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Water Baptism




Beloved of the Lord;

Remember: "He that believeth and-καὶ (kai)-and, also) is baptized shall be saved." -(Mark 16:16)


  • and-καὶ: CONJunction: ["AND"]

Step 3:

1. Water Baptism

2. Holy Spirit (pending)


Water Baptism





Authorized Version 1611 [Punctuation, Capitalization, & Italics]


King James Bible 1769 [Spelling]

Concordance / Lexicon:

  • Analytical Concordance to the Bible: Robert Young, 1880.

  • The New Strong's Exhaustive Concordance of the Bible.

  • Thayer's Greek Lexicon.

  • Friberg Analytical Greek Lexicon

  • Gingrich, Greek New Testament Lexicon

  • Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.


  •  G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same root word, but not the same inflection / parsing.

  • Brackets w/ Parenthesis [(abc)] : My commentary insert/input.


  • SL (click)

  • BH (click)

Greek Interlinear:



*For accurate results,

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Water Baptism

mark 16-16.jpg

Scrivener's Textus Receptus 1894
15 καὶ εἶπεν αὐτοῖς, Πορευθέντες εἰς τὸν κόσμον ἅπαντα, κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει. 16  πιστεύσας καὶ βαπτισθεὶς σωθήσεται· ὁ δὲ ἀπιστήσας κατακριθήσεται.


Mark 16:15-16

15 "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. 16 *He that believeth-πιστεύσας (pisteusas)-to adhere to, trust, rely on, to believe) and-καὶ (kai)-and, also) *is baptized-βαπτισθεὶς (baptistheis)-to baptize, (i.e. to immerse, to submerge):—water baptism)), *shall be saved-σωθήσεται (sothesetai)-to make or keep sound or safe, (i.e. rescue, liberate, keep from harm, preserve)), but-δὲ (de)-but, yet) *he that believeth not-ἀπιστήσας (apistesa)-to be without trust, (to be unbelieving, (i.e. (transitively) disbelieve, or (by implication) disobey:—believe not)), *shall be damned-κατακριθήσεται (katakrithesetai)-to judge one down, (to judge against, (i.e. sentence:—condemn, damn))."

Example of Greek word:

  • *πιστεύσας (pisteusas)-He that believeth click: Acts 11:21 (believed)

  • *βαπτισθεὶς-is baptized click: Mat 3:16-(when he was baptized) // Act 8:13-(when he was baptized)

  • *σωθήσεται (sothesetai)-shall be saved click: Mat 10:22 // Act 2:21 // Rom 10:13

  • *G569: (ἀπιστήσας-he that believeth not) click: Act 28:24 (ἠπίστουν-some believed not)

  • *G2632: (κατακριθήσεται-shall be damned) click: Heb 11:7 (κατέκρινεν-he condemned)

Greek Interlinear:

  • he said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: And ["He-saiD"] unto them,

  • Go ye-Πορευθέντες: Verb, Aorist, Passive-Deponent, Participle, Nominative, Plural, Masculine: ["BEING-GONE"] into all the world,

  • and preach-κηρύξατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ["PROCLAIM"//"herald-ye!"] the Gospel to every creature.

  • he that believeth-πιστεύσας: Verb, Aorist, Active, Participle,  Nominative, Singular, Masculine: ["one-BELIEVing"and

  • is baptized-βαπτισθεὶς: Verb, Aorist, Passive, Participle, Nominative, Singular, Masculine: ["BEING-DIPzED"//"being-baptized"],

  • shall be saved-σωθήσεται: Verb, Future, Passive, Indicative, 3rd Person, Singular: ["SHALL-BE-BEING-SAVED"], but 

  • he that believeth not-ἀπιστήσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["one-UN-BELIEVing"//"one-disbelieving"],

  • shall be damned-κατακριθήσεται: Verb, Future, Passive, Indicative, 3rd Person, Singular: ["shall-be-being-condemned"].

Punctuation Comparison:

1611 AV

15 And he said vnto them, Goe yee into all the world, and preach the Gospel to euery creature16 He that beleeueth and is baptized, shalbe saued, but he that beleeueth not, shall be damned.


1769 KJV

15 And he said unto them, Go ye into all the world, and preach the gospel to every creature16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.


He that believeth-πιστεύσας (pisteusas)-to adhere to, trust, rely on, to believe) and-καὶ (kai)-and, also) is baptized-βαπτισθεὶς (baptistheis)-to baptize, (i.e. to immerse, to submerge):—water baptism)), shall be saved-σωθήσεται (sothesetai)-to make or keep sound or safe, (i.e. rescue, liberate, keep from harm, preserve)),:

