00B.31 Chapter 24. Denominational Baptism—No. 4

XXIV. Denominational Baptism No. 4 BAPTISM FOR ("EiS") REMISSION OF SINS In the book called "Sweeney’s Sermons," which gives a series of sermons by John S. Sweeney, we have one sermon on the subject, "Baptism for Remission of Sins." The first paragraph of that sermon is as follows:

We should endeavor to avoid extremes. There is a manifest proneness among men, and especially men of earnest natures, to go to extremes upon all subjects. This has been quite conspicuously developed in the different theories of the importance of baptism. My brethren are supposed to hold an extreme position on this ques­tion; at least, they are frequently so represented, and this should admonish them to be cautious.

If we would all follow Brother Sweeney’s advice, we would not only do much more good among the people who do not know the truth, but we would also avoid many occa­sions of controversy among ourselves. Extremes work in what the doctors call a "vicious circle." Extremes cause controversies, and controversies sometimes cause extremes; but those who wish to teach the word of the Lord in the most effective way will always prayerfully endeavor to avoid all extreme positions, and also to avoid all useless controversies. The only way we can correct the error of any man is to see the error from his viewpoint. Some people oppose the doctrine of baptism for the remission of sins because of a misunderstanding of the use of the word for. Here we give some attention to that word.

1. "For." An unabridged, English dictionary shows that the word for is used as a preposition, as a conjunction, and also as a noun. This last-mentioned use is very rare, and may not be in best of taste, but it is sometimes so used as when we say: "Thefors far outnumbered those who were against the position." But the same authority shows that the word for, when used as a preposition, has as many as thirty different meanings, and the first meaning is given as: "A substitute or an equivalent, noting equal value or satisfactory compensation, whether in barter and sale, in contract, or in punishment, as: ’Joseph gave them bread in exchange for horses and for flocks and for the cattle of the herds.’ "

Since this is one meaning that the word for has, and since some people never know but one meaning of a word and do not even seem to realize that it can have more than one meaning, we readily see why such people would repudiate the idea that baptism is for the remission of sins. They do not believe that baptism deserves such a reward.

They do not believe that baptism is equivalent to, or a fair price to pay for, remission of sins. In this, of course, they are correct. They have the wrong idea of the meaning of the preposition for when used by the apostle Peter in Acts 2:38. When people who hold this idea of the meaning offor are compelled to face the plain statement of the Holy Scrip­tures, they begin to see that their idea must be wrong, and they will cast about to find some explanation of this passage. Then they discover that for must have a different meaning from the one just given, and soon they learn that the word sometimes has the meaning of "because of," and they can find many examples of such a use of the word for. We ask a child, "What are you crying for?" and the answer is, "Because I hurt my foot." "What did you strike Johnny for?" "Because he got my top." This explanation satisfies these inquirers. They just know that baptism does not merit salvation or remission of sins. Therefore, for could not mean equal in value when used in this passage, and now they see that for sometimes means "because of," and they think at once this clears up the trouble. Baptism is because of the remission of sins. Of course, an analytical study of the passage will show that repentance and baptism are con­nected by a coordinate conjunction, and that both are for the same purpose. If baptism is because of remission of sins, so also is repentance; and, therefore, a man is saved before he repents or is baptized. And since some of the denominations, the Baptists in particular, teach that re­pentance precedes faith, and since the definition "because of" as the meaning of for here would force the conclusion that the man is saved before he repents, of course he is, therefore, saved before he believes. This is a sufficient refutation of the claim that is made here, but it is not always a sufficient explanation for the nuzzled minds of those who first hear this theory exploded. The following explanation should relieve their trouble:

2. "Unto. " When we consult the Greek, we discover that there are at least three words in the Greek language that mean for, or that are translated for in the English. These words are peri, gar, and eis. When the word for has either of the two meanings given in the above paragraphs, it is not from the Greek word eis. but from one of the others. In Acts 2:38 the word that is translated for in the King James Version is eis in the Greek, and it is translated unto by the Revised Version. This is a better translation, be­cause it removes the trouble that we got into by consulting the English dictionary for the meaning of the word for.

Unto shows that the purpose of the command is to receive or to obtain remission of sins. It shows that the action is progressive, leading forward and not looking backward. When we consult a Greek lexicon for the meaning of the preposition eis, we will find that it has more meanings than the English word for has. In that respect it is entirely different. For does sometimes mean "because of," on ac­count of, or looks back and states a conclusion from some­thing that has preceded. Eis- never looks back; it always looks forward or points to something that is to follow an action. Therefore, it leads to, toward, unto, into, etc. When we read, therefore, that baptism is unto the remission of sins, there is no possibility for the conclusion that baptism looks back to sins already forgiven. We are forced to see that it looks forward to sins forgiven at the end of the obedience. When the Bible says that baptism is unto the remission of sins, and the Baptists say that baptism is because o f re­mission of sins, we can all see that they point in opposite directions. The Baptists teach that baptism points back­ward, and the Bible teaches that baptism points forward; and, therefore, the Baptist arrow points toward the west and the Bible arrow points toward the east. You would better take the Bible direction. Which way were you look­ing when you were baptized, brother?