Theology: The Baptism Debate
Peter's encouragement sermon on the Day of Pentecost -- "repent and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you shall receive the Holy Spirit" (Acts 2:38) has been the source of raging debate, marred by conflicting views on i) whether Peter was referring to spirit or water baptism; and ii) whether through the phrase 'be baptized…the forgiveness of sins', Peter was identifying baptism as a requirement for salvation[footnoteRef:1]. In other words, should Peter's exhortation be interpreted at face value, or should it be understood some other way? This text purposes to interact with the opposing views on these issues, examine their theological and syntactic viability, and then conclude with an interpretation that aligns with both the immediate and the larger contexts of the verse in question. [1: 1 Bruce Compton, "Water Baptism and the Forgiveness of Sins in Acts 2:38," Detroit Baptist Seminary Journal 4 (Fall 1999):3]
The Purpose of Baptism
Should baptism be regarded as a condition for salvation or as a consequence of salvation? Whilst it remains largely undisputable that baptism is performed to make one a witness to Christian faith and as a show of obedience to Christ's ordinance; there still is no consensus on what the actual purpose of baptism is. Is it a means of strengthening one's already-acquired salvation, or is it a way through which an individual acquires salvation and receives forgiveness for their sins?
Baptism as a Consequence of Salvation
Supporters of this perspective interpret the phrase 'for the forgiveness of sins' as a modification of the baptism command, such that salvation (forgiveness) is not the outcome of baptism, but the motivation or basis for it[footnoteRef:2]. In this case, the preposition 'for' is interpreted as a causal antecedent for baptism, and Peter's exhortation is therefore understood as "repent (and after you have done that)…be baptized for the remission (forgiveness) of sins"[footnoteRef:3]. In this regard, Peter is appealing to those who have accepted his message and repented to be baptized because their sins have already been fully forgiven. This perspective enjoys support from outstanding theological scholars including Nigel Turner, Kenneth Wuest, Charles C. Ryrie, A.T. Robertson, Julius R. Mantey, and W.A, Criswell; and is based on two lines of reason; first, it maintains an "evangelical theology since it holds that salvation is by faith alone and not faith plus baptism"[footnoteRef:4]. Ephesians 2:8-9; Acts 16:31; and John 1:12 are among key Scripture references identifying faith as the only requirement for salvation[footnoteRef:5]. Proponents of this view further express that the fact that Paul does not mention baptism in his Gospel outline (1 Corinthians 15:1-8) makes it (baptism) a rather insignificant aspect of the Gospel. Christ's death was all that was needed to grant us salvation; adding conditions to the act of salvation, therefore, only implies the contrary -- that we ought to append our virtuous deeds atop Christ's death in order to secure salvation[footnoteRef:6]. This, according to a posting by the Got Questions Ministry, would "make salvation dependent on our works, instead of dependent on the perfect and complete sacrifice of Jesus Christ"[footnoteRef:7]. [2: 2 Compton, "Water Baptism and the Forgiveness of Sins in Acts 2:38," 13] [3: 3 Lanny Thomas Tanton, "The Gospel and Water Baptism: A Study of Acts 2:38," Journal of the Grace Evangelical Society 3 no. 1( Spring 1990)] [4: 4 Tanton, "The Gospel and Water Baptism: A Study of Acts 2:38," n.pag] [5: 5 "Is Baptism Required for Salvation?" Got Questions Ministries, Accessed September 18, 2014, http://www.compellingtruth.org/baptism-salvation.html] [6: 6 Kenneth Samuel Wuest, Wuest's Word Studies from the Greek New Testament for the English Reader (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1973), 104] [7: 7 Got Questions Ministry. "Is Baptism Required for Salvation?"]
A second defense for this interpretation arises from the comparisons drawn between Peter's exhortation and parallel Scripture references (Matt 3:11; 12:41 and Romans 1:16; 11:32) that depict a causal relationship. Kenneth Wuest makes specific reference to Matt 12:4, which states that Nineveh repented at (because of) Jonah's preaching[footnoteRef:8]. In his perspective, it would be unreasonable to say that the men of Nineveh repented 'in order to' or 'for' Jonah's preaching, as suggested by opposing interpretations. [8:...
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