13th January 2003 at 01:08 AM FluviusNeckar said this in Post #23 (http://www.christianforums.com/showthread.php?postid=563323#post563323)
At Pentecost, Peter required those who believed to be baptized to wash away their sins. What he bound on earth is bound in heaven. I find it interesting that these first believers did not necessarily believe that Jesus was God but they did believe & repent, were baptized & saved.
Man has loosed what Peter bound in heaven and bound what Peter did not bind in heaven. Most evangelical groups require that everyone believe the trinity but have jettisoned baptism for the washing away of sins. The trinity is required but baptism is not. Peter just got it all backwards (heavy sarcasm.)
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My answer to your question is to look at the very first Christians---Peter required them to believe Jesus was Lord and Christ, repent of their sins and wash them away in baptism. What sufficed for Peter should suffice for us.
Here is part of a much longer article, which addresses the subject of Baptism, and is it required for salvation. This article discusses most if not all the scriptures relating to Baptism.
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http://www.tektonics.org/baptismneed.html
By Way of Application: The Role of Baptism
We are now prepared to offer a case study of the role of works and its relation to faith, using the example of the rite of convert baptism. We will see that the answer to the question, "Is baptism necessary for salvation?", is that the question is out of order. If there is any question that needs to be asked, it is this: "If you are saved, and you know what baptism means and that it was commanded by Christ, why would you not be baptized?" One does not become baptized to be saved; one is saved and is therefore baptized. Faith that is true inevitably manifests itself in obedience, and being that baptism is the first act declared for the believer by Christ, the true believer will gladly undergo baptism.
Here are some verses that are used by a number of groups in this regard. Verses which seem to have a unique usage by a particular group will be found in linked articles below; or, one may wish to consult the encyclopedia by Scripture reference.
Mark 16:15-16 And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be d a m n e d.
This passage may be dispensed, in my view, without discussion of baptism. The evidence is strongly against its inclusion (and that of Mark 16:9-20 as a whole) in the text:
External evidence. The two earliest parchment codies, Vaticanus B and Sinaiticus, plus 2 minuscules and several versions and manuscripts, do not contain verses 9-20. Two important early Christian writers testify that these verses are not found in Mark: Eusebius (Quaestiones ad Marinum I) says that they are not in "accurate" copies of Mark and are missing from "almost all" manuscripts; Jerome (Epistle CXX.3, ad Hedibiam) testifies that almost all Greek manuscripts of his time lack vss. 9-20. Many manuscripts that do have these verses "have scholia stating that older Greek copies lack them," and other textual witnesses add "conventional signs used by scribes to mark off a spurious addition to a literary text." There are also several variant endings of Mark in circulation. Our vss. 9-20 are the most common, but there is also a "short" ending, and seven Greek manuscripts with both the long and short ending.
Internal evidence. There is a sudden change in subject from verse 8 (the women) to verse 9 (Jesus). Mary Magdelene is introduced as one from whom Jesus had cast out seven demons, as though she had not been introduced in the Gospel before. The form, language, and style "militate against Marcan authorship." There are seventeen non-Marcan words or Marcan words used in a non-Marcan sense. There is no instance of the typical Marcan stylistic transitions or methods (such as beginning a phrase with a parataxis). Overall, the passage has the "distinct flavour of the second century" and appears to be a pastiche of material taken from other Gospels. [See for this data Markan commentaries by Brooks (272-3), Lane (601-4), and Anderson (358).]
John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
Some would claim that the phrase "born of water" clearly refers to water baptism. While many see an allusion to baptism here that Christian readers would recognize, there is a serious problem with seeing a reference to baptism that cannot be controverted, and that is that Nicodemus would not have the slightest idea that Jesus was referring to it. How could Nicodemus understand a reference to "an as yet nonexistent sacrament"?
