INTRODUCTION AND SUMMARY OF EXEGESIS
Post 19 considers Mark 16:15-16. Mark 16:15-16 does not support the doctrine of baptismal regeneration for the following three reasons.
First, it is highly likely that Mark 16:15-16 is not a part of the autograph of the Gospel of Mark. Therefore, this text is NOT Scripture and not entitled to function as support for any biblical doctrine including the doctrine of baptismal regeneration.
Second, even if Mark 16:15-16 is a part of the autograph, to interpret this text to support baptismal regeneration violates the exegetical fallacy of negative inference. This means such an interpretation is fallacious.
Third, the grammar of Mark 16:16 shows that “has believed” is an aorist particle of cause of one’s salvation and that “has been baptized” is an aorist particle of result or evidence of salvation. In other words, belief saves, and baptism results or evidences from salvation.
Finally, on pages 23-30, Dr. Jack Cottrell uses this text in his book Baptism – Biblical Study (College Press Publishing, Joplin, MO (1989) [7th printing in 2006]) to support the doctrine of baptismal regeneration. I will comment on one of his arguments.
EXEGESIS OF THE TEXT
The Text – NASB95
Mark 16:15–16 (NASB95) reads:
15 And He said to them, “Go into all the world and preach the gospel to all creation. 16 “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.
Preliminary & Background Issues
There is a significant textual issue about Mark 16:9-20. The United Bible Societies commentary [Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies’ Greek New Testament (4th rev. ed.) (pp. 105–106). United Bible Societies] opines that verses 9-20 were not part of the autograph:
Thus, on the basis of good external evidence and strong internal considerations it appears that the earliest ascertainable form of the Gospel of Mark ended with 16:8. At the same time, however, out of deference to the evident antiquity of the longer ending and its importance in the textual tradition of the Gospel, the Committee decided to include verses 9–20 as part of the text, but to enclose them within double square brackets in order to indicate that they are the work of an author other than the evangelist.
Another textual source [Westcott, B. F., & Hort, F. J. A. (1882). Introduction to the New Testament in the Original Greek: Appendix (p. 51). Harper and Brothers] excludes vv. 9-20 from the autograph:
The opening words of v. 9 Ἀναστὰς δὲ πρωί, without ὁ Ἰησοῦς or any other name, imply a previous context, and mark vv. 9–20 as only the conclusion of a longer record: but to what length the record extended, it is idle to speculate. On the other hand it is shown by its language and structure to be complete in itself, beginning with the Resurrection and ending with the Ascension. It thus constitutes a condensed fifth narrative of the Forty Days. Its authorship and its precise date must remain unknown: it is however apparently older than the time when the Canonical Gospels were generally received; for, though it has points of contact with them all, it contains no attempt to harmonise their various representations of the course of events. It manifestly cannot claim any apostolic authority; but it is doubtless founded on some tradition of the apostolic age.
Another commentator [Edwards, J. R. (2002). The Gospel according to Mark (p. 497). Eerdmans; Apollos] views vv. 9-20 as not a part of the autograph:
It is virtually certain that 16:9–20 is a later addition and not the original ending of the Gospel of Mark. The evidence for this judgment is complex, and it is necessary to discuss the problems in some detail before taking up the secondary ending itself.
Stern [Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Mk 16:9). Jewish New Testament Publications] views them as not in the autograph:
9–20 These verses do not appear in the two oldest Greek manuscripts, their style differs from the rest of Mark, and the transition from v. 8 is awkward. Therefore some scholars believe them to be scribal additions. Others consider them apostolic in origin and inspired by God, but not written by Mark, having been added by an editor to bring closure to the otherwise abrupt ending. And others believe Mark wrote them. They are included in the JNT text, but with a footnote pointing out their problematical character.
It is highly likely that Mark 16:15-16 is not a part of the autograph of the Gospel of Mark. Therefore, this text is NOT Scripture and not entitled to function as support for the doctrine of baptismal regeneration. However, even if Mark 16:15-16 is a part of the autograph, this passage does not support baptismal regeneration.
The Exegetical Fallacy of Negative Inference
In his book Exegetical Fallacies, on pages 101-102, D. A. Carson defines the fallacy of negative inference [italics in the original]:
It does not necessarily follow that if a proposition is true, a negative inference from that proposition is also true. The negative inference may be true, but this cannot be assumed, and in any case, is never true because it is a negative inference.
The gotquestions.org website [link: https://www.gotquestions.org/baptism-Mark-16-16.html ] gives the following generic example and the Mark 16:16 example in the context of the negative inference fallacy [emphasis added]:
For example, the statement “a dog with brown spots is an animal” is true; however, the negative, “if a dog does not have brown spots, it is not an animal” is false. … Consider this example: “Whoever believes and lives in Kansas will be saved, but those that do not believe are condemned.” This statement is strictly true; Kansans who believe in Jesus will be saved. However, to say that only those believers who live in Kansas are saved is an illogical and false assumption. The statement does not say a believer must live in Kansas in order to go to heaven. Similarly, Mark 16:16 does not say a believer must be baptized. The verse states a fact about baptized believers (they will be saved), but it says exactly nothing about believers who have not been baptized. There may be believers who do not dwell in Kansas, yet they are still saved; and there may be believers who have not been baptized, yet they, too, are still saved.
