table of contents · 2019. 10. 26. · of the signs, as all of the covenants, represent and...

Signs and seals of the gospel-promise by Stephen T. Hague – Page | 1

Table of Contents The signs and seals of the gospel-promise ................................................................................................................... 1

Comparison of the theology and texts of circumcision and baptism .......................................................................... 7

Why was Moses a “bridegroom of blood”? ................................................................................................................ 13

Why was Jesus baptized? ............................................................................................................................................ 17

The signs and seals of the gospel-promise Stephen T. Hague

◼ The sign and seal of the covenant-promise to Adam and Eve was a seed, a Son. ◼ The sign and seal of the covenant-promise to Noah was a rainbow. ◼ The sign and seal of the covenant-promise to Abraham was circumcision. ◼ The sign and seal of the covenant-promise to Moses was the Sabbath. ◼ The sign and seal of the covenant-promise of atonement for sin was the Passover. ◼ The sign and seal of the covenant-promise to David was an eternal throne. ◼ The signs and seals of the covenant-promise to the church are the sacraments (ordinances) of

water baptism and the Lord’s Table of Passover remembrance. (left etching) The Circumcision of Christ by Rembrandt

The promises of God were always given with a sign and a seal, and were from God not from their recipients, because the signs of the covenant and its promises are God’s initiatives that are fulfilled and completed by God himself, and not by those who receive them.

The first gospel-promise (proto-euangelion) of redemption was given to Adam and Eve of a seed (human male descendent) who would crush the head of the serpent, though being “bruised,” was pictured in the seed motif that was a sign from God of that covenant-promise of

redemption (Gen 3:15; Luke 24:27; Heb 2:14; Rom 16:20). It is this promise that lays the foundation for all subsequent biblical history of redemption. It is this promise that is fulfilled in the birth, circumcision, baptism, life, death, resurrection, and return of Jesus. It is this promise that begins the New Covenant. The new covenant does not begin in the New Testament; it begins immediately after the covenant of creation is broken in Eden. The life of Jesus illustrates in all its details the fulfillment of this promise with signs and wonders. Each of the subsequent OT signs are reminders of this original covenant-promise, and each reiterate and reaffirm that promise, that God will reverse the curse on creation and crush the head of the one who began the deception that led to the fall of humanity. The “everlasting” sign and seal of the covenant-promise to Noah was a rainbow that recalled the judgment on the earth through a global flood and pointed forward to the eventual removal of the curse from the earth and points towards redemption of the earth (Gen 7 8:21f; Gen 9:16-17), and the frequent new creation theme in both the OT and NT. The sign and seal of the “everlasting" covenant-promise to Abraham was circumcision (Gen 17:13-14, 23-27), and the continuation of the seed-promise of a line of descent that would bring redemption for the innumerable multitude from all the nations who would share in the redemption-promise (ending in the fulfillment of this when Jesus is born and circumcised). There was a close correlation with the circumcision sign of the covenant and the covenant-sign of the Passover, since all (including foreigners) who wanted to celebrate the Passover had to be circumcised (Ex 12:48). This was important, because of the backward reference to the seed-promise to Adam and Eve pictured in circumcision, and also because


of the redemption from Egypt (passing over the sons), as well as the other frequent motif of redemption that this sign illustrated in the spiritual (regeneration) circumcision of the heart (Deut 10:16). The Passover became the most important Jewish festival, since it pictured their deliverance through animal sacrifice (atonement) and through the blood sprinkled on the doorposts, all of which prefigured the spotless, Messianic Passover Lamb who was to come and celebrate the Last Passover before his atoning death which fulfilled the seed promise to Adam and Eve of a Redeemer (Mt 26:17; Mk 14:12; Lk 22:7-8; Jn 19:36; 1 Cor 5:7). The other sign and seal of the covenant-promise to Moses and Israel was the Sabbath rest as God’s promise of shalom, prefiguring the final renewal of creation, and the redemption of those who receive it as a result of the Messiah’s works of redemption (Ex 31:12; Ezek 20:12; Heb 4:9). The key theological theme in this important covenant-sign was that they would remember that “I am the LORD, who makes you holy,” reaffirming the seed-promise to Adam and Eve and to Abraham, ultimately pointing forward to the Messiah who would fulfill it by redeeming his people from among all the nations. King David also received a sign of the covenant in the promise to have a son on his eternal throne (2 Sam 7:13-16; 1 Ki 2:33; 2:45; 9:5). This sign wonderfully portrays the everlasting, kingly reign of the one who fulfills the Messianic seed-promises to Adam and Eve and to Abraham (Ps 89:36; Isa 9:7). This person would necessarily be divine, since only God is eternal (Lam 5:19; Mat 25:31). Luke tells us plainly that this King in the line of David is Jesus (Lu 1:32-33; Acts 2:30-36; see also Heb 1:8; Rev 4:10; 5:6, 10). The King of kings fulfills all the covenant-signs of the promise of redemption, uniting all the motifs we find in each of those signs.

