; and that day there were added about three thousand souls" (Acts 2:390-40). Notice that they received his word (which came from the Spirit) and were baptized (the water). The eunuch heard Phillip preach and was baptized in water (Acts 8:35-39). After Peter taught Cornelius and his household, they were commanded to be baptized in water (Acts 10:47-48).

It is not baptism alone, but water combined with the Spirit. "Corresponding to that, baptism now saves you--not the removal of dirt from the flesh, but an appeal to God for a good conscience--through the resurrection of Jesus Christ" (I Peter 3:21). The spirit is seen in the change of heart (an appeal for a good conscience), and the water is seen in the baptism. This parallelism is seen in several passages:

John 3:5	I Corinthians 12:13	Ephesians 5:26	Titus 3:5
born of water	baptized	washing of water	washing of regeneration
and the Spirit	by one Spirit	by the word	renewing of the Holy Spirit
enter into the kingdom of God	into one body	sanctify and cleanse her	He saved us

"Regeneration" in Titus 3:5 comes from a Greek word meaning “new birth or rebirth.”

"Washing" in Ephesians 5:26 is another way to say baptized (Acts 22:16)

Nicodemus was confused because he thought Jesus' kingdom would be a physical kingdom on earth. Israel was God's kingdom, and one becomes an Israelite through birth. Thus, when Jesus said a person had to be born again to enter the kingdom, Nicodemus became confused. He didn't realize that Jesus was talking about a spiritual rebirth. See:

Acts 22:16

Jeffrey Hamilton — Fri, 20 Mar 2026 15:27:13 +0000

by Terry Wane Benton

Acts 22:16 Links Baptism and Calling Together with Washing

The grammar of Acts 22:16 strongly links baptism and the washing away of sins as simultaneous actions, both carried out while calling on the name of the Lord.

The Greek Structure of Acts 22:16

The verse reads: “Anastas baptisai kai apolousai tas hamartias sou, epikalesamenos to onoma autou.”

Here’s the structure:

ἀνάστηθι — “Get up” (aorist imperative)
βαπτίσαι — “be baptized” (aorist middle imperative)
ἀπόλουσαι — “wash away [your] sins” (aorist middle imperative)
ἐπικαλεσάμενος — “calling on” (aorist middle participle of manner)

The key is that “be baptized” and “wash away your sins” are:

Both are aorist imperatives
Both are in the middle voice
They are joined by the conjunction kai (“and”)
Both are modified by the same participle “calling on His name.”

This means they are grammatically parallel actions, performed together, in the same moment, and in the same manner.

What the Grammar Does Show

Baptism and washing away sins are grammatically linked. The two imperatives form a unit. Luke does not separate them into different time frames.
The participle “calling on His name” modifies both actions. This means:
- The manner of being baptized and the manner of washing away sins is calling on the name of the Lord.
- This is exactly how Joel 2:32 and Acts 2:21 function:
  - Calling on the Lord is the appeal for salvation—and baptism is the moment that appeal is expressed (cf. I Peter 3:21).
The aorist tense does not indicate sequence. Aorist imperatives simply command an action, not the order of actions. So the grammar does not say:
- “Be baptized after your sins are washed away,” nor “Wash away your sins after baptism.”
- It simply commands both together.

What the Grammar Does Not Show

It does not prove that sins are washed away before baptism.
There is no grammatical marker of prior action (no perfect tense, no temporal participle like “having been forgiven”). It does not prove that sins are washed away after baptism.
There is no “then,” no sequential participle, no temporal adverb.
It does not separate the two actions. The conjunction kai (“and”) binds them tightly.

Scholarly Consensus (Across Traditions)

Even scholars who disagree on baptism’s role agree on the grammar:

Baptism-as-salvation scholars (e.g., A.T. Robertson, J.W. McGarvey, Apologetics Press):
- Emphasize the causative middle voice
- Note that the grammar ties baptism to the washing of sins
- See the actions as simultaneous
Baptism-not-for-salvation scholars (e.g., Daniel Wallace, F.F. Bruce):
- Admit the grammar links the actions
- But argue that the theology of Acts as a whole should interpret the verse
- Still, acknowledge that the grammar does not separate the actions
Both sides agree: The grammar itself does not create a time gap.

So What Does Acts 22:16 Actually Teach?

A fair, text‑only conclusion:

Paul is commanded to:

Rise
Be baptized
Wash away his sins
By calling on the name of the Lord

All of this is presented as one unified response to the gospel.

The grammar does not allow you to place the washing of sins before baptism, nor after it. It presents them as concurrent, with baptism as the moment when Paul calls on the Lord for cleansing. (Copilot).

So, the conclusion is that washing away of sins is not before baptism nor apart from baptism, but in a baptism where one is calling on the name of the Lord for His pardoning mercy. That is also the moment when Paul said that God performs the circumcision of sins (Colossians 2:12-13). Baptism is the moment of calling upon the Lord and the moment when God cuts away our sins; it is also the moment when we exercise our faith in Him. Saul was already praying in faith, but his sins were not yet washed away until he arose and was baptized, calling on the name of the Lord. It can be no different in our case either (I Corinthians 12:13). By one Spirit are we all baptized into one body.

John’s Baptism

Jeffrey Hamilton — Fri, 13 Mar 2026 23:51:12 +0000

by Hugh DeLong

The baptism of John, whence was it? This is the question Jesus asked in Luke 20:4, directed at the religious leaders of that day and carrying some alarming implications.

First, "there was a man sent from God" (John 1:6). That is the biblical record of the true answer to Jesus’ question. He was a prophet of God, as the very wording that "the word of God came to him" (John 1:2) is in the same general form as that used of the great prophets in the Old Testament.

