Pilgrim Publications -  

IS SALVATION BY CHRIST or By Baptism?

By Bob L. Ross

Definition of Terms

There are some terms used in this tract which we want to be clearly understood.  Therefore we are herewith giving their definitions.

REALITY:  That which is real; in fact, the actual substance, as opposed to its symbol or emblem.

FORMALITY:  External appearance; ceremony; a representation of that which is real; an image or likeness; a figure.

FIGURATIVE:  Representing or illustrating by a figure, type, emblem, or symbol.

METAPHORICAL:  Figurative language which suggests a likeness or analogy.

DECLARATIVE:  Making a declaration; manifesting; exhibiting.

EMBLEM:  A symbol; visible sign; token; as a scepter, an emblem of sovereignty.

Any dictionary will give further light upon these terms, if such is needed.

In a very definite sense, this question could be answered by the term “both.”  It all depends upon what point of view you are considering.

If you are considering the actual or literal redemption of the soul, then that is by Jesus Christ.

If you are considering the figurative salvation of the soul, then that is by baptism (I Peter 3:21).

Literal salvation by Christ is not figurative, but actual.

Figurative salvation by baptism is not literal, but symbolic.

In this article, we intend to reveal that this is the true distinction that must be made on the subjects of salvation and baptism, otherwise one will run into the error of seeking salvation by the shadow rather than by the substance which casts the shadow.

A REALITY and a FORMALITY

Some folk who are conscientious in thinking that some ceremony or ordinance is the literal means of salvation fail to distinguish between a reality and a formality.  Let me explain.

The work of Jesus Christ is the reality of salvation.  He lived, died, and arose again to fulfill the Law of God and bring in a perfect righteousness by which His people are justified.

For Christ is the end of the law for righteousness to every one that believeth (Romans 10:4).

And again Paul expresses his appreciation for the imputed righteousness of Christ in Phil. 3:9:

And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.

Only that which literally pays sin’s debt, satisfies the broken law, frees from condemnation, establishes righteousness, and effectually redeems can be described as the REALITY of our salvation.

Jesus Christ literally and judicially [legally] met every demand of God’s Law against its violators, thus removing condemnation, “the curse of the Law.” (Galatians 3:10, 13).  He asserted in Matthew 26:28 that His blood was shed [that is, His life was sacrificed] “for the remission of sins.”

This is the reality of salvation.  This is the literal aspect of salvation.  Christ really and literally and actually saves by His own work, giving the benefits to His people (II Cor. 5:21).

Let us think for a moment, then, about the formality [the figurative] in relation to salvation.  We know that if Christ’s death is the reality, nothing else could be.  Hence, we conclude that baptism is the formality, not the reality.

Look at it this way: baptism would have no meaning without Christ’s death; but Christ’s death would still have meaning, even if there were no baptism.  In other words, Christ’s death is the substance and baptism is the shadow.  Without the substance there would be no shadow.  The death, burial and resurrection of Christ is figured or cast [as a shadow] in the ordinance of water baptism.  Baptism is the token or emblem of our literal redemption by Jesus Christ.  Baptism could not possibly be the reality with regard to redemption because it cannot pay the penalty of sin (Romans 6:23).  But Christ did (I Cor. 15:3).  Baptism could not remove condemnation (Gal. 3:10).  Christ did (Gal. 3:13).  Baptism could not redeem; but Christ did (I Peter 1:18-20).

Whatever, then, baptism does it only does in a formal sense.  That is, it manifests in ceremony that which really does procure salvation.  It declares by a means of physical likeness that which redeems.  It is the visible “likeness” (Romans 6:5) of the actual work of Christ, just as a photograph is the pictorial likeness of some individual, not the actual person.

A Bible Example of This Matter

In Matthew 26, Christ instituted the Lord’s Supper.  The record in verses 26-28 reads:

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.  And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for the remission of sins.

There are those who fail to distinguish between the reality and the formality when they read this record; hence a world-wide religious system is in existence today, teaching that when Christ referred to the bread and wine as His body and blood He meant His literal flesh and blood.  This system says that in “the mass” the bread and wine are supernaturally changed into the actual, literal flesh and blood of Christ.

