Does Baptism Save You? A Biblical Case for Faith Alone

Faith alone saves. Baptism does not apply salvation. Here is the biblical case.

What Is Salvation?

Before addressing what is required for salvation, we need to define what salvation actually entails. I find the statement from Faith Community Church particularly helpful here. They describe salvation as “the redemption of the whole man, involving both his immaterial soul (Jas 1:21; 5:20) and material body (1 Cor 15:51–53; 1 Thess 4:16–17)… In its broadest sense, salvation includes regeneration (Eph 2:5), sanctification (1 Cor 1:2, 30; 1 Pet 1:1–2), and glorification (Rom 8:30; 2 Tim 2:10).”

Justification is another essential component. The same document explains: “Justification before God is an act of God (Rom 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Acts 2:38; 2 Cor 7:10; Isa 55:6–7) and confess Him as sovereign Lord (Rom 10:9–10; 1 Cor 12:3). This righteousness is apart from any virtue or work of man (Gal 2:16; Titus 3:5); it is a gift of God’s grace (Rom 3:25), and involves the placing of our sins on Christ (Isa 53:6; Col 2:14; 1 Pet 2:24) and the imputation of Christ’s righteousness to us (Rom 4:5–8; 2 Cor 5:21)… Justification brings the believer into a relationship of peace and favor with God (Isa 61:10; Rom 5:1).”

Without going into exhaustive detail, it suffices to say that salvation is the completed work of redemption, offered to the person through faith in Jesus. A clear Gospel presentation looks something like this:

God, in the person of Jesus, took on flesh and lived a perfect life. He voluntarily gave his life to pay the price for your sins and conquered death to give you eternal life — in the warmth of God’s presence, to enjoy Him forever. Romans 10:9 says, “confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, and you will be saved.” Repent, place your faith in him, and make him Lord of your life.

Salvation by Faith Alone

By way of statement of faith, we hold to the following, as expressed by The King’s Academy in Woodstock, GA:

We believe that men are justified on the single ground of FAITH in the shed blood of Christ and that only by God’s grace and through FAITH alone we are saved.

The question at the core of this debate is simple: what does Scripture say? There are many passages throughout Scripture that support the position that faith alone is sufficient for both the means and application of salvation. Rather than survey every passage, I want to build a solid case from those that most clearly establish the foundation. The goal is a proper understanding of God’s Word demonstrating that one must not add anything to faith to attain or apply salvation.

John 5:24

“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”

The critical phrase is “has passed from death to life.” This passing is the transformation of salvation — the fullness of whole-man redemption spoken of earlier. Upon believing the words of Jesus, one passes from death to life. No additional action is required prior to being brought to life. The only question remaining is: what is meant by “my word”? In the immediate context, it refers to the authority Jesus has been given by the Father — authority that is only possible if Jesus is God.

Looking back at verse 21, we read that “the Son gives life to whom he will.” The argument is clear: we must believe that Jesus is Lord and the giver of life. Jesus solidifies this in verse 26: “For as the Father has life in himself, so he has granted the Son also to have life in himself.” We are to believe in the absolute authority of the Son to give life. In the broader context, this also means believing everything Jesus has revealed through his Word — which does not mean limiting belief to the so-called red letters, as that would deny Jesus as the eternal Word. I am also aware of the passage regarding Jesus’s conversation with Nicodemus in the surrounding texts, and that will be addressed in the next section.

Romans 3:23–26

“for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus… so that he might be just and the justifier of the one who has faith in Jesus.”

This entire passage is Paul’s argument for faith as the means and application of salvation. The formula is plain: all have fallen short; all are justified by grace as a gift; and that gift is given to those who have faith. There is nothing in all of Romans 3 about baptism. It is telling that Paul could construct an entire argument on faith as the basis of salvation without a single mention of baptism as a requirement. In fact, the only time Paul uses the word baptizō in Romans is in 6:3–4 (additional information in the resources section). There is nothing in all of Romans that suggests or alludes to baptism as a requirement of salvation.

