Steven R. Brockdorf

Circuit 12 Winter Conference, January 2004

At Saved by Grace, Gresham, Oregon

The Absolute Necessity of Baptism

Let it be said at the outset that this is in no way intended to be an exhaustive treatment of this topic.  There are many passages left untreated.  This also does not sound the exegetical depths of the passages that are treated.  That alone would require a small book.  What is included here is sufficient to support the assertion that Baptism is absolutely necessary, but if we have not been (able to be) baptized, we have Christ’s Baptism as our own by faith.  This statement was made, and challenged, at the Circuit 12 Spring Conference in May of 2003.  The numerous passages that could be added below merely strengthen the assertion.  The exegetical fine points, in most cases, are simply not necessary for this discussion.  By and large the passages are clear and simple.

The Question(s)

The 2001 Evangelical Lutheran Synod Catechism asks the question: “Can a person be saved without Baptism?”  While there are a number of aspects to the issue of whether or not Baptism is absolutely necessary, the crux of the matter is whether someone can be saved apart from Baptism.  The Answer given in the catechism is: “A person who in unbelief despises Baptism despises Jesus himself and therefore cannot be saved.[1]  However, a person who believes in Jesus will be saved even though deprived of Baptism.  Only unbelief condemns.”  The Catechism then quotes Mark 16:16 (NKJV): “He who believes and is baptized will be saved; but he who does not believe will be condemned.”[2]

In some respects this is an outstanding answer.  It is brief, understandable, and backed by Scripture.  Yet no support is given for someone being saved apart from Baptism.  While it may seem obvious that all Old Testament believers were saved apart from Baptism, as well as the thief on the cross[3], that brings us into a discussion related to one’s view of the Bread of Life discourse and its connection to the Lord’s Supper[4]—a topic on which good Lutherans in good conscience have differed with each other, and even with themselves.[5] 

The catechism answer also does not define what it means by unbelief.  For example, an astonishing statement is made just before our Lord gave the great commission to His apostles: “When they saw Him, they worshipped Him; but some doubted.”[6]  Yet in His high priestly prayer our Lord states: “Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.”[7]  Clearly the unbelief of the apostles here is not total lack of faith because, “none of them is lost.”

            So the Catechism answer brings us right back to square one, “Is Baptism absolutely necessary?”  Certainly someone who despises Baptism, because he has no faith in Christ, is damned.  But what about the person who despises Baptism, but yet believes that Christ died for his salvation?  Can that person be saved apart from Baptism?  Of even greater concern for Lutherans, can a person who desires to be baptized, but is not able to be baptized, be saved apart from Baptism?

            At the risk of sounding like a godless philosopher, we need to consider what we mean by “absolutely necessary.”  Do we mean to ask, “Can a person be saved if he has not been (able to be) baptized?”  Or do we mean to ask, “Can a person be saved apart from (the existence of) Baptism?”  These are two distinct and equally important questions.  Even at the time of the Reformation these two questions were important because of the tension of Roman theology on the one side (which saw no exception), and Anabaptist theology on the other (which saw no necessity).  We will explore both of these questions below, and come to what is hoped is a synthesized Answer.  In this paper we are exploring the question: “Is Baptism absolutely necessary?”  and I have divided this into two parts: 1. Can a person be saved apart from (the existence of) Baptism? And 2. Can a person be saved if he has not been (able to be) baptized?”  The easier question to answer is the first as we shall see, but the answer to the second is also available to us.

What the Lutheran Confessions Say

            What do the confessions say regarding the necessity of Baptism?  In examining what the evangelical catholic orthodox church has taught on this question, we turn first to the Ecumenical Creeds.  The Apostolicum is itself a baptismal creed, and gives the faith of the person being baptized.  Yet it does not speak of Baptism directly, but is the definition of the “and believes” of Mark 16.  The Nicaenum is unique in that it is the only one of the universal symbols to be officially adopted as a correct exposition of the one true faith by an ecumenical council.  While the Apostolicum gives us a “natural” understanding of the Baptismal faith, the Nicaenum gives a purposeful apology of the faith.  In it we confess “I acknowledge one Baptism for the remission of sins.”  While in the second article the creed confesses the incarnation for the salvation of man, such incarnation is left abstract and un-applied apart from the one Baptism for the remission of sins.  It is that one Baptism that brings salvation won to us in the here and now.  The idea of one Baptism is truly Scriptural: “There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.”[8]  The oneness here is a oneness in every sense of the word.  It is a oneness of unity, a oneness of application to an individual, a oneness of effect in forgiving even sins committed after Baptism.  Each of these facets can be found in the writings of the church fathers.  Truly the creed considers Baptism necessary because it conveys the forgiveness that Christ won for us.  The Symbolum Athanasii was purposefully written against the Arian heresy, and as such does not directly address Baptism.