    He that believeth and is baptized shall be saved Comments - In the preceding passages the Gospel of Mark gives three examples of those who did not believe when they first heard the proclamation of Jesus’ resurrection; the testimony of Mary Magdalene was met with unbelief (Mark 16:9 /10 /11), as well as the testimony of the two on the road to Emmaus (Mark 16:12 / 13), and Mark records the rebuke of Jesus at His first appearance to the eleven for their unbelief (Mark 16:14). Why does Mark tell us that someone must believe and be baptized to be saved? We know that this is a reference to salvation and water baptism. In order to answer this question, we must understand the meaning of water baptism. This is most clearly explained in 1 Peter 3:21. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:” 1 Peter 3:21 tells us that the baptism that saves us is not being dipped in water to wash away dirt, but a water baptism, which is an act of faith that allows us to have a good conscience towards God. It is the act of baptism, in obedience to God's command, that gives us this good conscience. A formal altar call is a relatively recent activity in church. But before this time, the act of water baptism served as the first outward testimony that a person had become a Christian. It was the first act that a new believer does in obedience to Christ. In the early Church, water baptism was a new believer’s first public testimony of his/her decision to follow Christ rather than a response to an altar call. It serves as a “crossing over the line” into a genuine commitment to join a local fellowship of believers. It is the first step in the Christian life as an act of obedience. Water baptism is the pledge of a good conscience toward God and our initial response to faith in Christ’s redemptive work on Calvary. As an act of faith and promise to serve God, baptism is our way of pledging to serve God with a good conscience night and day. In this sense, the new believer becomes identified with the body of Christ. If his old friends ever questioned his sincerity and hoped that he would come back into their worldly traditions, then water baptism served to settle the issue once and for all. The new believer was then genuinely considered a “Christian.” This is why water baptism gives the believer a good conscience towards God. It is like responding to an altar call. With his act of water baptism, he is allowed to join the local church congregation, which is how is will be established in the faith and secure his entrance into Heaven. Thus, from a biblical perspective, there is very little “daylight” between the experience of salvation and the act of water baptism. Water baptism serves to “establish” a person’s decision to follow Christ. In the book of Acts people were baptized the same day they were saved-(Gary H. Everett). SL


    He that believeth and is baptized shall be saved ... In linking faith and baptism as binding preconditions to salvation, Christ made it clear enough that salvation is the result, not of merely believing but of believing and being baptized. The reasons underlying this are as profound as the New Testament itself. Salvation depends upon the absolute and perfect righteousness of the individual saved, there being nothing that a sinner can either believe or do that could endow him with any degree of righteousness approaching what is required for salvation. The Medieval theory of God's imputing righteousness to a sinner is ridiculous. There is nothing that God could put into a sinner that would make him righteous. And if it is suggested that God's Spirit could do so, let it be recalled that God's Spirit is not given to sinners, but to sons (that is, persons in Christ), as stated in Galatians 4:6. However, there is a way that God makes people righteous. What is that? He transfers the sinner into Christ WHO IS RIGHTEOUS; and thus the sinner is saved in Christ and as Christ. (See Galatians 2:16,/20). Thus, God's plan of salvation is not that of imputing righteousness into sinners, but the transference of sinners INTO Christ. The preconditions upon which Christ promised to transfer sinners into himself are here stated as faith and baptism.-(Coffman's Commentaries). SL

    The second branch of their commission was, to baptize. Where observe, The encouraging promise made by Christ, He that believeth and is baptized shall be saved; that is, he that receiveth and embraceth the gospel preached by you, and thereupon becomes a proselyte and disciple of Christ, and receives baptism, the seal of the new covenant, shall for all his former sins receive pardon, and upon his perseverance obtain eternal life; but he that stands out obstinately and impenitently shall certainly be damned.-(Expository Notes on the Bible). SL 

    He that believeth. Believeth the gospel message; believes in Christ as his Savior. And is baptized. These are the condition of pardon; faith in Christ and obedience to his command. If any one has not faith enough in Christ to obey him, he has not faith enough to be saved.-(People's New Testament). BH

    He that believeth and is baptized] Not faith only, but baptism also is required by the Lord. Compare the words of Philip the deacon to the Ethiopian eunuch, Acts 8:37.-(Cambridge BSC). BH

    Whosoever once believes, is wont to receive baptism.-(Bengel's Gnomen). BH

     He that believeth The gospel which you preach, with his heart unto righteousness; he that receives your testimony with a faith productive of love to God and man, and of obedience to the divine will; and who, in token of that faith, is baptized, and continues till death to maintain a temper and conduct suitable to that engagement, shall be saved That is, he shall, by virtue of that faith and baptism, be put into a state of salvation: he shall be saved from the guilt and power of his sins into the favour and image of God; his person shall be justified, and his nature sanctified; and he shall be entitled to, and made meet for, eternal salvation; of which also he shall be made a partaker, if he continue in the faith he has received, and do not wilfully recede from his baptismal covenant.-(Joseph Benson's Commentary). BH

