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January 1, 2006, Vol.5, No.1. Baptism Part 9 Keith Sharp Baptism and Our Justification in Christ Romans 6:3-4 (Continued) Next Mr. Lane goes into a theological discussion: Indeed, this is the main way in which we learn the theological meaning of baptism from the epistles - from passages dealing with Spirit-baptism. The experience of salvation is spoken of metaphorically by reference to water-baptism. This preserves a very sound evangelical view of the sacraments and is the best safeguard against mechanical views of these institutions. They must not be exalted above the work of salvation itself (which unfortunately happens outside Roman Catholicism as well as inside it). Paul never speaks explicitly about baptism in his epistles and only once about the Lord’s Supper. But this does not mean these ordinances are to be undervalued or neglected, for they are used as illustrations of salvation. (96) Mr. Lane is more concerned with "theological meaning" and an "evangelical view" than he is with obeying the Lord. Else he would not explain away such plain passages. Let us turn away from all human wisdom, whether Catholic or Evangelical, and accept the wisdom of God revealed in Scripture. (1 Corinthians 1:18 - 2:13) The word "sacrament" is never found in the Bible, nor is the idea there. "Sacrament" is from the Latin "sacramentum," meaning mystery. Of course the term "mystery" is found 27 times in the New Testament. It simply means "a hidden thing, secret." (J.H. Thayer, A Greek-English Lexicon of the New Testament. 420) God’s plan for human redemption was a mystery (secret) which is now revealed (made known) by the writings of the apostles. (Ephesians 3:1-7) The Catholics have seven sacraments, and Protestants recognize two: baptism and the Lord’s Supper. But the word "mystery" is never applied in the New Testament to any outward act, whether baptism, the Lord’s Supper, or any other. By "sacrament" Catholics mean "a visible sign instituted by Christ by which grace is conveyed to our souls." (John Cardinal Gibbons, The Faith of Our Fathers. 218) Protestants conceive of sacraments as "ordinances" or "institutions" which "are used as illustrations of salvation." Both are wrong. God demands of us obedience to the faith (Romans 1:5; 16:25-27) in order to be saved. (Hebrews 5:8-9) It is true that baptism and the Lord’s Supper are the only two outward acts we are taught to obey that symbolize something, but neither of them symbolize our salvation. They symbolize what procured our salvation, the sacrifice of Christ for our sins. (Romans 6:3-4; 1 Corinthians 11:23-26) Neither are they properly "mechanical" acts that confer benefit in and of themselves. The sinner is baptized into Christ, into His death (Romans 6:3-4), if he obeys this command "from the heart." (Romans 6:17-18) In the Lord’s Supper Christians commune with the blood and body of Christ (1 Corinthians 10:16), as long as we remember what Christ did for us as we partake. (1 Corinthians 11:23-26) Otherwise we eat and drink condemnation to ourselves (1 Corinthians 11:27-29). Forget about sacraments and obey the faith. This matter of sacraments illustrates two problems of the Protestant Reformers. In one respect they over reacted to the Catholic error of salvation by meritorious works (Romans 4:4-7) and went to the opposite error of salvation by faith only (James 2:24). On the other hand, because all the Reformers came out of Catholicism, they retained many Catholic superstitions. This included the belief in sacraments. The author avers, "Paul never speaks explicitly about baptism in his epistles." Only blind adherence to false doctrine could cause a man who has obviously studied the Scriptures extensively to make such a grossly false statement. What about 1 Corinthians 1:14-16? Is it an explicit reference to water baptism? I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. By the way, the apostle makes it quite clear why he was glad he did not personally baptize more: "lest anyone should say that I had baptized in my own name." Paul plainly implies in the context that, to belong to Christ, one must be baptized in His name. (verses 11-13) The truth is, there are eight passages in the epistles that explicitly refer to water baptism in the name of Jesus Christ (Romans 6:3-4; 1 Corinthians 1:13-17; 12:13; 15:29; Galatians 3:27; Ephesians 4:5; Colossians 2:12; and 1 Peter 3:21). Does it exalt faith "above the work of salvation itself" to teach that we gain the benefits of the death of Christ through faith? (Romans 3:21-26) Why does it exalt baptism "above the work of salvation itself" to recognize the scriptural truth that by faith we gain the benefits of the death of Christ when we are baptized into Him? (Romans 6:3-4; Galatians 3:26-27) Then Mr. Lane teaches: The second point is the way in which particular individuals come to enjoy what Christ had done once and for all. They do so by faith in him which, if it is true saving faith and not merely mental or ‘historical’ and temporary faith, unites them to Christ. (97) What is "true saving faith"? Faith alone is dead. (James 2:17,20,26) Will a dead faith save? To be perfected (made complete), faith must be coupled with works. (James 2:22) A disobedient faith will not save (John 8:30,44), but an obedient faith will. (Hebrews 11:8) Faith only will not justify (James 2:24), but "faith working through love" will (Galatians 5:6).
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