They say that this must be the case, if any are to be saved, for Christ states in John 6:53:

Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

But a more scriptural view of this matter - and we might add, more reasonable - is that Christ meant that the bread and wine were emblems or symbols of His flesh and blood and the “eating” and “drinking” is figurative or metaphorical language, declaring the necessity of trusting the Son of God for salvation.

Whereas some take this preposterous interpretation with regard to the Lord’s Supper, there are others who parallel this view when it comes to baptism.  While some say that you can’t have life without eating the literal flesh and blood of Christ in “the mass,” there are others who say you can’t have life unless you “contact the blood in baptism.”  While some hold that in some manner the bread and wine becomes the body and the blood of Christ, there are others who say that in some manner you “meet the blood in the water.”

But certainly, the flesh of Christ - which was just as finite and human [except for sin] as any other person’s body - could not possibly have been in the mouths of His eleven disciples and at the same time be alive in their very presence!  This also applies to His blood, flowing in His veins.

But all difficulty is solved when we realize the distinction between a reality and the emblem that represents it.  Each time we observe the Lord’s Supper we proclaim emblematically the truth that Christ’s flesh and blood were given in death for our sins (I Cor. 10:16).

Likewise, in baptism the blood of Christ is no more in the water than it is in the wine of the Lord’s Supper.  We should be careful that we do not in some way make the emblem the literal substance.  It is an emblem; that is all.  In baptism we, by this ceremony ordained of Almighty God, proclaim our actual death to sin by the body of Christ.  We declare our salvation by the work of Christ.

“This is my body” is literal terminology, but it is plain that it is also metaphorical language.

“Arise, and be baptized, and wash away thy sins” is just as literal; but since baptism is not the procurative cause of salvation, we know that this is a formal, figurative emblematical washing away of sins.

Animal Sacrifices Illustrate This Truth

The distinction between a reality and formality is clearly seen in the book of Hebrew.  The writer here deals with the animal sacrifices of the Jewish worship and states that, so far as a literal remission is concerned, “It is not possible that the blood of bulls and goats should take away sin” (Heb. 10:4).

Why?  Because there is the matter of unsatisfied justice.  Animal sacrifices could not satisfy the broken law.  So they could “never take away sins” (Heb. 10:11) and could never “make the comers thereunto perfect” (Heb.  10:1).

The sacrifices could not “make perfect;” that is, they could not take care of the sin problem.  But Christ could and did, thus fulfilling what the animal sacrifices proclaimed in type and shadow (Heb. 10:1).

By one offering he hath perfected forever them that are sanctified (Heb.

10:14).

He made His people “perfect through (His) sufferings” (Heb. 2:10).

Because the animal sacrifices were merely formalities, not the actual

remitting of sins, they did not really take away sin.  Therefore, they were offered until that which they typified did come and take away sin, being Jesus Christ, the Lamb of God who taketh away the sin of the world (I John 1:29).

Christ’s death was the reality; the sacrifices only the formality.  The sacrifices manifested or revealed how sin would be remitted - through the death of a substitute - but they did not literally remit sin themselves.  This was the work of Christ, who alone could pay the debt of sin to divine justice.

So it is with the formality of baptism; it manifests how sin is literally remitted, that being through the death of Christ.  The act of baptism itself could never, however, take away sin or make the comer thereunto perfect - no more than could the animal sacrifices.  Those who pervert baptism to be the reality with respect to sin’s remission, are in the same state as that Jew who would erroneously make the sacrifice of some animal the reality.

The Jews had gradually apostatized to the point where they were not only trusting in the sacrifices as the reality of remission, but they also were doing all manner of other human works, trying to establish a righteousness for themselves before God.  Christ denounced their “traditions” and revealed that their righteousness was of no value (Matt. 5:20).

Paul, who had been of this apostate religion, was saved and he, too, exposed the heresies of the Pharisees (Romans 10:3, 4).  When men accept the formalities such as ordinances and ceremonies as being the realities of those things which they actually only typify, then they become like unto the Pharisees.

The Baptism of Death

Christ said in Luke 12:50, “I have a baptism to be baptized with.”  This He spoke in reference to His sufferings at Calvary.  If Christ used the term “baptism” [literally, immersion] as illustrating His sufferings, then does not the administration of baptism today likewise illustrate His death, burial and resurrection?