It can therefore be proposed that the signs are never from those who receive them, since they are all from God to those of us who receive them from him. They have never been God-ward signs, since they are from God to us, not from us to God. This is the beauty of the signs; they are human-ward, and from God who fulfills them (since he always keeps his promises). Not even our faith in believing the signs is a sign, nor is our baptism a sign of our promise to God or of our faith in him. No, even baptism is God’s sign and seal that he is redeeming his people and creation, the seed of Eve and Abraham; it too is a sign that the covenant-promise is being fulfilled in us and our children, since he is faithful. All of the signs picture poetically his covenant and covenant promises of redemption to reverse the curse and to restore his creation, wherein those who believe will dwell forever in his shalom of Sabbath rest. All of the signs, as all of the covenants, represent and reaffirm the one new covenant of redemption that began with the promise to Adam and Eve of a Redeemer who would reverse the curse and crush the serpent’s head. The works and miracles of God in the Old Testament are also signs of his to encourage those who believe his covenant-promise of redemption to continue in faith:

And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.” Ex 3:12 You performed miraculous signs and wonders in Egypt and have continued them to this day, both in Israel and among all mankind, and have gained the renown that is still yours. Jer 32:20

How great are his signs, how mighty his wonders! His kingdom is an eternal kingdom; his dominion endures from generation to generation. Dan 4:3

The miracles of Jesus are also a sign that the covenant-promises were being fulfilled in him, the promised Messiah from the line of Eve and from the promised eternal line of King David:

After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world.” Jn 6:14


Yet, many then refused, and still do, to believe God’s clear and sufficient signs: Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. Jn 12:37

They refuse to believe even though the evidence of the signs he has given is more than enough evidence for them to believe:

God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will. Heb 2:4

Presently, two of the Old Testament signs (circumcision and Passover) carry over for the church today with tremendous theological importance in our sacraments of baptism and the Lord’s Supper. Those present-day signs of the covenant have deep continuity with the OT signs, since their significance as signs is not negated but rather strongly reaffirmed in the New Testament church. The two great ordinances in the OT correspond with continuity to the two great NT sacraments:

OT Significance NT Significance

Circumcision Sign of the covenant-promise Baptism Sign of the covenant-promise

Passover Sign of the covenant-promise Lord’s Table Sign of the covenant-promise

It can be proposed that the transition in the NT from the signs of the covenant in circumcision and Passover have become for all the nations baptism in water and celebration of the Lord’s Table (our communion). Though there were various other signs of the covenant, as noted already, the two primary ritual-signs (circumcision and Passover) alone carry over to the ritual-signs in the two sacraments of the Christian church (see Shorter Catechism, p. 6). That is, circumcision was a covenant-sign of the promise but in itself could not procure what it signified, since only the Spirit of God can renew a person’s heart, to which the sign pointed in part. It was a two-fold sign that only God could bring the promised seed of the line of Eve, and that only God could make the heart new (and that this could not be inherited simply by being of Jewish descent):

No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Rom 2:29

Circumcision was a sign in Israel, as is baptism in the NT church, that God will fulfill his redemption-promises, since it is his sign that he is faithful to his covenant of redemption. Therefore, baptism into Christ is an ongoing sign from God to us, not a sign of our promise to him, or of our faith; it too cannot itself produce what it signifies, but only the God who promised:

For in Christ all the fullness of the Deity lives in bodily form, 10 and you have been given fullness in Christ, who is the head over every power and authority. 11 In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. 13 When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, 14 having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. Col 2:9-14

The baptism discussed here in correlation with circumcision is not primarily about the water baptism itself; it is about the death of Christ, being cut off for his people (especially see Lu 12:49-50). Thus our “baptism” with Christ here is not about water but about our own hearts (sinful nature) becoming circumcised through Christ's baptism of death on the cross. That is, it is about justification and its subsequent sanctification. This too is “human-ward,” since we know this circumcision only by God's power.


