Baptism Or Salvation: Which Comes First?

David A. Paher

INTRODUCTION

Have you lately considered how significant works are to our salvation? Scripture describes several kinds of works. Some are condemned while others are praised. Many people make the mistake in supposing that all types of works are unrelated to a person’s salvation.

Folks also err to assume that Jesus condemned all kinds of judging. In fact, Jesus condemned judgment according to outward appearance while he encouraged virtuous and objective discernment. John 7:24 has the answer wherein Jesus said, “Do not judge according to appearance, but judge with righteous judgment.” The problem in this instance is that people take the assumption of what they read without investigating the text further.

Again, it would be devastating to confuse how Paul used spirit in Romans 8. In most instances (verses 2, 4, 5, 6, 9, 11, 13, 14, 16, 23, 26 and 27), the word “spirit” referred to the Holy Spirit. But, in verses 10 and 16, the word “spirit” referred to our human spirit. And in verse 15, the word “spirit” referred to an evil spirit.

In any case, we must learn to differentiate how the New Testament writers used their words and not just that they used those words. This process of rightly dividing God’s word (cf. 2 Tim. 2:15) is called hermeneutics. It’s assessment is impartial and unbiased.

A QUICK LOOK AT FAITH AND WORKS

Regarding works, it is evident that New Testament writers used works in different ways. Paul condemned a kind of works in Romans 3 verses 20 and 28. But what kind? He did not say “all works” as they are not even considered in this context. The verses specify “works of the law” implying the Law of Moses. Boasting is mentioned with these works of the law. When a person works simply because the law commands, then they can boast that they have satisfied the law’s requirements. Paul carried this point into chapter 4 of Romans when he said that Abraham was not justified by works but by faith. Again, what kind of works was inadequate to justify Abraham? The same kind of works under consideration in the preceding  verses leading into this context—“works of the law.”

Conversely, another kind of work saves. What kind? Works of faith. James emphasized works of faith in his letter when he described how Abraham (2:21) and Rahab  (2:25) were both “justified by works.” (I know that some teach that the book of James was written to Jews instead of Christians. Although I disagree, it doesn’t really matter for our discussion. The Holy Spirit still inspired James to pen those words. Even if this book was written to the Jews only, it would not negate the fact that the writer said, “Was not Abraham our father justified by works when he offered Isaac his son on the altar?” In spite of the audience, either Abraham was justified by the kind of works that James is describing, or he wasn’t. James 2:21 says that he was—“in offering up Isaac his son upon the alter.”) Some say Abraham was not saved by works even though the text says that he was justified by works. What does the term justify mean but “to be saved?” For Abraham to be justified meant that he was saved—by works of faith.

Contrary to the view of some, Paul and James agreed on this subject rather than disagreed. Paul condemned works of the law while James promoted works of faith—a different kind of work altogether. James condemned blind faith (“faith without works”) while Paul promoted obedient faith—a very different kind of faith. Paul claimed that Abraham was justified by obedient faith—the only saving faith found in the Holy Writ—in contrast to works of the law, and James said that Abraham was “justified by works [of faith]” in contrast to blind faith. When someone says that Paul and James disagreed because they talked about the same kinds of work and faith, they either are “mistaken, not knowing the Scriptures” (Mt. 22:29), or they “have itching ears…turn away from listening to the truth and wander off into myths.” (2 Tim. 4:3-4 ESV).

There is another key passage, in addition to Romans 4, that many religious friends use to uphold faith—specifically faith only—to the exclusion of all kinds of works, and that text is Ephesians 2:8-9. Paul said, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Continuing in the same passage, we would notice verse 10: “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Verse 10 explains verses 8 and 9 and proves that Paul is not against every kind of work, but he is specifically against “works, lest anyone should boast,” or meritorious works—the exact kind of works he condemned in Romans 3:20, 28; 4:1f.

IS BAPTISM “A WORK”?

Sometimes people call baptism “a work”—referring to it meritoriously as if it lends to one earning salvation. Most denominations teach that salvation precedes baptism; the Lord’s church teaches that baptism precedes salvation, which is uniquely different. Both views cannot be correct. Either baptism or salvation comes first. Now we all agree that works of merit are condemned. If, as many suppose, baptism is a work of merit, and thus condemned, then why be baptized at all? For if baptism is a meritorious work, then who cares whether it precedes salvation or not? Why do it? Why should anyone ever be baptized, if it could be merited toward their salvation? The answer is simple. Baptism is not a work of merit but a work of faith that brings one to the point of salvation.

