Following the theories of the great Greek philosopher, Plato, there were those who wanted to quickly turn Jesus’ message into a call to escape this world of corruption and enter the pure spiritual world of the gods. As we’ve pointed out before, this kind of thinking has carried forward in some communities even to this day. But we need to remember that there is no concept in the biblical tradition of a separation between the physical and the spiritual, the body and the soul. And the world is God’s creation for our enjoyment, not for our escape.
Salvation in the New Testament is salvation from sin, not salvation from the flesh. When we confess the Apostles’ Creed, we confess the "resurrection of the body." It is not the body we know, of course – the Apostle Paul told the Christians in Corinth, there are heavenly bodies and there are earthly bodies …the body that is sown is a natural body, it is raised a spiritual body (1 Cor 15: 40, 44) – but it is a body nonetheless.
Whatever salvation – and eternal life – mean, they have to mean that the person God created is the person that God saves. There is no place in Christian doctrine for reincarnation. Nor is salvation a generic or an automatic transfer from one category of life to another. It is a gift of God, made possible in the life, death, and resurrection of Jesus, given to those who honour God, and it applies to the whole person.
And what that means for Jesus’ ministry is that salvation from sin is also salvation from the results of sin. He saves people from blindness, from drowning, from demons, from hunger – as a foretaste of what life will be like when the reign of God is complete. That miracles can happen is the sign that the kingdom is present.
Eugene E. Roberts states that when Jesus is glorified – in his death and resurrection – we understand that this means the defeat of all earthly powers. Knowing Jesus means knowing that one has been saved for a purpose larger than the self, called to a task, to a life that has implications for this side of heaven as well.
The conversation with Nicodemus (20)
In chapter 3 Nicodemus appears. He is a ruling Pharisee, another important and influential Jewish group. It may be that the evangelist uses him in his unfolding drama as representative of that Pharisaic group. Yet it is noted that Nicodemus comes by night. This may be purely symbolic, indicating he is ‘in the dark’ and needing the help of Jesus’ light – he comes to Jesus with questions to be answered. A contrasting view put forward by Russell is that Nicodemus came under cover of the dark so that the other P harisees would not know that he has approached Jesus. This would imply a general Pharisaic opposition to Jesus.
We who believe that baptism is essential and those who do not have turned to Jesus' statement to Nicodemus for support of our positions. We have generally approached John 3:115 to find the answer to "What must I do to be saved?" while ignoring the context. While admitting that Jesus' statements ultimately relate to salvation, let us look to learn more completely what he and Nicodemus were talking about.
John the Baptist had come announcing that the kingdom of God was near. He called for repentance and baptism as a public commitment to that kingdom even though he did not call it a new birth. Although baptism comes to us suddenly without explanation in John's ministry, historians tell us that the Jews were familiar with baptism. We are told that Gentiles who became Jewish proselytes made their commitment known publicly by a ceremony of baptism. Baptism signified their entrance into the hopes and claims of fleshly, national Israel.
While John proclaimed the nearness of the kingdom, he also pointed to the one who would come after him. John then identified Jesus as the Lamb of God. Andrew went to Peter and exclaimed, "We have found the Messiah!" Philip declared that they had found the one whom Moses and the prophets wrote about. And Nathanael answered Jesus, "Rabbi, you are the Son of God! You are the King of Israel!"
Word gets around. A devout ruler named Nicodemus hears these rumors about the Messiah, the king, and the kingdom. He comes to Jesus with thoughts of cashing in on his birthright as a Jew which would entitle him to all the benefits, promises, and prerogatives of the restored kingdom. As a ruler he would have special interest because he might be given some seat of power in the restored kingdom.
The recorded conversation is abrupt, but surely they had talked at length about what was on Nicodemus' mind, or at least Jesus knew Nicodemus' thoughts. So Jesus explains to him, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." In effect he is saying, "Nicodemus, if the approaching kingdom were a restoration of the nationalistic kingdom of Israel, your citizenship in it would be assured. But I am speaking of a spiritual kingdom. You must abandon Jewish nationalism with its hopes and expectations and be proselyted into a different kingdom. You must undergo a proselyte baptism declaring your change and giving public commitment to a spiritual reign of God. This will demand such an abrupt and complete change that it will be like a new birth. Metaphorically, it will be a new birth of the water of proselyte baptism and the working of the Spirit of God within you. You will no longer be counted as a Jew nor will your Jewishness any longer offer special blessings. Being a Jewish ruler will give you no special prerogatives in the kingdom of God."