    The great commission of Jesus Mar_16:15-16 : Jesus gave His apostles the great commission. ( Mar_16:15-16 ) The commission begins with the word "go." Some how we have the idea that the lost need to come to us. So today, in most cases, the church sits and waits for the lost. The commission continues with "go into all the world." God's desire is that everyone hears the good news of Jesus Christ. We must be working among all kinds of people to teach the gospel to everyone. We must get up, get out of our houses or church buildings and teach people about Jesus. As we go we must preach the gospel to every creature. Concerning the preaching Jesus said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned." We must believe that Jesus is the Christ. ( Act_2:36 ) Let us carefully observe that belief alone is not enough. ( Jam_2:19-24 ) He also said, "...and is baptized will be saved." Baptism is immersion in water. It is necessary for salvation. Jesus said that both belief and baptism are necessary for salvation. Baptism is for the forgiveness of sins. ( Act_2:38 ) A part of the commission also says, "He that believeth not shall be damned." Jesus is showing that a person will not obey God by being baptized if he or she does not believe.-(Charles Box's Commentary). SL


but-δὲ (de)-but, yet) he that believeth not-ἀπιστήσας (apistesa)-to be without trust, (to be unbelieving, (i.e. (transitively) disbelieve, or (by implication) disobey:—believe not)), shall be damned-κατακριθήσεται (katakrithesetai)-to judge one down, (to judge against, (i.e. sentence:—condemn, damn)).

    Shall be damned - That is, condemned by God and cast off from his presence, 2 Thessalonians 1:6-9. It implies that they will be adjudged to be guilty by God in the day of judgment Romans 2:12Romans 2:16Matthew 25:41; that they will deserve to die forever Romans 2:6Romans 2:8, and that they will be cast out into a place of woe to all eternity, Matthew 25:46. It may be asked how it can be just in God to condemn men forever for not believing the gospel? I:answer: 1. God has a right to appoint his own terms of mercy. 2. Man has no claim on him for heaven. 3. The sinner rejects the terms of salvation, knowingly, deliberately, and perseveringly. 4. He has a special disregard and contempt for the gospel. 5. His unbelief is produced by the love of sin. 6. He shows by this that he has no love for God, and his law, and for eternity. 7. He slights the objects dearest to God and most like him; and, 8. He must be miserable. A creature who has no confidence in God; who does not believe that he is true or worthy of his regard, and who never seeks his favor, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. He has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy, and without his favor the sinner must be wretched.-(Barnes' Notes). BH  

    But he that believeth not, that is, who persists wilfully in infidelity, shall be damned. Dr. Macknight observes, that the last clause should be explained by Joh 3:19 where our Lord sets forth the reason of the condemnation of such unbelievers, as are damned for not believing the gospel when preached to them: This, says he, is the condemnation, the reason of the condemnation, (namely of those whom in the preceding verse he had represented as condemned for not believing in the name of the only-begotten Son of God) that light is come into the world, and men loved darkness rather than light, because their deeds are evil.-(Thomas Coke Commentary). SL 

    He that believeth not- With such a faith-[(i.e. with a sincere faith)] as is above described, whether baptized or unbaptized; shall be damned-  Κατακριθησεται, shall be condemned, namely, at the day of final judgment, and in consequence thereof shall perish eternally.-(Joseph Benson's Commentary). BH

    He that believeth not shall be condemned ... Ah, but this does not say, "He that believeth NOT and is NOT baptized shall be condemned." True enough, but that is exactly what it means. The quibble raised by such a question is unworthy of intelligence and faith alike, it being implicit in the nature of baptism that, unless one believed, he COULD NOT be baptized.-(Coffman's Commentaries). SL

    but he that believeth not shall be damnedComments - If one does not put his faith in Jesus, he certainly is not going to be baptized. Paul tells us in 2 Corinthians 2:14 / 15 /16 that those who hearken unto the preaching of the Gospel see the messenger as a sweet savour of life in Christ Jesus, but to those who reject the Gospel, the messenger is to him the savour of death.-(Gary H. Everett). SL

romans 6-3.jpg

Beza Greek New Testament 1598
1 Τί οὖν ἐροῦμεν; ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; μὴ γένοιτο. οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 3 ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 4 Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον· ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.

Romans 6:1-6

1 What shall we say then? shall we continue in sin: that grace may abound? 2 God forbid: how shall we that *are dead-ἀπεθάνομεν (apethanomen)-to die away, figuratively; have no part in, become dead to) to-τῇ (te)-to (the) sin, *live-ζήσομεν (zesomen)-live, have life) any longer-ἔτι (eti)-yet, still) therein?            3 Know ye not- ἀγνοεῖτε (E agnoeite)-to be ignorant, not to know), that-ὅτι (hoti)-that) so many of us as-ὅσοι (osoi)-as many as, all who)  //*were (Or, are) baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) Jesus-Ἰησοῦν (Iesoun)-"saviour", Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστὸν (Christon)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), were baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) death-θάνατον (thanaton)-death)? 4 Therefore-οὖν (oun)-therefore, then, consequently) *we are buried-συνετάφημεν (sunetaphemen)-to bury together with, join in burying, (to inter in company with, i.e. (figuratively) to assimilate spiritually (to Christ by a sepulture as to sin):—bury with)) with him-αὐτῷ (auto)-him, the(same)) by-διὰ (dia)-through, by means of, by way of) *baptism-βαπτίσματος (baptismatos)-baptism, (i.e. immersion, submersion):—water baptism)) into-εἰς (eis)-into) *death-θάνατον (thanaton)-death), that-ἵνα (hina)-in order that, so that, to the end that) like as-ὥσπερ (hosper)-just as, even as) Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) *was raised up-ἠγέρθη (egerthe)-to arouse, cause to rise, (i.e. rise up)) from-ἐκ (ek)-out of) *the dead-νεκρῶν (nekros)-dead) by-διὰ (dia)-through, by) the-τῆς (tes)-the) glory-δόξης (doxes)-glory (with connotation of power)) of the-τοῦ (tou)-of (the)) Father-πατρός (patros)-father, (God is called the Father)): even so-οὕτως (houtos)-thus, so) we-ἡμεῖς (hemeis)-us, we) also-καὶ (kai)-even, also, likewise) *should walk-περιπατήσωμεν  (peripatesomen)-to walk around, (metaph. to live, conduct oneself)) in-ἐν (en)-in) *newness-καινότητι (kainoteti)-newness, freshness, (i.e. of principle)) of life-ζωῆς (zoes)-life, motion, activity (figuratively: spoken of a new mode of life, dedicated to God)). 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we *should not serve-δουλεύειν (douleuein)-to serve, be a slave, (be in bondage, (do) serve(-ice), to yield to, give oneself up to) sin.” 