The water of baptism itself is also a sign of the promise that God is the one who saves, and only through the Son of Eve, and it is his resurrection that assuredly sealed it:

. . . and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ . . . 1 Pe 3:21

Further, Jesus’ circumcision and purification “according to the law of Moses” surely was not a sign of his salvation, or just that he was a Jewish son (Lu 2:21-30), but rather it was a sign of the fulfillment of the seed-promise that the Messiah would be born of a woman. His circumcision, as all the other signs, pictured graphically that the promise to Eve would be a son (Gen 3:15) and to Abraham would be descendants more numerous than the sand and stars that they would bless “all the nations of the earth” (Gen 22:17-18). This is beautifully expressed by Simeon when he praised God in the temple while holding the circumcised Christ: “my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles, and for glory to your people Israel” (Lu 2:30-32). Therefore, this sign powerfully demonstrates the human-ward gospel of salvation for all who believe; it is for all who are the adopted sons of Abraham by faith and not by natural descent (Rom 9:6-7). Similarly, Jesus’ baptism (and the Father’s affirmation) surely could not have been a sign of his repentance and faith, but was a reaffirmation of God’s promise to redeem his people. It was the initial sign to John the Baptist and Israel that the promised messianic Son of God had come (Jn 1:32-34) to fulfill all righteousness (Mt 3:15).1 Baptizing both Jews and Gentiles (Mk 1:4), John’s baptism indicated that in regards to the covenant-promise that all peoples would now need the baptism of Christ to partake fully of the covenant-promises, and thus showing that circumcision only pointed to this new order of the Spirit’s eschatological outpouring fulfilling those promises. Jesus’ baptism thus inaugurated this new emphasis on the covenant-promise to all the nations that the Son of God would baptize the nations in the Holy Spirit, thus sealing that promise. This is why the covenant-promise still holds such meaning for those households who continue placing the sign of the promise on their children through water baptism, and also upon those who enter the covenant-community later in life through embracing and trusting the promises of God. In both cases, the human-ward meaning is the same: it is God, in keeping his promise, who saves his people. Peter at Pentecost proclaimed this truth in saying, “The promise is for you and your children and for all who are far off . . .” when he told the large crowd of those gathered from all the nations (Acts 2:1-11) to “repent and be baptized, every one of you,” and they would then receive the gift of the Holy Spirit (Acts 2:38-39).2 In relation to this, a strong case can be made that from the long history of correlation in Jewish practice of the circumcision and baptism of Gentile converts that the significance and meaning between both rites was readily understood when John came baptizing in the desert region of Judah.3 John’s baptism of both Jews and Gentiles sent a strong message to all that physical circumcision was insufficient for salvation, and that if they were going to claim Abraham as their father (the covenant-promise), then they must be truly regenerated by the Holy Spirit (Lk 3:7-9). This prophetic message of John was entirely in accord with the prophets of old who preached the same message (noted already) that circumcision of the heart (regeneration) was necessary for salvation (Deut 30:6; 10:16; Jer 4:4; 27:7; see also Acts 15:1-29; Rom 2:25-29; Phil 3:3; Gal 5:6, 12; 6:15).

1 Note: the baptism of John is not directly called a “covenant-sign,” but it can reasonably be deduced that its correlation with the OT rite of circumcision of male infants, the baptism and circumcision of Gentile converts, and the baptism of female converts, has covenantal significance in relation to the OT promise of redemption. See “Comparison of the theology and texts of circumcision and baptism,” pp. 7f. and fn. 14 on Jewish proselyte baptism and circumcision. 2 I would add that this gives us a rationale to allow baptized children, who can cognitively understand (and believe) at least the rudiments of the meaning of the Lord’s Table, to also celebrate this sign of the covenant-promise. It should not be withheld from them, in my view. 3 See fn. 9 for a brief discussion of the ancient Jewish practices of proselyte circumcision and baptism.


Lastly, Jesus’ last Passover meal recalls the sign of the covenant so clearly portrayed in Egypt when the angel of the Lord passed over the sons (seed-promise) of Israel but slew the sons of Egypt (Exo 12:13). The Passover meal (lamb) was to be celebrated as a sign for all subsequent ages (Num 9:1-14; Exodus 34:25; Deut 16:1). This sign was about the promise of atonement, at the heart of redemption, showing what is requisite for salvation. This sign was most profoundly fulfilled in the death of Christ (Lamb of God) who celebrated the Passover with his disciples on the eve of his crucifixion (Mat 26:2; Mk 14:12-25; Lu 22:14-21; Jn 13), commanding them to continue to celebrate his substitutionary, atoning sacrifice with the bread and wine of the Lord’s Table of communion to remember him until he returns to claim his everlasting kingdom (Lu 22:19). His Passover death was the fulfillment of the covenant-promise from God that the Priest-King Messiah would reverse the curse of guilt inherited from Adam, and remove the curse on the ground. Earlier, John the Baptist had also reaffirmed this aspect of the covenant-promise when he cried out about Christ Jesus at his baptism, “Behold, the Lamb of God who takes away the sins of the world” (Jn 1:29). Jesus fulfills this anticipated Messianic propitiation for sin when he himself completes what he compares to baptism in his death (clearly here not a reference to his water baptism; compare Col 2:11–12):