Ephesians 2:8–10

“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

I am not arguing here that baptism is a work and therefore excluded. While that is a valid argument, I can grant, for the sake of argument, that baptism is not a work and still make the same point from this passage. Where is baptism? Paul does not argue that we are saved by faith and baptism, nor that baptism is required for the application of salvation.

Would Paul not have been hard pressed to mention baptism here if he believed it was a requirement of salvation? The word baptizō appears only once in all of Ephesians, and even there Paul says nothing about it being a requirement. Why would he leave it out if it were essential to salvation?

Paul is writing full theological arguments on what it means to be saved — to two major churches — and in both he neglects to press the importance of baptism in the salvific process. It is also worth distinguishing what Acts records from what Paul is doing in his epistles. Acts records the activity of the early church. In his letters, Paul is laying down a theological framework for what salvation means and how it functions. Paul would never deny the necessity of baptism in the believer’s life — it is a mark of what it means to be a true believer. But why does he not press its necessity in these foundational theological works? If baptism were required for salvation, one would expect it to be at the core of his argument.

Titus 3:5–7

“he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.”

The first question we need to answer is what Paul means by “the washing of regeneration.” It is worth noting that the term baptizō is not used here — in fact, baptism is never mentioned in the entire letter to Titus. The term Paul uses is loutron, meaning washing or bathing. Can we assume that, because it references washing, it must denote baptism? I don’t think so.

Both clauses — “washing of regeneration” and “renewal” — are grammatically tied to “of the Holy Spirit.” The Holy Spirit is the one doing the renewing and the washing. Whatever connection this imagery may have with baptism, the emphasis cannot be on the physical waters of baptism as the saving agent. The next phrase confirms this: the Holy Spirit accomplishes this washing of regeneration and renewal by being “poured out on us richly through Jesus Christ our Savior.” This is best understood as the washing and renewal that accompanies the indwelling of the Holy Spirit, not as a mechanical effect of the baptismal rite itself.

Conclusion on Faith Alone

The passages examined are clear: we are saved by faith alone. This includes everything that comes with salvation and the regeneration of the whole man through the blood of Jesus. There is no explicit verse that says “do not add baptism to the Gospel,” but the evidence is overwhelming as to what the true and pure Gospel contains. To demand an explicit prohibition is to deny the clarity of Scripture — and is itself an argument from silence. The fact that the Bible never says baptism is not part of the salvific process does not mean we have the right to import it there.

We must also take into account how infrequently baptism appears across Paul’s letters. Out of 13 letters, there are roughly 12 explicit mentions of baptism. If baptism is necessary for salvation, it is a remarkable oversight that Paul includes no mention of it in his letters to the Philippians, the Thessalonians (either letter), or to Timothy — the man he was entrusting with church leadership. Across roughly 120 to 150 pages of some of the most foundational theological writing in the Christian faith, the mentions of baptism would fill maybe one or two pages. While that is not proof, one must admit it is worth serious consideration. How could Paul fail to make baptism a central, expounded matter if it were absolutely necessary for salvation?

The next section will deal directly with the passages most commonly used to argue the other side.

Baptism in Scripture

A brief note on scope: this article is addressing the question of whether baptism is required for personal salvation — specifically, the view that baptism is the instrument by which regeneration or justification is applied to the believer. The separate question of infant baptism as a covenantal sign of community membership involves different theological categories and is not in view here. That discussion deserves its own careful treatment.

“Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?’ And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.'” — Acts 2:37–38

The directive is clear: repent and be baptized. The result is clear: receive the forgiveness of sins and receive the gift of the Holy Spirit. What is not clear is whether baptism here is a prerequisite or a result of receiving forgiveness and the Holy Spirit. I could simply state that Peter understood repentance as a requirement of salvation and baptism as a requirement of the saved — and that combining these two actions makes perfect sense. You might say I am reading my Theology into the text, and that would be fair. So we need to understand Peter’s Theology before properly interpreting this verse.

