Does Mark 16:16 teach that baptism is necessary for salvation?

The Lord's commission beginning in verse 15 is not the same as in Matthew or in Luke. Matthew gives us the kingdom aspect of that commission, Luke more specially its moral aspect, while Mark emphasizes their service. He tells them to go into all the world and preach the gospel to the entire creation. He that believed and was baptized should be saved. Notice He does not say that he who believed and was saved should be baptized. Rather, there is an aspect of salvation that is found in being baptized. Compare 1Peter 3:21 and Acts 2:40. In this latter verse the Jews were urged to save themselves from "this untoward generation." In being baptized they were saving themselves (not saving their souls) from a generation that had rejected the Lord Jesus. The Lord's words in Mark 16:16 include this outward aspect of salvation. Added here is the solemn declaration that one who believed not would be judged. Nothing is said of baptism in this case, for one might be baptized and yet be judged; or one might not be baptized, and not be judged.

The scope of this Gospel commission is the largest possible. It is "all the world," and not merely the little land of Israel. Moreover it is to be preached to "every creature," and not to the Jew only. It is, in other words, for everybody everywhere. The blessing that the Gospel conveys is spiritual in nature, for it brings salvation, when faith is present and baptism is submitted to. We must not transpose the words, baptized and saved, and make it, "He that believes and is saved shall be baptized."

In no scripture is baptism connected with justification or reconciliation, but there are other scriptures which connect baptism with salvation. This is because salvation is a word of large content, and includes within its scope the practical deliverance of the believer from the whole world system, whether Jewish or Gentile in character, wherein once he was embedded. His links with that world system are to be cut, and baptism sets forth the cutting of those links — in one word, dissociation. He who believes the Gospel, and accepts the cutting of his links with the world that held him, is a saved man. A man may say he believes, and even do so in reality, yet if he will not submit to the cutting of the old links, he cannot be spoken of as saved. The Lord knows them that are His of course, but that is another matter.

When it is a question of "damnation," (or "condemnation"), baptism is not mentioned. This is very significant. It shows the ground on which condemnation rests. Even if a man is baptized, if he does not believe, he will be condemned. The outward ordinance is plainly prescribed by the Lord, but it can only be administered as faith is professed; and profession, as we know only too well, is not synonymous with possession. Salvation is not effective apart from faith. Peter may tell us that, "Baptism doth also now save us" (1 Peter 3:21), but note that it is "us," and the "us" are believers.

If you look up Mark 16:16, you will notice it reads, "He that believes and is baptised shall be saved". This instead of being a command to be baptised is a statement of fact as to the result for those who believe and are baptised; they "shall be saved". It is significant too, that whilst "believer's baptists" teach that you should be saved and then baptised, the Lord here teaches that believing and being baptised you are then saved. There is salvation for the believer and salvation for the baptised - both totally distinct. The first being as to my soul's relation to God, connected with what is heavenly and eternal; the other connected with me in responsibility here upon earth under the government of God. There is salvation for heaven on the principle of faith and there is salvation for earth on the acceptance of baptism. Here I suggest, the Lord Jesus is speaking of the totality of one's place before God in grace and government. It is important too, to note, that when speaking of damnation which is eternal, He makes no mention of baptism - which has nothing to do with what is eternal - but says, "He that believes not shall be damned".

Baptists whilst making so much of baptism for believers only, generally say "of course baptism does not save". How does this stand in the light of the Lord's own words already referred to in Mark 16, "He that believes and is baptised shall be saved". Note also Acts 2:38, 40-41, "Save yourselves ... they that gladly received his word were baptised". See also 1 Peter 3:21 "The like figure whereunto baptism doth now save us". So there is salvation by baptism!

Baptism is Christ's institution representing dying - in a figure, and is the appointed way for a Jew or a Gentile to get out of his native sphere of Judaism or Paganism and to enter into the faith - Christianity, that divine system, set up of God, on earth. The salvation for the Jew, by baptism, was to be brought out of his place over which the governmental judgment of God was hanging. The salvation is governmental and not eternal and heavenly as I have before said. When the testimony of Peter had been heard on the day of Pentecost, the hearers said. "Men and brethren, what shall we do?" Peter's answer was, "Repent and be baptised everyone of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord your God shall call". Notice this "... unto your children" and then, "And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation". The outcome was that they that "gladly received his word were baptised".

