When I use the word regeneration, I am talking about someone who has genuinely been born again, not just someone who calls himself a Christian. A person can call himself a Christian, but we need to see evidence of the new creation through his actions. Jesus’ conversation with Nicodemus explains why even a respected religious teacher needed this change and how a sinner receives the life only God can give.
Nicodemus Needed New Life
John 2 ends with people believing in Jesus’ name because they had seen His signs. Yet Jesus did not entrust Himself to them, because He knew what was in man. In the next chapter, Nicodemus came to Him at night and acknowledged that His signs showed God was with Him. He was a Pharisee, a ruler of the Jews, and a recognized teacher of Israel. His respectful words and religious credentials did not remove the need Jesus addressed:
Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
John 3:3
Jesus’ word “unless” leaves no alternative entrance into the kingdom. Nicodemus could not obtain spiritual life through Jewish ancestry or a thorough knowledge of the Law. An admirable reputation could not give it to him either. He needed God to make him alive, because the problem went beneath what he knew and how other people regarded him.
Spiritual death means separation from God’s life and bondage to sin. It does not mean a sinner cannot hear and respond when God appeals to him. Jesus spoke to Nicodemus and went on to call him to believe. God’s Word and Spirit convict and draw people, who remain responsible to receive what He offers or resist His appeal. Responding in faith does not mean a sinner has somehow produced his own spiritual life.
Paul describes what God does for the person who comes to Christ:
Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.
2 Corinthians 5:17
A new believer now belongs to Christ and has a relationship with God he did not have before. He still needs instruction and correction, so we should not expect him to know everything a mature believer knows. The new birth is a real beginning; maturity develops afterward. A man newly converted may still appear less polished than someone who has spent years around religion, while possessing the life that religious person still needs.
I cannot determine whether someone has been born again simply by how impressive he appears in church. Nicodemus already had learning and standing in his community when Jesus told him he needed new life. Growing up among Christians and learning to explain their beliefs can be valuable, but neither takes the place of personally receiving Christ.
Born Again Means Born From Above
Nicodemus took Jesus to mean a second physical birth and asked how an old man could enter his mother’s womb again. The Greek phrase gennethe anothen can mean “born again” or “born from above.” Jesus answered by explaining that the life Nicodemus needed must come from the Spirit:
Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”
John 3:5
That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
John 3:6
Natural birth gives us human life, but it cannot give us spiritual life. Jesus compared the Spirit’s work to the wind, whose sound we hear without being able to direct its course. We cannot manufacture the new birth either. The Spirit gives that life, and His work becomes evident in the person He makes alive.
Some understand “water and the Spirit” as physical birth followed by spiritual birth. The contrast between flesh and Spirit in verse 6 helps explain that reading. I find a fuller background in Ezekiel 36:25-27. God first promises cleansing from defilement and idols, then a new heart and a new human spirit, followed by His own Spirit dwelling within His people:
I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.
Ezekiel 36:26-27
In John 3:10, Jesus rebuked Nicodemus for being Israel’s teacher and not understanding these things. God’s promise of cleansing and a changed heart was already in the Scriptures he taught. That is why I read “water and the Spirit” in light of Ezekiel’s promise.
I do not believe John 3:5 teaches that baptism produces regeneration. Baptism is a commanded act of obedience that publicly identifies a believer with Christ. It follows salvation rather than creating the new heart. An outward washing cannot replace faith in the Son or accomplish the Spirit’s work of making a sinner alive.
The New Birth Comes Through Faith in the Son
To explain how life comes through the Son, Jesus referred Nicodemus to Israel’s wilderness journey in Numbers 21. Israel had sinned against God, and venomous serpents brought death through the camp. God instructed Moses to raise a bronze serpent, and anyone who had been bitten could look at it and live. Jesus used that event to describe His own being lifted up:
And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.
John 3:14-15
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
John 3:16
The Israelite who looked at the bronze serpent was not earning his recovery. God had provided the remedy and told him to look. In the same way, a sinner receives eternal life by believing in the Son. Faith doesn’t make him deserving of salvation or pay for any part of it. He is trusting the Savior to give what he could never obtain by improving himself.
I reject the Calvinist teaching of limited atonement, which says Christ’s saving death was only for the elect, those chosen for salvation. God loved the world and gave His Son so that whoever believes would not perish. His invitation is genuine for everyone, and Christ died for the whole world. People can resist God’s appeal and remain in unbelief, but everyone who believes in the Son receives eternal life.
