Quotes on Mark 16:16; Baptism, Salvation

He who believes and is baptized will be saved; but he who does not believe will be condemned.  -Mark 16:16 NKJV

Mark 16:16 is probably the second favorite verse of those who believe baptism is a part of salvation.  But while the verse at first glance seems to say you must be baptized to be saved, a closer look dispels the problem. 

And, remember the many, many verses that teach believing in Jesus is what saves (John 3:15-18; John 3:36; John 5:24; John 20:31; Acts 2:21; Acts 10:43; and many more). 

The following quotes easily explain Mark 16:16. 

H. A. Ironside

On Mark 16:16, “Those who received the message in faith were to witness to it by being baptized, thus declaring themselves openly as His disciples.  There was no saving virtue in the ordinance itself, but it was the expression of subjection to Christ.  Those who refused to believe would be judged (see R. V.).  Note that He did not say, He that is not baptized shall be judged.”  -H. A. Ironside, Mark, Loizeaux Brothers; 1948, 1973. 

Bob L. Ross

“You will notice that while Mark 16:16 speaks of one who believes and is baptized and of one who believes not, it does not have anything to say about the person who believes but has not as yet been baptized.  There is an intermediate period between faith in Christ and baptism.  Mark 16:16 does not mention this period; it has nothing to say about he that believes but has not yet ben immersed.  Can we find the answer as to the condition of such a person?  Yes, we read in John 3:18: ‘He that believeth on him (Christ) is not condemned.’”  -Bob L. Ross, Campbellism, Pilgrim Publications, Pasadena, TX; 1962, 1981. 

Warren W. Wiersbe

“A superficial reading of Mark 16:15-16 would suggest that sinners must be baptized to be saved, but this misinterpretation disappears when you note that the emphasis is on believing.  If a person does not believe, he is condemned, even if he has been baptized (see John 3:16-18, 36).  It was expected in the early church that believers would be baptized (Acts 2:41; 10:44-48).”  -Warren W. Wiersbe, The Wiersbe Bible Commentary, David C. Cook; 2003, 2007. 

John R. Rice

“Christians are supposed to be baptized as soon as possible after they are saved.  In Bible times they were usually baptized the same day, oftentimes the same hour of their conversion, even if it were midnight, as in the case of the Philippian jailer in Acts 16:33.  In fact, baptism is a public profession of faith.  One can see baptism; one cannot see faith in the heart.  It is natural to think of baptism following salvation, and Jesus said that those who believed and were baptized should be saved.  He did not mean to contradict the rest of the Bible, though, as you will see from the following words in the same verse; for He added, ‘But he that believeth not shall be damned.’  That makes it clear that the matter which settles it is believing, just the same as is taught in John 3:18:

‘He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.’

The above verse, John 3:18, settles it that the man who believes in Christ is not condemned, whether or not he has been baptized.  It also settles it that a man is condemned ‘because he hath not believed.’  Salvation is settled by belief in Christ, and only by that.”  -John R. Rice, Bible Baptism, Sword of the Lord; 1943, 1971.  Rice (AD 1895-1980) was an independent Baptist preacher, evangelist, author, and founding editor of the Sword of the Lord. 

B. H. Carroll

On Baptism:  “The church authorizes; the subject must be a disciple, and the act is immersion. The purpose is to make a public declaration, or confession, of faith in Jesus Christ, to symbolize the cleansing from sin, a memorial of Christ's resurrection, and a pledge of the disciple.”  -B. H. Carroll, An Interpretation of the English Bible. 