So the three ecumenical symbols do not clearly and directly address Baptism.  In the writing of the chief symbols, Baptism is assumed without any thought of it being neglected.  However, by the time of the Reformation, the need and power of Baptism is being questioned.  Therefore the Lutheran Confessions address Baptism as an article of faith.  The Augustana speaks of Baptism being necessary:

It is taught among us that Baptism is necessary and that grace is offered through it.  Children, too, should be baptized, for in Baptism they are committed to God and become acceptable to him.  On this account the Anabaptists who teach that infant Baptism is not right are rejected.^[9]

The Apologia is even more forceful when it reiterates the Biblical truth even when the Roman Church was in agreement on this point: “They approve the ninth article where we confess that Baptism is necessary for salvation; children are to be baptized; the Baptism of children is not useless but is necessary and efficacious for salvation.”^[10]  Here we see a clear witness of the church that Baptism is necessary for salvation.  It is no option, no take-it-or-leave-it benefit.  Rather, it is an integral part of salvation.  The article continues:

Among the many errors of the Anabaptists that we condemn is also their assertion that the Baptism of children is useless.  It is most certain that the promise of salvation also applies to little children.  It does not apply to those who are outside of Christ’s church, where there is neither Word nor sacrament, because Christ regenerates through Word and sacrament.  Therefore it is necessary to baptize children, so that the promise of salvation might be applied to them according to Christ’s command (Matt. 28:19), “Baptize all nations.” ^[11]

The baptizing of children is necessary so that the promise of salvation might be applied to them.  This necessity exists “because salvation is offered with Baptism.”[12]

            So it is evident that the confessions of the evangelical catholic orthodox church clearly assert that a person cannot be saved apart from (the existence of) Baptism.  But, whether we are comfortable with the fact or not, they also assert that a person cannot be saved if he is not baptized as we see here: “Moreover, this inborn sickness and hereditary sin is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism and the Holy Spirit.”^[13]  The language here is clear, unambiguous, and in agreement with the Latin version of Augustana IX: “Damnant Anabaptistas, qui improbant baptismum puerorum et affirmant pueros sine baptismo salvos fieri.”[14]  And if any doubt remains the Catechismus Maior states: “Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved.”^[15]

While these statements may be troubling, they are in the confessions and cannot be denied.  The confessions are the lens through which we read the Scriptures.  When they speak differently than we expect, we do well to carefully search the Scriptures to see if we can at least understand why they speak the way they do.

What the Scriptures Say

            What do the Bible passages actually say and not say?  Undoubtedly the very first passage we should consider is a passage which we (should) hear at every Baptism—Mark 16:16.  “He who believes and is baptized will be saved; but he who does not believe will be condemned.”  The original text is in no way difficult or remarkable, though many doubt the authenticity of its inclusion.[16]  This verse asserts that there are two things necessary for salvation: 1. Faith, and 2. Baptism.  While it condemns those who do not believe, it leaves two things in the air—whether or not someone can be saved apart from Baptism, and the converse whether or not someone who is not baptized is damned.  The point of the condemnation is that Baptism apart from faith has no benefit.  We could legitimately insert the words “even though he be baptized” without perverting the meaning of the passage: “He that believes and is baptized will be saved; but he who does not believe, even though he be baptized, will be condemned.”  In final analysis, this passage leaves the salvation of the unbaptized questionable at best. 