Peter’s Theology on Salvation

Peter gives five major Gospel-centered speeches in Acts:

• Pentecost (2:37–38)
• Solomon’s Portico (3:18–26)
• The House of Cornelius (10:34–48)
• Before the Sanhedrin (4:8–12)
• Before the Council (5:29–32)

The Pentecost passage is the only one in which Peter links baptism and repentance together. The most instructive comparisons are Solomon’s Portico and the House of Cornelius.

Solomon’s Portico — In Acts 3:18–26, Peter is speaking to those gathered at Solomon’s Portico. He has just healed a man through faith in Jesus, the crowd has gathered in astonishment, and Peter delivers a pointed confrontation of their ignorance followed by a clear Gospel call: “Repent therefore, and turn back, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus” (Acts 3:19–20). If Peter’s Theology held baptism as a requirement of salvation, why no mention of it here?

The House of Cornelius — Acts 10:34–48 is perhaps the most decisive. Peter opens his mouth and preaches: they have been commanded “to preach to the people and to testify that he [Jesus] is the one appointed by God to be judge of the living and the dead. To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.” What happens next? “While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers… were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles.” They heard, believed, and the Holy Spirit fell on them — before baptism. After witnessing their salvation, Peter exclaims, “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” And he commanded them to be baptized. It could not be clearer: Peter does not believe that one must be baptized to receive the Holy Spirit. He promotes believer’s baptism without ambiguity.

Acts 2:38 — Conclusion

The combination of these passages makes Peter’s Theology plain: baptism is not a requirement of salvation. Those at the house of Cornelius were indwelled by the Holy Spirit before baptism took place. There is one more important detail to note. Back at Pentecost, verse 41 tells us that “those who received his word were baptized.” What does it mean to “receive his word”? Simply hearing it would have no effect. The Greek word is ἀποδέχομαι (apodechomai) — to welcome, receive warmly, accept, believe as true. When we take the full range of passages on what happens as a direct and immediate result of belief and read them alongside this, the conclusion is clear: baptism is a command for the saved, not a command in order to be saved.

Peter’s point at Pentecost is this: once we come to Christ in faith, we must obey his command to be baptized. That is the normal, expected pattern for every believer.

John 3 and the Conversation with Nicodemus

John 3:5: “Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.'”

This is likely one of the most disputed passages in the conversation about baptism and the application of salvation. The question of what Jesus means by “born of water and the Spirit” has generated no small amount of debate. I want to walk through the passage and make the case for what I take to be the most defensible reading of the text. I will then supply four interpretive views drawn from commentary.

The conversation begins in verse 3, where Jesus tells Nicodemus something extraordinary: “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (Jn 3:3). The Greek phrase is gennēthē anōthen, which can mean either “born again” or “born from above.” This assertion prompts Nicodemus to ask about entering his mother’s womb a second time, and Jesus responds directly. I think the grammatical construction of that response is central to settling this argument.

One key grammatical observation comes from James Emery White: “the Greek manuscript does not have an article (‘the’) with the word ‘Spirit’; therefore it would be grammatically incorrect to separate Spirit from water” (James Emery White, “John,” in Holman Concise Bible Commentary, ed. David S. Dockery [Nashville, TN: Broadman & Holman Publishers, 1998], 469).

What White is getting at is this: in Greek, “water and Spirit” in John 3:5 is a single coordinated phrase describing one birth, not two separable events. The anarthrous (article-less) construction and the shared preposition governing both nouns strongly support reading “water and Spirit” as a unified reference to the Spirit’s cleansing, life-giving work. It is worth noting that the term used later in the passage does carry the article and is therefore referred directly to the Holy Spirit. Here in verse 5, however, “water and spirit” together most naturally refer to the singular work of the Holy Spirit — not two distinct births, and not a separate event of water baptism.

This reading aligns well with other uses of water as a spiritual metaphor in John’s Gospel. Jesus says, “If anyone thirsts, let him come to me and drink” and “Out of his heart will flow rivers of living water” — and John immediately explains, “this he said about the Spirit” (John 7:37–39). I have already addressed Titus 3:5 and its phrase “the washing of regeneration,” which I argued points to the work of the Holy Spirit rather than to the physical rite of baptism. The convergence of that evidence points in the same direction here.

