The quick answer is that this ministry believes, based on the evidence provided, that water baptism isn’t necessary for salvation, but it is necessary to obey Christ and get baptized once you’re saved by grace through genuine faith. It may not justify, but a justified person will obey God and get baptized.

“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. — Matthew 3:11 ESV

Contents

đŸ”„ I. You’re Saved At The Point Of Genuine Faith

We are saved at the point of saving faith, not at the point of water baptism.9 The Bible specifically states that salvation happens at the moment of true saving faith. Let us not forget that all scripture is the inspired word of God, and God has spoken. (2Ti 3:16 NET)

  • 1.1 Ephesians 2:8-10

    8 God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. 9 Salvation is not a reward for the good things we have done, so none of us can boast about it. 10 For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago. — Ephesians 2:8-10 NLT

đŸ”„ II. The Thief On The Cross

Jesus saves the dying thief on the cross without baptism. The thief could not be baptized before he died on the cross, but he was certainly saved that day.9 This is why Reformed theology stresses that true saving faith always results in obedience and good works after justification. We do not say that it includes obedience, because that would be works righteousness and no one will make it to heaven based on their own merits (Eph. 2:8-10; Gal. 2:21;5:4; Rom 3:20,28; Gal 2:16; 3:10-12). Sola fide.

  • 2.1 Luke 23:43

    And he said to him, “Truly, I say to you, today you will be with me in paradise.” — Luke 23:43

  • 2.2 The Cross Is Enough

    While we should preach that all men are commanded to repent and be baptized (Acts 2:38), adding any other requirement to salvation by grace becomes “works” in disguise. Even though numerous scriptures speak of the importance of water baptism, adding anything to the work of the cross demeans the sacrifice of the Savior. It implies that His finished work wasn’t enough. But the Bible makes clear that we are saved by grace, and grace alone (Eph. 2:8,9). Baptism is simply a step of obedience to the Lord following our repentance and confession of sin. Our obedience—water baptism, prayer, good works, fellowship, witnessing, etc.—issues from our faith in Christ. Salvation is not based on what we do, but on Who we have: “He who has the Son has life” (1 John 5:12). — Ray Comfort (The Evidence Study Bible), p. 1388.

đŸ”„ III. Jesus Expects Nicodemus To Understand

The context is imperative. It is crystal clear that Jesus expects Nicodemus to understand what he means, yet, at this point in time, Nicodemus could not have known what Christian baptism was; a concept that would have had no relevance to Nicodemus.5

Put another way, Jesus expects Nicodemus to understand this concept from the OT scriptures, where there was no such thing as Christian baptism, ergo, whatever Jesus was speaking of must have been a concept derived from passages in the Old Testament. This rules out Christian baptism. 2

It seems clear then, that if this is not alluding to water baptism, that it would then be speaking about the necessity of being born from above by the regenerating work of the Spirit, as evidenced by the context of vv. 7-8.2 Regeneration is a separate concept, it is the concept of being born again.

  • 3.1 John 3:5,7,10

    5 Jesus replied, “I assure you, no one can enter the Kingdom of God without being born of water and the Spirit. 6 Humans can reproduce only human life, but the Holy Spirit gives birth to spiritual life. 7 So don’t be surprised when I say, ‘You must be born again.’ 8 The wind blows wherever it wants. Just as you can hear the wind but can’t tell where it comes from or where it is going, so you can’t explain how people are born of the Spirit.” 9 “How are these things possible?” Nicodemus asked. 10 Jesus replied, “You are a respected Jewish teacher, and yet you don’t understand these things? — John3:5,7,10 NLT

  • 3.1.1 NIV Biblical Theology Study Bible

    3:5 born of water and the Spirit. Parallel with “born again” (vv. 3, 7) and “born of the Spirit” (v. 8), emphasizing a (single) Spirit-produced birth. This makes several interpretations unlikely: (1) that “born of water” refers to natural birth (no ancient sources picture natural birth as “from water,” where “water” is the amniotic fluid that breaks before childbirth); (2) that “born of water” refers to Christian baptism (these words would have had no relevance to Nicodemus at the time); (3) that “born of water” refers to John’s baptism (also, vv. 9–12 then do not logically follow); (4) that “the Spirit” refers to the Word of God (John’s other metaphoric uses of “water” in this Gospel refer to Spirit-produced life [4:14; 7:38–39], not to God’s Word). The most plausible interpretation of “born of water and the Spirit” is the purifying and transforming new birth. Since Jesus expects Nicodemus to understand what he means (vv. 7, 10), the background to the concept is previous Scripture. Water in the OT often refers to renewal or cleansing, and the most significant OT connection bringing together water and spirit is Ezek 36:25–27, where water cleanses from impurity and the Spirit transforms hearts. So “born of water and the Spirit” signals a new birth that cleanses and transforms. — NIV Biblical Theology Study Bible5