“‘He that believeth and is baptized shall be saved’; that is true. He that endures to the end and is baptized shall be saved; that is true also. But when the negative is stated, it does not say, ‘He that believeth not and is not baptized shall not be saved, or shall be condemned.’ When you put it negatively it has no reference to baptism. It does not say, ‘He that is not baptized shall not be saved.’ It does not make any difference how many things one may put in – believe, be baptized, keep the law, go to church – with salvation, it does not affect salvation. If the first one was to secure salvation, it will be true if you put all of them in. That will not take away from the truth. He that believeth hath everlasting life; he that believeth and is baptized shall be saved. Some would make it read: ‘He that believeth and is baptized and goes to church every Sunday, etc., etc. etc., hath everlasting life.’ You can put in as many as you please and they all follow from the first one. But to put it negatively, you could not say, ‘He that does not go to church every Sunday will be lost.’ And in negation it does not say, ‘He that believeth not and is not baptized’ – it stops at the believer.”  -B. H. Carroll, An Interpretation of the English Bible, Broadman Press; 1938.  Carroll (AD 1843-1914) was a pastor, author, and founding president of Southwestern Baptist Theological Seminary, Ft. Worth, TX. 

J. B. Jeter

“There is perfect accordance between this promise [Mark 16:16] and the plain, literal declaration of Jesus, that ‘He that believeth on the Son is not condemned.’  Certainly, if he that believes on the Son is not condemned, he who not only believes in the Son, but, in submission to his authority, is baptized, is not condemned.”  -J. B. Jeter, Campbellism Examined, Sheldon, Lamport, & Blakeman; 1855.  Jeter (AD 1802-1880) was a Baptist Pastor, author, and editor of the Religious Herald, Virginia. 

Jerry Vines

“The main thought in that verse [Mark 16:16] is not baptism.  Jesus was not teaching that you have to be baptized to be saved.  The crucial word is believe.  Baptism does not confer salvation; it confirms it.  Baptism is an outward act that demonstrates an inward experience.  Jesus did not say, ‘He that believeth not and is not baptized shall be condemned.’  It is he that believeth not who is condemned; that is, he shall be under judgment.”  -Jerry Vines, Exploring the Gospels: Mark, Loizeaux Brothers; 1990. 

Robert L. Sumner

“Mark 16:16 says ‘He that believeth and is baptized shall be saved’!  Exactly!  But it does not say, ‘He that believeth and is baptized THEN shall be saved!’  This verse most certainly does not say that a man is not saved until he is baptized with water. 

Perhaps by giving a parallel sentence I can make clear the fact that ‘shall be saved’ does not depend upon ‘and is baptized.’ 

For example, take this sentence: ‘He that boards the bus and is seated will arrive at Los Angeles.’  Obviously, the man who gets on a bus bound for Los Angeles will arrive in that city, regardless of whether or not he is seated.  No doubt he would sit down if a seat were available – it would be so much more comfortable riding that long distance to do so – but even if he remained standing all the way, he would arrive in Los Angeles IF HE GOT ON THE BUS!  In exactly the same way, a man who gets on the salvation vehicle – the man who believes  - will get to Heaven whether he sits down or not, whether he is baptized or not. 

Now, wait a minute!  If he doesn’t sit down he’s going to be mighty uncomfortable!  If he disobeys one of God’s commands – baptism or any other – the Lord will chasten and divine blessing will be withheld from his life.  BUT THAT WILL NOT EFFECT HIS ARRIVAL IN THE GRAND CENTRAL STATION OF HEAVEN IF BY FAITH HE GETS ON BOARD THE GOSPEL EXPRESS!  So I say unto you, ‘Get on board, get on board!’  Then, after you are on the bus, sit down!  Enjoy the blessings of the Lord in their fullest measure!  But the thing that damns is not failing to sit down, it is failing to get on board.  ‘He that believeth not shall be damned’ (Mark 16:16).”  -Robert L. Sumner, Does the Bible Teach That Water Baptism Is a Necessary Requirement for Salvation?, Biblical Evangelism Press; 1970.  Also in Biblical Essays, Biblical Evangelism; 2013, by Sumner. 

Be sure to check out other articles here on salvation and baptism.

Note:  Mark 16:9-20 involves a Textual issue.  See footnote in NKJV.  But we will save that issue for another day. 