The next passage we should consider is Matthew 28:18, 19: “And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”  This too is an unremarkable and clear passage.  In it we see that the authority to baptize comes from Christ Jesus Himself.  And in it we see a command, not a suggestion or option, to baptize all nations.  Baptism is not an after thought, a work of man, or an option.  It is a command and work of Christ, and an essential activity of the church.  While some have seen it as a command that applied only to the apostles, verse 20 indicates otherwise: “teaching them to observe all things that I have commanded you.”  The command applies to the church of all time everywhere.  From this passage we see that Baptism is absolutely necessary as an activity of the church.  It is also an integral part of making disciples, as integral as teaching.

If the authenticity of Mark 16:9 and following is questionable, and therefore its statement on Baptism and salvation, John chapter three can leave no doubt as to the necessity of Baptism for every individual.  For when Nicodemus came to our Lord and acknowledged His authority “from God,” Jesus stated,  "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”[17]  This clear and simple passage is remarkable.  It unequivocally states that without Baptism a person cannot enter the kingdom of God.  More than that, it states that if a person is not baptized, he cannot enter the kingdom of God.  This passage expresses the converse of Mark 16:16.  While Mark states the positive of what happens if someone is baptized and believes, John states in negative terms what won’t happen if a person is not born again of water and the Spirit.  For our purposes we do not need to call into question the fact that this passage speaks about water Baptism as commanded in Matthew 28.  Such questions from the reformed and others have been answered long ago.[18]

Now this passage should rightfully raise questions for us about Old Testament believers, those who are unable to be Baptized, etc.  But rather than spilling tremendous amounts of ink in order to explain away what is clearly and simply stated by our Lord, let us humbly accept the words at face value, and see if we can find the answer elsewhere in Scripture.  And, before we leave this passage, let us bear in mind the other remarks Jesus made to Nicodemus:

And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.  For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.  For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.  He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.[19]

This last passage leaves us with a seeming contradiction.  First Jesus said that unless a person was born of water and Spirit, he couldn’t enter the kingdom of heaven.  Then He says that anyone who believes in Him will be saved, and is not condemned.

The Mechanics of Holy Baptism—What it does and how

A radio preacher of the Reformed bent once said that 1 Peter 3:21 had to be understood in light of other passages of Scripture.  He was uncomfortable with the assertion that Baptism saves us.  One of the passages he referred to was Ezekiel 36:25: “Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols.”  Rather than explaining away 1 Peter 3:21, this wonderful prophecy of Baptism emphasizes that Baptism is a work of God, not of man.  And so in 1 Peter when we read that Baptism saves us because it is “the answer of a good conscience toward God through the resurrection of Jesus Christ,” we understand that it is God Who gives us that good conscience.  Baptism is necessary for salvation, because it gives us the answer of a good conscience toward God, by cleansing us from all our filthiness and from all our idols, and it does so “by the resurrection of Jesus Christ.”  So Baptism indeed saves us.

            It is also good to understand the mechanism of Baptism—the “how” of what makes it effective.  Pertinent passages are Romans 6, Colossians 2:12, and Galatians 3:27.  Romans 6 shows us how we, who are baptized, have died for our sins in answer to God’s condemnation, “The soul that sins, it shall die.”  In Romans 6:4 and Colossians 2:12 we find that we have been buried into death with Christ, and that our sinful nature has actually been crucified with Him (Romans 6:6).  Romans 6:4 and Colossians 2:12 also tell us that we have risen with Christ.  So the distant reality of the cross is brought near to us, and the vague hope of the resurrection concretely applied.

            Yet Christ’s death on the cross, as an isolated event, does not get us into heaven for we are told, “Therefore you shall be perfect, just as your Father in heaven is perfect.”[20]  No matter how hard we try, Isaiah’s words ring in our ears, “All our righteousnesses were as filthy rags.”[21]  We need an identity that is perfect and holy.  Our identity is one of imperfection and separation.  But in Galatians 3:27-29 we find that Baptism gives us a new identity:

For as many of you as were baptized into Christ have put on Christ.  There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.  And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.

So we find that the very things God demands of us: Death, new life, perfection; He gives to us in Baptism.  The benefit of Christ’s passive and active obedience are brought to us in holy Baptism.  That which was far away is brought near.  That which was divided is united.  But we are still left in a quandary.  How is it that any of the Old Testament believers were saved if they were not baptized?  The answer does not come by Scholastic reasoning, or denying the simple sense of Scripture.  Rather, it comes from Scripture itself.

