It is in the greek my friend. I do not have to prove you wrong God already did.
"The three clauses are --
(1) 'Repent ye:'
'ye' -- subject, second person plural number.
'Repent' -- verb, second person plural number, aorist imperative active voice.
(2) 'be baptized every one of you in the name of Jesus Christ unto the remission of sins:'
“every one of you” – third person, singular number.
'be baptized' -- verb, third person singular number, aorist passive imperative voice.
“unto the remission of your sins” – modifying phrase.
(3) 'ye shall receive the gift of the Holy Spirit:'
'ye' -- subject, second person plural number.
'shall receive' -- verb, second person plural number, future, indicative voice.
'the gift of the Holy Spirit' -- direct object of verb.
if you look. repent was spoken in 2nd person plural (spoken to all) the gift of the spirit was the subject of the second person plural verb, ye being the plural subject (as found in the old english bibles,Ye is plural) in the updated versions, it says you, which can be plural or singular.
in the second phrase, we have you as the singular third person subject, Baptism as the 3rd person singular verb, and remission of sin as the modifier which again is third person singular.
2nd person plural and third person singular phrases do not fit. they are separate things. [/QUOTE] Jesus identifies faith as a work, but it is a work of God. This simply means that faith is commanded by God; and when one obeys, he is not performing a work of merit about which he can boast; rather, he is honoring the work instructed by God unto which every man must be careful to submit if eternal life is to be obtained. Paul, after explaining the result of Christ’s humble condescension as a man and servant, pleaded with the Philippians, saying, “So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).
Jesus concisely affirms, “He that believeth and is baptized shall be saved” (Mark 16:16). It is impossible to misunderstand this statement. One may dispute this statement if he wishes, but the statement remains – uncompromisingly stated. It is a fundamental fact of Bible interpretation that the passages that are most crucial to one’s salvation are the easiest to understand. In this passage, two conditions of the total plan of salvation are plainly stated. Appropriate to an outline of the divine requirements, Jesus combines the initial act of obedience – belief – and the final act – baptism – into a promise for salvation. The two acts are joined together as equals by the Greek conjunction
kai.
It should appear obvious even to the most amateur student of Scripture that these two items are but representative of the fuller complement of sacred obligations mentioned elsewhere by Jesus. For example, both repentance and confession are unmentioned in this verse, but other passages reveal that both are absolutely essential to one’s salvation (see Matthew 10:32; Mark 1:15; Luke 24:47). The one leaving no stone unturned to make his salvation sure will come to recognize that it is not at all uncommon for the New Testament writers to emphasize certain conditions of salvation without listing the entire catalog of requirements (e.g., John 3:16; Acts 17:30; I Peter 3:21). This is a principle of Bible interpretation that sectarian bodies sorely need to recognize.
Mark 16:16 renders the appropriate order in which the divine conditions must be exercised. As addressed previously, some (i.e., hardcore Calvinist) contend that salvation comes first, certain men having been predestined for salvation apart from any obedience whatsoever. In baptizing infants, Catholicism contends that baptism is administered first, thus procuring salvation, while personal faith develops later with maturity. The majority of Protestantism, however, alleges that faith is the sole act that produces salvation. Subsequent to that, while a person may be baptized for a host of various reasons, one is not baptized for the forgiveness of sins or in order to be saved.
Each of these theories is untenable with the facts related by Jesus and the teachings of the apostles as demonstrated throughout the New Testament. The order of acts held in the previous theories are unknown in the Scriptures, and to teach such as doctrine is to malign the plan of salvation. Jesus taught very succinctly, “He that believeth and is baptized shall be saved.” To alter the arrangement in any way is to corrupt the teachings of the Lord!
In reviewing this statement by Jesus, not only in the English, but in the Greek, the grammar makes it certain that both belief and baptism are actions which precede salvation. The personal actions “has believed” and “has been baptized” are both aorist tense participles (a participle is a word that has characteristics of both an adjective and a verb). “An aorist participle usually refers to antecedent time with respect to the main verb” (Heiser, 2005). This means that the aorist action occurs prior to or before that of the leading verb.
In Mark 16:16, the leading verb is “shall be saved.” This verb is future tense as opposed to the aorist tense of the participles. In English, the full force of the Lord’s affirmation is best realized by the NASB translation: “He who has believed and has been baptized shall be saved.” Though not common in circulation, Young’s Literal Translation also accurately reflects the Greek tenses: “he who hath believed, and hath been baptized, shall be saved.” Both belief and baptism must be accomplished before one may enjoy the future promise of “shall be saved.” The person refusing baptism in order to be saved is actually refusing his own salvation