  • 3.1.2 ESV Study Bible Commentary

    JOHN—NOTE ON 3:3–6 This discussion of the need for spiritual rebirth further develops the earlier reference to the “children of God” who are “born of God” (1:12–13; cf. 8:39–58; 11:51–52). The phrase born of water and the Spirit in 3:5 refers to spiritual birth, which cleanses from sin and brings spiritual transformation and renewal. Water here does not refer to the water of physical birth, nor is it likely that it refers to baptism. The background is probably Ezek. 36:25–27, where God promises, “I will sprinkle clean water on you, and you shall be clean. 
 And I will give you a new heart. 
 And I will put my Spirit within you.” For further discussion of being born again, see 1 John 2:29; 3:9; 4:7; 5:1, 4, 18. The kingdom of God, a major topic in the other Gospels, is mentioned in John only in 3:3, 5 (see the reference to Jesus’ kingdom in John 18:36). — ESV Study Bible1

  • 3.1.3 LOGOS Faithlife Study Bible Commentary

    3:5 born of water and spirit Jesus elaborates on the meaning of being born from above in v. 3, emphasizing the need for spiritual birth (see note on v. 3). The ot overtones of the Greek phrase used here, literally rendered as “born of water and spirit,” are meant to make Nicodemus realize that Jesus is inaugurating the age of renewal anticipated by the ot prophets (Joel 2:28; Isa 32:15; 44:3; Ezek 11:19–20; 36:25–27). In this regard, Ezek 36:25–27 clearly combines the imagery of cleansing by water with inner renewal by the spirit (pneuma) from God.

    Interpretations of this verse often attempt to connect Jesus’ statement with some type of water baptism, understanding references to both physical and spiritual rebirth symbolized by baptism. The phrase “born of water and spirit” could refer to two births, since John 3:6 contrasts being born of the flesh with being born of the Spirit. However, a reference to the Christian sacrament of baptism is unlikely. The mention of water, though, may allude to John’s baptism, which emphasizes repentance from sin. The danger with understanding “born of water” as a reference to water baptism is that it could be misconstrued as making baptism a requirement for salvation. Any secondary implications about water baptism should be understood as symbolic of spiritual rebirth, not as a necessary part of salvation. — LOGOS Faithlife Study Bible4

  • 3.1.4 NET Bible: Full Notes Edition

    5 Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit,[b] he cannot enter the kingdom of God. 6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must all be born from above.’ 8 The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 9 Nicodemus replied, “How can these things be?”[i] 10 Jesus answered, “Are you the teacher of Israel and yet you don’t understand these things?[k]

    b. John 3:5 tn Or “born of water and wind” (the same Greek word, Ï€ÎœÎ”ÏÎŒÎ±Ï„ÎżÏ‚ [pneumatos], may be translated either “spirit/Spirit” or “wind”). sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word Ï€ÎœÎ”ÏÎŒÎ±Ï„ÎżÏ‚ is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women. — Net Bible Full Notes Edition2 [online]

    i. John 3:9 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them. — Net Bible Full Notes Edition2 [online]

    k. John 3:10 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5. — Net Bible Full Notes Edition2 [online]

  • 3.1.5 Expanded Bible

    5 But Jesus answered, “·I tell you the truth [L Truly, truly I say to you], unless you are born from water and the Spirit [C equivalent to being born again (Jn 3:3); water could symbolize physical birth, but more likely symbolizes spiritual cleansing which brings renewal; Ezek. 36:25–27], you cannot enter God’s kingdom. 6 ·Human life comes from human parents [L That which is born of the flesh is flesh; C flesh here means human nature], but ·spiritual life comes from the Spirit [L that which is born of the Spirit is spirit]. 7 Don’t be ·surprised [amazed; astonished] when I tell you, ‘You [C plural, referring to the Jews or the Jewish leaders] must be born ·again [or from above; 3:3].’ 8 The wind [C one word means both “wind” and “spirit” in Greek] blows where it wants to and you hear the sound of it, but you don’t know where the wind comes from or where it is going. It is the same with every person who is born from the Spirit.” [C We cannot comprehend or control the Spirit, but we experience his effect.] 9 Nicodemus ·asked [replied], “How can this ·happen [be]?” 10 Jesus ·said [replied; answered], “You are ·an important teacher in Israel [L the teacher of Israel], and you don’t ·understand [know] these things? — Expanded Bible 3

đŸ”„ IV. Two Different Baptisms

It is clear that scripture speaks of two different baptisms (Mt 3:11; Ac 1:5).