A Brief Review of Mark 16:15-16
Finally, on page 688 of his book Greek Grammar Beyond the Basics, Dr. Daniel Wallace explains the interaction between an aorist participle of cause and an aorist particle of result or evidence [italics in the original]:
This text may illustrate another point about condition. As you recall, the two conditions in the protasis do not necessarily bear the same relation to the apodosis. One might be cause, the other might be ground or evidence. If that is the case here, “If you believe” is the cause and the fulfillment of the apodosis depends on it; “and are baptized” is the evidence of belief and the apodosis does not depend on it for fulfillment. This would explain the following sentence “The one who does not believe shall be condemned.”
Common sense dictates that because verse 16b omits baptizō, baptizō is not necessary for salvation. Robertson [Robertson, A. T. (1933). Word Pictures in the New Testament (Mk 16:16). Broadman Press] writes:
And is baptized (και βαπτισθεις [kai baptistheis]). The omission of baptized with “disbelieveth” would seem to show that Jesus does not make baptism essential to salvation. Condemnation rests on disbelief, not on baptism. So salvation rests on belief. Baptism is merely the picture of the new life not the means of securing it. So serious a sacramental doctrine would need stronger support anyhow than this disputed portion of Mark.
Tom Constable [Constable, T. (2003). Tom Constable’s Expository Notes on the Bible (Mk 16:16). Galaxie Software] explains the interaction between verses 16a and 16b [emphasis added]:
This is a verse that some people believe teaches the necessity of water baptism for salvation. However, Christian baptism elsewhere in the New Testament is always defined by an outward confession of belief in Jesus Christ. This verse also regards baptism as such. The second part of the verse clearly teaches that unbelief alone results in condemnation (cf. 9:43–48), not belief and failure to undergo baptism.
In the first part of the verse, one article governs both participles: “has believed and has been baptized” or “believes and is baptized” (NIV). This indicates the close relationship between believing and being baptized. However, they are not inseparable (cf. Rom. 3:21–28; 1 Cor. 1:17; Eph. 2:8–9). Baptism is not a condition for salvation, but it is an important step of obedience for a believing disciple.
The Importance of Context
Let me quote preceptaustin.org (link: https://www.preceptaustin.org/mark-16-commentary ) because it reveals the importance of context:
He who has believed and has been baptized shall be saved – This sounds like it saying one must be baptized (assuming water baptism) to be saved. While this is not inspired Scripture, people who believe baptism is necessary for salvation will appeal to this non-inspired passage. While we could simply tell them this text is not accepted by almost all writers as the inspired, inerrant Word of God, there is something else we can do. We can challenge them to read the text in context.
but he who has disbelieved shall be condemned – What does this passage teach us in context? It clearly unhinges belief from baptism and states that if one does not believe they will be condemned. The implication clearly is that they are not saved. What is clear is that it does not say one who has disbelieved and not been baptized will be condemned. So even thought this text is not inspired, an honest reading in context clearly refutes the false teaching that one needs to be baptized (assuming water baptism) to be saved.
COMMENTS ABOUT DR. COTTRELL’S ARGUMENTS
My understanding of the doctrine of baptismal regeneration is that water baptism is a mandatory experience for a person to be saved. Yet, on page 27, Dr. Cottrell discusses without any Scriptural support two exceptions; namely, the “baptism of blood” and the “baptism of desire.”
Dr. Cottrell writes on page 27 [italics in the original]:
“Baptism of blood” refers to martyrdom; it refers to situations in which a person has put their faith in Christ but is martyred for his faith before he has a chance to be baptized. … “Baptism of desire” refers to any situation in which a believer honestly desires to meet the condition of baptism but is prevented from doing so by irremedial physical circumstances, e.g., confined to prison, nailed to a cross, pinned down by enemy gunfire, lost in a desert.
My reaction is, “you’ve got to be kidding!” The invention of exceptions without Scriptural support to somehow maintain a doctrine reveals the fundamental fallacy of that doctrine.
CONCLUSION
Mark 16:15-16 does not support the doctrine of baptismal regeneration for the following three reasons.
First, it is highly likely that Mark 16:15-16 is not a part of the autograph of the Gospel of Mark. Therefore, this text is NOT Scripture and not entitled to function as support for any biblical doctrine including the doctrine of baptismal regeneration.
Second, even if Mark 16:15-16 is a part of the autograph, to interpret this text to support baptismal regeneration violates the exegetical fallacy of negative inference. This means such an interpretation is fallacious.
Third, the grammar of Mark 16:16 shows that “has believed” is an aorist particle of cause of one’s salvation and that “has been baptized” is an aorist particle of result or evidence of salvation. In other words, belief saves, and baptism results from or evidences salvation.