Earlier, in the opening chapter of his Gospel, John describes the people who become God’s children:
But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
John 1:12-13
They receive Christ and believe in His name, yet the birth itself is God’s work. Christian parents can teach their children Scripture, but they cannot pass spiritual life to them through ancestry. Nor can anyone bring that life into existence through determination or decide another person’s conversion for him. Our response to the gospel is real, and God gives the right to become His children to those who receive His Son. Faith does not make that birth any less His work.
The Savior we trust is the eternal Son, fully God and fully man. He lived without sin and willingly gave Himself to be slain as the perfect sacrifice for our sins. Wicked men tortured and crucified Him, shedding His innocent blood and killing Him. The Father did not punish, curse, abandon, strike, bruise, or pour wrath on Jesus. Father and Son were united in saving sinners. Christ’s sacrifice was complete through His shed blood and death before He was buried and rose bodily from the dead. The Spirit gives life as a sinner believes this gospel, leaving us no grounds to boast. The study on the gospel examines His saving work further.
The Spirit Regenerates, Indwells, and Seals
Paul explains God’s saving work in Titus 3 by beginning with His mercy:
not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.
Titus 3:5
The Greek word palingenesia means regeneration or new birth. Paul joins that beginning with the Spirit’s renewal as part of God’s saving act. He does not divide them into separate stages or make either a reward for good conduct. Here he is explaining how God saves, while other passages describe the continuing renewal that follows salvation. A person does not gradually earn enough maturity to become spiritually alive.
Peter connects this new birth with God’s living Word:
having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever.
1 Peter 1:23
The Spirit brings sinners to life through the truth of the crucified and risen Christ. A person need not have a dramatic conversion account to tell, but he does need the Savior revealed in the gospel. An intense private experience cannot replace that truth or become another way to receive life apart from Christ.
The Holy Spirit who gives this life is a divine Person. We may feel deeply moved in a church service, but that feeling is not the Spirit Himself. Jesus promised His disciples a Helper who would remain with them:
And I will pray the Father, and He will give you another Helper, that He may abide with you forever.
John 14:16
Paul makes clear that having the Spirit is part of belonging to Christ:
Now if anyone does not have the Spirit of Christ, he is not His.
Romans 8:9
Every person who truly belongs to Christ has the Spirit, including believers who are still immature. We do not keep ourselves spiritually alive by maintaining the emotional intensity of a particular service or experience. The Spirit lives within us, bears witness that we belong to God, and teaches us through His Word. He convicts us when we sin, even when we would prefer not to be corrected. The study on the Holy Spirit’s indwelling and coming upon explains His continuing presence more fully.
Paul also describes what God does for those who have believed the gospel:
In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.
Ephesians 1:13
The order is hearing the gospel, believing in Christ, and being sealed with the promised Spirit. The seal marks God’s ownership and gives the believer security. In the next verse, Paul calls the Spirit the guarantee of our inheritance until the purchased possession is redeemed. Our future rests on God’s commitment to keep His people.
I therefore reject the Arminian teaching that someone genuinely born again can later lose that life. God keeps the people He has made alive. That assurance does not authorize me to rebel against Him. In Ephesians 4:30, Paul tells believers not to grieve the Spirit who sealed them for the day of redemption. In that same passage, he tells them to put away lying and to forgive one another. Being secure in Christ gives me no excuse to keep deceiving people or nursing a grudge against a fellow believer.
New Life Produces Living Fruit
Good works cannot cause regeneration, but the life God gives will not remain permanently fruitless. We should expect the Spirit’s presence to begin showing in a believer’s conduct. John gives us practical evidence of knowing Christ:
Now by this we know that we know Him, if we keep His commandments.
1 John 2:3
John had already warned against claiming to have no sin and instructed believers to confess their sins. He also identified Jesus as our Advocate, the One who acts on our behalf with the Father (1 John 1:8-2:6). John is not demanding sinless perfection. But a man cannot reasonably claim to know Christ while treating His commands as something he has no intention of obeying. New birth changes how we respond to the Lord, even while we still need correction and have much to learn.
We know that we have passed from death to life, because we love the brethren.
1 John 3:14
John explains this love in practical terms. If I see a fellow believer in need and have the means to help, love should move me to act rather than leave him with a few kind words (1 John 3:16-18). Being pleasant to people at church is not the whole of loving the brethren. The Spirit teaches us to care for people who belong to Christ, even when helping costs us time or money.
We should not demand instant maturity from a new believer. Old habits may still need to be confronted, and fear can hinder his growth. If a believer loses his temper, he needs to confess that sin and learn self-control. That does not mean he must be converted again every time he needs correction. His willingness to acknowledge the sin and receive instruction is part of learning to obey the Lord who saved him.