-David R. Brumbelow, gulfcoastpastor.blogspot.com, September 2, AD 2019. 

Articles:

What the Bible Teaches About Baptism

Quotes on Acts 2:38, Baptism, Salvation

James 2; Faith Without Works is Dead

Baptismal Regeneration; Is Baptism Necessary For Salvation? Part 1

The Christian Work Ethic

Wine for Your Stomach's Sake; 1 Timothy 5:23

Adrian Rogers on "Wit & Wisdom of Pastor Joe Brumbelow"

Other Articles in lower right margin. 

Quotes on Acts 2:38, Baptism, Salvation

Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.  -Acts 2:38 NKJV

There is an old joke, told by Baptists and others, of a country Church of Christ.  Just behind the church building was a frog pond.  Because they heard it so much, instead of saying “ribbit,” the frogs would croak, “Acts 2:38.” 

Acts 2:38 is a favorite among those who believe you must be baptized to be saved.  Baptists and many others, of course, believe baptism is a symbol or picture of salvation, but is not a part of salvation.  I thought it might be helpful to give a few outstanding quotes on Acts 2:38 from various authors: 

Warren W. Wiersbe

“It is unfortunate that the translation of Acts 2:38 in the King James Version suggests that people must be baptized in order to be saved, because this is not what the Bible teaches.  The Greek word eis (which is translated ‘for’ in the phrase ‘for the remission of sins’) can mean ‘on account of’ or ‘on the basis of.’  In Matthew 3:11, John the Baptist baptized on the basis that people had repented.  Acts 2:38 should not be used to teach salvation by baptism.  If baptism is essential for salvation, it seems strange that Peter said nothing about baptism in his other sermons (Acts 3:12-26; 5:29-32; 10:34-43).  In fact, the people in the home of Cornelius received the Holy Spirit before they were baptized (Acts 10:44-48)!  Since believers are commanded to be baptized, it is important that we have a clean conscience by obeying (1 Peter 3:21), but we must not think that baptism is a part of salvation.  If so, then nobody in Hebrews 11 was saved, because none of them was ever baptized.”  -Warren W. Wiersbe, The Wiersbe Commentary, David C. Cook; 2003. 

John R. Rice

“It is clear from the Great Commission in Matthew 28:19-20 and Mark 16:15[-16] and the universal practice of New Testament Christians, that converts ought to be baptized.  Baptism was not essential to salvation, but it was essential and is essential to obedience.  Baptism did not procure salvation, but it declared salvation one had already received. 

Since many Scriptures expressly declare that one who trusts in Christ for salvation instantly has everlasting life (John 3:15,16,18,36; John 5:24; John 6:47; Acts 13:38-39), then the one who has trusted Christ is immediately saved and the baptism which followed could only declare that which had already occurred. 

Baptism is a work of righteousness (as Jesus stated in Matthew 3:15).  But Titus 3:5 declares, ‘Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.’ Salvation is ‘not of works, lest any man should boast’ (Ephesians 2:9. (See the author’s book, Bible Baptism, Sword of the Lord.)

Jesus never needed to repent.  He could not repent as our example.  Jesus never was in unbelief and never needed to come trusting for forgiveness.  He needed no forgiveness.  If baptism were a way of securing salvation, then Jesus could not be our example in baptism.  But since baptism is a token of heart surrender to the soul-saving work of the Lord and pointing toward the death, burial and resurrection of Christ, then Christ could be our example in baptism.  So He was baptized and immediately the Holy Spirit came on Him in an anointing for His ministry and so we may be baptized like Christ and receive the gift of the Holy Ghost, as Acts 2:38 says.”  -John R. Rice, Filled With the Spirit, The Book of Acts: A Verse-by-Verse Commentary, Sword of the Lord; 1963, 1973. 