Example of Greek word:

  • *ἀπεθάνομεν (apethanomen)-are dead click: Romans 6:8 (be dead)

  • *ζήσομεν (zesomen)-live click: Hebrews 12:9 // James 4:15 (we shall live)

  • *ἐβαπτίσθημεν (ebaptisthemen)-were baptized click: 1 Cor 12:13 (are baptized)

  • *G4916 (συνετάφημεν-we are buried) click: Col2:12 (συνταφέντες-Buried with)

  • *βαπτίσματος (baptismatos)-baptism click: Acts 1:22

  • *θάνατον (thanaton)-death click: 2 Corinthians 4:11

  • *ἠγέρθη (egerthe)-was raised up click: Matthew 27:52 (arouse)

  • *νεκρῶν (nekros)-the dead click: Romans 6:9

  • *περιπατήσωμεν (peripatesomen)-should walk click: Ephesians 2:10

  • *καινότητι (kainoteti)-newness click: Romans 7:6

  • *δουλεύειν (douleuein)-should not serve click: Mat 6:24 (serve) // Gal 4:9 (bondage)  


Greek Interlinear:

  • shall we say-ἐροῦμεν: Verb, Future, Active, Indicative, 1st Person, Plural: What ["WE-SHALL-BE-declarING"] then?

  • shall we continue-ἐπιμενοῦμεν: Verb, Future, Active, Indicative, 1st Person, Plural: ["WE-SHALL-BE-ON-REMAINING"] in sin: that grace

  • may abound-πλεονάσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: ["should-be-increasing"]? God forbid: how shall we that

  • are dead-ἀπεθάνομεν: Verb, Second-Aorist, Active, Indicative, 1st Person, Plural: ["we-died"] to sin,

  • live-ζήσομεν: Verb, Future, Active, Indicative, 1st Person, Plural: ["WE-SHALL-BE-LIVING"] any longer therein?

  • Know ye not-ἀγνοεῖτε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["YE-ARE-UN-KNOWING//"ye-are-being-ignorant"], that so many of us as

  • were baptized-ἐβαπτίσθημεν: Verb, Aorist, Passive, Indicative, 1st Person, Plural: ["WE-ARE-DIPizED"//"we-are-baptized"] into Jesus Christ,   

  • were baptized-ἐβαπτίσθημεν: Verb, Aorist, Passive, Indicative, 1st Person, Plural: ["WE-ARE-DIPizED"//"we-are-baptized"] into his death? Therefore

  • we are buried-Συνετάφημεν: Verb, Second-Aorist, Passive, Indicative, 1st Person, Plural: ["WE-WERE-TOGETHER-entombed"] with him 

  • by-διὰ: PREposition: ["THRU"//"through"] baptism into death, that like as Christ

  • was raised up-ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-ROUSED"] from the dead by the glory of the Father: even so we also

  • should walk-περιπατήσωμεν: Verb, Aorist, Active, Subjunctive, 1st Person, Plural: ["should-be-walking"] in newness of life.

Punctuation Comparison:

1611 AV

3 Know ye not, that so many of vs as were baptized into Iesus Christ, were baptized into his death? 4 Therefore wee are buryed with him by baptisme into death, that like as Christ was raised vp from the dead by the glorie of the Father: euen so wee also should walke in newnesse of life.

1769 KJV

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.


Know ye not-Ἢ ἀγνοεῖτε (E agnoeite)-to be ignorant, not to know)

    Know ye not.—It should be as in the Greek, Or know ye not. Do you not admit this principle; or am I to suppose that you are ignorant? &c.-(Ellicott's Commentary). BH

    Know ye not — Can any of you be ignorant of this great and obvious truth,-(Benson Commentary). BH

    For surely you know this. He [(Paul)] reminds them that they already know the meaning of baptism.-(The Bible Study New Testament). SL 

    Or know ye not- ἢ, if taken in the sense of "or," at the beginning of Romans 6:3, will be understood if we put what is meant thus: Do you not know that we have all died to sin? Or are you really ignorant of what your very baptism meant?-(The Pulpit Commentaries). SL 