It is no wonder, then, that Paul said in Galatians 3:27, “For as many of you as were baptized into Christ have put on Christ.” How then does one put on Christ but to be baptized into Christ? Since baptism is a work of faith, this means that as you and I believe in God, you and I will do whatever he said, period. Jesus said, “He who believes and is baptized will be saved….” (Mk 16:16). (An interesting note is that the word “and” is a coordinating conjunction that combines two or more things of equal value. In other words, “he who...is baptized” is just as important as “he who believes….”)

Since the Lord said that believing and being baptized both render salvation, who has the license to put baptism after salvation? This writer certainly does not have that authority! Does the reader? Does any preacher? Since when do we get to anticipate salvation when we neither follow nor obey all that the Lord has said for us to do? Jesus said it best, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Mt. 7:21), and “But why do you call Me ‘Lord, Lord,’ and do not do the things which I say? (Lk 6:46).

IS BAPTISM “AN OUTWARD SIGN?”

Further, baptism is not an “outward sign of an inward grace.” Rather, baptism is a re-enactment of the death, burial and resurrection of Christ. Paul described it best, “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” (Rom. 6:3-5). You see, Paul mentioned the death, burial and resurrection (“raised”) of Jesus, and he compared it to baptism. Baptism is where we have died to sin (v. 6) are buried by water and are raised up to “walk in newness of life”—as a new creature as a Christian.

Later, in verse 17, Paul said that they “became obedient from the heart to that form of teaching…” (ASV). But to what “form of teaching” is Paul referring? The teaching is the death, burial and resurrection of Jesus, but the form of teaching is the association to the cross by baptism. If the Christians described in the Roman letter became obedient to the teaching of Jesus’ death, burial and resurrection, they would have had to have been crucified just like Christ was. But they didn’t do that; there was no need. They obeyed the form of teaching or were baptized to be associated with the death, burial and resurrection of Jesus. Again, baptism is a re-enactment of the death, burial and resurrection of Christ. What would motivate a person to ignore or deny what this picture is so plainly teaching. Once someone is instructed, they cannot claim ignorance.

WHAT ABOUT THE THIEF ON THE CROSS?

Invariably, someone will ask about the thief on the cross. It is true that while on the cross of Calvary the Lord said “...Today you will be with Me in Paradise” (Lk 23:43). However, we would all acknowledge that this man lived and died under the Law of Moses since the law of Christ did not take effect until the beginning of the Christian age and subsequent birth of the Lord’s church on Pentecost in Acts 2. But Jesus forgave the sins of several during his ministry, and they became saved. They were not saved under the Christian dispensation or subject to what was required to become a member of the Lord’s church. They were under the Mosaic dispensation and thus subject to what the law of Moses required for absolution, unless Christ forgave their sins—Jesus had power to forgive sins while on earth (Mk. 9:6). Later, Jesus would command that salvation come by belief and baptism (Mt. 28:19; Mk. 16:16; Lk. 23:47). The Lord saved the thief before that commission—the Great Commission. Therefore, the thief on the cross is not a standard for us today in the Christian age, but rather an exception under the Law of Moses.

WHAT ABOUT CORNELIUS?

Equally interesting for this study is the account of Cornelius. The Holy Spirit baptism did not save Cornelius and his house as some would suppose for Peter spoke the “words by which they would be saved” (Acts 11:14). Furthermore, the Holy Spirit baptism has never been used as a means to salvation; in fact, it’s purpose had no connection to salvation at all. The apostles, who were already saved, were baptized by the Holy Spirit in Acts 2:1-4 in order to speak in tongues, which itself was a sign to show men that the latter days of which the Old Testament prophets spoke had indeed come.

This Holy Spirit baptism in Acts 10 was a sign needed to show Peter, and the six men in his company, that God was ready for the door of salvation to be opened to the Gentiles. God had already shown Peter in a vision what he had planned for the Gentiles (vv. 9-16). When Peter saw the Holy Spirit fall on Cornelius and his house, he remembered and associated in his mind his own Holy Spirit baptism in Acts 2:1-4. That’s why he said, “who have received the Holy Spirit just as we have?" (v. 47) and then concluded, “If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?" (Acts 11:17)

You see, Jesus instructed Peter how to use the keys of salvation when he gave them to Peter in Matthew 16:19, “And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Peter used those keys to open the door of salvation to the Jews in Acts 2:14ff, and he used those same keys to open the door of salvation to the Gentiles in Acts 10:44ff. Peter came to Cornelius to teach him the gospel in order that he might be saved. The Holy Spirit fell on Cornelius and his house to show the Jews that God had ordained their actions as right. Having full knowledge that he was fulfilling God’s will to teach the Gentiles the gospel and to baptize them into Christ for the remission of their sins (see Acts 2:38; 22:16; Gal. 3:27), Peter then preached to them and baptized them into Christ (v. 48).