  • 4.1 Acts 19:2-5

    2 And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” 4 And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” 5 On hearing this, they were baptized in the name of the Lord Jesus. — ESV Study Bible1

đŸ”„ V. There’s Only One Unforgivable Sin

There’s only one unpardonable, unforgivable, eternal sin, and it’s not failing to get baptized (Matt. 12:31-32; Mk 3:28–29; Heb. 6:4-8; 10:26-31). It is the sin of impenitence.

  • 5.1 Mark 3:28–29

    28 “Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, 29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin” — ESV Study Bible1

đŸ”„ VI. The Longer Ending Of Mark

It’s evident that whether or not the longer ending of mark is a legitimate part of the bible or not, no point of doctrine is affected by the absence or presence of vv. 9–20.1

  • 6.1 Missing From Oldest Manuscripts

    MARK—NOTE ON 16:9–20 “Longer Ending of Mark.” Some ancient manuscripts of Mark’s Gospel contain these verses and others do not, which presents a puzzle for scholars who specialize in the history of such manuscripts. This longer ending is missing from various old and reliable Greek manuscripts (esp. Sinaiticus and Vaticanus), as well as numerous early Latin, Syriac, Armenian, and Georgian manuscripts. Early church fathers (e.g., Origen and Clement of Alexandria) did not appear to know of these verses. Eusebius and Jerome state that this section is missing in most manuscripts available at their time. And some manuscripts that contain vv. 9–20 indicate that older manuscripts lack the section. On the other hand, some early and many later manuscripts (such as the manuscripts known as A, C, and D) contain vv. 9–20, and many church fathers (such as Irenaeus) evidently knew of these verses. As for the verses themselves, they contain various Greek words and expressions uncommon to Mark, and there are stylistic differences as well. Many think this shows vv. 9–20 to be a later addition. In summary, vv. 9–20 should be read with caution. As in many translations, the editors of the esv have placed the section within brackets, showing their doubts as to whether it was originally part of what Mark wrote, but also recognizing its long history of acceptance by many in the church. The content of vv. 9–20 is best explained by reference to other passages in the Gospels and the rest of the NT. (Most of its content is found elsewhere, and no point of doctrine is affected by the absence or presence of vv. 9–20.) With particular reference to v. 18, there is no command to pick up serpents or to drink deadly poison; there is merely a promise of protection as found in other parts of the NT (see Acts 28:3–4; James 5:13–16). (See The Reliability of the New Testament Manuscripts.) — ESV Study Bible1

  • 6.2 Never Says We’re Condemned

    
 whoever does not believe will be condemned.” 
 The very evident answer to this is simply to say that the verse says nothing about those who believe and are not baptized. — Dr. Wayne Grudem (Ph.D., University of Cambridge; D.D., Westminster Theological Seminary)9

đŸ”„ VII. For The Forgiveness Of Sins?

Where there is repentance, there is first genuine saving faith, and where there is salvation by grace through faith, there is a resulting obedience: baptism, prayer, good works, fellowship, witnessing, etc. It’s not the baptism that saves, but the inward genuine faith and repentance that God grants to the regenerate (Phil. 1:29 NET; Ac 11:18; 2Ti 2:25 NET), resulting in an outward showing of obedience that includes baptism and good works that come after jutification.

  • 7.1 Acts 2:38

    38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. — ESV Study Bible1

  • 7.1.1 ESV Study Bible

    ACTS—NOTE ON 2:38 repent and be baptized. This does not imply that people can be saved without having faith in Christ as Savior, because the need to believe is implied both in the command to “repent” and also in the command to “be baptized 
 in the name of Jesus Christ for the forgiveness of your sins.” The willingness to submit to baptism is an outward expression of inward faith in Christ (cf. 1 Pet. 3:21). (On baptism “in the name of Jesus Christ,” see note on Acts 10:48.) The gospel can be summarized in different ways. Sometimes faith alone is named as the one thing necessary for salvation (see John 3:16; Acts 16:31; Rom. 10:9; Eph. 2:8–9), other times repentance alone is named (Luke 24:47; Acts 3:19; 5:31; 17:30; 2 Cor. 7:10), and sometimes both are named (Acts 20:21). Genuine faith always involves repentance, and vice versa. Repentance includes a change of mind that ends up trusting God (i.e., having faith). On repentance, see notes on Matt. 3:2; 3:5–6. The gift of the Holy Spirit does not mean some specific spiritual “gift” as in 1 Corinthians 12–14 but rather the gift of the Spirit himself, coming to dwell within the believer. — ESV Study Bible1

