INTRODUCTION
Outline.
2. To forgive any without baptism
Remarks.
1. This is lesson two, in the sermon-series entitled: "Things too impossible for God." Our scripture lesson declares: "With men this is impossible, but with God, all things are possible," Matthew 19:26. And Paul wrote: "That by two immutable things, in which it is impossible for God to lie, that we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us,” Hebrews 6:18. It would appear right out that we have a conflict in this lesson. Beloved, we are not arguing, what God can or cannot do: but we are discussing, is the Supreme, Divine, and Sovereign will of God. We do not debate what God has willed or chosen to do: to save, forgive, or to impart His favor unto the believer.
2. In this lesson, we will discuss how God can't forgive any without baptism. Peter commanded on Pentecost, unto those seeking the forgiveness of sins: “To repent and be baptized...for the remission of sins,” Acts 2:38-41. God has ordained that in the waters of baptism, the repentant believers shall receive the “forgiveness of sins and the gift of the Holy Ghost.” Just like Naaman’s cleansing from leprosy, took place in the water, 2 Kings 5:14. In like fashion, the believer: “washes away his sins,” in the waters of baptism, Acts 22:16. We are not talking about what God can do; but, what He has ordained for the sinner to do, to receive the: “forgiveness of sins,” Acts 2:38. With this brief introduction, let’s consider our second lesson: “God can't forgive any without baptism."
BODY OF LESSON
II TO FORGIVE ANY WITHOUT BAPTISM
A. To forgive any without baptism. There are two clear passages in the New Testament, which outline God's will for Him to save anyone from their sins. We find the Lord’s will in His Great Commission, unto the apostles. Observe--
1. Matthew’s account. Jesus said: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen,” Matthew 28:19-20. We find in this commission, the real purpose of our work. We will let Jesus speak for Himself. He does not need my commentary. Notice--
a. First, “Go ye therefore, and teach all nations.”
b. Further, “Baptizing them in the name of the Father, and the Son, and of the Holy Ghost.”
c. Finally, “Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the world's end.”
d. Conclusion: In these verses, we find two sure things: the need to teach all nations and baptize them to become Disciples of Christ. Now keep in mind, this is the Lord speaking, not me, the preacher. I am only stating what Jesus has commanded. Let's look at the other example.
2. Mark’s account. Jesus said: “And he said unto them, Go ye into (all) the entire world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned,” Mark 16:15-16. Let's consider Mark's commission. Notice—
a. First, “Go you into (all) the world, and preach the gospel to every creature.”
b. Further, “He that believeth.”
c. Finally, “And is baptized shall be saved.
d. Conclusion: He warns, “But he that believeth not shall be damned.” Some have argued: “but he didn’t say: he that is not baptized shall be damned.” Correct! Consider—can baptism save anyone without faith? There was no need for the Master to continue: "but he that believeth not and is not baptized shall be damned." It is understood that faith and baptism are required to meet His condition for salvation. The absence of either (faith or baptizing) does not fulfill His requirements, and, therefore, salvation is not possible! I wish I had some Help!
3. I asked this in a meeting. Children were in the audience. I asked the parents to let their child respond if they want too. Let’s see how talented our children are, observe--
a. I asked the children, what is: 1 + 1. A child in the audience said: 2.
b. I asked them again, faith + baptism = what? A child in the audience said: salvation. This is plain enough, a child can understand it. Why do adults have problems with it?
c. Definition: The word “and” is a coordinating conjunction. The conjunction “and” is placed between words, phrases, or clauses of equal rank. They are most commonly uses to join two independent terms, or, to connect together several items in a list of things.
d. Conclusion: Therefore, “believeth and be baptized” and “teach and baptizing” are a set of two words connected by the conjunction “and” in these examples of the Great Commission. The promise of "becoming a disciple" or to obtain "salvation" is the results sought: through the two words joined together by "and," making each word of equal rank (and importance). There can be no discipleship without: "teaching and baptizing." There can be no salvation without "belief" and "baptism." What God hath joined together, let no man put asunder!
NOTE: Illustrate, “Rightly dividing the word of truth,” 2 Timothy 2:15; 2 Timothy 3:14-17. This is what I am trying to do, with this topic!
4. The text takes on a clearer meaning when reviewed in The New Greek-English Interlinear New Testament: “Keeping on a straight course (with) the message of truth,” Page 740. Observe--
a. The text: “Rightly dividing the word of truth” means, to keep on a straight course, in preaching and teaching the “word of truth.”