But I have a baptism to undergo, and how distressed I am until it is accomplished! Lu 12:49-50

In conclusion, all of these gospel-promise signs represent and reaffirm the one covenant of redemption that began with the promise to Adam and Eve of a Redeemer who would reverse the curse and crush the serpent’s head. They are not signs of diverse things, nor are any of the signs presently abrogated (“everlasting” covenant), since the signs have the same significance in all ages because they each point towards the completion of the gospel’s covenant-promise of redemption and new creation to be consummated at the return of the Messiah at the end of the age. Paul makes this clear to the Galatians that the covenant and its signs continue in Christ for the people of God for all the ages:

Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. 16 Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ. 17 What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. 18 For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. Gal 3:15-17

In sum, Christ fulfills the seed-promise sign, the rainbow-promise sign, the Sabbath-promise sign, the circumcision-baptism-promise sign, the Passover-promise sign, and now reigns forever on the throne of David, having sealed them all by his death, resurrection, and ascension. This is why we continue to baptize and to celebrate the Lord’s Table: to remember his covenant-promise, and to look forward to its final consummation at his glorious return. This is the good-news of each gospel-promise-sign.


The Westminster Shorter Catechism: Q. 93. Which are the sacraments of the New Testament? A. The sacraments of the New Testament are, baptism, and the Lord’s Supper. Q. 94. What is baptism? A. Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s. Q. 95. To whom is baptism to be administered? A. Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.

The ten instances of baptism in the NT Acts 2:41; 8:12, 27-30; 10:47, 48; 9:1-18; 11:14-17; 18:8; 19:1-5; 1 Cor 1:16

1. Acts 2:41 So then, those who had received his word were baptized; and that day there were added about three

thousand souls.

2. Acts 8:12 But when they believed Philip preaching the good news about the kingdom of God and the name of

Jesus Christ, they were being baptized, men and women alike.

3. Acts 8:27–30 So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of

the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship, 28 and he was

returning and sitting in his chariot, and was reading the prophet Isaiah. 29 Then the Spirit said to Philip, “Go up

and join this chariot.” 30 Philip ran up and heard him reading Isaiah the prophet, and said, “Do you understand

what you are reading?”

4. Acts 10:47 “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as

we did, can he?”

5. Acts 10:48 And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a

few days.

6. Acts 11:14-17 and he will speak words to you by which you will be saved, you and all your household.’ 15 “And

as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. 16 “And I

remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with

the Holy Spirit.’ 17 “Therefore if God gave to them the same gift as He gave to us also after believing in the Lord

Jesus Christ, who was I that I could stand in God’s way?”

7. Acts 9:17–18 So Ananias departed and entered the house, and after laying his hands on him said, “Brother Saul,

the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may

regain your sight and be filled with the Holy Spirit.” 18 And immediately there fell from his eyes something like

scales, and he regained his sight, and he got up and was baptized;

8. Acts 18:8 Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the

Corinthians when they heard were believing and being baptized.

9. Acts 19:1–5 It happened that while Apollos was at Corinth, Paul passed through the upper country and came to

Ephesus, and found some disciples. 2 He said to them, “Did you receive the Holy Spirit when you believed?” And

they said to him, “No, we have not even heard whether there is a Holy Spirit.” 3 And he said, “Into what then

were you baptized?” And they said, “Into John’s baptism.” 4 Paul said, “John baptized with the baptism of

repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” 5 When they heard

this, they were baptized in the name of the Lord Jesus.


10. 1 Cor 1:16 Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized

any other.

Comparison of the theology and texts of circumcision and baptism4

Circumcision Baptism

A sign and a seal of the covenant of redemption Gen 17:9–14 God said further to Abraham, “Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. 10 “This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. 11 “And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. 12 “And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. 13 “A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. 14 “But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” Deut 30:6 “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. Acts 7:8 And He gave him the covenant of circumcision; and so Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs. Rom 4:11 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them . . .

A sign and a seal of the covenant of redemption Col 2:11–12 and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; 12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.

Renewed heart & everlasting union with Christ Gen 17:13 “A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. Deut 10:16 So circumcise your heart, and stiffen your neck no longer. Jer 4:4 “Circumcise yourselves to the LORD And remove the foreskins of your heart, Men of Judah and inhabitants of Jerusalem, Or else My wrath will go forth like fire And burn with none to quench it, Because of the evil of your deeds.” Jer 9:25 “Behold, the days are coming,” declares the LORD, “that I will punish all who are circumcised and yet uncircumcised.’” Gal 5:6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working

Renewed heart & everlasting union with Christ Col 2:11–13 and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; 12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. 13 When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, Gal 3:27 For all of you who were baptized into Christ have clothed yourselves with Christ.