WHAT ABOUT JOHN’S BAPTISM?

Now regarding the baptism of John, which was in water (Mt. 3:11) and for the remission of sins (Lk 3:3), it was not the baptism commanded by the Lord in Matthew 28:19 and Mark 16:16, and it was not the baptism practiced by the apostles in Acts 2:38, Acts 8:12, Acts 8:38-39, Acts 9:18 (cf. Acts 22:16), Acts 10:48, Acts 16:15, Acts 16:33 and Acts 19:5. There is a major difference between John’s baptism and the baptism into Christ. The difference is that John preached “baptism of repentance for the remission of sins” (Lk 3:3) whereas the apostles preached baptism unto the remission of sins (see Acts 2:38). John’s baptism was sufficient under the Law of Moses—“to make ready a people prepared for the Lord” (Lk 1:17). But after the New Covenant was instituted on the Day of Pentecost in Acts 2, only the Lord’s baptism commanded in the Great Commission (Mt. 28:19; Mk. 16:16) was sufficient.

In fact, we know that John’s baptism was only sufficient before Pentecost, and that baptism in the name of Christ was sufficient only after Pentecost. First, everyone who was baptized into John’s baptism before Pentecost did not need to be baptized in the name of Jesus after Pentecost since John’s baptism was sufficient for the remission of sins. Else, we would find at least one person from Matthew 1 to Acts 1 who needed to be baptized again later in the name of Lord. We find no such example because John’s baptism was sufficient under the Law of Moses. But there is a second reason we know that John’s baptism was only sufficient before Pentecost and the baptism in the name of Christ was sufficient only after Pentecost. Anyone who was baptized into John’s baptism after Pentecost had to be scripturally baptized in the name of the Lord Jesus since John’s baptism was no longer valid.  Where is the proof? This is exactly what is happening in Acts 19:1-5. If you and I were baptized before Pentecost, John’s baptism would be sufficient; but today, after Pentecost, baptism in the name of the Lord would be the only baptism that would be accepted. This reason is why Paul referred to it as the “one baptism” in Ephesians 4:4.

A WORD ABOUT BAPTISM & SALVATION

This discussion on John’s baptism brings out the major point in this discussion—that of whether baptism precedes salvation or salvation precedes baptism. Baptism in the name of Christ is to us who live after Pentecost what John’s baptism was to them who lived before Pentecost. I wonder if there would be anyone in John’s day telling him that remission of sins came before the baptism of repentance. Of course not. John probably would have rebuked them as he did the Pharisees and Sadducees saying, “therefore bear fruits worthy of repentance” (Mt. 3:8). Naturally, this point is conjecture, but I do find it interesting that not one person of John’s day ever rose up to doubt the order of what one must do: first John’s baptism, then remission of sins; not the other way. But today, countless souls doubt the Lord’s word when they advocate baptism after salvation. How could they take John at his word and yet doubt the Lord’s word? How could they listen and respect John’s baptism of repentance unto the remission of sins (Lk 3:3) and yet neglect, reject and despise the baptism in the name of Jesus Christ unto the remission of sins (Acts 2:38)?

Jesus issued a sharp reprimand to the Pharisees when they rejected his words:

“The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here” (Mt. 12:41-42).

Similarly, can it be said of those who reject God’s word today that the men of “Jerusalem, all Judea, and all the region around the Jordan...” (Mt. 3:5) shall stand up in the judgment with our generation, and shall condemn it: for  they listened to John in view of the fact that they “...were baptized by him in the Jordan, confessing their sins” (Mt. 3:6); and behold, “a greater than John the Baptist” was here, and he preached, even commanded, “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mk. 16:16).

CONCLUSION

Preaching salvation before baptism is easy for many like it, but it creates problems. However, preaching baptism before salvation is the simple and beautiful truth; yet it’s more difficult to receive. Truth only sets free open and honest hearts (Jn. 8:32), but we must first “let God be found true, and every man a liar” (Rom. 3:4).

All references are taken from the New King James Version unless otherwise noted.