I should also be careful about reassuring someone who calls himself a Christian while remaining content to reject Christ’s commands. His label does not settle whether he has been born again. Obedience provides evidence of new life without purchasing it. John allows for struggle and confession, but he gives no reassurance to someone who intends to remain in unbelief and disobedience.
For the person who truly belongs to Christ, a difficult week does not undo the Spirit’s seal. We confess sin because it grieves the One who now lives within us, and we receive His correction without trying to earn our way back into life. Our assurance rests in the Savior and His promise to keep us, while His work begins to show in how we live.
My Final Thoughts
I cannot give myself the life Jesus said Nicodemus needed, and years around religion cannot supply it. God gives that life through His Spirit as a sinner believes in His Son. If you have not received Christ, His invitation is genuine: turn to Him in repentance and faith. If you belong to Him, you can trust His keeping power while learning to live as someone He has made new.
Does a person become a Christian when he is baptized, or is he baptized because he has already become a Christian? I believe Scripture teaches the second. Christ saves the sinner who comes to Him in repentance and faith; baptism then publicly confesses that faith. If we reverse that order, we send someone to the water for what he needs to receive from Christ. We also need to understand why the Lord commanded baptism, so that confidence in His grace leads us to obey Him.
Salvation Comes Before Baptism
Water baptism identifies a believer with Jesus Christ. Going beneath the water pictures His death and burial, while rising from it pictures life with the risen Lord. The person openly confesses that he belongs to Christ. Treating baptism merely as a family milestone misses the personal faith it is meant to express.
Teaching someone that water causes new birth encourages him to expect a ceremony to make him acceptable to God. Before arranging a baptism, we need to explain the gospel so that the person understands whom he is trusting and what Christ has done to save him.
Jesus could offer the perfect sacrifice for our sins because He was without sin. He willingly gave Himself to be slain, enduring the torture and death wicked men inflicted on His innocent body. He completed His saving work through His shed blood and death before His burial and bodily resurrection. The Father and Son remained united in that redemption. The Father did not punish, curse, abandon, strike, bruise, or pour wrath on Jesus. We are justified, or declared righteous before God, by grace through faith in Christ. Water cannot give us that standing, any more than church membership or personal reform can.
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.
Ephesians 2:8-9, NKJV
Paul describes salvation as God’s gift received through faith. If baptism completed our justification, trusting Christ would leave us waiting for another act before God could declare us righteous. Romans 4:5 instead speaks of God justifying the ungodly person who believes in Him.
But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.
Romans 4:5, NKJV
The person Paul describes has no righteous record to offer God, yet God counts his faith for righteousness. He is already declared righteous through faith, so a later baptism cannot be the act that gives him that standing. Titus 3:5 likewise appeals to God’s mercy when describing the new birth.
not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,
Titus 3:5, NKJV
I understand the “washing of regeneration” as the Holy Spirit’s inward renewing, rather than water producing spiritual life. When I use the word regeneration, I mean that someone has genuinely been born again. A ceremony does not cause that life, and a Christian label cannot establish that someone has received it. The study on being born again explains this further.
Knowing that water cannot save does not release a believer from Christ’s command to be baptized. He is being asked to confess the Savior who has already given him life. I can take that obedience seriously without making it a condition that finishes salvation. For a fuller explanation of salvation, see the study on soteriology, the study of how God saves sinners.
Romans 6 and the Meaning of Baptism
Paul discusses baptism in Romans 6 while confronting a misuse of grace. If God freely forgives sinners, should believers keep sinning so that there will be even more grace? That argument would turn His generosity into an excuse to continue doing what He condemns.
What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?
Romans 6:1-2, NKJV
Paul reminds the believers that they have died to sin. He is not saying that they have become incapable of sinning; later in the chapter he tells them not to let sin reign in their mortal bodies. Nor is he threatening the loss of genuine salvation. These people now belong to Christ, so sin has no rightful claim to continue ruling their lives.
Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.
Romans 6:3-4, NKJV
Because baptism normally followed faith promptly in the New Testament, Paul could speak about conversion through the sign that accompanied it. I understand being baptized into Christ here as our union and identification with Him. The Holy Spirit joins the believer to Christ, and water baptism publicly expresses what God has done inwardly.
The Greek verb translated baptize is commonly associated with dipping or immersing. That meaning fits the burial and resurrection imagery in this passage. Together, the wording and the picture lead me to believer baptism by immersion. Going into the water and rising from it expresses that identification more clearly than a few drops of water.