'Or are ye ignorant' -'Now this is important--Paul is here stressing what some saints might not have fully grasped' 'Anyone who can argue like that', says Paul, 'shows that he has not begun to understand the gospel. Life in sin cannot coexist with death to sin.'-(Mark Dunagan's Commentary). SL

that-ὅτι (hoti)-that) so many of us as-ὅσοι (osoi)-as many as, all who)  //were (Or, are) baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) Jesus-Ἰησοῦν (Iesoun)-"saviour", Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστὸν (Christon)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)),: 

    So many of us as were baptized into Christ, etc.- The fact that every follower of Christ has died to sin is shown by his baptism. All its symbolism points to death. To be baptized into Christ means to enter into a vital union with him, so as to be found in him (Gal 3:27). But this baptism into Christ implies death, for it is a baptism into the death of Christ. That the subjects of baptism are partakers of his death is shown by the form of baptism. It is a burial.-(People's New Testament). SL

    To be baptized into Christ, is by baptism to take the name of Christ upon us, to be incorporated, ingrafted, and implanted into the church of Christ, being made visible members of his mystical body by baptism.-(Expository Notes). SL 

    As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.-(Wesley's Explanatory Notes). SL

    Baptized into Jesus Christ: to be baptized into Christ, is either to be baptized in the name of Christ; see Acts 10:48, and Acts 19:5; or else it is, incorporated, ingrafted, or planted into Christ, and so to be made members of his mystical body by baptism.-(Matthew Poole). BH

     Baptized into Jesus Christ Of this self-consecrating act of faith baptism is the external manifestation and profession. The apostle, therefore, holds that our act of baptism consecrates us into Christ, as if our persons mystically became particles and parts incorporated into the holy person of the blessed Jesus, so that we are figured as identified with his body.-(Whedon's Commentary). SL

    Were baptized - The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1 Corinthians 10:2, the Israelites are said to have been "baptized unto Moses in the cloud and in the sea;" that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession. -(Barnes' Notes).  BH

    into Jesus Christ] i.e. so as to belong to Him, to obey Him, and to learn of Him. Cp. the parallel phrase “baptized into Moses,” 1 Corinthians 10:2  (Cambridge BSC). BH  

    Some take the word baptize in its literal sense of bathing, plunging, and understand: “As many of you as were plunged into Christ. ” But in the similar formula, 1 Corinthians 10:2: “ to be baptized into Moses ( εἰς τὸν Μωσῆν βαπτιζεσθαι ),” the meaning is certainly not: to be plunged into Moses. The word baptized is to be taken in its technical sense: to be baptized with water (by the fact of the passage-[(i.e. passing)] through the sea and under the cloud-[(read: Exodus 14)]), and the clause must consequently signify: in relation to Moses, as a typical Saviour that is to say, in order to having part in the divine deliverance of which Moses was the agent. Such is likewise the meaning of the being baptized into Christ Jesus, in our passage: “Ye received baptism with water in relation to the person of Jesus Christ, whose property ye became by that act.” Comp. the phrase: being baptized, εἰς τὸ ὄνομα , into the name of ( Mat 28:19 and 1Co 1:13 ), which should be explained in a similar manner. One is not plunged into a name, but into water in relation to ( εἰς ) a name that is to say, to the new revelation of God expressed in a name. It is to the God revealed under this form that the believer consecrates himself externally by baptism.-(Frederic Louis Godet). SL


    'All we' -indicating that all who were now Christians had been baptized. If baptism wasn't preached as a necessity (if it was an optional matter), then Paul's argument here doesn't make any sense.


'Who were baptized' -'When, it may be asked, did this all-important death (to sin) take place? The answer is: It is involved in baptism.' (Gr. Ex. N.T. p. 632)

Note: Involved in this 'death to sin', repentance must also be remembered.

'From this and other references to baptism in Paul's writings, it is certain that he did not regard baptism as an "optional extra" in the Christian life, and that he would not have contemplated the phenomenon of an "un-baptized believer".'


1. The New Testament commands one set of conditions for salvation, for every one ( Mar_16:16 ; Act_2:38 ; Act_10:48 ; Act_15:9 )

2. The 'justification by faith' in the book of Romans INCLUDES-repentance Romans 2:4,/5; confession of Christ Romans 10:9,/10; and baptism-Romans 6:3-5.

3. If the 'faith' that justifies is 'faith-only', then why didn't Paul argue, 'Or do you not know that all of us who at the point that we believed on Jesus, died to sin'?

'Into Christ Jesus' - Gal_3:26,/27 ; Eph_1:3 ; 1Co_12:13 . 'It would seem very clear that Paul understood a person to enter into Christ at the point of being trustingly immersed'.-(Mark Dunagan's Commentary). SL

were baptized-ἐβαπτίσθημεν (ebaptisthemen)-to baptize) into-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) death-θάνατον (thanaton)-death)?