  • 7.1.2 NIV Biblical Theology Study

    2:38 Repent and be baptized. Though Peter does not mention faith, he implies it in the terms “repent” and “be baptized.” Faith is often mentioned without repentance (16:31; John 3:16). Both are shorthand expressions that imply the other. be baptized . . . for the forgiveness of your sins. Does not mean that the waters of baptism save. We are saved by grace through faith (Eph 2:8–9). Yet Jesus commands baptism (Matt 28:19), and it outwardly professes the inward transformation that the Spirit accomplishes (1 Pet 3:21). baptized . . . in the name of Jesus. Another shorthand expression for the fuller Trinitarian formula in Matt 28:19. gift of the Holy Spirit. The Holy Spirit himself, who is given to all believers (Rom 8:9–11; 1 Cor 12:13). — NIV Biblical Theology Study Bible5

  • 7.1.3 NET Bible: Full Notes Edition

    a. Acts 2:38 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

    c. Acts 2:38 tn There is debate over the meaning of Δጰς in the prepositional phrase Δጰς ጄφΔσÎčÎœ Ï„áż¶Îœ ጁΌαρτÎčáż¶Îœ áœ‘ÎŒáż¶Îœ (eis aphesin tƍn hamartiƍn humƍn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and Δጰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized
” Such a view is an acceptable way of handling Δጰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. Δጰς 4.f.

    — Net Bible Full Notes Edition2 [online]

đŸ”„ VIII. By The Washing Of Regeneration

At first glance I can see that many may confuse this verse for water baptism; however, it’s clear that this is speaking of regeneration. The most ironic thing about attempting to use this verse to say that baptism saves, is the very first sentence which negates it: “he saved us, not because of works done by us
” works like baptism! The “washing” described here is the spiritual cleansing, which is outwardly symbolized in baptism.1

  • 8.1 Titus 3:5

    5 “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,” — ESV Study Bible1

  • 8.1.1 ESV Study Bible

    TITUS—NOTE ON 3:5 The transformation described in vv. 3–7 (formerly 
 but now) is not based on human effort. “We 
 were once enslaved” (v. 3) but he saved us. God must act before salvation occurs. Salvation comes not because of works but by the washing of regeneration and renewal of the Holy Spirit. Some have understood this as saying that baptism (“the washing”) causes salvation. However, in this context human deeds are clearly downplayed (“not because of works”) and the emphasis is on divine action and initiative (“he saved us”). The “washing” described here is the spiritual cleansing, which is outwardly symbolized in baptism.

  • 8.1.2 NIV Biblical Theology Study

    3:5 Encapsulates a vast amount of teaching on Christian salvation. Salvation is not because of human merit but because of divine “mercy.” washing of rebirth. God’s regeneration of the human heart (John 3:3–8) resulting in changed living. Baptism is a recognition of and catalyst for this divine saving work. renewal by the Holy Spirit. See 1 Cor 12:13 and note. God by his Spirit (Luke 3:16; Rom 8:1–2) sets revolutionary changes in motion when the “disobedient” (v. 3) come to faith.

đŸ”„ IX. This, Now Saves You

Noah and his family were not saved by means of water.4 If baptism corresponds to “this”, then we can logically deduce that in both cases it is not the water that saves, but God. Peter explicitly says, “not as a removal of dirt from the body,” meaning that the passing of water over the body does not cleanse anyone.1

  • 9.1 First Peter 3:21

    20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, — ESV Study Bible1

  • 9.1.1 LOGOS Faithlife Study

    Noah and his family were not saved by means of water, which served as God’s agent to cleanse the earth of its evil (Gen 6:5–7). The ark was God’s means of preserving life and starting anew.

    Baptism thus reflects the belief that Jesus is Lord, signifying the judgment of sin and subsequent salvation through the new life provided by the resurrection of Christ. Just as Noah and his family came through the flood waters to a new life, so do believers through baptism. It is not the baptism itself that saves, but the action of God that it signifies. See note on Acts 2:38.

    — John D. Barry, Douglas Mangum, et al., Faithlife Study Bible4 (Bellingham, WA: Lexham Press, 2012, 2016), 1 Pe 3:21.