In baptism, a believer declares that he belongs to the crucified and risen Lord. That confession is incompatible with insisting that Christ has no claim on his conduct. Paul brings baptism into the discussion of continuing in sin because new life in Christ changes whom we serve. The confession made in the water should be borne out in the life that follows.
The Pattern in Acts
Acts records people responding to the gospel and then being baptized. At Pentecost, those baptized were the people who had received Peter’s message.
Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.
Acts 2:41, NKJV
Peter had told the Jewish crowd that the Jesus they had crucified was risen and was both Lord and Christ. They were cut to the heart, and those who received his words responded in repentance and faith. Their baptism followed that acceptance of God’s testimony about His Son. Receiving the message meant welcoming that testimony, not merely listening to a sermon.
The Ethiopian official in Acts 8 was returning home while reading Isaiah 53, but he did not know whom the prophet was describing. The Holy Spirit directed Philip to him, and Philip began with that passage to preach Jesus. When they came to water, the man asked to be baptized.
Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?” Then Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”
Acts 8:36-37, NKJV
Philip required a personal response to the gospel. The man confessed his faith in Jesus Christ as the Son of God before he was baptized. Before agreeing to baptize someone, we should ask whom he is trusting for salvation.
Cornelius’s household shows us that God accepted these believers before they entered the water. Cornelius was a Gentile and a Roman army officer. Peter preached to his household about Jesus’ ministry, death and bodily resurrection. While Peter was explaining forgiveness through faith in Christ’s name, the Holy Spirit came upon the hearers. They received Him before Peter commanded their baptism.
“Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.
Acts 10:47-48, NKJV
Peter appealed to the Spirit already given to these Gentiles as his reason to baptize them. Since they had received Him before entering the water, the water could not be the means of receiving Him. They responded to God’s saving work by being baptized.
Water Baptism, Spirit Baptism, and Who Should Be Baptized
Before Pentecost, Jesus reminded His disciples of a distinction John the Baptist had already made. John baptized with water and directed people to the One who would baptize with the Holy Spirit.
for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.
Acts 1:5, NKJV
People perform water baptism, while God joins the believer to Christ and places him in His body through Spirit baptism. Paul says in 1 Corinthians 12:13 that all believers were baptized by one Spirit into one body. God does this when a person believes; it does not depend on a pastor administering water.
When I read “baptized into Christ”, I distinguish the inward work from the water baptism that confesses it. Conversion and water baptism normally occurred close together, but the outward act cannot produce the inward life. Acts 10 records people receiving the Spirit before water baptism. In 1 Corinthians 1:17, Paul also distinguishes his commission to preach the gospel from performing baptisms.
Colossians 2 approaches that inward work through the image of a circumcision “made without hands,” something only God can perform. Paul then speaks of burial and resurrection with Christ through faith in God’s working.
In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.
Colossians 2:11-12, NKJV
The words “through faith in the working of God” direct our trust to the One who raised Jesus from the dead. Water baptism can express that faith, but it cannot supply the spiritual life it pictures. God does the inward work, and the believer confesses his dependence on Him.
I believe water baptism belongs to someone who has personally responded to the gospel in repentance and faith. Infant baptism does not follow that order. Parents should love their children, pray for them and teach them Scripture as they grow. A parent’s faith cannot take the place of the child’s own trust in Christ.
The household baptisms do not establish a different order. In Acts 16, Paul and Silas spoke the Word of the Lord to the jailer and everyone in his house. The account then describes baptism and rejoicing in connection with belief in God. It does not state that infants were baptized apart from faith. The word household by itself cannot tell us the ages of everyone present, much less establish that someone was baptized before he could respond to the gospel.
Someone sprinkled as a baby can come to saving faith in Christ, just as someone taught incorrectly about baptism can be saved. Christ saves the person who trusts Him. Once that believer understands His instruction, he should be baptized in obedience to it. A ceremony arranged before he could believe cannot take the place of his own response to Christ.
Public Confession and the Beginning of Discipleship
Jesus Himself was baptized before beginning His public ministry. He had no sin to confess and needed no cleansing. John recognized that Jesus was greater and initially resisted baptizing Him, but Jesus explained why he should proceed.
But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him.
Matthew 3:15, NKJV
His baptism was different from ours because He needed neither repentance nor forgiveness. He was obeying the Father as He began His public ministry. If Jesus was willing to be baptized, I do not see how I can dismiss His command to me as unnecessary.
After His resurrection, Jesus commanded His followers to make disciples, baptize them and teach them to observe all He had commanded. The work cannot end with counting baptisms, because the people baptized still need to learn how to obey Him.
Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you.
Matthew 28:19-20, NKJV
Baptism makes a personal confession public and identifies the believer with Christ and His people. The church should welcome that profession of faith and help the new believer learn to follow the Lord.
Galatians 3 likewise connects baptism with belonging to Christ. Paul first identifies believers as sons of God through faith in Christ Jesus, then describes those baptized into Christ as having put on Christ. I understand that order to place faith before the public identification.
For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ.
Galatians 3:26-27, NKJV
A uniform can declare allegiance to an organization without making the wearer a member. In the same way, baptism openly confesses belonging to Christ without making someone a child of God. Baptism is a joyful confession because Christ has already given the believer new life. Like the Lord’s Supper, it directs us to the Savior’s work rather than supplying salvation through the outward act. The study on communion considers that other observance Christ gave the church.
Before baptizing someone, a pastor should talk with him about the faith he is confessing. Does he trust Jesus, who died for sins and rose bodily? Does he understand that salvation is received by grace through faith, rather than through the baptism service? Those questions help the pastor hear a credible profession of faith and help the person understand what his baptism will confess. A photograph and a family celebration cannot establish that he has understood the gospel.
We should welcome sincere faith in a child while taking the same care. A family’s enthusiasm cannot stand in place of the child’s faith. We need a credible profession, whether the person is a child or an adult, without pressuring someone into a ceremony he barely understands. Otherwise, he may look back on the event for assurance while never having understood his need to trust Christ.
Difficult Texts and the Believer’s Response
Several passages are used to argue that baptism saves. I want to consider their wording directly, in their own context and alongside the teaching that God justifies the sinner through faith.
Acts 2:38 says, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins.” Peter commanded repentance and baptism, and I accept the obligation to obey both. I read that command alongside verse 41, which identifies the baptized as people who received the Word. Acts 10 also shows people receiving the Spirit before baptism. I therefore understand water baptism as the commanded response to the gospel rather than the cause of forgiveness. The word for cannot settle the question apart from that context and Paul’s explanation of justification.
Peter’s statement in 1 Peter 3:21 follows his description of Noah’s deliverance through the flood. He connects baptism with salvation, then explains what he means.
There is also an antitype which now saves us–baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ,
1 Peter 3:21, NKJV
An antitype is something corresponding to an earlier event. Peter relates baptism to Noah’s deliverance, but expressly excludes the removal of dirt from the body. He speaks of a good conscience toward God through Jesus Christ’s resurrection. I understand baptism as the appointed sign of faith’s response to the risen Savior. We come to God trusting what Jesus has done for us; washing our bodies cannot remove the guilt of our sins.
Mark 16:16 says, “He who believes and is baptized will be saved; but he who does not believe will be condemned.” In the second half, Jesus identifies unbelief as the reason for condemnation. I read the first half as joining faith with the obedience that normally followed it, consistent with the other passages we have considered. Undergoing baptism cannot rescue a person who refuses to believe in the Savior.
If you have not trusted Jesus Christ, begin with Him rather than arranging a baptism to put your conscience at ease. He died for the sins of the whole world, so His offer of salvation is sincerely extended to you. You can resist that offer, but He calls you to turn to Him in repentance and faith. Trust the Savior who shed His blood and died for your sins, was buried and rose bodily. Church attendance and a Christian family cannot give you the new birth you need.
If you have trusted Christ but have not been baptized as a believer, talk with your church leaders and make a definite plan. Ask whatever questions will help you understand the confession you are making. Do not use the fact that water does not save as a reason to postpone baptism indefinitely.
If you were baptized before you understood the gospel, including as an infant, ask whether you have ever been baptized as a believer. There is no need to be ashamed of decisions others made for you, or of what you did before you understood. If you have since trusted Christ and have not confessed that faith in baptism, you can obey Him now.
Obedience continues after baptism. Everyone genuinely born again is indwelt and sealed by the Holy Spirit and is eternally secure in Christ. Romans 6 calls that believer to live in the newness of life God has given. Obedience shows that life; it does not earn salvation or keep us saved. Our assurance should encourage us to obey Christ instead of excusing a return to sin’s rule.
My Final Thoughts
I believe Christ commands water baptism as the public confession of someone He has already saved through faith. If you belong to Him and have not been baptized as a believer, take that step with your confidence in the Savior who gave you life. Those watching should understand that you are confessing His death, burial and resurrection, and your own dependence on Him. The life that follows should bear witness to the same Lord you have publicly confessed.