Whereas, in the claims of national Israel, the birth of an Israelite was fully visible and could be attested to by fleshly circumcision, the birth of the Spirit would be as invisible as the wind. Even as the effects of the wind are visible, though, the affected fruits of the Spirit could be seen and attested to. It would be a circumcision of the heart.
The question "What must I do to be saved?" was not the topic of the conversation. Nicodemus was already a devout Pharisee. Although Jesus chided him for his lack of understanding and slowness in believing, he did not reprimand him for any sin or unrighteousness. If he had died the previous night, he would have become one of those under the law whom Christ redeemed (Gal. 4:4f).
To use this metaphor to support the necessity of baptism for the remission of sins is to give it a meaning based upon later revelation on the subject. Nicodemus did not have those teachings but would understand Jesus' words in the context of his inquiry about the kingdom. He wasn't inquiring about membership in the church, either.
Years later, Paul alludes to this metaphor in speaking of our transition from any fleshly hopes to the spiritual. By means of a similar proselyte baptism, "He delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son" (Col. 1:13). In the birth of water and the Spirit our allegiance from the fleshly to the spiritual is committed.
And those today who are still hoping for places in a restored nationalistic kingdom of Israel should be reminded: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit."
To answer the question, Is Baptism necessary for salvation, we need to look to the Scriptures for direction. In John's Gospel, Jesus told Nicodemus: "I solemnly assure you, no one can enter into God’s kingdom without being begotten of water and Spirit. According to God's plan, Baptism is the norm for salvation. However, we believe that God has not limited salvation to only those who are baptized in water. If a person is not saved it is the choice of the individual person to reject the gift of salvation. The Church professes that all salvation comes through the Death and Resurrection of Jesus. As St. Paul states in Ephesians 2:8: "It is owing to his favor that salvation is yours through faith. This is not your own doing, it is God's gift."
Accepting these truths, we ask the question: Does Baptism have to be by water? What about people who never had the opportunity of water Baptism through no fault of their own? Because God wills all men to be saved, the Church teaches that there are three forms of Baptism: by water, by fire and by desire. The first, by water, is clear enough. This is the ordinary way that most of us experience the gift of God's loving life for the first time and the way that we enter into the process of salvation. The second, by fire, affects those who may have been preparing for Baptism by water, but were martyred because
they professed faith in Jesus Christ. This happened frequently in the early years of the Church. It may be happening today in areas where Christians are being persecuted.
The third, by desire, is more common than we think. Take, for instance, all the men and women before Christ's Death and Resurrection who were faithful to God. Jesus saved them. Their desire to follow God and do what He wanted them to do opened them to that gift of salvation. Or take the example of someone who, through no fault of his or her own, has never heard of Jesus and Baptism, but believes in God and lives according to their conscience in relationship with God. If that person is saved, it is because of
Jesus; and the desire of that person to be pleasing to God is the response to the call of God. Baptism by desire and Baptism by fire reflect the mysterious fulfillment of God's plan that everyone be given an opportunity for salvation.
It is clear that Nicodemus is unenlightened. He fails to realise that the work of Jesus is to lead people to be born again, of water and the spirit in order for salvation; to see the kingdom and enter it. Nicodemus thinks in physical terms and does not understand. The treatment of Nicodemus is not overtly hostile, he just lacks the understanding that will gain the salvation that belief in eternal life, and Jesus, will bring.
In chapter 7 Nicodemus seems to stand against the actions of those Pharisees who have condemned Jesus through not allowing him freedom to speak.
The Pharisees are seen to criticise the officers who have not arrested Jesus “Are you also deceived? Have any of the rulers or the Pharisees believed on him?” presumably believing themselves that the answer is no. Nicodemus shows immediate support towards Jesus; his words indicate he is willing to hear Jesus and see his wrok; thus potentially enabling him to salvation.
Jesus told Nicodemus “I tell you the truth, unless a man is born again, he cannot see the kingdom of God.” Nicodemus responded “How can a man be born again when he is old? Surely he cannot enter a second time into his mother’s womb to be born?” And Jesus replied “I tell you the truth, unless a man is born of water and the spirit, he cannot enter the kingdom of God.”
Nearly all scholars agree that “born of water” is a reference to baptism and that “and the spirit” is a reference to the spiritual renewal which takes place within a person when he or she comes to Faith in Jesus, repents, and recieves “the gift of the Holy Spirit” promised in Acts 2:38. Thus baptism and repentance are both the requirements for salvation.
Jn 12:46, 3:18, 3:36, 5:24
John – Evangelist & Interpreter by Stephen Smalley. Pg. 203
e.g. Dodd, Marsh, Smalley.
http://members.iquest.net/-c_m_f/cmffrede.htm