The correct interpretation of this verse is found in light of the intimate connection of water, spirit, and cleansing in Judaism. As Beasley-Murray observes, "The conjunction of water and Spirit in eschatological hope is deeply rooted in the Jewish consciousness." This motif is found in Ezekiel 36:25-27:
I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.
Similar sentiments are found elsewhere in Jewish literature. Here is another passage from the Qumran material (1QS 4:19-21):
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He will cleanse him of all wicked deeds by means of a holy spirit; like purifying waters He will sprinkle upon him the spirit of truth.
While John's readers would undoubtedly recognize the baptismal "freight" the word water carried with it in this context, it is improper to read this passage as though the freight had been loaded before the train got to the station. At the core of John 3:5 is the metaphorical use of water in Judaism as a symbol of interior cleansing -- not a declaration that baptism is required to enter the Kingdom of God. [See for these points commentaries of John by Brown (141-2), Morris (193), Beasley-Murray (49), and Borhcert (111, 173).]
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Acts 2:37-8 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
A key here is the word "for" (eis) - a word that can mean for or because of. If eis is taken to mean "for" then it is taken to mean that baptism is essential to salvation; if it means "because of", then it is not. However, "into" is the closest approximation of eis in this verse, so that Peter tells the crowd to be "baptized into the remission of sins." Read in light of the Semitic Totality Concept, it indicates that believers will practice this behavior to validate their commitment to Christ. Baptism is just one part of that behavior is inextricably linked to repentance and salvation.
Does the lack of the behavior mean one is not saved? No, but one does have to ask why anyone would not produce the validating behavior. Do they understand the command? Are they hydrophobic? Why would they refuse baptism if they knew that Christ had commanded it? Can we picture someone hearing the preaching of Peter and saying, "Peter, that's good news, I'll repent as you say, but I'm definitely not being baptized, even though I know it was commanded by the one I now call Lord." ?
Baptism, like any validating behavior, is "essential to salvation" only in the sense that if you don't want to go through with it, and there is no barrier to understanding, then it is clear that you do not possess salvation. Thought and action are expected, under the Semitic Totality paradigm, to correspond. The conversion and the baptism are regarded as one process, not because the latter is required for salvation, but because it is expected in light of salvation. (Hence it is off the mark to make much of that Peter commanded the baptism, and thereby conclude that baptism is a "necessity" rather than an inevitable result. A command is often needed simply because the person being commanded has no idea what they should do next (as would have been the case with the Pentecost converts), having no knowledge of what the process is; and it could hardly be phrased in any less demanding language.)
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Acts 22:16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
Some argue that this verse teaches that Paul's sins would be washed away following his baptism, and thus indicates the necessity of baptism. But under the Semitic Totality concept, this is simply not the case. Moreover, if one wants to read this verse as a chronology, rather than as a totality expression as we would read it, one wonders why calling on the name of Jesus is done last. It is more in line with the anthropological data to read Paul's quote of Ananias as a summary of a total commitment process which involved confession, obedience, and regeneration, and the "calling on the name of the Lord" as the "overarching term" in the passage. [For points in Acts, see commentaries by Polhill (461) and Kistemaker (790).]
Gal. 3:27 For as many of you as have been baptized into Christ have put on Christ.
Although some indeed have taken the "for" here to "indicate that the status of divine sonship is contingent upon the ritual of water baptism" it is difficult to find this point in a letter in which Paul spends so much time trying to show the Galatians that they do not need to be circumcised. If baptism had replaced circumcision as an initiatory rite, then why does Paul not simply point to baptism over and over again? (Note that Paul in vv. 3:2-3 asks if they received the Spirit -- not if they were baptized!) As Longenecker writes:
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...Paul is not simply replacing one external rite (circumcision) by another external rite (baptism). If that were so, i.e., if he viewed baptism as a supplement to faith in much that the same way that the Judaizers viewed circumcision as a supplement to faith, he could have simply settled the dispute at Galatia by saying that Christian baptism now replaces circumcision.
To Be Continued