1) Don’t turn either to the “right or left,” stay on course in your teaching of sound doctrine, Titus 2:1; Deuteronomy 5:32; Joshua 1:7.
2) The Englishman’s Greek New Testament translates the text: “Straitly cutting the word of truth,” Page 550.
b. Peter wrote: No prophecy of the scripture: “is of any private interpretation,” 2 Peter 1:20-21. No man has the right to provide, his own interpretation of the text. Paul tells us how this must be done--
c. Paul wrote: “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth, not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned,” 1 Corinthians 2:12-14.
1) We must compare spiritual things with spiritual (things).
2) We must search the scriptures: “To see whether those things are so,” John 5:39; Acts 17:11-12.
3) We must: “Prove all things; hold fast to that which is good,” 1 Thessalonians 5:21; Isaiah 8:20.
4) We must: “Try the spirits whether they are of God,” 1 John 4:1; 1 John 2:19.
d. Isaiah wrote: “Whom shall he teach knowledge? And whom shall he make to understand doctrine? To them, that is weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little,” Isaiah 28:9-10.
e. Conclusion: You want to know what a text means? Look at it with other scriptures teaching the same thing. You will then have an understanding of the word; and, be able to: “rightly divide the word of truth,” 2 Timothy 2:15. I wish I had some help with this lesson! I will revisit this later in the lesson.
NOTE: Illustrate a wagon load. Jim Warren often said: Get a little bit here, a little bit there and, a little bit over yonder: and before you know it, your wagon is full.
5. The pattern of conversion. The Book of Acts contains the “pattern of conversion,” revealed to the apostles by the Holy Spirit, in John 16:13-15. Each example follows precisely the Lord's commandments: "Go teach (preach) and baptize,” in the name of the Father, Son, and the Holy Ghost.
a. The Book of Acts contains the preaching of the Great Commission unto the world. Men and women, who obeyed the gospel of Christ, became disciples.
b. Disciples were first called Christians in Antioch, Acts 11:26.
c. Let's consider Peter's preaching to the Jews, the first example: in teaching (preaching) and baptizing believers, under the Great Commission.
B. The Day of Pentecost. Luke wrote: “Therefore let all the “house of Israel” know assuredly that God has made that same Jesus, whom you have crucified, both Lord and Christ,” Acts 2:36. Thus begins Peter’s conclusion of his entire discourse, before the people.
1. When they heard this. Such a convincing demonstration supported the conclusion. Before Peter began to speak, they did not understand the scriptures; but now it was clear that they had rejected and crucified the Lord.
2. Pricked in the heart. Convicted of their sins, and pierced with troubling sorrows. They believed Peter's affirmation; their faith revealed their sinful behavior in rejecting and crucifying Christ. Overcome by grief, they ask--
3. Men and brethren: “What shall we do?” See Acts 2:37. What can we now do to right this wrong and obtain the forgiveness of our sins? His was a simple answer, Peter replied--
C. Repent, and be baptized. Luke continued: “Peter, answered and said: Repent and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and ye shall receive the gift of the Holy Spirit,” Acts 2:38. For the first time, the pattern of conversion is given under the New Covenant and the Great Commission. These convicted, broken-hearted, sorrowing sinners, believing that Jesus is the Christ, are told to “repent and be baptized.” Let’s consider each of these acts of faith.
1. Repent. They were already sorrowful; but a change of purpose; the internal change resolves to serve the Lord. The Greek term rendered repent means “a change of mind.” In the Gr., metanoeo or me-tä-no-e'-o, which means to think differently or afterward, i.e., reconsider (morally, to feel regret):—repent. They had to “repent and be converted,” Acts 3:19.
2. Be baptized. The act of obedience in baptism is an outward expression of both faith and repentance. This baptism was to be done: “In the name of Jesus Christ.” The New Revised Standard Version renders this phrase: "In (epi) the name of Jesus Christ," Acts 2:38. Recall, under the Great Commission, baptism is done: "into (eis) the name of the Father, and the Son, and of the Holy Ghost,” Matthew 28:19-20. Baptism is done: “by the authority of Jesus Christ.” He commanded it!
3. In the name of Jesus Christ. Baptism is done in submission to the authority of Jesus Christ, Acts 2:38; Acts 8:12; Acts 19:5. He commands this, we obey, Acts 6:7; Romans 6:17-18.