4Adapted considerably from Presbyterian Memes at http://www.presbyterianmemes.com/2015/04/15/circumcision-and-baptism-compared-wp-httpt-coj2pwlbi8ab/ last accessed on 5/20/2015. As can be seen, there is considerable overlap with some texts between baptism and circumcision and that a case can be made for their correlation.

http://www.presbyterianmemes.com/2015/04/15/circumcision-and-baptism-compared-wp-httpt-coj2pwlbi8ab/http://www.presbyterianmemes.com/2015/04/15/circumcision-and-baptism-compared-wp-httpt-coj2pwlbi8ab/


through love. Gal 6:11-15 As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. 13 For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh. 14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creature. 16 And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God. Eph 2:11–12 Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands— 12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. Col 3:11 a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

Symbol of regeneration and remission of sin Deut 10:16 So circumcise your heart, and stiffen your neck no longer. Deut 30:6 Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. Jer 4:4 Circumcise yourselves to the LORD And remove the foreskins of your heart, Men of Judah and inhabitants of Jerusalem, Or else My wrath will go forth like fire And burn with none to quench it, Because of the evil of your deeds. Rom 2:26–28 So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27 And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? 28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.

Symbol of regeneration and remission of sin Col 2:13 When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, Mk 1:4 John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. Mt 3:11 As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. Jn 1:33 I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ Acts 2:38-39 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 "For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." Acts 22:16 Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name. Rom 6:3-4 Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? 4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. 1 Cor 10:2 and all were baptized into Moses in the cloud and in the sea 3 and all ate the same spiritual food;4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.


1 Pet 3:21 Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ,

Initiates membership in the covenant community Gen 17:14 “But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant. Lev 12:3 On the eighth day the flesh of his foreskin shall be circumcised. Lk 1:59 And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father. Lk 2:21 And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.

Initiates membership in the covenant community Mt 28:19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the

Holy Spirit, Eph 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 1 Cor 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. Acts 15:5-10 But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to direct them to observe the Law of Moses.” 6 The apostles and the elders came together to look into this matter. 7 After there had been much debate, Peter stood up and said to them, “Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. 8 “And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9 and He made no distinction between us and them, cleansing their hearts by faith. 10 “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? Acts 2:38-39 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 "For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." 1 Cor 10:2-3 and all were baptized into Moses in the cloud and in the sea and all were baptized into Moses in the cloud and in the sea 3 and all ate the same spiritual food;4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.

Obliges recipient to obedience Gen 17:9 God said further to Abraham, “Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. Deut 10:12–16 “Now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, 13 and to keep the LORD’S commandments and His statutes which I am commanding you today for your good? 14 “Behold, to the LORD your God belong heaven and the highest heavens, the earth and all that is in it. 15 “Yet on your fathers did the LORD set His affection to love them, and He chose their descendants after them, even you above all peoples, as it is this day. 16 “So circumcise your

heart, and stiffen your neck no longer. Rom 2:25 For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision.

Obliges recipient to obedience Rom 6:3-4 Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? 4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. 1 Cor 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. 1 Pet 3:21 Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ,


1 Cor 7:19 Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. Gal 6:11-15 As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. 13 For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh. 14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creature. 16And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.

Administered to the entire household Gen 17:10 This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. Gen 17:27 All the men of his household, who were born in the house or bought with money from a foreigner, were circumcised with him. Gen 34:24 All who went out of the gate of his city listened to Hamor and to his son Shechem, and every male was circumcised, all who went out of the gate of his city. Josh 5:5–8 For all the people who came out were circumcised, but all the people who were born in the wilderness along the way as they came out of Egypt had not been circumcised. 6 For the sons of Israel walked forty years in the wilderness, until all the nation, that is, the men of war who came out of Egypt, perished because they did not listen to the voice of the LORD, to whom the LORD had sworn that He would not let them see the land which the LORD had sworn to their fathers to give us, a land flowing with milk and honey. 7 Their children whom He raised up in their place, Joshua circumcised; for they were uncircumcised, because they had not circumcised them along the way. 8 Now when they had finished circumcising all the nation, they remained in their places in the camp until they were healed.

