Let’s begin by answering the question asked in the title of this article. When received in faith, baptism imparts God’s grace—not by producing it, but by conferring the assurance that flows from union with Christ (Col. 2:12).

Scripture declares that baptism saves (1 Pet. 3:21). But the same passage affirms that baptism does not purify. How then should we understand the efficacy of baptism in light of Scripture, and how has it been understood by Christians throughout history? Of course, there is no universal understanding of baptism, but here is the understanding set forth in The Second London Baptist Confession of Faith:

“Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.” (29.1)

Baptists believe that when the Bible uses strong salvific language in connection with baptism (Titus 3:5; 1 Pet. 3:21), it is sacramental language through which Scripture attributes the signified reality to the sign. In other words, it is not baptism that saves, but the death and resurrection of Christ represented by baptism (Rom. 6:3–4). This salvific language must be interpreted in light of other biblical teachings that attest that salvation can be received without baptism (Luke 23:43; Rom. 4:10–11) and that salvation may be absent despite baptism (Acts 8:13, 20–23; Matt. 7:21–23).

However, rejecting sacramentalism should not lead us toward strict symbolism, as if baptism were nothing more than a ritual. Baptism and the Lord’s Supper are more than symbols; they are means of grace, just like preaching, which is the means par excellence and must be received before the sacraments (Acts 2:41; 1 Cor. 1:17, 21).

Baptism is first and foremost a means of grace for the person being baptized. It is not merely a testimony of their faith in Christ, but above all a testimony of God’s grace toward them. Nor is baptism primarily something the person being baptized does, but something they passively receive. But what exactly do they receive?

They receive a visible sign of their salvation in Christ. The confession does not use the word “seal” to refer to baptism or the Lord’s Supper, although Reformed theology generally presents the sacraments as seals of the Covenant of grace. However, Scripture does not use this terminology when speaking of baptism. Rather, it affirms that it is the Holy Spirit who seals and guarantees salvation in the believer (Eph. 1:13–14). Baptism does not infallibly guarantee salvation, but it communicates the infallible assurance of faith to the one who receives it. It does so through a fourfold significance.

1. Baptism is a sign of our fellowship with Christ in his death and resurrection. 

Baptism is more than the various washings that symbolized purification in general (Heb. 9:9–10). It is a baptismal burial specifically linked to the death and resurrection of Christ (Rom. 6:3–5; Col. 2:12).

Baptism declares to the believer that he has been united with Jesus in His work of redemption and that all that has been accomplished in the Saviour is imputed to him. Hearing the Word of God declare this reality to our souls is a true blessing; receiving the visible sign of this reality on our bodies is a confirmation of that same blessing. These are not two different graces, but the same grace of the Gospel communicated through both word and sign.

2. Baptism is a sign of our engrafting into Christ. 

Baptism is not only a sign of our union with a past event (the death and resurrection of Christ), but also of our present union with Christ. The New Testament, and in particular the epistles, present the Christian life as a spiritual union with Christ, exalted in heavenly glory (Gal 2:20; Eph 2:6; Col 3:3–4).

Baptism is the visible mark of this spiritual incorporation into him: “All of you who were baptized into Christ have clothed yourselves with Christ” (Gal 3:27). Thus, baptism is not merely a breaking point with our past life without Christ, but the point of union with the new life in Christ.

3. Baptism is a sign of the remission of our sins.

Without the forgiveness of sins, there could be no new life. Baptism is the ultimate sign of the forgiveness of sins: “John appeared, baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4). This is also attested to in the Book of Acts in the account of Paul’s conversion: “And now, why do you delay? Get up, be baptized, and washed from your sins, calling on the name of the Lord” (22:16).

Baptism itself does not produce this cleansing, but the sinner is purified from sin by calling upon the name of the Lord (Rom. 10:13). This is why baptism should be reserved for those who call upon the name of the Lord, since it is, by its very nature, linked to the invocation of the Lord’s name.

4. Baptism is a sign of our giving up into God through Jesus Christ, to live and walk in newness of life.

Baptism is not a one-way street. While it is first and foremost a grace received, it is also a profession of faith and a solemn commitment. The formal profession of faith of the saints is their baptism (Mark 16:16; 1 Tim. 6:12). From this perspective, to separate baptism from the profession of faith is to separate what God has joined together. These two must occur simultaneously, and no baptism should be administered to anyone without their committing themselves body and soul to God (1 Pet. 3:21).

All who are baptized are called to live a new life in Christ (Rom. 6:4). This covenantal rite is extremely solemn; it positively affirms as a present reality everything that baptism symbolizes.