Olson/Smith Debate on Salvation

 
 
 Proposition: 
Salvation comes at the point of faith before any outwards signs 
such as confession and baptism.

Affirm: Dr. Lloyd Olson
Deny: J. T. Smith

DR. OLSON'S FIRST AFFIRMATIVE.
I.   Definitions
II.  Justification
III. OT examples in the NT
IV.  NT Examples
V.   Challenge
VI.  Conclusion

I. DEFINITIONS
A. Salvation.
Salvation is the overarching term for God's plan of redemption 
that includes both justification and sanctification. The debate 
topic is designed to help differentiate between two ways in which 
justification and sanctification relate within the umbrella of 
salvation.

I endorse salvation as the EVENT of justification by faith in 
parallel with sanctification. I assume Mr. Smith will endorse 
salvation as initial justification by faith AND baptism [fn1] 
followed by a PROCESS of sanctification leading to final 
justification. Baptism is a sufficient discriminator between 
these two contrasting views in this debate. Since one's view of 
salvation is directly correlated to one's view of baptism, the 
correct definition of salvation will surface as the debate on 
baptism progresses.

B. The Point of Faith
Faith is the substance of things hope for (Heb 11:1). The issue 
of disagreement is not about faith. Neither is the disagreement 
over the object of our faith: Jesus Christ. The disagreement 
centers over whether faith is accompanied by baptism in the 
linear timeline of the new birth experience.

I endorse the point of faith sufficient for salvation as coming 
before any outwards signs. Mr. Smith will endorse the point of 
faith sufficient for salvation being accompanied by outward 
signs; especially baptism. Baptism is a sufficient discriminator 
between these two contrasting views in this debate. Again, since 
one's view of the point of faith is directly correlated to one's 
view of baptism, the correct definition of the point of faith 
will surface as the debate on baptism progresses.

C. Baptism.
Since the proposition dictates this is an outward sign, it can 
only refer to water baptism. It must never be confused with the 
Spirit's unseen baptism.

II. JUSTIFICATION
Our understanding of justification should come from a lexical 
analysis of the Greek family -dik:  dikaioo (40x: justify), 
dikaioma (10x: righteousness), and dikaiosis (2x: justification). 
The insights of the verb dikaioo are most revealing.

As an active voice, dikaioo shows the error of self-justification 
before God (Luke 10:29). It allows self-justification before 
others (Luke 16:15; James 2). With regard to salvation, only God 
is active in justification (Rom 3:26; 8:30,33; Gal 3:8). Finally, 
positional justification is linked with positional sanctification 
(Rom 8:30).

As a passive voice, dikaioo shows we are justified before God by 
faith (Rom 5:1), on the basis of Jesus' blood (Rom 5:9). We are 
justified before others (James 2) by works. With regard to 
salvation, humans are passively justified by God's grace, by 
faith in Jesus' name, by God's Spirit, apart from works or deeds 
of the law. Justification results in permanent forgiveness of sin 
(Rom 6:7).

The first lexical conclusion is that justification before God is 
by faith alone. This must not be confused with the basis of God's 
declaration of justification which is none other than Jesus 
Christ. This must not be confused with God's gracious initiatives 
in crafting a costly plan of redemption freely offered to all who 
will believe. Faith is the sole human requirement to enable God's 
forgiveness of sins in the new birth. The lexical evidences deny 
the inclusion of water baptism in justification.

The second lexical conclusion is that justification before God is 
a passive EVENT. Humans do nothing. Faith is the instrument that 
allows God's sole activity in justification. Faith must not be 
redefined as faithfulness. Since God alone is active in 
justification, the point of faith is not associated with any 
human activity. Salvation occurs at the point of faith before and 
without water baptism.

III. OT EXAMPLES IN THE NT
These examples demolish any attempt to equate water baptism with 
the point of faith. They all happened BEFORE and WITHOUT water 
baptism. It is crucial to see water baptism had not yet been 
commanded. One cannot point to this difference to defend the 
error of including water baptism with the point of faith for the 
following reasons:

. . 1. Heb 4:2 shows that the OT saints had the SAME GOSPEL that 
we have.
. . 2. Rom 1:1-2 shows that the OT prophets spoke of this gospel.
. . 3. Eph 4:5 says that there is but ONE faith.

The OT saints had the same faith, the same salvation and the same 
gospel as we have in the NT – WITHOUT water baptism.

A. Jesus Used The Murmuring Israelites.
In John 3, Jesus makes three attempts to teach Nicodemus about 
the new birth. First, the new birth is "from above" (3:5; 
anothen). Thus, the new birth is not associated with human 
activity. Physical life is contrasted with eternal life. Physical 
life comes through the waters of birth; spiritual life comes by 
God's Spirit! Verse 7 supplies the bookend to verse 5 showing 
that the new birth is spiritual from above and not from human 
activity below.

Jesus' second illustration was the wind (John 3:8). You can't see 
it. You can only see its results. The new birth is spiritual and 
cannot be seen while physical water baptism is the RESULT of 
salvation in that it can be seen.

Jesus' third illustration is the brazen serpent. When the 
murmuring Hebrews were disciplined with snakes, God had Moses 
build a brazen serpent on a pole (Num 21:5-9). For salvation, all 
the people needed to do was LOOK at the brazen serpent. Jesus 
equates this look with "whosoever believeth" has everlasting life 
(John 3:16)! Faith alone – without baptism – results in eternal 
life.

These three illustrations show that justification is the EVENT of 
God's activity from above, cannot be seen, and is completed at 
the point of faith apart from baptism. These three illustrations 
deny justification as a PROCESS that includes water baptism.