Paige Patterson

“Unfortunately, some read the verse [Acts 2:38] to mean that obedience to the act of baptism somehow brings about salvation.  But neither this verse, nor the New Testament as a whole, assigns saving efficacy to the waters of baptism.  The misunderstood term in the verse is the preposition ‘for’ in the expression ‘for the remission of sins.’  This preposition has various nuances in English.  If you were asked, for example, ‘Did you go to the store for your wife?’ there are several conceivable meanings.  Did you go to a store to select your wife?  Or did she, as your wife, call from the store for you to come and get her?  Or did she simply request that you go to the store in her place and fetch a loaf of bread? 

The Greek preposition eis, translated here as ‘for,’ also has numerous nuances.  Does the verse mean that a person is to repent and to be baptized for (i.e., in order to obtain) forgiveness of sin?  Or does the verse mean that forgiveness of sin is the provision that leads to repentance?  Then the word ‘for’ would be read ‘repent and let everyone of you be Baptized for (i.e., because of) the remission of sins already fully provided by Christ on the cross.’  This last sense is the proper understanding.  For example, in Matthew 12:41, the men of Nineveh are said to have repented ‘at (in Greek the same word eis) the preaching of Jonah.’  They repented because of the preaching of the prophet!  In the same way, because of the atonement of Jesus, all are called to repent and to follow Jesus in baptism.”  -Paige Patterson, What Is Baptism?, Seminary Hill Press, SWBTS; 2011. 

John B. Polhill

“The connection of baptism with the forgiveness of sins in v. 38 [Acts 2:38] has often been a matter of controversy.  A literal rendering of the verse runs:  ‘Repent, and let each of you be baptized in the name of Jesus Christ for/on the basis of the forgiveness of your sins.’ The disputed word is the preposition eis, which could indicate purpose and thus be taken to mean that baptism is the prerequisite for the forgiveness of sins.  There is ample evidence in the New Testament, however, that eis can also mean on the ground of, on the basis of, which would indicate the opposite relationship – that the forgiveness of sins is the basis, the grounds for being baptized.  Perhaps more significant, however, is that the usual connection of the forgiveness of sins in Luke-Acts is with repentance and not with baptism at all (cf. Luke 24:47; Acts 3:19; 5:31).  In fact, in no other passage of Acts is baptism presented as bringing about the forgiveness of sins.  If not linked with repentance, forgiveness is connected with faith (cf. Acts 10:43; 13:38f.; 26:18).  The dominant idea in [Acts] 2:38 thus seems to be repentance, with the other elements following.  Repentance leads to baptism, the forgiveness of sins, and the gift of the Spirit.  The essential response Peter called from the Jewish crowd is the complete turnabout that comprises true repentance, to turn away from their rejection of the Messiah and to call upon his name, receive baptism into his community, and share the gift of the Spirit they had just witnessed so powerfully at work in the Christians at Pentecost.  Peter concluded his appeal with a promise, the promise of Joel 2:32 (cf. v. 21): ‘Everyone who calls on the name of the Lord will be saved.’  The universal scope of the promise is emphasized.  Salvation is not only for the group of Jews present at Pentecost but for future generations (‘your children’) as well.  It is not only for Jews but for Gentiles, for those ‘who are far off.’  -John B. Polhill, Acts, The New American Commentary, Broadman Press (B&H); 1992. 

Bob L. Ross

“Only a baptismal remissionist thinks that Acts 2:38 means a literal baptismal remission.  The evangelical, holding that literal remission came in the death of Christ, and that experimental remission comes by faith (Acts 10:43), stands on the ground that the only remission to be found in baptism is a declarative, ceremonial, representative one – the same sense as the body and blood of Christ are in the bread and wine of the Lord’s Supper.”  -Bob L. Ross, Acts 2:38 and Baptismal Remission, Pilgrim Publications, Pasadena, TX; 1976, 1987. 