Administered to the entire household Acts 2:38-39 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 "For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." Acts 16:15 And when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us. Acts 16:33 And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he

and all his household. Acts 18:8 Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized. 1 Cor 1:16 Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other. 1 Cor 10:2 and all were baptized into Moses in the cloud and in the sea

Outward sign alone is no benefit Jer 4:4 “Circumcise yourselves to the LORD And remove the foreskins of your heart, Men of Judah and inhabitants of Jerusalem, Or else My wrath will go forth like fire And burn with none to quench it, Because of the evil of your deeds.” Jer 9:25 “Behold, the days are coming,” declares the LORD, “that I will punish all who are circumcised and yet uncircumcised. Acts 15:5-10 But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to direct them to observe the Law of Moses.” 6 The apostles and the elders came together to look into this matter. 7 After there had been much debate, Peter stood up and said to them, “Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word

Outward sign alone is no benefit Heb 6:4-8 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. 7 For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; 8 but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. Heb 10:29 How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?


of the gospel and believe. 8 “And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9 and He made no distinction between us and them, cleansing their hearts by faith. 10 “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? Rom 2:25 For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. Rom 4:11-12 and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, 12 and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while

uncircumcised. Phil 3:2-3 Beware of the dogs, beware of the evil workers, beware of the false circumcision [mutilation]; 3 for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no

confidence in the flesh, It is a sin to neglect or reject

Ex 4:24-26 Now it came about at the lodging place on the way that the LORD met him and sought to put him to death. 25 Then Zipporah took a flint and cut off her son’s foreskin and threw it at Moses’ feet, and she said, “You are indeed a bridegroom of blood to me.” 26 So He let him alone. At that time she said, “You are a bridegroom of blood”—because of the circumcision.

It is a sin to neglect or reject Lk 7:30 But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John. Acts 10:47 Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?

It does not save Acts 15:1-15 [The Council of Jerusalem, AD 48-49] And certain men came down from Judaea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved. 2 And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses. 6 And the apostles and the elders were gathered together to consider of this matter. 7 And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 8 And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us; 9 and he

It does not save Acts 10:44-47 While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45 All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they were hearing them speaking with tongues and exalting God. Then Peter answered, 47 “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?” 1 Cor 10:2-5 and all were baptized into Moses in the cloud and in the sea 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ. 5 Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. Gal 6


made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.

12 And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles through them. 13 And after they had held their peace, James answered, saying, Brethren, hearken unto me: 4 Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, Rom 3:30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Rom 4:10 How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit. Gal 5:6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. Gal 5:12 I wish that those who are troubling you would even mutilate themselves. Gal 6:11-15 As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. 13 For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh. 14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creature. 16And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.

Administered only once [By its very nature] 1 Cor 7:18 Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised.

Administered only once Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.

Administered to non-elect in covenant community Gen 17:25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. Gen 17:27 All the men of his household, who were born in the house or bought with money from a foreigner, were circumcised with him. Gen 25:34 Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way. Thus Esau despised his birthright. Gen 34:24 All who went out of the gate of his city listened to Hamor and to his son Shechem, and every male was circumcised, all who went out of the gate of his city.

Administered to non-elect in covenant community Acts 5:1-22 But a man named Ananias, with his wife Sapphira, sold a piece of property, 2 and kept back some of the price for himself, with his wife’s full knowledge, and bringing a portion of it, he laid it at the apostles’ feet. 3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land? 4 “While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God.” 5 And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it. Acts 8:9–24 Now there was a man named Simon, who formerly


Rom 9:13 Just as it is written, “JACOB I LOVED, BUT ESAU I HATED.”

was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great; 10 and they all, from smallest to greatest, were giving attention to him, saying, “This man is what is called the Great Power of God.” 11 And they were giving him attention because he had for a long time astonished them with his magic arts. 12 But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike. 13 Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed. 14 Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit. 16 For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. 17 Then they began laying their hands on them, and they were receiving the Holy Spirit. 18 Now when Simon saw that the Spirit was bestowed through the laying on of the apostles’ hands, he offered them money, 19 saying, “Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! 21 “You have no part or portion in this matter, for your heart is not right before God. 22 “Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. 23 “For I see that you are in the gall of bitterness and in the bondage of iniquity.” 24 But Simon answered and said, “Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me.” 1 Tim 1:20 Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme. 1 Cor 10:2-5 and all were baptized into Moses in the cloud and in the sea 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ. 5 Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness

Why was Moses a “bridegroom of blood”? A puzzling text in the OT is from an incident in the life of Moses and his wife who insisted they circumcise their son whom Moses had failed to have circumcised in proper time.

Ex 4: 24-25 (NIV) At a lodging place on the way, the LORD met Moses a and was about to kill him. 25 But Zipporah took a flint knife, cut off her son’s foreskin and touched Moses’ feet with it. b “Surely you are a bridegroom of blood to me,”

she said. Consider the importance of the sign of the covenant, and the significance of this for the seed of the son, and for the coming judgment on the firstborn sons of Egypt, as well as the deliverance of the sons of Israel. The sign of the covenant was human-ward, not God-ward (contrary to the widespread misunderstanding today that Baptism is a God-ward sign of the believer’s faith, conversion, and obedience), and thus is to be taken with utmost seriousness. This is not to say that each infringement of applying the sign, as in the case of Moses in Exodus 4, would meet immediate judgment/censure, but that in his particular case the Lord taught us all something of critical importance.