The Scriptures’ Answer

In Romans 8:32 we read: “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?”  And 1 Corinthians 3:21-23 states: “Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come--all are yours.  And you are Christ's, and Christ is God's.”  So, because of our connection to Christ, we have all things.  But what is the connection to Christ that gives us all things?  Romans 8:1, 2 gives us the answer:

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.

Simple faith is the connection to Christ through whom we have access into the grace in which we stand.  And that grace covers every possible necessity for our salvation so that nothing is ever lacking including Baptism.  For everything that is necessary for our salvation is provided for us in Christ.  He died the death that we deserved to die.  He suffered the very torment of hell in our place.  He lived the perfect life that we could not live.  He rose from the dead on account of our justification.  There is nothing required of us that is not given to us in Christ including Baptism.  With that thought in mind consider the following:

Then Jesus came from Galilee to John at the Jordan to be baptized by him.  And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"  But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness."  Then he allowed Him.  When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased."[22]

 

The question is often asked, “Why did Jesus have to be baptized?”  Certainly it is not because He needed to be baptized.  The answer is clearly given to us: “To fulfill all righteousness.”[23]  God’s stamp of approval on this fulfilling of righteousness is given immediately: “This is My beloved Son, in whom I am well pleased.”  Note carefully that the statement is in whom I am(lit. was) well pleased (εν ω ευδοκησα).[24]  Christ is the object of God’s pleasure.  If we are connected to Christ, we share in being the object of God’s pleasure.  Apart from Christ we are not an object of God’s pleasure, but of His wrath.  Jesus is the One Who did all things well so that we might be saved in Him.  He gained the Father’s favor for us. 

Because Jesus was baptized, through faith His Baptism becomes our Baptism.  Just as every Old Testament sacrifice had its reality in Christ, so the sacraments get their power from Christ.  And as Abram believed God and it was credited to him as righteousness, so we are saved through faith with righteous Abram.  The righteousness that comes by faith includes the life, death, and resurrection of Jesus, and yes it includes His baptism as well.  There is no difference between the Old Testament believer looking forward to the promised Messiah and the New Testament believer looking back on His having come.  Both are saved by faith and faith alone.  Baptism itself saves only because it gives that one saving faith.  It is a tangible conveyance of the intangible Gospel.  Interestingly, Colossians 2:10-12 read:

And you are complete (peplhrwmenenoi) in Him, who is the head of all principality and power.  In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.

Here we see the Old Testament and New Testament clearly drawn together.  In Christ we have been completed receiving both circumcision as well as burial and resurrection.  And if there remains any doubt about receiving that righteousness from God in Christ, consider this passage from Philippians:

Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.[25]

We could not receive that righteousness through faith in Christ unless Christ Jesus had first “Fulfill(ed) all righteousness.”

Is Baptism absolutely necessary?  If by that question one means to ask: “Can a person be saved apart from (the existence of) Baptism?” the answer is: “It is absolutely necessary.”  Without Baptism no one would be saved because it is the rebirth and cleansing from sin.  Baptism is crucifixion, burial, and resurrection.  But can a person be saved if he has not been baptized?  Because all things are ours in Christ, the answer is an emphatic, “Yes!”  In the end, while the Catechism answer is not detailed and exhaustive, it is correct: “A person who believes in Jesus will be saved even though deprived of Baptism.  Only unbelief damns.”  This is true because by faith we have Christ’s righteousness, a righteousness that comes from God.  That righteousness includes Jesus’ Baptism in our place.

While we have no question about the condemnation of the person who despises baptism out of total unbelief, What about the person, who because of a weakness of faith, does not value Baptism?  Here we must leave judgment in the hands of God and recognize that we all have weaknesses in our faith and beg with the father of the sick child: “Lord I believe, help my unbelief.”  In the end any Christian who has been shown the wonderful benefits of Baptism, and how it is God’s work, will desire Baptism asking, “Look here is water, is there anything that prevents me from being Baptized?”  If they are then somehow prevented from what they desire by faith, let us count them among the Baptized—in Christ.

Soli deo gloria!