Christ Himself, in His own baptism, illustrated His death and said, “thus it becometh us to fulfill all righteousness.”  His baptism was an illustration, in other words, of the actual righteousness He was to consummate in His death, burial and resurrection.  This is the righteousness which is “imputed” [charged] to us for justification (Rom. 3:25, 4:5-8; II Cor. 5:21; Phil. 3:9; etc).

Baptism is a “death,” but not literal.  It is called a “death” because it is the “likeness” of Christ’s death (Rom. 6:5).

“For Thy Cleansing”

In the book of Luke, chapter 5, is the account of Christ’s healing a man who had leprosy.  We read:

And he put forth his hand, and touched him, saying, I will: be thou clean.  And immediately the leprosy departed from him.  And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded for a testimony unto them” (v. 13, 14).

This well illustrates the reality-formality principle which we have been discussing.

Notice:

1.   He was healed before he offered a sacrifice.

2.   The offering was “for thy cleansing;” not to obtain it, but as a formal declaration in ceremony that it was already enjoyed.

3.   The offering was “for a testimony.”  So is every formal ordinance, for they have no power to do anything else.  Their place is one of testimony, not for procuring actual blessings.  They show forth whatever it is that they are ordained to refer to.

Baptism is just such an ordinance and ceremony, showing forth that it is in the death of Christ that we have the actual, literal remission of sins.  Baptism is “for the remission of sins” only in the sense of a “testimony” to the death of Christ, just as the leper’s offering was “for thy cleansing” in the sense of a testimony.

Baptismal Remission

The whole controversy in the religious world on the matter of baptismal remission is not over the fact that in some sense baptism washes away sin, in some sense remits sin, and in some sense saves; but the controversy is on the question: In what manner does baptism wash away sin, remit sin, and save?

Certainly, if Christ’s work is that which in a literal sense redeems, justifies, and frees from condemnation, this could not be the same purpose of baptism or any other ordinance.  Baptism, then, could only be a formal or emblematical actions.

Scriptures Considered

With the foregoing distinction made clear, let us now notice some of the verses which refer to baptism.

Acts 2:38:  The 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.

There are those who insist that this means baptism is actually the means of remitting sins, just as there are those who insist that Christ’s words, “This is my body,” mean the literal flesh of Christ.  But if Matthew 26:28 is true, it was in the death of Christ that sins were actually remitted.  Hence, baptism must be the formal, declarative manner of remitting sins.

There have been extended arguments over the little Greek word “eis” [translated in the King James Version “for,” sometimes as “unto,” “into,” “to,” “among,” “concerning,” etc.] but the writer believes the whole matter is solved by what has already been so clearly presented regarding the sense or manner in which an emblem or symbol “does” something.  It is true that the Greek word “eis” will not bear the meaning that some people insist that it always means, for it is evident that “eis” does not mean “in order to obtain” in such places as:

Matthew 3:11 (eis repentance).

Matt. 12:41 (eis the preaching of Jonah).

Matthew 28:19 (eis the name).

I Peter 3:21 (eis God).

Acts 19:3 (eis John’s baptism).

I Cor. 10:2 (eis Moses).

I Cor. 1:15 (eis mine own name).

I Cor. 12:13 (eis one body), etc.

Certainly, the word couldn’t mean “in order to obtain” in these verses.  But even if one could make out an argument that “eis” could always mean “in order to obtain,” we would still have to consider the question:  In what sense does baptism obtain remission?  The only answer that is in harmony with God’s Word on the subject of remission of sins is that baptism only obtains a formal, declarative, emblematical remission.

Acts 22:16:  And now why tarriest thou?  Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

In the book of Revelation we read of Christ as having “washed us from our sins in his own blood.”  The term “blood” is used of death, just as we say, “Our boys shed their blood on the battle fields.”  We mean by this that they died on the battlefields.

We are told in Leviticus 17:11 that “the life of the flesh is in the blood.”

Then in John 10:11:  The good shepherd giveth His life for the sheep. 

This, we know, was in the death of Christ at Calvary.