With that said, there are four recognized interpretive positions on this passage. I supply them as laid out by Colin Kruse, along with his own summary judgment before the list:

“it is probably best interpreted to mean the same as being born again / from above. Once again, then, Jesus was saying to Nicodemus that being born a Jew will not guarantee entrance to the kingdom; he must be born from above, born of water and the Spirit.”
— Colin G. Kruse, John: An Introduction and Commentary, vol. 4, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 2003), 108–109.

The four views:

When taking into consideration the four views, the grammar of the text, the weight of the faith-alone evidence established throughout this article, along with the consistency of Scripture regarding water imagery, it is clear that “water and Spirit” are not two separate events — they are together the work of the Holy Spirit in regeneration. The following commentary supports this conclusion.

John 3 Commentary Support

After reviewing a variety of positions, Morris arrives at a reasonable summary, as quoted by Gangel:

“Nicodemus was a Pharisee. He was used to this way of speaking. The allusion would be natural for him. We should accordingly take the passage to mean being born of ‘spiritual water,’ and see this as another way of referring to being born ‘of the Spirit.’ Jesus is referring to the miracle which takes place when the divine activity re-makes a man. He is born all over again by the very Spirit of God.”
— Kenneth O. Gangel, John, vol. 4, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 50.

“3:5 born of water and the Spirit. Jesus referred not to literal water here but to the need for ‘cleansing’ (e.g., Eze 36:24–27). When water is used figuratively in the OT, it habitually refers to renewal or spiritual cleansing, especially when used in conjunction with ‘spirit’ (Nu 19:17–19; Ps 51:9, 10; Is 32:15; 44:3–5; 55:1–3; Jer 2:13; Joel 2:28, 29). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the Word of God at the moment of salvation (cf. Eph 5:26; Tit 3:5), required for belonging to His kingdom.”
— John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Jn 3:5.

“The phrase born of water and the Spirit probably refers to spiritual birth that cleanses from sin and brings spiritual transformation (Ezk 36:25–27).”
— Andreas J. Köstenberger, “John,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1669.

“3:5 born of water and the Spirit. Some suggest that the ‘water’ is the release of fluid that accompanies physical birth, but linguistic considerations point to understanding ‘water’ and ‘Spirit’ as referring to a single spiritual birth. Many interpreters understand ‘water’ here as the water of baptism, but such a reference, before Christian baptism was instituted, would have been meaningless to Nicodemus. Others find a reference to John’s baptism, but Jesus nowhere makes John’s baptism a requirement for salvation. Probably the statement refers to OT passages in which the terms ‘water’ and ‘Spirit’ are linked to express the pouring out of God’s Spirit in the end times, and the purification and new life that flow from His arrival (Is. 32:15; 44:3; Ezek. 36:25–27). The presence of such rich OT imagery accounts for Jesus’ reproof of Nicodemus (v. 10): as a ‘teacher of Israel,’ he should have understood these things.”
— R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 1856–1857.

Other Key Passages

The other passages most frequently cited in this debate include 1 Peter 3:18–21, Mark 16:15–16, Colossians 2:11–13, Romans 6:4, Galatians 3:26–29, 1 Corinthians 12:13, and Acts 22:16. I have provided commentary resources on each of these for further study. While a full treatment of each is beyond the scope of this article, the methodology established above applies throughout. We must interpret individual passages in light of the whole of Scripture, and we must distinguish between a normative apostolic practice and what Scripture actually requires for salvation. Yes, it was absolutely normative for the apostles to baptize new believers immediately. But the evidence for salvation prior to baptism is overwhelming, and the preponderance of evidence for salvation through faith alone is beyond dispute (Acts 15; Romans 3:22, 24, 25, 26, 28, 30; 4:5; Galatians 2:16; Ephesians 2:8–9; Philippians 3:9).

