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Another argument which denies the essential role baptism plays in our salvation is answered.
Does the church need more preaching on baptism? How does one determine balance in gospel preaching? Jason Jackson addresses this issue in this week’s Penpoints.
Were those disciples who were immersed by John the Baptizer required to be re-immersed on the Day of Pentecost or thereafter? Some sincere Bible students maintain they were, but will the evidence really support that view?
Certainly, many of those who have defended the idea that sprinkling is an acceptable form of baptism have attempted to establish their case by such an appeal. R. C. H. Lenski (a Lutheran), for example, contended: "A baptism of couches [tables – KJV] by immersion is impossible; the ritual cleansin...
All who wish to enjoy the remission of past sins will call on the name of the Lord by obeying the gospel plan of redemption. In no other way can one receive pardon.
The Bible explicitly teaches that immersion is “for the remission of sins” (Acts 2:38).
In Paul’s letter to the saints in Ephesus, there is a marvelous platform for Christian unity. In this article, Wayne Jackson discusses the components of the plan for sacred unity.
The sacred historian Luke once declared that some of the Jews “justified God” when they accepted the immersion administered by John the Baptist (Lk. 7:29). How could this possibly be? Can a man “justify” God?
An examination of the Mormon doctrine of vicarious baptism—the baptism for the dead
Some while back we published an article reviewing the Mormon dogma of “baptism for the dead.” A distinguished professor at Stanford University disputes our argumentation. This is our response to the gentleman.
A sincere student wants to know how one can read Romans 10:9-10, which mentions only faith and confession, and then contend that baptism is essential to salvation. Wayne Jackson discusses the “analogy of faith” principle.
Who was John the Baptist? What was his relationship to Jesus?
Peter affirmed that God “made no distinction” between Jews and Gentiles with reference to the matter of salvation. In other words, both Jews and Gentiles were to be redeemed in precisely the same fashion.
Many denominationalists have long argued that “for the remission of sins” in Acts 2:38 can mean “because of” (i.e. – be baptized because your sins have been remitted). But the same term is found in Matthew 26:28 – clearly indicating the meaning of the term.
This expression takes its rise from the language employed by Christ in his conversation with Nicodemus (Jn. 3:1ff). The facts regarding the "new birth" are these. (a) It is an absolutely essential requirement for entering the kingdom of God. Jesus said that "except" one is born "anew" he cannot e...
Was Cornelius, the Roman centurion, saved before and without baptism? Some so claim.
One dirty little trick used to confuse sincere people about the purpose of baptism.
John Calvin was a tremendously influential person in Protestant history. But his work reveals his philosophy toward the Holy Scriptures. Is this philosophy worthy of emulation?
Literally, this term has to do with the implantation of seed by which a child is conceived. The word is used in Scripture figuratively to illustrate the spiritual agency, namely the word of God, by which one becomes a believer in Christ. When Paul preached the gospel to the people of Corinth (Act...
It has long been known that denominationalists, welded to the theory of salvation by “faith alone,” repudiate the connection between baptism and the forgiveness of sins. Some, formally sound on this issue, now are capitulating to sectarian error. Take a brief look at this issue with us.