J. B. Jeter

“That baptism is for the remission of sins none will deny.  But the import of the passage turns on the force of the term ‘for.’  In Greek the preposition eis is used.  Every scholar knows, and every intelligent reader may learn from unquestionable authority, that it bears in the New Testament various meanings.  It is sometimes, but rarely, rendered for, in the sense of, ‘in order to.’  Its usual rendering is into.  A regard to the context, the sense of the passage, and other considerations, must determine its import in any particular place.  It is only necessary to show that on sound principles of hermeneutics, it may be fairly understood in harmony with what I have endeavored to prove is the plain doctrine of the Scriptures, and this can easily be done. 

In Matthew 3:11, we have these words – ‘I indeed baptize you with water unto (eis) repentance.’  Here the term cannot without gross impropriety be rendered for, or in order to.  We know that John did not baptize his disciples in order that they might repent.  He demanded of them not only repentance, but fruits meet for repentance, before he admitted them to baptism.  He baptized them, not that they might obtain repentance, but as a sign, or acknowledgment that they had repented.  Matthew 3:8-9. 

Now, in the very sense in which the Harbinger baptized his disciples (eis) unto, for, into repentance, did Peter command his Pentecostal hearers to be baptized (eis) for, unto, into the remission of sins – that is, not to procure, but as a sign, or acknowledgment of, this privilege, which God has graciously and inseparably united with repentance and faith.  I could produce many similar examples, but this will suffice to show how fairly the passage harmonizes with the symbolic theory of baptism.”  -J. B. Jeter, Campbellism Examined, Sheldon, Lamport, & Blakeman; 1855.  Jeter (AD 1802-1880) was a Baptist Pastor, author, and editor of the Religious Herald, Virginia. 

B. H. Carroll

“We will now consider a frequent meaning of eis, also determined by local context, in the following still more pertinent passage, for in it we have the verb, baptize, as well as the preposition, eis (Matt. 3:11): ‘I indeed baptize you in water eis repentance.’ All the context shows that John required repentance, and even its fruits, as a condition precedent to baptism. It would be foolish to render it, ‘I baptize you in order to repentance.’ Here the preposition has not its ordinary meaning, in order to, nor its rare meaning, because of, but its frequent meaning, with reference to – a repentance that they had exercised. ‘I baptize you with reference to that exercising of it,’ is what John means. Or, as Tyndale, in his version (it was a very fine version for his time) says, ‘I baptize you in token of repentance.’ That makes fine sense… 

We may apply the ad hominern argument to our Campbellite brethren. They evade the many cases of remission through faith and without baptism, in the life of our Lord, by saying, ‘The law of pardon was not given till Pentecost.’ How, then, do they dispose of Mark 1:4 and Luke 3:3, paralleling remission under the preaching of John the Baptist with the preaching of Peter at Pentecost in Acts 2:38? John baptized eis aphesin hamartion, exactly paralleling what Peter did in Acts 2:38. Then, briefly, the meaning of eis in Acts 2:38 is this: Repent ye – plural, and a strong imperative – ‘and let every one of you who has repented be baptized’ – a mild imperative – ‘in the name of Jesus Christ eis aphesin hamartion’ – with reference to remission of sins.”  -B. H. Carroll (AD 1843-1914), An Interpretation of the English Bible, Broadman Press; 1948. 

B. H. Carroll has an excellent, extensive discussion of Acts 2:38 in his An Interpretation of the English Bible, Edited by J. B. Cranfill, Broadman; 1948.  It is available both in book form and on the internet. 

http://sglblibrary.homestead.com/files/BHCarroll/Volume_12.htm#vii

To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins. -Peter; Acts 10:43 

-David R. Brumbelow, gulfcoastpastor.blogspot.com, August 12, AD 2019. 

 Other Articles: 

Baptismal Regeneration; Is Baptism Necessary For Salvation? Part 1

Baptismal Regeneration; Is Baptism Necessary For Salvation? Part 2

What the Bible Teaches About Baptism

James 2; Faith Without Works is Dead

Why We Don't Use Alcohol For The Lord's Supper

The Roman Road of Salvation

More Articles in lower right margin.