I have written a separate, in-depth article on 1 Peter 3:18–22, which is one of the most challenging passages on this subject. I walk through it exegetically and provide commentary support. I will include a link once it has been posted. I am also happy to do a study of any of the passages in question upon request.

Is Baptism a Work?

I have often heard it said that baptism cannot be considered a work of merit and is therefore in a different category — some put it on par with faith, arguing that if faith can be required for salvation, so can baptism. While this argument is not necessary to my main premise, it deserves a clear response.

In Paul, “works of law” clearly includes Mosaic prescriptions like circumcision, but the underlying category is broader: any obedience to a divine command used as the ground or instrument of justification. Some congregations will argue that baptism is not a work of the Mosaic law and therefore not a “work of law” in Paul’s sense. But careful Exegesis shows that Paul’s contrast is between justification by faith and justification by law-keeping as a system — not merely by Torah ceremonies.

I have also heard it said that baptism should not be considered a work because it is not meritorious but rather a means of grace or an act of obedience — even “God’s work, not ours.” Unfortunately for that position, Paul never qualifies “works of the law” as only works of merit. Paul teaches simply that we are not saved by any works of the law. Any commanded action made a condition of justification lives on the “works” side of that line.

Furthermore, we hold that no one can perform any works of obedience apart from salvation. That actually makes the “act of obedience” framing worse, not better, for those who hold to baptismal regeneration. One must then conclude that this act of obedience can only be performed after the indwelling of the Holy Spirit (Romans 3:10–12; 8:7–8). How can anyone obey God in any way while still his enemy, a slave of sin, and not yet transformed by the Holy Spirit? The answer is: they cannot.

Whatever God may be doing in baptism, if you say a person remains unjustified until after baptism, you have made baptism part of what must be done to obtain justification. Paul explicitly says justification is for “the one who does not work but believes” (Rom 4:5). If baptism is required, your justified person is no longer the one “who does not work” but the one who believes and submits to an ordinance in order to be justified. That directly contradicts Paul’s description — regardless of whether you call baptism “merit” or not.

Salvation Is by Faith Alone

I believe I have provided sufficient evidence to establish the theological positions of both Paul and Peter — two of the most prolific writers in the New Testament. I did not write a full treatment of every passage in question, but the methodology established for Peter can be applied consistently to the others. I have also laid a solid biblical foundation for salvation by faith alone, and with that as a proper and biblical presupposition, all other Scripture can be read accordingly.

Resources

As always, I do not lean heavily on commentaries or outside articles while writing, unless I cite them in the text. The following resources are provided for the reader who wants to go deeper.

GotQuestions Articles:

One disclaimer regarding GotQuestions.org: while I support the specific articles linked here, that does not mean I endorse everything they publish.

• Mark 16:16 — Does Mark 16:16 teach that baptism is necessary for salvation? https://www.gotquestions.org/baptism-Mark-16-16.html
• John 3:5 — Does John 3:5 teach that baptism is necessary for salvation? https://www.gotquestions.org/baptism-John-3-5.html

Note: Both articles contain links to additional passages.

Additional Articles:

• Does Baptism Save You? — Grace to You
• Understanding Baptism — Grace to You

Commentary Support:

Mark 16:15–16

“Similar to Matthew’s account of the Great Commission, with the added contrast of those who have been baptized (believers) with those who refuse to believe and are condemned. Even if v. 16 is a genuine part of Mark’s Gospel, it does not teach that baptism saves, since the lost are condemned for unbelief, not for not being baptized (see note on Ac 2:38).”
— John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Mk 16:15.

“Man is saved through faith (see Galatians 2:15–16; Ephesians 2:8 and comments). It is also necessary to be baptized in order to demonstrate publicly that we have believed (see General Article: Water Baptism). The Apostle Peter said: ‘Repent and be baptized, every one of you’ (Acts 2:38). If we say we believe but refuse to be baptized, we are being disobedient, and therefore our faith is false. Faith without obedience is not true faith (see James 2:17 and comment). What happens if a person believes in Christ and intends to be baptized, but dies before he gets the opportunity to be baptized? Such a person is still saved. But it is important to receive baptism as soon as possible after believing in Christ. To delay deliberately is to disobey.”
— Thomas Hale, The Applied New Testament Commentary (Colorado Springs, CO: David C. Cook, 1996), 286.