4. For (unto) the remission of sins. Thus, by complying with the conditions just named, they shall receive the “remission of sins,” Acts 2:38; Acts 22:16.
a. B. W. Johnson wrote: “No man can receive pardon without faith and repentance, nor can he without submission to the will of Christ..."Eis, or (for), denotes the object of baptism, which is the remission of the guilt contracted in the state before metanoia (repentance)."—Meyer, Page 268.
b. B. W. Johnson again: "To the forgiveness of sins, we connect naturally with both the preceding verbs (repent and be baptized). This clause states the motive or object which should induce them to repent and be baptized."--Prof. Hackett, Page 268. The clause: “for the remission of sins,” should now be considered.
5. Conclusion: Repentance and baptism are done to: "secure, obtain, receive, acquire, or be granted, the remission of sins.” The preposition “eis” pronounced “ice” looks forward, to a condition not yet obtained – i.e., “remission of sins.” This blessing shall be obtained after the preceding actions (acts of faith) are met – i.e., “repent and be baptized.” Once these actions are completed, the promised blessing will be granted – i.e., “the remission of sins, and the gift of the Holy Ghost,” Acts 2:38; Acts 5:32; Acts 6:7; Acts 19:1-7.
6. Application: Recall, I mention we would revisit this phrase: “rightly dividing the word of truth,” later in the lesson? Let me illustrate what I said earlier, in allowing the bible to interpret “itself.”
a. The phrase: “for the remission of sins” in Peter’s summary of his sermon, has caused a lot of debate and misunderstanding. Let’s rightly divide the word of truth, in this phrase: “for the remission of sins.”
b. We begin with the premise, what it says in one place in the bible, we can be assured, that it also means the same thing in a different text.
c. The phrase: “for the remission of sins.” Let’s allow the bible to interpret it, by “comparing spiritual things with spiritual (things).” Observe—
1) The blood of Christ. In Matthew’s gospel, during the Supper, he wrote: “And he (Jesus) took the cup, and gave thanks, and gave it to them, saying: Drink you all of it: For this is my blood of the new testament, which is shed for many for the remission of sins,” Matthew 26:28.
a) The phrase in English: “for the remission of sins.”
b) The phrase in Greek: “eis aphesis hamartia.”
c) Notice the construction of the phrase in both English and Greek.
d) Jesus said that His blood was being shed: “for the remission of sins,” Matthew 26:28. This is an action that is pending.
2) The baptism of Christ. In Peter's message on Pentecost, in the answer to the people’s inquiry: “men and brethren what shall we do?” Luke wrote: “Repent and be baptized...for the remission of sins,” Acts 2:38.
a) The phrase in English: “for the remission of sins.”
b) The phrase in Greek: “eis aphesis hamartia.”
c) Notice again, the construction of the phrase in both English and Greek.
d) Peter stated that these believers were to: “repent and be baptized for the remission of sins.” The Gr., word “eis” means, “Into or unto the remission of sins,” Acts 2:38. This is an action that is pending.
3) The propitiation of Christ. Paul wrote in his Letter to the Romans, of the propitiation of Christ’s blood. He wrote: “Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus,” Romans 3:24-26.
a) The phrase in English: “for the remission of sins.”
b) The phrase in Greek: “dia paresis hamartema.”
c) Notice again, the construction of the phrase in both English and Greek.
d) Paul said Christ’s blood was shed to declare God’s righteousness: “for the remission of sins, that were passed through the forbearance of God,” Romans 3:25. The Gr., word “for” in this passage is “dia” which means: “Through the remission of sins.” Propitiation is made possible: “through the remission of sins.” This is an action that has passed. It does not bear the same meaning as the Gr., word “eis.”
d. Summary: Therefore, Jesus’ blood was shed, “for (into or unto) the remission of sins,” pointing to an action that was not yet accomplished. In the same manner, the believers must “repent and be baptized...for (into or unto) the remission of sins.” “Eis” is pointing to an action not yet accomplished. However, the propitiation through faith in His blood is made possible, “through the remission of sins that are passed through the forbearance of God.” The Gr., word “dia” in this text, points to an action that has already been accomplished. Unlike “eis” which means an action pending.
e. Conclusion: Now, what does all this mean? Simply, IF the Gr., word “eis” in Acts 2:38 means “because”; then “eis” in Matthew 26:28, also means “because.” Beloved, the Lord did not “shed His blood “because” of the “remission of sins.” But in order to: “Obtain for the world the “remission of sins” past, present, and forever, 1 John 2:1-2. Peter’s promised to these believers, that the “remission of sins, and the gift of the Holy Ghost,” would be theirs once they, “repent, and be baptized.” This is how to we, “rightly divide the word of truth,” 2 Timothy 2:15.