Take the order of the words in Mark 16:16: He that believes and is baptized shall be saved," and does not the order here favour the view we have already given? Would not a Baptist have written it: "He that believes and is saved shall be baptized"? This is not, however, what our Lord said. The order of the words here indicates that Baptism itself is in someway connected with salvation, and does not simply represent that a person is saved. To be saved, in the sense meant here, he must not only believe but be baptized. Not because he is saved but to be saved. The reason why Baptism is omitted in the second clause is easy to understand. Damnation has to do with the future. But Baptism has only to do with the present course of things, and salvation too has a present aspect.

Faith, therefore, which is implied in the commission in Matthew, is insisted on here: "he that believeth and is baptized shall be saved." On the other hand, "he that disbelieveth" ― no baptism affecting the case of such an one ― "shall be condemned."

The great commission is given (vers. 15-18), with certain characteristic features appropriate to Mark. It is the gospel which is preached in all the world, "to every creature." Salvation, our own membership in the kingdom, is to be the result of faith. We need hardly say that baptism as linked with believing is not meant to be put on an equality with faith, but rather as the full confession of that faith. The salvation is proclaimed in the act as it is secured by the faith.

I have spoken of Acts 2:38, and of Acts 22:16. Ephesians 5:26 has, on the face of it, nothing to do with the matter: the washing is by the word. Mark 16:16 brings in faith on preaching. Now, if a heathen believed Jesus was Son of God, and refused to be baptised, he refused to be a Christian when he knew he ought; for him it was refusing to confess unto salvation. It has nothing to do with any efficacy in baptism; Titus 3:5; 1 Peter 3:21. I have spoken of Romans 6:1-4 and Colossians 2:12. To say that being baptised to Christ's death is being born of God is as absurd as to the meaning of the rite, as it is groundless. That death is the force and meaning of the rite is quite true, and it is so used by the apostle; but it has nothing to do with any inward work, or being born again.

After this the Lord appears Himself to the eleven as they sat at meat, and "upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen." Yet a most gracious Master He proves Himself — one that knew well how to make good ministers out of bad ones; and so the Lord says to them, immediately after upbraiding them with their incredulity, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved." There is the importance not only of the truth, but of its being openly and formally confessed before God and man; for clearly baptism does symbolically proclaim the death and resurrection of Christ; that is the value of it. "He that believeth and is baptized." Do not you pretend that you have received Christ, and then shirk all the difficulties and dangers of the confession. Not so: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." There is not a word about baptism in this last case. A man might be baptized; but without faith, of course it would not save him. "He that believeth not shall be damned." Believing was the point. Nevertheless, if a man professed ever so much to believe, yet shrank from the publicity of owning Him in whom he believed, his profession of faith was good for nothing; it could not be accepted as real. Here was an important principle for the servant of Christ in dealing with cases.

I am aware that it is said, But is it not said in Mark, "He that believes and is baptised"? - I know it is, and something more, "shall be saved." Now I do not in the least accuse Baptists of any want of honesty in suppressing this, which gives its whole sense and character to the phrase, but I do say that it does shew that their views of baptism obscure entirely their perception of the force of scripture. Why do they not quote it all? Do they deny that I, or other believers who are not re-baptised according to their ideas, are saved? They dare not, nor do they desire to say so, but then why do they quote the passage? They cannot use it because of their views of baptism. To say that a man's obedience is to be added to his faith for salvation, is, save for a few extreme persons, too monstrous to be received. Whereas supposing, as it has happened to me, a Jew or a heathen is really convinced that Jesus is the Christ, and feels his own sins even, but says, 'My mother is a pious Jewess; it would kill her if I were to be baptised,' I say to him, I cannot recognise you as saved. It is not a poor obedience to an ordinance when already a Christian which is in question here, but a shrinking from being one.