a Or Moses’ son; Hebrew him b Or and drew near Moses’ feet


The same could be said of other difficult incidences of God's immediate judgment on particular sins that otherwise often were met with God's longsuffering. In many of these cases, they were at a critical juncture in redemption history, or they simply conveyed God's sovereign choice in particular cases to highlight something for his purposes of redemption/judgment. As background to Exod 4:24, recall that Moses was himself delivered from Pharaoh’s command to kill all the newborn sons of Israel (Exod 2:1-10). This would appear to be the immediate historical backdrop to the story. The original circumcision command would be the earlier historical backdrop:

Gen 17:11 You are to undergo circumcision, and it will be the sign of the covenant between me and you.

The promise of redemption through a son would be the broad view, the redemptive-historical context of this narrative:

Gen 3:15 (RSV) I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.” 16 To the woman he said, “I will greatly multiply your pain in childbearing; in pain you shall bring forth children,

This promise encompasses past, present, and future, and circumcision thus eventually became the sign of that covenant. The very sign of the covenant to redeem was at stake in this incidence with Moses in Ex 4. For unknown reasons Moses had failed to comply with the command to circumcise (Genesis 17:13-14, 23-27), and there has been much speculation to explain why.

Gen 17:14 “But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.

In terms of character, we know Moses may be seen as the greatest leader in Israel’s history, yet he was also not without failings. It was just previous to this incidence about circumcision that the Lord’s anger had been “kindled against Moses” for his reluctance to speak on behalf of the Lord to the people of Israel in Egyptian bondage (Exod 4:14). We can surmise from the context that Zipporah knew that Moses had failed to obey the Lord’s command, and being non-Israelite we can speculate about her perception of such a rite (though not unknown elsewhere in the A.N.E.). She seems to have a rather negative reaction to the rite afterwards, calling Moses a “bridegroom of blood.” And, this is given as an explanatory note to the Hebrew reader who might not have known/understood her attitude (as a Midianite).5 The text does not tell us how she knew of God’s displeasure with Moses, though some speculate that it was obvious enough (such as death-illness) for her to take immediate action. Since the text is silent here, I see no need for such speculations. Some might object to the “moral problem” of God intended to “put him to death,” but this is the perennial ‘problem” throughout the Bible that God has the holy-right to punish sin (either through primary or secondary causes). The circumcision would also have been Moses’ responsibility, thus further highlighting the dramatic action Zipporah took to remedy the situation, as well as the laxity of Moses’ obedience. The immediate, textual context gives God’s instructions to command Pharaoh to let “my firstborn son” Israel go (4:23). The Lord informs Moses that Pharaoh would not comply, and thus the firstborn sons of Egypt would die (the tenth plague, 11:5; 12:12). The story of Moses’ failure to circumcise his own son immediately, and logically, follows. This connection between the firstborn seed of both Egypt and Israel is central to the narrative, and thus links with the covenant-promise to Abraham. Moses had failed to comply with the Lord’s command, thus, in the context, how could he expect the Lord to fulfill his holy judgment-promise on Egypt and his redemption-promise for Israel? Both related to the progeny of the respective nations, and thus to the sovereign purposes of God in choosing a seed for the line of the promise. The Messianic hope itself hung in the balance, it might be concluded. Indeed, Moses could not act as mediator when he himself was so fundamentally out of accord with the covenant-stipulations that pointed to the Promised Mediator! This view encompasses the entire context of redemption-history.

Some notes:

5 Note: it seems that Moses may have sent Zipporah back to Midian after this incident, since Exod 17:1-9 relays their reunion later, and after the exodus from Egypt.


“On the way” – to Egypt. This grammatical marker highlights the drama of their approach to the land of Egypt and the subsequent deliverance. Moses had not only failed to comply with the covenant in its most important stipulation, he had already set out for Egypt. “Met him” – Assuming this refers to Moses, though some suggest his youngest uncircumcised son Gershom, it does not modify my conclusions. See this in relation to Moses’ mediatorial role in Ex 25:22. This may represent the “angel of the Lord” that was known to meet individuals as God’s representative, as God himself. If Zipporah had a vision or saw such a figure it would explain her immediate understanding of the situation. Later, God was to meet with Moses, and this becomes central to his mediatorial role, as well as the channel for divine revelation. See especially Exod 25:22. This is one of the most important factors in the presence of YHWH in the sanctuary, that God’s mediator is in compliance with the covenant stipulations. “sought” to “put him to death” – The question of primary or secondary causes here, though it does not modify my conclusions since the important fact is God’s initiative in keeping Moses compliant to the covenant stipulations. Why Moses did not circumcise his son? Gen 17:14 (NIV) Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people; he has broken my covenant.” Punishment for disregarding the stipulation would have fallen upon the parent, particular the father.