1) I know that this explanation and illustration will not satisfy those that are bent on ignoring, the command of Jesus for faith and baptism.
2) They will cite examples as the thief, Paul, and the jailer, “without rightly dividing the word of truth.” Both Paul and the Jailer were baptized. They were not saved without “faith and obedience,” Romans 10:16-18; Acts 16:31-34; Acts 22:16; Acts 26:19.
3) The thief could not have obeyed the “Great Commission,” the Lord hadn’t issued it yet. The Lord could save the thief any way He wanted too; His "will" (the new covenant), was not yet in force, Hebrews 9:14-17; Matthew 26:26-28. He had the power to “forgive sins while on earth,” Mark 2:9-12; Luke 7:36-50; John 8:10-11. These references might help!
a) However, once He had risen from the grave, and imparted unto His apostles the “pattern of conversion,” through the Holy Spirit, John 16:13-15; Acts 1:8. All must obey it to be saved, Acts 2:47; Acts 5:32; Hebrews 5:8-9.
b) Under the “Great Commission,” it is necessary for all believers to: “Obey from the heart that form of doctrine, that makes them free from their sins,” Romans 6:17-18; John 8:31-32; John 8:36, Acts 6:7.
c) This pattern was given first to those on Pentecost, and thereafter, unto all through the preaching of Peter, Philip, Barnabas, and even the beloved Apostle Paul.
d) God’s divine will is to save all that abide by the terms Jesus announced: in the Great Commission. You too must submit and obey the commandments of the Lord. Moving forward, let’s notice how baptism is “an antitype of the ark.”
D. Baptism is an "antitype" of the ark. Recall our discussion earlier in the lesson about the ark, which saved Noah and his house? Observe--
1. First, baptism is an “antitupos” of the ark. Like Noah and his house were saved by water, in the ark. A similar thing happens in our baptism into Christ.
a. The word “like figure” in Gr., are antitypos or än-te'-tü-pos, which mean, a corresponding ("antitype"), i.e., a representative, counterpart:—a (like) figure (whereunto).
b. The antitypos, a thing resembling another, its counterpart. Something in Messianic times, which answers to the type, as baptism corresponds to the (ark and the) deluge (flood), 1 Peter 3:21.
c. The ark was a type of baptism unto Noah and his house (water above it, beneath it and beside it). They were safely secure in it from the floodwaters. Peter continues--
2. Further, “The like figure whereunto even baptism doth also now save us:” The act of faith and baptism NOW saves us.
a. One "(Not the putting away of the filth of the flesh." You don't get into the water to take a bath. You get into it to "wash away your sins," Acts 22:16.
b. Two, “But an answer of a good conscience toward God).” It is an answer of a “good conscience towards God,” Hebrews 9:13-14; Hebrews 10:2; Hebrews 10:22.
NOTE: Illustrate “Roll and tumble.” Marshall Keeble would say in his invitations. I’m preaching so if you don’t obey this tonight; you’ll go home and roll and tumble all night. Till you come back here and obey the gospel!
3. Finally, “By the resurrection of Jesus Christ.” The resurrection of Christ assures that our sins are forgiven; and, we are awarded a “good conscience towards God,” 1 Peter 3:20-21; Romans 4:23-25.
4. Conclusion: The ark was a type of baptism for Noah and his house. Similarly, it is an antitype of baptism, which doth also NOW save us. Please note it was not water that saved us, but baptism, which is performed in the water. The ark saved Noah and his family by bearing them safely through the water. Baptism carries us safely through the "washing of regeneration and the renewing of the Holy Ghost," Titus 3:4-7. Let’s consider “the washing of regeneration” a little closer.