     This verse is proof that justification by faith, as possessed by those Christians to whom Paul addressed Romans, included baptism. Not a single one of them was ever justified without it; for Paul wrote, "ALL WE who were baptized." Paul's focal purpose in this paragraph was to stress the fact that Christians who were dead to sin should not continue to live wickedly; but the manner of their being dead to sin necessarily brought the ordinance of baptism into his thoughts, with the consequence that many of the most positive teachings concerning that ceremony were included in this letter. In this verse, Paul explained HOW it is true that Christians are dead to sin, and WHEN they became so. Baptism being the ordinance which brings people "into Christ," as stated here and in Galatians 3:26 /27, and through means of the unity with Christ thus effected, the Christian actually enters the spiritual body of Christ, thus making it true that "in Christ" he is dead to sin, since Christ died. That is the thought here expressed by "baptized into his death," meaning "into the status of being dead to sin in Christ." Making the sinner dead to sin is a mighty act; and, as Wuest expressed it, Paul now proceeds to show how this mighty cleavage was effected. He says that it was brought about by God's act of baptizing the believing sinner into Christ so that the person would share his death on the Cross, which identification of the believing sinner with Christ in his death, brought about the separation of that person from the sinful nature [12]. Wuest's view of baptism as an act of God is correct, as a comparison with John 4:1 /2 proves, thus making it impossible ever to classify baptism as a work of human righteousness. It is a work of God because God commanded it and because it is administered in God's name by God's servants. Nevertheless, inasmuch as this cannot be done except with the consent and submission of the believer, there is a sense in which baptism is an act of the believer himself. When Paul himself was baptized, the believer's initiative in the act was clearly indicated in the divine command uttered by Ananias (Acts 22:16). Vine's Greek dictionary has this: In Acts 22:16, it ([@baptizo]) is used in the middle voice in the command given to Saul of Tarsus, "Arise and be baptized," the significance of the middle voice being, "get thyself baptized."[13].-(Coffman Commentaries). SL 

    In this expression: being baptized into death, the sense plunged would be less inadmissible than in the preceding phrase-[("baptized into Jesus")]; for an abstract object like death lends itself better to the notion of plunging into, than a personal one like Moses or Christ. But if such had been the apostle's meaning, would he not rather have said: into His blood, than into His death? We think, therefore, that here too it is more exact to explain: “ baptized with water in relation to His death.” When one is baptized into Christ, it is in virtue of His death that the bond thus formed with Him is contracted. For by His blood we have been bought with a price. Baptism serves only to give him in fact what belongs to him in right by this act of purchase. Baptism thus supposes the death of Christ and that of the baptized man man himself (through the appropriation of Christ's death). Hence the conclusion drawn in Romans 6:4, and which brings the argument to a close.-(Frederic Louis Godet). SL

    Our baptism into (with respect to) Jesus Christ resulted in our death to sin. "It appears that Paul had both the literal and figurative in mind in this paragraph, for he used the readers’ experience of water baptism to remind them of their identification with Christ through the baptism of the Holy Spirit." [Note: Wiersbe, 1:531.]. Water baptism for the early Christians was an initiation into Christian existence. Baptism joins the believer with Jesus Christ in public profession, which includes joining him or her with Christ in His death. Union with Christ in baptism then necessitates our burial and resurrection with Him. "’Burial with Christ’ is a description of the participation of the believer in Christ’s own burial, a participation that is mediated by baptism." [Note: Ibid., pp. 362, 363.]. "It is not that the believer in baptism is laid in his own grave, but that through that action he is set alongside Christ Jesus in his." [Note: G. R. Beasley-Murray, Baptism in the New Testament, p. 130.] ". . . baptism is introduced not to explain how  we were buried with Christ but to demonstrate that we were buried with Christ." [Note: Moo, p. 364. See his excursus on Paul’s "with Christ" concept on pages 391-95.]. "From this and other references to baptism in Paul’s writings, it is plain that he did not regard baptism as an ’optional extra’ in the Christian life." [Note: Bruce, p. 128.].-(Expository Notes of Dr. Thomas). SL

    'Were baptized into his death' -Paul now wishes that his hearers take a good look at the significance of baptism. 'His death' -i.e. the death of Christ. And what type of death was it? It was a death caused by the hand of sinners! It was a death intended to atone for sins! It was a ONCE-FOR-ALL DEATH FOR SINS. ( Heb_7:27 ; Heb_9:25-28 ) 'Did teaching like Paul's lead logically to a life of continuance in sin? Not at all. The logic of this would be a hatred of that which slew the Master..if a person enters into union with Christ he endorses all that Christ endorses and repudiates all that Christ rejects.' In the background is the idea that in baptism one comes into contact with the benefits of the death of Christ, i.e. forgiveness of sins. ( Act_2:38 = Mat_26:28 )-(Mark Dunagan's Commentary). SL

we are buried-συνετάφημεν (sunetaphemen)-to bury together with, join in burying, (to inter in company with, i.e. (figuratively) to assimilate spiritually (to Christ by a sepulture as to sin):—bury with)) with him-αὐτῷ (auto)-him, the(same)) by-διὰ (dia)-through, by means of, by way of) baptism-βαπτίσματος (baptismatos)-baptism, (i.e. immersion, submersion):—water baptism)) into-εἰς (eis)-into) death-θάνατον (thanaton)-death),:

    We are buried ... refers to immersion as the action known as baptism in the apostolic age. The fact that baptism, as administered by people today, differs from the rite as taught and administered by the apostles of Christ, is due to the unwillingness of people to abide in the teachings of the word of God. It is futile to appeal to the testimony of lexicons and histories, for all people already know that New Testament baptism was by immersion in water, the futility deriving from this, that people have arrogantly removed the entire ordinance from having, in their views, any significant utility in the scheme of redemption. This single verse of the holy scriptures is alone sufficient to show immersion as the original Christian baptism; and no man can misunderstand it without extensive help; but, lest there be any doubt regarding the testimony available, a few typical comments are here presented: Chrysostom: "When we sink our heads in the water, as in a tomb, the old man is buried, and going down, is wholly hid once for all." Macknight: "For are you ignorant, that so many of you as have, by baptism, become Christ's disciples, have been baptized into the likeness of his death, having been buried under the water, as persons who, like Christ, have been killed by sin." Wuest: "The word "baptized" is not the translation of the Greek word here, but its transliteration, its spelling in English letters. The word is used in the classics of a smith who dips a piece of hot iron in the water."[17]. Paul's mention of the "burial" in baptism cannot refer to the interment of one already dead to sin, as affirmed by Godet, but to the action which constitutes baptism, this being true because one cannot be "dead to sin" unless and until he is in the body of Christ, which state is entered through baptism. The error of Godet and many others in this misunderstanding sprang from a failure to determine the true meaning of Paul's phrase "dead to sin" which must not be confused with being "dead in sin." The person dead in sin is yet unsaved; the person dead to sin (through being in Christ) is saved. Therefore, baptism is not merely some kind of symbolical proof of our already being dead to sin, but is the divinely imposed condition of our becoming so. The scriptures do not teach that Christians are baptized to prove that they are dead to sin, but in order to be "in Christ," and therefore truly dead to sin "in him."-(Coffman Commentaries). SL    


Therefore we are buried with him — Alluding to the ancient manner of baptizing by immersion; by baptism into death — That is, to engage us to die unto sin, and to carry on the mortification and death of it more and more:-(Benson Commentary). BH

    Therefore- Since we die, a cognate burial must follow. The faith which precedes baptism produces a death; the holiness which should follow is a newness of life, a resurrection.-(Whedon's Commentary). SL 

    "...I am very much of opinion with Mr. Henry, or his continuator, Dr.Evans, who, in the exposition of this passage, says, "Why this burying in baptism should so much as allude to any custom of dipping under water in baptism any more than our baptismal crucifixion and death should have any such reference, I confess I cannot see. It is plain, that it is not the sign, but the thing signified in baptism, that the Apostle here calls being buried with Christ; and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise to a new and more heavenly life; so we are in baptism buried, that is to say, cut off from the life of sin, that we may rise again to a new life in faith and love."-(Thomas Coke Commentary).SL    

    We are buried with him by baptism into death — It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments.-(Adam Clark Commentary). SL


    'Buried therefore with him through baptism unto death' -a parallel is drawn between the burial and resurrection of Christ and the death and resurrection of the Christian ('that like as'). 'Therefore' -as a natural consequence of death. 'Buried' -one more proof that the correct mode of baptism is immersion. ( Col_2:12 ).-(Mark Dunagan's Commentary). SL

that-ἵνα (hina)-ἵνα (hina)-in order that, so that, to the end that) like as-ὥσπερ (hosper)-just as, even as) Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) was raised up-ἠγέρθη (egerthe)-to arouse, cause to rise, (i.e. rise up)) from-ἐκ (ek)-out of) the dead-νεκρῶν (nekros)-dead) by-διὰ (dia)-through, by) the-τῆς (tes)-the) glory-δόξης (doxes)-glory (with connotation of power)) of the-τοῦ (tou)-of (the)) Father-πατρός (patros)-father, (God is called the Father)):

    That like as Christ was raised from the dead ... Having shown that the baptized believer, upon his being thereby united with Christ, is then dead unto sin, Paul at once went a step further by pointing out that Christ rose from the dead to a higher type of life, and appealed to this as an analogy of the Christian's rising from the watery grave of baptism to "walk in newness of life."-(Coffman Commentaries). SL

   “that like as Christ was raised up from the dead by the glory of the Father” Comments - Note that the epistle of Romans emphasizes the office and ministry of God the Father. Thus, Paul refers to the activity of God the Father in raising Christ from the dead in Romans 6:4. It was the glory of God filled Jesus' tomb and the Spirit of God raised Jesus from the dead. Hence, Romans 8:11, “If the spirit of Him that raised up Jesus from the dead.”-(Gary H. Everett). SL


even so-οὕτως (houtos)-thus, so) we-ἡμεῖς (hemeis)-us, we) also-καὶ (kai)-even, also, likewise) should walk-περιπατήσωμεν (peripatesomen)-to walk around, (metaph. to live, conduct oneself)) in-ἐν (en)-in) newness-καινότητι (kainoteti)-newness, freshness, (i.e. of principle)) of life-ζωῆς (zoes)-life, motion, activity (figuratively: spoken of a new mode of life, dedicated to God)).:

    In newness of life ... is a reference, not merely to the upright morality and integrity of the Christian pilgrimage, but also to an entirely new status that pertains to him following his union with Christ in baptism. The old man has been renounced, the old identity repudiated, self having been slain; and the Christian is, in a sense, no longer his old self, but "is Christ" (Galatians 2:20). The newness of life is made possible by the reception of the Holy Spirit of promise (Ephesians 1:13), imparted after the believer's repentance and baptism (Acts 2:38ff), and as a consequence thereof. Does this newness of life mean that the possessor of it cannot sin? No. The evil nature of man, his old self, is dethroned through conversion to Christ, and the rightful sovereign of the soul, who is Christ, is enthroned instead of the old man. The will of man, however, still free, can reverse the decision. As Wuest explained: When the believer sins, the dethroned king, the evil nature mounts to the throne, with the consequent dethronement of the Lord Jesus. Such a procedure cannot go on often, nor indefinitely, for God puts a curb upon such a thing by sending suffering, chastening, and the Christian is made miserable by a guilty conscience and the indwelling Spirit who is grieved at such conduct. ... God has so adjusted things in the Christian's life that, while he remains a free moral agent capable of choosing between obeying the divine nature or the evil nature, yet the preponderance of his choices are Godward. ... Hence the impossibility of the Christian's sustaining habitually the same relationship to the evil nature which he sustained before he was saved.[20]-(Coffman Commentaries). SL 

    should walk in newness of life But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Romans 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (2 Peter 1:9).-(Jamieson Fausset Brown). BH

   Walk in newness of life; i.e. live a new life, being actuated by new principles, aiming at new ends, and bringing forth new fruits of holiness: see Romans 7:6BH

    We might walk (περιπατήσωμεν) Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44.-(Vincent's Word Studies). BH

    Observe, lastly, The duty which every baptized person lies under an obligation to perform, in conformity ot Christ, into whose death they are baptized; and that is, to walk in the newness of life. In a word, newness of life is a preparation for and an introduction into eternal life, and must needs be the most excellent life; for it is a life from God it is a life laid out for God, yea, it is the life which God himself lives; and none must expect to live with him in heaven hereafter, that do no walk in newness of life but if we have our fruit unto holiness our end will be everlasting life.-(William Burkitt). SL

    'So we also might walk in newness of life' - 'Walk' -'live an entirely new life' (Wey). ( 2Co_5:17 ); 'So we too might habitually live and behave in newness of life' (Amp). Lit., walk about, implying habitual conduct (Vincent p. 67). 'Newness' -2538. kainotes kahee-not'-ace; from 2537; renewal (figuratively): -newness. In life of a new quality (Gr. Ex. N.T. p. 633) (Romans 7:6). In baptism one comes into contact with the benefits of Christ's death (a death designed to atone for sins-hence how could those baptized ever logically argue that they had the right to keep on sinning?); the result being a spiritual resurrection of the believer from 'dead in sin', to 'alive in Christ'. ( Eph_2:1-9 ; Col_2:12,/13 ). Hence baptism symbolizes the death, burial and resurrection of Jesus Christ. BAPTISM ISN'T THE outward sign of an inward grace, rather is the act that brings the believer into contact with benefits of Christ's death and resurrection.-(Mark Dunagan's Commentary). SL











Scrivener's Textus Receptus 1894
10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας· 11 ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, 12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. 13 καὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώμασι καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησε σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα τὰ παραπτώματα,

Colossians 2:10-13

10 "And ye are-ἐστὲ (este)-'to be') *complete-πεπληρωμένοι (pepleromenoi)-to fill up, fill full, (to make full, to fill up, i.e. to fill to the full)) in-ἐν (en)-in) him, which-ὅς (hos)-who) is-ἐστιν (estin)-to be') the *head-κεφαλὴ (kephale)-the head, (Metaphorically: supreme, chief, prominent; of persons: master, lord)) of all-πάσης (pases)-every, all) *principality-ἀρχῆς (arches)-beginning, principality, (i.e. rule, magistracy)), and-καὶ (kai)-and, also) *power-ἐξουσίας (exousias)-privilege, authority, jurisdiction). 11 In-ἐν (en)-in) whom also ye are circumcised-περιετμήθητε (perietmethete)-to circumcise, (figuratively: of spiritual and moral consecration in covenant relationship)) with the Circumcision-περιτομῇ  (perietome)-a cutting round, circumcision, (fig., of spiritual circumcision)) made without hands-ἀχειροποιήτῳ (acheiropoieto)-not made with hands), in-ἐν (en)-in) putting off-ἀπεκδύσει (apekdusei)-stripping off or away, (divestment:—putting off, laying aside)) the-τοῦ (tou)-of the) body-σώματος (somatos)-body) of the-τῶν (ton)-of the) sins-ἁμαρτιῶν (hamartion)-sin, error, offense) of the-τῆς (tes)-of the) *flesh-σαρκός (sarkos)-flesh, (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):—carnal(-ly, + -ly minded), flesh(-ly)), by-ἐν (en)-in) the-τῇ (te)-the) Circumcision-περιτομῇ (peritome)-a cutting round, circumcision) of-τοῦ (tou)-of the)