So the term “the blood,” when applied to Christ, is referring to the sacrificial, substitutionary death of Christ, in which He gave His life.

So Christ “washed us from our sins in his blood;” that is, in His death.  Baptism, therefore, is only the figure of that literal washing.  It is in this sense that believers in Christ “wash away sins” in baptism.

Let us notice the condition of Paul, to whom the words of Acts 22:16 were spoken, before he was ever baptized.

1.   He had submitted to Christ as Lord:  Lord, what wilt thou have me to do? (Acts 9:6).

It is interesting to notice what the Bible says about one who truly calls Jesus “Lord.”  I Corinthians 12:3 states:  No man can say that Jesus is the Lord, but by [literally: en, “in”] the Holy Spirit.

Also, calling Jesus “Lord” involved an acknowledgement that He is the Son of God, and I John 4:15 states:  Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

Then in I John 5:1:  Whosoever believeth that Jesus is the Christ is born of God.

Calling Jesus “Lord” in the scriptural sense also comprehended the fact that Paul loved Him, so I John 4:7, 8, would apply:  For love is of God; and every one that loveth is born of God, and knoweth God.  He that loveth not knoweth not God; for God is love.

In view of all of these statements which would certainly apply to Paul before his baptism, it is definitely against the teaching of the Bible to understand baptism to be any more than the simple ceremony in which one publicly and formally manifests his faith in Christ, thereby figuring the washing away of sin in the death of Christ.

2.   He prayed:  Behold, he prayeth (Acts 9:11).

Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth (John 8:31).  If Paul were still a lost sinner, would God have heard his prayers?  Paul knew Christ, believed in Him, had submitted to Him, and was praying to Him.  He was not a lost sinner!

3.   He was chosen:  But the Lord said unto him [Ananias], Go thy way: for he [Paul] is a chosen vessel unto me, to bear my name before Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name’s sake.  Ananias related this to Paul when he came into Damascus (Acts 22:14, 15).  This service to God was what Christ referred to when He told Paul to go into the city and it would be told him what he “must” do.  Paul “must” do this work because, as Acts 22:10 says, It shall be told thee of all things which are appointed for thee to do.  God appointed Paul to do this work and therefore he “must” do it, as it could not have been otherwise.  There was a “must” in Christ’s life in that “he must suffer” (Mark 9:12); the “must” in Paul’s life was bearing witness to men of these sufferings.

If Christ’s death is the literal washing away of Paul’s sins, then Acts 22:16 could only have a figurative, declarative sense.  Baptism is here the formality, not the reality.

Since this truth applies to every instance of baptism, we are not going to elaborate on the following verses as we have on the foregoing two, but will briefly state a few facts about them.

Romans 6:3:  Know ye not, that so many of you as were baptized into [eis]

Jesus Christ were baptized into [eis] his death?

As noted, “eis” is the word translated “into.”  In what sense is one baptized “into” Jesus Christ?  Certainly, not literally. Faith unites to Christ as the channel or medium of communication:

By grace are ye saved, through faith (Eph. 2:8).

We have access by faith into this grace (Romans 5:2).  So one is not literally baptized into Christ’s death, but is figuratively.

Galatians 3:27:  For as many of you as have been baptized into Christ have put on Christ.

The previous verse says, For ye are all the children of God by [literally: through] faith in Christ Jesus.  Christ is the actual salvation; baptism is the figure of it.

We have noticed the matter of “baptized into Christ,” so we will just say further that the expression “put on” has reference to the outward “putting on” of Christ in the ceremony of baptism, not the internal union of the soul to Christ through faith.  As certain groups are identified by the clothes they put on and wear, so believers in Christ identify themselves by “putting on” Christ in the ceremony of baptism.

I Peter 3:21:  The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.

In verse 22 of I Peter, reference is made to the ark of Noah, “wherein few, that is, eight souls were saved by (or in) water.

Baptism in verse 21 is called the “like figure whereunto baptism doth also now save us.”  Thus, as we have said all along, baptism is a figure, not the reality.  It “figures” salvation, the same as Noah’s ark “figured” salvation.  Noah (not his family) built the ark, thus typifying the work of Christ in providing salvation for His own people.  Noah and his family were in the ark before the flood came and so were saved “in water” once the water flooded the earth.  Their salvation from death therefore was not by the water, but by the ark.  The water simply lifted up the ark, thereby manifesting that Noah and his family were safe.

