Proposition

The Scriptures teach that immersion in water for the remission of sin is necessary for salvation.

Affirm: Ethan R. Longhenry
Deny: Lloyd A. Olson

It is my desire that this debate shall be informative to all and done in a proper, Christlike spirit.

It is profitable to define the terms used in the proposition first so that none may be confused:

"The Scriptures teach:" The Scriptures are understood to be the Bible, the collection of books ranging from Genesis to Revelation. Since the topic under discussion relates specifically to Christians, the material from Matthew through Revelation, the New Testament, will be relevant. It is my task to prove that the material in these books teach the rest of the proposition.

"that immersion in water:" The translations of the New Testament in English use the term "baptism" for the concept of "immersion in water," but let none be fooled: the ideas are synonymous. The guidelines for the translation of the KJV in 1611 included the desire to transliterate the Greek verb baptizo to "baptism," as opposed to translate it to "immersion." As for the "in water," we shall see that the Scriptures manifestly show that this "baptism" was done in water.

"for the remission of sin:" that the purpose of immersion in water is specifically "for the remission of sin," that God forgives a person of their sins when they are immersed in water by the authority of the Father, the Son, and the Holy Spirit.

"is necessary for salvation:" that the act of immersion in water for the purpose of the remission of sin is required for one to receive the salvation offered to mankind by God on the appeal of the blood of His Son Jesus Christ.

Unless Mr. Olson has any difficulties with the terms so defined, I shall now begin the task of proving the statement made.

Let us now examine the Scriptures to see what they teach:

(Note: All Scriptures are from the American Standard Version)

And Jesus came to them and spake unto them, saying, "All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world." (Matthew 28:18-20)

We may see here that after Jesus had ascended and had been given all authority in heaven and on earth, He commands His disciples to make more disciples, and that these are to be baptized in the name of the Father, the Son, and the Holy Spirit. We shall see how these disciples shall fulfill this command.

And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them that had seen him after he was risen. And he said unto them, "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned." (Mark 16:14-16)

We see here that Jesus is very specific about the nature of the baptism discussed also in Matthew 28:19: one who is baptized shall be saved, but the one who does not believe is condemned. It is argued by many that the text says nothing about those who believe but are not baptized, and therefore baptism is not necessary. While the text does not say anything about those who believe and are not baptized, that is no reason to infer that the baptism part is unnecessary. Jesus says that belief + baptism = salvation. He also says that no belief = condemnation. It is evident from the text that those who truly believe will be baptized!

To use a sports metaphor: If team x wins the conference and the Super Bowl, they will be champions. If team x loses the conference, they go home as losers. Can we infer from this that if team x wins the conference but not the Super Bowl, that they are still champions? By no means-- they still go home as losers! Therefore, we may see that the message of Jesus in Mark 16:16 is evident: baptism is necessary to be saved.

"Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified." Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, "Brethren, what shall we do?" And Peter said unto them, "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit." (Acts 2:36-38)

Here we are given the climax of the first Christian sermon made on the day of Pentecost. We see here that Peter's sermon on the death and resurrection of Jesus Christ softened the hearts of many of the Jews present, who evidently believed the words spoken by Peter. They asked how they were to respond, and Peter responds quite simply: repent and let each one of you be baptized for the remission of your sins.

This "for the remission of sins" is introduced by the Greek preposition eis. While eis has many possible meanings, its basic meaning is "to" or "towards," and by extension is used to introduce a statement of purpose (since one cannot literally go to the remission of sin). This eis does not introduce a causal clause as many have taught. There is no indication from the text that baptism is done "because of the remission of your sins;" the text, especially as translated in the ASV and others, shows clearly that baptism is done "unto the remission of your sins." We see here, therefore, that baptism is done for the remission of sin.

And the eunuch answered Philip, and said, "I pray thee, of whom speaketh the prophet this? of himself, or of some other?" And Philip opened his mouth, and beginning from this Scripture, preached unto him Jesus. And as they went on the way, they came unto a certain water; and the eunuch saith, "Behold, here is water; what doth hinder me to be baptized?" And Philip said, "If thou believest with all thy heart, thou mayest." And he answered and said, "I believe that Jesus Christ is the Son of God." And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. (Acts 8:34-37)

We see here in this passage two notable truths:

1. Philip "preached Jesus" to the eunuch and as they traveled, the eunuch saw water and desired to be baptized. Since all we know is that Philip "preached Jesus" to the eunuch, and the eunuch then desired to be baptized in water, we may infer quite properly that the preaching of Jesus includes the need for immersion in water, and that this is the response that ought to be made to the good news that Jesus Christ has died for our sins.

2. Philip and the eunuch "both went down into the water." This manifestly demonstrates that baptism is done in water, and that baptism requires both parties to go down into the water, i.e. is immersion in water.

"Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we?" (Acts 10:47)

Peter here, in response to the gift of the Holy Spirit given to Cornelius and his men, asks if anyone can forbid the water for baptism to these men. Here is another proof that baptism is the response to the Gospel of Christ and that it is in water.

Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; for he that hath died is justified from sin. (Romans 6:3-7)

We learn here the theological ramifications of the act of baptism. Paul explains quite clearly what baptism is and what it means. Baptism is represented here as a baptism into the death of Jesus-- we are buried with Him through baptism that we may walk as a new creature, a servant of Christ. No other moment or event is so explained: baptism is the action through which we end the life we led in sin and begin to truly follow Jesus Christ and do His will. When we are baptized, we are no longer slaves to sin but servants of righteousness.

For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ. (Galatians 3:26-27)

Here again we see Paul teaching the significance of baptism, for here he explains that baptism in Christ allows one to "put on Christ," and thus being a part of Him.

For in [Jesus Christ] dwelleth all the fulness of the Godhead bodily, and in him ye are made full, who is the head of all principality and power: in whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead. (Colossians 2:9-12)

We see here a message similar to the message of Romans 6:3-7: Paul states that the one who is baptized is truly buried with Christ, and that we are raised through faith in God, since He raised Jesus from the dead. Baptism again is identified as the act that represents the death of the "man of sin" and the birth of the "man of God."

Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; in which also he went and preached unto the spirits in prison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water: which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; who is one the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him. (1 Peter 3:18-22)

Here we see Peter making a very interesting parallel between a man of old and the Christian today. He remarks that Noah and his family, numbering eight persons, were saved through water: they were carried above the water by the ark, and saved through the providence of God. Peter then says that a "true likeness" (also translated as "antitype" and "corresponding to this") to this act now saves the Christian: baptism. Peter therefore is saying that as Noah and his family was carried upon the water and were saved, so you as Christians are saved by immersion in water.

Peter goes on to qualify what baptism is: he declares that baptism is not "the removal of the filth of the flesh," i.e. it is not a bath. Baptism is "the interrogation (or appeal) of a good conscience toward God," i.e. an appeal to God as a demonstration of obedient faith in His Son Jesus for the removal of the sins that beset him. This "good conscience" is appealed for "through the resurrection of Jesus Christ," and Peter shows that He now has authority. Thus, Peter says that baptism is our appeal to God for a good conscience and it is done through the understanding that Jesus was dead and yet raised by God, and we desire that same resurrection.

Therefore, the proposition stands as proven: The Scriptures teach that:

-immersion in water (Acts 8:34-37, Acts 10:47)
-for the remission of sin (Acts 2:38, Romans 6:3-7, Colossians 2:9-12)
-is necessary for salvation (Mark 16:16, 1 Peter 3:21).

Ethan R. Longhenry (ELDV)