Saving Faith and Baptism

hose of us in the Restoration Movement have given considerable attention to the subject of baptism over the years. Valid reasons can be given for so much attention, but perhaps time has come to add a new dimension to our thinking. I refer to the important subject of "saving faith."

The Greek noun for "faith" (pistis) is used 244 times in the New Testament. More than half of these references are found in the 13 traditional Pauline letters, with the book of Romans using the word most often.

Neither Paul nor the other New Testament authors always use "faith" in connection with salvation (1 Corinthians 12:9; 13:2), but generally the New Testament letters use pistis to describe saving faith.

The book of Romans highlights the spiritual claims that are made for faith. In this letter the apostle maintained that the gospel brings salvation to those who have faith (1:16), that humankind cannot be righteous in God's sight except by faith (1:17; 3:22; 9:30; 10:6), that God justifies those who have faith (3:26,28; 5:1; 10:4), that Christ's redemption and atoning blood are to be received by faith (3:24,25), and that Christians stand fast in God through faith (11:20).

These strong claims for faith are enforced in the other letters

Paul wrote. We can conclude with Paul that "a man is justified by faith apart from works of law" (Romans 3:28 RSV) and that "by grace you have been saved through faith" (Ephesians 2:8).

But what does the apostle mean by the word "faith"? His general

discussions about salvation make it clear that saving faith refers to more than mere belief or intellectual acceptance of Jesus.

In the Roman letter, where Paul made his strongest case for the necessity of faith, he placed great significance on lifestyle.

He wrote: "For he [God] will render to every man according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury" (Romans 2:6-8).

Such statements that link human conduct with salvation are common for Paul (Romans 11:21,22; 13:12-14; 1 Corinthians 6:9-11; Galatians 5:19-24; 2 Thessalonians 1:5-9). They illustrate that to him faith involves an informed, heartfelt, active commitment to Christ and the gospel.

Weiser, writing in the Theological Dictionary of the New Testament, defines saving faith as acceptance of the apostolic message with "obedience, trust, hope and faithfulness being implied."

The attempt at definition may be simplified further by breaking down saving faith into three equally important parts: a basic knowledge of Jesus and the apostolic message, a personal commitment to Jesus and the message, and a sincere obedience to Jesus and the message.

The scope of this article will not allow discussion of the first two parts of faith. However, one familiar with the New Testament easily can see that the ideas of knowledge ( Romans 6:17; 10:17) and commitment (Romans 6:17; 11:20) are inherent in saving faith.

oncerning the third part, Paul sometimes used the word "obedience" as a virtual synonym for saving faith. Writing to Christians in Romans 1, Paul thanked God that their "faith is proclaimed in all the world" (1:8). In the last chapter he rejoiced that their "obedience is known to all" (16:19).

The parallel meaning of both passages is obvious. Faith and obedience are used as synonyms.

In several other instances, Paul appeared to make a conscious effort in Romans to emphasize that obedience is a part of faith. He began and ended the correspondence by expressing his desire "to

bring about the obedience of faith" (1:5; 16:26).

The apostle also described the Roman Christians as those who were "obedient from the heart to the standard of teaching to which they were committed" (Romans 6:17). He further observed that this "obedience from the heart" brings to Christians the spiritual blessings of righteousness and freedom from sin (6:18).

As previously noted, Paul elsewhere in Romans linked these same blessings to faith. He, like other New Testament authors (Hebrews 5:9; 1 Peter 1:2,14,22), sometimes used the term "obedience" when he wanted to emphasize that aspect of justifying faith.

he necessary role of obedience shows that saving faith involves more than the heart and mind. Real faith involves actions and deeds specified by the gospel. Such deeds do not earn us salvation, but they do validate and complete saving faith. Here is where water baptism enters the picture.

In Acts and the New Testament letters, only the words "faith" (pis-tis) and "believe" (pisteuo) are associated with the process of salvation more than the word "baptism." Even repentance receives less attention than baptism.

Beginning with Acts, the New Testament mentions baptism (bap-tizo and baptisma) 44 times compared to 32 times for repentance (metanoeo and metanoia). This strong emphasis on baptism in connection with salvation demonstrates the important role it played in the early church.

Even more significant are the spiritual claims the New Testament makes for water baptism. Baptism brings forgiveness of sins (Acts 2:38; 22:16); baptism saves (1 Peter 3:21; Titus 3:5; Mark 16:15,16); baptism puts one into the body of Christ (Galatians 3:27; 1 Corinthians 12:13; Romans 6:3); baptism causes one to participate in Jesus' death by putting to death the old person of sin (Romans 6:3,4; Colossians 2:11,12); baptism is the moment when God gives the Holy Spirit to Christians (John 3:5; Acts 2:38; Titus 3:5; Acts 19:2-6); baptism is

a command of God (Matthew 28:19; Acts 10:48; Acts 2:41).

These claims in behalf of baptism are remarkable. They match or exceed those made for saving faith in the book of Romans.

The conclusion must be drawn that baptism and faith are inseparable in the initial stage of Christian salvation. This is why the conversion stories in Acts, frequently tell of converts being baptized immediately after understanding and accepting the gospel message, even if it is midnight in the aftermath of an earthquake (Acts 16:33; Acts 2:41; 8:12,38; 10:48; 16:15; 19:5; 22:16).

Baptism is vital to Christian salvation because it is a necessary part of saving faith. This act of obedience is the divinely appointed place where God's grace and man's faith come together in initial salvation.

However, real faith is open-ended and must continue to express itself in obedience to the gospel. Baptism is only a starting point. Understanding, commitment and obedience in regard to Christ should continue to grow during the lifelong, Christian walk. We become Christians by faith, and we remain Christians by faith.

The important role water baptism plays in initial saving faith must continue to be emphasized. To do less is to turn our backs on the teaching of Scripture and reject an important point of biblical Christianity. So much of today's Christendom has altered or abandoned the New Testament view of baptism for something without biblical authority.

G.R. Beasley-Murray, the Baptist scholar who has contributed one of the most significant books

on baptism, which is called Baptism, refers to this modern view as "anachronistic in the consideration of New Testament teaching." He observes that "modern confessional watchwords about baptism like 'declarative/ 'symbolic,' 'self-operative,' etc. are inadequate" (Die-tionary of New Testament Theology}.

hese observations by Beasley-Murray are not uncommon in the world of Bible scholarship. Donald Bridge of Frinton Free Church in Essex, England, and David Phy-pers of the Church of England are among those who recently have written in behalf of a more biblical position of Christian baptism.

They conclude that "baptism in the New Testament is part of the obedience of faith" and that "the idea of an unbaptized Christian is quite alien to the thought of the New Testament writers" (The Waters That Divide).

To hear the biblical view expounded is refreshing. I only wish it were more widespread in the various church groups. To have so many in the denominational world who reject the rather clear New Testament teaching can only continue to divide those who would follow Jesus.

Ironically, the waters of baptism, which should unite Christians in the body of Christ, continue to divide. How much better to accept the words of Paul: "For in Christ Jesus you are all sons of God through faith. For as many of you as were baptized into Christ have put on Christ" (Galatians 3:26,27). Gary Colvin, Abilene Christian University, Abilene, Texas.