The Holy Spirit is at work during Baptism. Saint Cyril of Jerusalem:, in his Catechetical Lectures (348 A.D-350 A.D.) stated it well:
12. For you go down into the water, bearing your
sins, but the invocation of
grace , having sealed your
soul, suffers you not afterwards to be swallowed up by the terrible dragon. Having gone down dead in
sins, you come up quickened in righteousness. For if you have been
united with the likeness of the Saviour's death Romans 6:5, you shall also be deemed worthy of His Resurrection. For as Jesus took upon Him the
sins of the world, and died, that by putting
sin to death He might rise again in righteousness; so thou by going down into the water, and being in a manner buried in the waters, as He was in the rock, art raised again
walking in newness of life.
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It would seem unreasonable to attribute the power to remove sin to a physical ritual that we perform. This is more like magic than personal redemption by an act of God. Now, as I read the New Testament literally, there are three different ways our sins are removed outlined in the text. The most dominant one is that sins are removed at the moment of faith. When a person believes in Christ, God declares them righteous and no longer counts their sins against them. Here are some passages that illustrate this.
Representative passages
Romans 3:22–26 — we are justified by faith in Jesus’ blood.
Romans 4:7–8 — “Blessed are those whose lawless deeds are forgiven.”
John 5:24 — whoever believes “has passed from death to life.”
Ephesians 1:7 — “In Him we have redemption… the forgiveness of sins.”
The guilt of sin is removed immediately when someone trusts Christ.
This is why Paul can say believers are already “justified” and “reconciled.”
The second way, and the second most dominant way, is sins being removed through Christ’s death. This is a sort of once-and-for-all deal. i.e. Your sins were dealt with at the cross before you were even born.
Representative passages
Hebrews 10:10–14 — “By one offering He has perfected forever those who are being sanctified.”
John 1:29 — “The Lamb of God who takes away the sin of the world.”
1 Peter 2:24 — He “bore our sins in His body on the tree.”
The removal of sin was accomplished historically at the cross, but it is applied to you personally when you believe.
The last one and least dominant is the one we have been debating. Sins are removed in baptism. A few NT passages describe baptism as the moment when the believer’s old sinful self is buried and raised with Christ.
Representative passages
Romans 6:3–7 — baptized into Christ’s death; “our old self was crucified… so we would no longer be slaves to sin.”
Acts 22:16 — “Be baptized and wash away your sins, calling on His name.”
Beyond these three, two others should get honorable mention. Sin's power over us being progressivly removed through sanctification. And sins final destruction at glorification.
So how do we marry these different teachings on sin removal into a coherent doctrine? Let us look at them as prongs on the same pitchfork that is aimed at sin.
If one is asking, “When does God forgive and remove my guilt?” The answer is at the moment of faith in Christ.
If one is asking, “When was the work that removes sin accomplished?” The answer is at the cross.
If one is asking, “When do I begin to break free from sin’s power?” The answer is throughout the Christian life.
If you’re asking, “When will sin be gone forever?” The answer is at the resurrection.
Baptism is not the cause of forgiveness
If baptism itself were the cause of cleansing, then:
The thief on the cross could not be saved, Abraham could not be justified, Cornelius would have been forgiven after receiving the Spirit, not before, and the NT’s teaching on the blood of Christ would be contradicted.
The NT is unambiguous:
The blood of Christ cleanses (1 John 1:7)
Forgiveness is through His blood (Ephesians 1:7)
We are justified by His blood (Romans 5:9)
Without blood there is no forgiveness (Hebrews 9:22)
Refusal to be baptized reveals unbelief, and this is a crucial nuance. If one can be baptized and refuses to do so, they will not receive Christ’s salvation — not because of the refusal itself, but because the refusal reveals their lack of faith.
This is the same logic as refusing to repent, refusing to confess Christ, refusing to follow Him.
The refusal is not the cause of condemnation.
It is the evidence of a heart that does not trust or submit to Christ. This is precisely what James means when he states "Faith without works is dead.”
A living faith obeys.
A dead faith refuses.