Colossians 2:12

“circumcision made without hands… Circumcision symbolized man’s need for cleansing of the heart (cf. Dt 10:16; 30:6; Jer 4:4; 9:26; Ac 7:51; Ro 2:29) and was the outward sign of that cleansing of sin that comes by faith in God (Ro 4:11; Php 3:3). At salvation, believers undergo a spiritual ‘circumcision’ by putting off the sins of the flesh (cf. Ro 6:6; 2Co 5:17; Php 3:3; Tit 3:5). This is the new birth, the new creation in conversion. The outward affirmation of the already accomplished inner transformation is now the believer’s baptism by water (Ac 2:38).”
— John F. MacArthur Jr., The MacArthur Study Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Col 2:11.

Romans 6:4

“Baptism symbolizes participation in the death and resurrection of Christ.”
— John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Ro 6:4.

“baptized into Christ Jesus. This does not refer to water baptism. Paul is actually using the word ‘baptized’ in a metaphorical sense… All Christians have, by placing saving faith in Him, been spiritually immersed into the person of Christ, that is, united and identified with Him (cf. 1Co 6:17; 10:2; Gal 3:27; 1Pe 3:21; 1Jn 1:3; see note on Ac 2:38). Certainly water baptism pictures this reality, which is the purpose—to show the transformation of the justified… into His death. This means that immersion or identification is specifically with Christ’s death and resurrection.”
— John F. MacArthur Jr., The MacArthur Study Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 6:3.

Galatians 3:26–29

“baptized into Christ. This is not water baptism, which cannot save (see notes on Ac 2:38; 22:16). Paul used the word ‘baptized’ in a metaphorical manner to speak of being ‘immersed,’ or ‘placed into’ Christ (cf. 2:20) by the spiritual miracle of union with Him in His death and resurrection… clothed yourselves with Christ. The result of the believer’s spiritual union with Christ… Positionally before God, we have put on Christ, His death, resurrection, and righteousness (see notes on Php 3:8–10). Practically, we need to clothe ourselves with Christ before men, in our conduct (Ro 13:14).”
— John F. MacArthur Jr., The MacArthur Study Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Ga 3:27.

“Believers who have been baptized have participated in Christ’s death and resurrection (see 2:19; compare Rom 6:6). Paul does not, however, present baptism as a replacement for circumcision; faith in Christ Jesus is the only requirement for entrance into the family of God (Gal 3:26).”
— John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Ga 3:27.

1 Corinthians 12:13

“The church, the spiritual body of Christ, is formed as believers are immersed by Christ with the Holy Spirit. Christ is the baptizer (see note on Mt 3:11) who immerses each believer with the Spirit into unity with all other believers. Paul is not writing of water baptism… Paul’s point is to emphasize the unity of believers. There cannot be any believer who has not been Spirit-baptized, nor can there be more than one Spirit baptism or the whole point of unity in the body of Christ is convoluted.”
— John F. MacArthur Jr., The MacArthur Study Bible (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Co 12:13.

“Probably refers to the baptism of the Spirit that empowers a believer for new life in Christ (compare Mark 1:8; John 1:33; Acts 1:5; 11:16).”
— John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 1 Co 12:13.

Acts 22:16

“Baptism in the NT is an outward sign of an inward cleansing. As such, it parallels circumcision in the OT (Deut. 10:16; 30:6; Ezek. 44:7).”
— R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 1958.

“wash away your sins. Grammatically the phrase, ‘calling on His name,’ precedes ‘Get up and be baptized.’ Salvation comes from calling on the name of the Lord (Ro 10:9, 10, 13), not from being baptized (see note on 2:38).”
— John F. MacArthur Jr., The MacArthur Study Bible (Nashville, TN: Thomas Nelson Publishers, 2006), Ac 22:16.