Being the word of God, it thus becomes the commandment of God. Thus Luke would comment later: "When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John" (Luke 7:29). Whoever, he adds that to reject such is to reject God stating: “the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John” (Luke 7:30). Rejecting God’s commandments has great consequences.

Jesus, unlike the religious leaders of Israel, did obey and submit to this word of God (John 1:21). All of God’s commands are righteous, and Jesus was fulfilling all righteousness. It is always right to do what God says, the way that He says to do it, and when He says it should be done.

John shows that baptism is only for those who would repent. He preached a "baptism of repentance unto the remission of sins" (John 1:3). He demanded that those who would be baptized would first bring forth fruits of repentance (John 1:8). Baptism, both John’s and that of the great commission, has no magic properties in itself. Without repentance, baptism avails nothing. When obeyed from a repentant heart, God responds with forgiveness (cp. Acts 2:38; Colossians 2:10-12; Romans 6:16-17).

Such repentance, while it begins with changing one’s mind and thinking about oneself, sin, and God, produces a difference in one’s lifestyle. John teaches that it will produce "fruits worthy of repentance." For a quick look at a summary idea of what such is, read John’s answers to "What should we do?" in John 1:10-14.

The real shocker for the people who heard John was simply that being "of Israel" and fleshly descendants of Abraham were not enough to be right with God! Even among them, the warning is that "every tree that does not bear good fruit is cut down and thrown into the fire” (John 1:9).

The tax collectors and the crowds came to be baptized by John (John 1:12). The religious leaders rejected John and then crucified the Son of God. The great question for us is which group we would belong to if we were there? We can’t go back, but we can respond to the word of God, repent, be baptized in the name of Jesus, and bring forth fruit. Or we can reject God’s purpose for us. Which is it?

Who Administers Baptism?

Jeffrey Hamilton — Mon, 09 Mar 2026 18:47:07 +0000

by Louis Rushmore

The late David Lipscomb is attributed with saying, “There is no more propriety in calling baptism the work of the man baptized than there is in calling the burial the work of the person buried.” Stop and think about that analogy for a moment. The dead neither dig the hole in which they are buried nor do they shovel the dirt into the hole upon themselves. Someone else besides the dead is responsible for the activity associated with the burial.

Yes, Christian baptism resembles a burial, and it imitates the death, burial, resurrection, and walking in newness of life observed in Jesus Christ.

"Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection" (Romans 6:3-5 NKJV).

Just as in the literal, physical burial of the dead, in Christian baptism, there are also administrators responsible for bringing about the figurative, spiritual burial of souls who die to sinful lives (Romans 6:6-7). The apostle Paul penned that one such superintendent of Christian baptism is the Holy Spirit. “For by one Spirit we were all baptized into one body…” (I Corinthians 12:13).

A second administrator of Christian baptism is Jesus Christ Himself. Notice John 4:1-2, which reads, “Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples)” (John 4:1-2). Here, we learn that John the Baptist was the administrator of the baptism prior to the baptism of the Great Commission (Mark 16:16). Jesus Christ also participated in baptizing people—an extension of the baptism attributed to John the Baptist (Acts 19:3) while it was still valid. Yet, our Lord did not personally with His own hands do the actual immersing of persons.

Now, Jesus Christ is also an administrator of the baptism of the Great Commission, the “one baptism” of Ephesians 4:5 that is effective in the present. It is into the name of Jesus Christ one is baptized today (Acts 2:38) or by His authority. Or, it is by the name or the authority of God the Father, God the Son and God the Holy Spirit a person is baptized in the Christian Age (Matthew 28:18-20). Although our Lord is the administrator of Christian baptism, even while on earth, He used proxies or deputies—human hands—to do the immersing. In our day, human hands do the baptizing, but Jesus remains as co-superintendent with the other members of the Godhead regarding Christian baptism.

In truth, neither the ones doing the immersing today nor the ones being immersed or baptized are responsible for the efficiency of baptism. Divine Administrators are responsible for Christian baptism. “…Christ, buried with Him in baptism” (Colossians 2:11-12) is primarily a divine work and not merely an activity of men, or either the baptizers or the baptized.

Saved by Faith

Jeffrey Hamilton — Tue, 03 Feb 2026 21:08:34 +0000

by Hugh DeLong

"But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus" (Ephesians 2:4–6).

"In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross" (Colossians 2:11–14).

In both passages, we see:

They were dead in trespasses
They were made alive
They raised up

This happened because of their faith in the working of God; hence, both passages speak of being saved by faith. Though both passages tell us we are saved by or through faith, Colossians, however, tells us when this happened – in baptism, in which you were also raised.

We can also note that when Paul came to Ephesus, he baptized people who understood the teaching about Jesus (cp. Acts 19:1-6). Paul taught them that they "were cleansed by the washing of water by the word" (Ephesians 5:26). The Ephesians were informed that there is now only one baptism (Ephesians 4:4-6). Hence, what Paul taught the Colossians concerning baptism, he would have taught the Ephesians, for he taught the same thing in every church (I Corinthians 4:7).

Concerning the idea of being washed: later Paul wrote that God "saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit" (Titus 3:5). Paul Himself was instructed "And now why do you wait? Rise and be baptized and wash away your sins, calling on his name" (Acts 22:16).

The problem in understanding this is not in recognizing that all of them are saved by faith, but in seeing that such faith did not exclude baptism. When they believed they were baptized (Acts 8:12). Those who received the word were baptized (Acts 2:41). The Corinthians, hearing, believed, and were baptized (Acts 18:2).