E. Washing of Regeneration. Paul wrote: "But after God's kindness and love, our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy, He saved us:"
1. First, “By the washing of regeneration.” We are saved through the bath or “washing of regeneration.” This refers to the “new birth or being born again,” John 3:3-5.
a. Ananias advised Paul: "And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord,” Acts 22:16.
b. The word “wash” in Gr., is apolouo or ä-po-lü'-o, which means to wash thoroughly, i.e., (figuratively) have remitted (reflexively):—wash (away).
c. Therefore, the washing of regeneration has to do with baptism. Most commentators will so agree. Consider B. W. Johnson’s comments.
d. B. W. Johnson wrote: “Washing of regeneration. Literally, (the) "bath of regeneration." All commentators of reputation refer this to baptism, such as Meyer, Olshausen, Lange, Plumptree, Schaff, Canon Cook, Wesley, etc. Regeneration is due to the Holy Spirit, but baptism is an outward act that God requires to complete the fact (or the final step in the process),” Page 290. These are (--) my corrections or insertions to the quote.
2. Further, “By the renewing of the Holy Ghost.” Here Paul speaks of being given the gift of the Holy Ghost in the process of regeneration. To the Ephesians, he wrote: "In whom ye also trusted, after that, ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with the Holy Spirit of promise," Ephesians 1:13-14; Ephesians 4:30; 1 Corinthians 1:22.
3. Next, “Which He (Holy Ghost) shed (poured out) on us abundantly through Jesus Christ our Saviour," Titus 3:5-6; Acts 2:16-18; Acts 2:33-35. In obtaining the "remission of our sins," we were also granted the "gift of the Holy Spirit" through “repentance and baptism,” in the name of Jesus Christ, Acts 2:38; Acts 8:12; Acts 19:5. Paul wrote: “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him,” Colossians 3:17.
4. Additionally, “That, being justified by His grace.” Our works of righteousness did not save us; but, by the grace of Jesus Christ. Paul again: "For by grace are you saved through the faith...it is the gift of God, not of works lest any man should boast,” Ephesians 2:8-9; Romans 5:1-2.
5. Finally, “That, we should be made heirs according to the hope of eternal life,” Titus 3:4-7. The promise of regeneration and the renewing of the Holy Ghost: “makes us heirs according to the hope of eternal life,” Titus 1:1-3. God's children are the heirs and joint-heirs of Jesus Christ, "having the hope of eternal life." Paul wrote such in his letters. Observe--
a. To the Galatians:
1) First, “For ye are all the children of God by faith in Christ Jesus. For as many of you have been baptized into Christ have put on Christ," Galatians 3:26-27.
2) Second, “There is neither Jew nor Greek; there is neither bond nor free, there is neither male nor female: for you are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise,” Galatians 3:28-29.
3) Third, “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ,” Galatians 4:4-7.
b. To the Romans: "For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but, ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit that we are God's children: And if children, then heirs; heirs of God, and joint-heirs with Christ,” Romans 8:14-17.
c. Conclusion: Regeneration is a process done by the Holy Spirit through the word. Jesus spoke of it with Nicodemus in John 3:1-8. He called it being, “born again.” Peter also calls it, “being born again,” 1 Peter 1:22-23. This birth involves two components, "water and Spirit," John 3:5. The Spirit's work is to instruct the seeker of truth through the word of God. The water is to cleanse or wash away sins, when the believer has repented and is baptized, Acts 2:38; Acts 22:16. We can see a “real-time” account of this process, in Acts 8:26-39.
NOTE: Download our lesson entitled: Is There Water in the Plan, from SermonCentral.com. We describe these two components, in the: “work of regeneration, and the renewing of the Holy Ghost,” Titus 3:5. As I begin to conclude this lesson, recall I discussed, it is impossible for God--
CONCLUSION
A. Outline.
2. To forgive any without baptism
B. Summarize main points.
1. We discussed how God couldn't forgive any without baptism. Peter commanded on Pentecost, unto those who were seeking the forgiveness of sins: “To repent and be baptized...for the remission of sins," Acts 2:38-41. God has ordained that in the waters of baptism, the repentant believers shall receive the “forgiveness of sins and the gift of the Holy Ghost.”
2. Just like Naaman’s cleansing from leprosy, took place in the water, 2 Kings 5:14. In like fashion, the believer: “washes away of his sins,” in the waters of baptism, Acts 22:16. We are not talking about what God can do; but, what He has ordained for the sinner to do, to receive the: “forgiveness of sins,” Acts 2:38.
C. Invitation. Present the pattern of conversion, H.B.R.C.B.
D. Exhortation.
E. Motivation.
References:
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