  • 9.1.2 ESV Study Bible

    1 PETER—NOTE ON 3:21 A comparison is drawn between salvation in the ark and baptism. In both instances, believers are saved through the waters of judgment, since baptism portrays salvation through judgment. The mere mechanical act of baptism does not save, for Peter explicitly says, “not as a removal of dirt from the body,” meaning that the passing of water over the body does not cleanse anyone. Baptism saves you because it represents inward faith, as evidenced by one’s appeal to God for the forgiveness of one’s sins (for a good conscience). Furthermore, baptism “saves” only insofar as it is grounded in the death and resurrection of Jesus Christ. Baptism is a visual representation of the fact that Christians are clothed with Christ (cf. Gal. 3:27), and in union with Christ they share his victory over sin. Though Christians have disagreed about the proper mode of water baptism beginning in the early history of the church, Christians have generally agreed (irrespective of denominational differences) that water baptism is an outward sign of the inward reality of regeneration, which is the result of the work of the Holy Spirit (cf. John 3:5, 8; Titus 3:5), and which may be received only by grace through faith (see Eph. 2:8).

  • 9.1.3 NIV Biblical Theology Study

    3:21 this water symbolizes baptism that now saves you. Baptism saves only in the sense that it represents what Christ has achieved. The waters of the Noahic flood symbolize baptism, and baptism is the sign and seal of salvation “by the resurrection of Jesus Christ” (see Rom 6:4). the pledge of a clear conscience. Baptism is not merely a religious ritual that washes the body; it is one’s pledge to God to live righteously from that time on, which results in a clear conscience before him. Peter reminds his readers of the pledge of their baptism at a time when they are facing suffering because of Christ and are tempted to turn away from the Lord.

đŸ”„ X. Conclusion

It is abundantly clear that baptism is not a requirement of salvation. Our obedience—water baptism, prayer, good works, fellowship, witnessing, etc.—issues forth from our faith in Christ. This is why Reformed theology stresses that true saving faith always results in obedience and good works after justification. We do not say that it includes obedience, because that would be works righteousness and no one will make it to heaven based on their own merits (Eph. 2:8-10; Gal. 2:21;5:4; Rom 3:20,28; Gal 2:16; 3:10-12). Sola fide.

While we recognize that Jesus commanded baptism (Matt. 28:19), as did the apostles (Acts 2:38), we should not say that baptism is necessary for salvation. 
 To say that baptism or any other action is necessary for salvation is to say that we are not justified by faith alone but by faith plus a certain “work,” the work of baptism. The apostle Paul would have opposed the idea
 Baptism, then, is not necessary for salvation, But it is necessary if we are to be obedient to Christ, for he commanded baptism for all who believe in him. — Dr. Wayne Grudem (Ph.D., University of Cambridge; D.D., Westminster Theological Seminary)9



Sources & Citations

— Study Bibles —

1 The ESV Study Bible has over 200+ biblical scholars (100+ ESV; 95 Study); 9 countries, 20 denominations, 50 seminaries, colleges, and universities, including Universities of Cambridge, Oxford, London, Japan, California, MIT, Duke, Westminister, Dallas, etc. 20,000 study notes, 80,000 cross-references, 200+ charts, 50+ articles, 240 full-color maps and illustrations. Textual Basis: Masoretic Text BHS ‘83, DSS, LXX, SP, S, Vg; UBS5, NA28. Many distinguished scholars including:

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2 The NET Bible: Full Notes Edition is a completely new, non-sectarian and “inter-denominational,” translation of the Bible with 60,932 translators’ notes, completed by more than 25+ of the world’s foremost biblical scholars from Universities of Cambridge, Oxford, Sheffield, Columbia, Dallas, etc. This is the largest set of translators’ notes ever created. Textual Basis: Masoretic Text BHS [B19A(L)], DSS; NA28, UBS4. Many distinguished scholars including:

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3 The Expanded Bible (EXB) builds on the NCV which has 53 scholars, and expands inline, extraordinarily accurate and concise comments and literal renderings from the following scholars:

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4 The Faithlife Study Bible is a state-of-the-art study created for Logos Bible Software—the world’s most advanced biblical software—and is translation independent.

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5 The NIV Biblical Theology Study Bible, 165 scholars (100+ NIV; 65 Study); Universities of Cambridge, Oxford, Harvard, Yale, California, London, Belfast, Claremont, Denver, Westminister, & Dallas.

— Individuals —

9 Dr. Wayne Grudem (Ph.D., University of Cambridge; D.D., Westminster Theological Seminary), a distinguished Research Professor of Theology and Biblical Studies. He graduated Harvard, Westminister Seminary, and Cambridge. Member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible, and the author of over twenty-five books. This cite is specific to his Systematic Theology, 2nd ed., Chapter 49 Baptism, pp. 1211-1212. D. The Necessity Of Baptism.