Believers have believed into [eis] Christ before baptism, hence are safe in this Ark of Salvation.  The baptism in water simply manifests that the believer in Christ is safe.  As the flood lifted up the Ark, so baptism “lifts up” the work of the Lord Jesus Christ, in whom we have salvation.

Baptism won’t wash away the “filth of the flesh;” that is, the sin of one’s life, the verse says.  But the submission of one in baptism is “the answer [response] of a good conscience toward God.”  The conscience is “good” before baptism and thus responds to the Lord’s command in loving obedience.  With the heart purified by faith in Christ (Acts 15:9), it then responds by obeying Christ.  Faith manifests itself by “working by love” (Gal. 5:6), thus justifying or declaring the true condition of its possessor (James 2).

And this baptism, which is a figure, saves us “by the resurrection of Jesus Christ.”  In other words, the figure of baptism sets forth the truth that it is the resurrection of Christ from the dead that literally saves, this being the assurance that His death was accepted for our sins.

Mark 16:16:  He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

All that needs to be said on this verse is this: What is stated is clearly true, for it contains reference to the means whereby the believer is united to God: faith in Christ Jesus.  He that believeth and is baptized certainly shall be saved for all the promises of salvation to the believer are incorporated here!

As for the addition of baptism, this “figure” (I Peter 3:21) does not eliminate what is elsewhere so often stated as to faith:

He that believeth on him [Christ] is not condemned (John 3:18.

See also John 1:12, 3:16, 3:36, 5:24, 6:47, 20:31; Acts 10:43, 13:39, 16:31).  If you will search the Bible to find out what a believer possesses at the point of faith, or how he is described, you will find that, so far as actual salvation is concerned, he has all the literal blessings before baptism that he has after baptism.

Yes, he that believeth and is baptized shall be saved; how could such a one miss being saved, in view of all the promises made to the believer!  He that believeth, is baptized, observes the Lord’s Supper, gives to the church, prays, studies the Bible, performs other good works shall be saved; how could such a one fail in view of all of God’s certain promises to the believer!  But not one of these things adds to what one has in Jesus Christ [redemption, justification, freedom from condemnation, actual remission of sins, the new birth, everlasting life, etc.] at the point of faith in Christ.

Which Are You Trusting?

This message is written with the prayer that if it be read by someone who has thought of baptism as the actual way of remission for sins, you will study it carefully with an open mind and heart, seeking guidance from Almighty God.  The Bible reveals that if we are not trusting in Christ for salvation we cannot be saved. 

Have you perhaps allowed yourself to look to the shadow, baptism, rather than to the substance, Jesus Christ?  Remember, it is “knowing Christ” that is eternal life (John 17:3).  It is good to know His will and good to obey that will, but it is knowing Him as your Redeemer that is first and foremost.

Scriptures to Study on Salvation

Ephesians 2:8-10; Titus 3:5; II Timothy 1:9, 10; II Thess. 2:13, 14; Romans 3:24-26, 4:5-8, 5:1-11; I Cor. 1:30, 2:2; II Cor. 4:5, 6; Gal. 1:4, 2:16, 3:6-9, 3:22; Eph. 1:3-14; I John 5:1, 4, 5, 10-13.

The book of John was written for the purpose of showing that salvation is by Jesus Christ and is for all those that truly trust Him for it (John 20:31); read this book carefully, noting the great emphasis upon faith and the salvation blessings that are promised to those that trust Christ.

If there is any question on which you would like help, please feel free to contact the writer at any time.  I’ll be glad to come to your home [if possible], write you a letter, or even make a tape recording (if you have a recorder), if I can be of any help to you in understanding the truth on the glorious, wonderful redemption we have in Christ, which is testified unto in baptism. 

Pilgrim Publications

Box 66, Pasadena, Texas 77501

Publishers of C. H. Spurgeon’s Metropolitan Tabernacle Pulpit. 

Website:  http://members.aol.com/pilgrimpub

Phone (713) 477-4261; Fax (713) 477-7561

Email pilgrimpub@aol.com