B. Paul Used Abraham
Paul used Father Abraham (Romans 4) as a fitting example of 
justification by faith for all who would believe. Paul quoted Gen 
15:6 (Rom 4:3) to keep us from confusing Abraham's justification 
by faith with Abraham's demonstration of sanctified obedience 
(Gen 22). Paul used the word "logizomai" (impute, account, 
reckon) 11 times in this chapter to stress that God's declaration 
of justification is by triggered by faith alone WITHOUT human 
activity and APART from baptism. His new birth by faith alone is 
the model for the NT.

NT salvation is the EVENT of God's justification by simple faith 
to passive humans without and before water baptism.

C. Peter Used Noah
Peter points to Noah (1 Pet 3:19-21) to show that baptism is an 
appeal to live for God in the new birth. The appeal comes AFTER 
the new birth; not as the MEANS to receive the new birth. The 
whole Flood Saga occurred after Noah was found just and perfect 
(Gen 6:8-9) and righteous (Gen 7:1).

The Flood had NOTHING to do with Noah's justification;
EVERYTHING to do with Noah's sanctification.

Water baptism occurs AFTER justification.
Water baptism pertains to issues of sanctification.

IV. NT EXAMPLES
These examples show that salvation is the EVENT of justification 
by faith BEFORE and WITHOUT water baptism – just like the OT 
examples!

A. Jesus' Baptism
Jesus was baptized to fulfill all righteousness (Matt 3:15). His 
baptism is a pattern for us all [fn2]. We should see that Jesus 
was NOT baptized for the remission of sins since He had no sins 
that needed forgiveness. Jesus, as the Author of eternal life 
(Heb 5:9), was unquestionably saved. Jesus was baptized as an 
adult to mark the beginning of His public ministry and to show 
John that He was the Promised Messiah.

Thus, water baptism is NOT for salvation. Water baptism happens 
AFTER justification – just like Noah. Water baptism marks the 
beginning of one's public ministry for God – just like Noah. 

B. Paul's Conversion
Paul was saved on the road to Damascus (Acts 9:6; Rom 10:9-10). 
God commissioned him right there as his chosen vessel (Acts 9:15) 
to be an apostle to the Gentiles (Acts 26:17). God does NOT 
commission the unsaved to be His representative.

After a talk with God, Ananias confirmed Paul's salvation by 
calling him "Brother Saul." In Paul's retellings of his salvation 
before his people (Acts 22) and to King Agrippa (Acts 26) he 
NEVER refers to Ananias' water baptism. Why should he? On the 
road to Damascus he was justified by faith – just like all OT 
examples affirm!

Therefore, it is easy to understand why Paul denounced the 
inclusion of water baptism in the gospel (1 Cor 1:14,17). Paul's 
gospel message was salvation to them that believe (1 Cor 1:21). 
Paul sought to know nothing but Christ, and Him crucified (1 Cor 
2:2). He makes a powerful and purposeful exclusion of water 
baptism in the gospel of salvation.

C. Cornelius' Baptism
Cornelius was a Gentile who received the remission of sins by 
faith alone (Acts 10:43) while Peter was preaching (Acts 10:44). 
He received the gift of the Holy Spirit (Acts 10:45) well BEFORE 
he was water baptized (Acts 10:48).

The sequence removes all doubt.

D. The Israelites' baptism
In 1 Cor 10:1-6, Paul uses the Israelites' baptism as an example 
for our baptism. The Bible teaches that the Israelites were 
elected by God long BEFORE they were baptized "unto Moses." They 
received confirmation of their election and wondrous promises 
through Abraham, Isaac and Jacob long BEFORE they were baptized 
"unto Moses." They were redeemed as a nation by the even of faith 
(i.e. the Passover) three whole days BEFORE they were baptized 
"unto Moses."

Our redemption follows this pattern. The physical act of baptism 
"unto Moses" happened AFTER the spiritual election and redemption 
"unto JESUS." How much clearer does it have to be?

V. CHALLENGE
Knowing full well in advance that that Mr. Smith will fail, I 
challenge him to provide ONE BIBLE VERSE that links justification 
(dikaioo) before God to any PROCESS of human activity. Since the 
correct definitions of salvation, the point of faith, and baptism 
are directly related, his failure will highlight that salvation 
is an EVENT (not a process), the point of faith happens alone 
(not with water baptism), and that water baptism happens AFTER 
justification by faith.

VI. CONCLUSION
Positively, EVERY biblical illustration shows that salvation is 
the EVENT of God's sole activity in justification at the point of 
faith in Jesus Christ.

Negatively, NO biblical illustration shows that salvation is a 
PROCESS of human activity that includes water baptism. Water 
baptism for salvation is a man-made perversion of the gospel 
truth.

God's Word affirms salvation comes at the point of faith before 
any outwards signs such as confession and baptism.

Lloyd Olson

WORKS CITED
1. C. Robert Allred, "Beginning Again and Again," 
http://clergyresources.net/Allred/Allred%20Beginning%20Again.htm ,

E. H. Hoover "Baptism In The Preaching Of The Gospel," 
http://www.mun.ca/rels/restmov/texts/lm/lm08.htm .

Dub McClish, "The Practice of Baptism," in Introducing the Church 
of Christ (Ft. Worth, TX: Star, 1981), 113.

2. T. W. Brents, The Gospel Plan of Salvation (Nashville, TN: 
Gospel Advocate, 1966), describes Jesus' baptism as a fitting 
example for the proper mode (pp 312-19). On pages 319-21, he 
discusses convertible terms. He applies this (pp 321-89) to imply 
that Jesus' baptism is followed for every illustration of baptism 
in the NT through water, as a symbol of burial, and as a symbol 
for washing. The baptism of the Ethiopian Eunuch, the Philippian 
Jailer, Paul, and the Israelites are modeled after Jesus' 
baptism.