VERY IMPORTANT IF YOU BELIEVE IN BAPTISMAL REGENERATION
Finally, let me quote gotquestions.org (lonk: https://www.gotquestions.org/baptism-Mark-16-16.html ):
If you believe in baptismal regeneration, you would do well to prayerfully consider whom or what you are really putting your trust in. Is your faith in a physical act (being baptized) or in the finished work of Christ on the cross? Whom or what are you trusting for salvation? Is it the shadow (baptism) or the substance (Jesus Christ)? Our faith must rest in Christ alone. “We have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Ephesians 1:7).
Please read and take to heart what I write in the section entitled “IF YOU ARE NOT A CHRISTIAN.”
IF YOU ARE UNSURE ABOUT YOUR SALVATION
If you are unsure about your salvation, you need to check out my book The Salvation Meter: Biblical Self-Diagnostic Tests to Examine Your Salvation and Spiritual Growth (book link at Xulon Press: https://www.xulonpress.com/bookstore/bookdetail.php?PB_ISBN=9781662828638 ). At Amazon the book link is https://www.amazon.com/Salavation-Meter-Biblical-Self-Diagnostic-Spiritual/dp/1662828632 . I also have a website in which I am updating the content in the book. The link to my website for the book is https://thesalvationmeter.com .
IF YOU ARE NOT A CHRISTIAN
… please (1) read through “God’s Plan of Salvation” so you can understand what God did for you through His only unique Son, Jesus Christ, and (2), from the bottom of your heart, pray the “Sinner’s Prayer” meaning every word. If you do, you will be reconciled to God – saved – through Jesus Christ.
God’s Plan of Salvation
In the beginning, God, who is holy, created the entire universe. As a part of His creative actions, He made humans in His image to know Him. For a while, everything was right between God and our ancestors, Adam and Eve. But Adam sinned, and his sin was passed down to all of humankind whereby we became separated from God. Nothing we could do on our own could bridge that separation so that without God’s intervention, hell would be our eternal destination.
Fortunately for us, in His great love and mercy God provided humankind with the only means of salvation, which is through Jesus Christ who is God’s only unique Son. While retaining His deity, God the Son became a man in Jesus, lived a perfect life, and died on the cross, thus fulfilling the law Himself and taking on Himself the punishment for the sins of all those who would ever repent and trust in Him for their salvation. Jesus rose from the dead, showing that God the Father accepted Christ’s sacrifice and that God’s wrath against us has been exhausted. He now calls us to repent of our sins and trust alone in what Christ did to save us.
If we repent of our sins and completely trust in Christ alone that He died for our sins and rose to life from the dead, we are born again into a new life, an eternal life with God.
Scripture References: Genesis 1:1, 27, 31; Habakkuk 1:13; Genesis 2:7, 18, 21-25; Genesis 3:1-7, 23-24; Isaiah 59:2; Romans 3:19-20, 23; 5:17-19; Ephesians 2:8-9; Romans 6:23; John 14:6; Acts 4:12; 1 Corinthians 15:3; 1 John 4:10; John 3:16-18; Mark 1:15; Romans 1:4; 4:25; John 3:5-8; 1 Peter 1:3.
“Sinner’s Prayer”
Lord, Jesus Christ, the only unique Son of God, thank You for Your free gift of eternal life. I know I’m a sinner who cannot save myself no matter what I do, and I deserve to spend eternity in hell. But, I know that because You loved me so much, You voluntarily died on the cross for me taking my sins upon Yourself, and You physically bodily rose from the grave showing that Your sacrificial death was sufficient payment to give me eternal life in Heaven. I now repent of my sins and trust alone in what You did for my eternal salvation. Please take control of my life as I now receive You as my Lord and Savior. Thank You so much for saving me. I am now Yours forever! (Scripture references: John 1:1-4, 11-14; John 3:16; Romans 6:23; Ephesians 2:8-9; Romans 3:21-26; Isaiah 53:4-6; Mark 1:15; Acts 16:31; Acts 4:12; Romans 10:9-10, 13; 1 Corinthians 15:3-4; John 10:27-29).
Upon your salvation, you must find a spiritually solid Bible-believing church that (1) teaches that the sixty-six books of the Bible are the inspired, inerrant, and infallible Word of God, (2) believes in the doctrine of the Trinity, which means that there is one God who eternally exists as three distinct Persons — the Father, Son, and Holy Spirit – and each Person is fully God, and (3) teaches that salvation is by grace through faith and not by works (e.g., water baptism by immersion).
ONE CAUTIONARY POINT. Please do not make the mistake of thinking that once you become a Christian, your life will become easy. Most likely, it will become more difficult. God’s blessing of salvation and life’s difficulties are not mutually exclusive. Jesus told His disciples, “If the world hates you, remember that it hated me first.” John 15:18 (NLT). Always keep in mind that you have an eternal home in heaven waiting for you per John 14:2–4 (NLT):
2 There is more than enough room in my Father’s home. If this were not so, would I have told you that I am going to prepare a place for you? 3 When everything is ready, I will come and get you, so that you will always be with me where I am. 4 And you know the way to where I am going.”
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