Over the last couple of weeks, we have studied objections to the understanding of baptism we have delineated in this space. We first considered the contention that it undermines salvation by faith. We saw that this is based on a misunderstanding of biblical faith. Faith is more than just mental assent; it requires faithfulness. Obedience, then, is the common theme for answering such objections.
Last week, we explored another concern some raise, that an emphasis on baptism subverts salvation by grace. Salvation does, indeed, come through the cross of Christ by God’s grace: he offers us something we cannot offer ourselves, But as we saw exemplified throughout Scripture, grace does not mean that there are no conditions attached. We must respond with a penitent faith, culminating in baptism. Then God gives us his blessings—not because of how great we are, but due to his gracious promise.
Let’s examine one final difficulty proposed by some, raised by the very same passage in Ephesians that related to salvation by grace last week, but here focused on the final clause.
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph 2:8-9)
Salvation by Works?
The argument runs that Paul said we are not saved by works. Baptism is a work. Therefore, baptism is not connected with salvation. That is a valid syllogism; logically, it is true—if the premises are true.
It is just here that a glaring problem jumps out, though: where does Scripture say baptism is a work? If anything, it makes clear that baptism is NOT the type of work Paul had in mind.
Paul says we are not saved by works. But Peter says we are saved by baptism (1 Pet 3:21). If we are not saved by works, but we are saved by baptism, then baptism not a work.
Or look at Titus 3:5: He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit. What is that washing? It is baptism. This is Paul writing to Titus, mind you. He states we were not saved by works, but by God’s mercy in baptism.
Defining “Work”
More to the point, what is Paul taking about when he says not saved by works? The context of Ephesians 2 helps us to better understand. In v. 1-5, Paul refers to the many sins in people’s lives before salvation. But then he makes it clear that, God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—(Eph 2:4-5).
The point is that we cannot earn our way to heaven. The only reason we have salvation is because God gives it to us.
We are talking here about what we normally call meritorious works. Imagine you spend the rest of your life doing good for others: you give all of your money to the poor; you constantly help when you see someone in need; you go out and teach people the gospel. Would all of those good deeds earn you a ticket to heaven? Not even close!
We are sinners; we can never deserve heaven. Paul wrote we cannot be saved by our own good deeds, our works of merit. But he never said there are no God-given requirements for salvation.
Baptism is Not a Work
Baptism is absolutely not a work in this sense; there is nothing inherently meritorious about it. In fact, baptism is literally always in the passive in Scripture. That is, it is not something you do at all; it is, rather, something that is done to you.
Further, if we define “work” so broadly as to include any human activity, then faith itself is a work! Jesus called it the work of God in fact, to believe in him (Jn 6:29). It seems many fear emphasizing baptism would imply that a person is saving themselves. Let’s be clear, then: we absolutely do not save ourselves in baptism. God is the one doing the saving. Scripture never says that baptism is a work of trying to save ourselves. In fact, it is doing just the opposite, calling on name of the Lord, appealing to God. We are not saved by our works, but are saved at the point of baptism.
Conclusion
There are probably other objections to consider, but these past few articles have touched the main ones. I think it is good for us to make an effort to understand why some do not attach the same significance to baptism as we historically have in churches of Christ. I believe that we have seen these objections do not really stand up under scrutiny. But we should also always be sure that we approach this in humility and love rather than with condescension or contentiousness.
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