Consider also these circumcision texts:

Deut 10:16 Circumcise your hearts, therefore, and do not be stiff-necked any longer. Deut 30:6 The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live. Josh 5:2 At that time the LORD said to Joshua, “Make flint knives and circumcise the Israelites again.” Jer 4:4 Circumcise yourselves to the LORD, circumcise your hearts, you men of Judah and people of Jerusalem, or my wrath will break out and burn like fire because of the evil you have done— burn with no one to quench it

Acts 15 The first council of the early church, The Jerusalem Council (involving James, Peter, Paul, and other apostles and elders) in AD 4-49 had to deal with the contentious issue of circumcision, and especially that of Christian Jews insisting that Gentiles be circumcised. It divided even the Apostles, and as a theme can be found as background to many NT epistles. But, the Spirit led the early church to conclude that circumcision would cease for the NT church. They concluded rather simply that for all, including the Gentiles, they were “to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood” (Acts 15:20). Rom 4:11(NIV) And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. Col 2:11-13 In him you were also circumcised, in the putting off of the sinful nature, a not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. 13 When you were dead in your sins and in the uncircumcision of your sinful nature, b God made you c alive with Christ. He forgave us all our sins,

Circumcision has multiple connotations that include:

1. It alludes back to the Messianic seed-promise to Adam and Eve that a human, a man, would be from their physical seed-line of descent who would crush the Serpent’s head (reversing the curse on creation).

2. Circumcision is given in the context of the promise of God to create a people: “I will be your God and you will be my people.”6 This promise to Abraham unites all of the history redemption (the Bible).

a Or the flesh b Or your flesh c Some manuscripts us 6 Gen 17:7 I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. Exod 6:7 I will take you as my own people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from under the yoke of the Egyptians. Exod 29:45-56 Then I will dwell among the Israelites and be their God. 46 They will know that I am the Lord their God, who brought them out of Egypt so that I might dwell among them. I am the Lord their God. Lev 26:11-12 I will put my dwelling place among you, and I will not abhor you. 12 I will walk among you and be your God, and you will be my people. Num 5:3 Send away male and female alike; send them outside the camp so they will not defile their camp, where I dwell among them. Deut 12:11 Then to the place the Lord your God will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the Lord. 1 Ki 6:13 And I will live among the Israelites and will not abandon my people Israel.” Zech 2:10 “Shout and be glad, O


3. The “seed” of sin (need for sin to be “cut off”). 4. The cutting off of the unholy line of sin symbolically, and thus by contrast picturing the holy line of the

promise in Israel. Thus, failure to be circumcised meant being “cut off” from the people of the promise. 5. This “cutting off” also prefigures by forepicturing/foreshadowing the Messiah being “cut off” for his people. 6. It pictures holiness for the covenant-people of God in contrast to the ANE peoples around them. 7. It represents the inclusion of the Israelite into the covenant-family of God, one who could receive all the

benefits of the promise by faith (see on baptism below). 8. It pictures the central theme in the OT of holy hearts, internally conformed to the law of God (not just

externally compliant). This theme is the heart of the promise of redemption in both Testaments, since it describes the redeemed, justified, sanctified, and glorified heart.

9. Even Christ, the fulfiller of the sign itself, received this sign of the covenant, though he was not in need of any forgiving mercies that were included in the covenant itself.

10. The physical sign itself would not continue for all the nations of Gentiles in the NT church (Acts 15 above), but its significance continues in the command to baptize all who are members of the visible church, either as converts or those as members of the family of converts.7

A covenantal understanding of infant-baptism The sign of the covenant is given by God himself in the OT as circumcision. This sign had great meaning and did not correspond with believing faith. It was the sign that God would be faithful to redeem his people. It was human-ward primarily, and that is what made it so important. It was what God required as the sign of his promise. This had great significance for OT believers raising families under covenant law, for they always could thus point God-ward, that this covenant was from him, and thus they were accountable to believe the God of the covenant. Circumcision did not save (regenerate the heart) in the old covenant but pointed up the need for a Savior. For those circumcised they were counted as part of the covenant-community and had access to many aspects of the promises, but redemption was entirely the sovereign work of God’s Spirit. Thus, regeneration is not tied to the moment the sign is applied, the human applying the sign, nor the rite of circumcision itself, even if the sign was also a seal for God’s elect. In a rather graphic manner, circumcision identified both the “seed” of sin (need for sin to be “cut off”), as well as the line of the Messiah. This is why the circumcision sign was taken so seriously in the OT.8 Taking the baptism of Jesus by John as the transition point for the sign of the covenant in the new covenant, new covenant baptism has essentially the same meaning that circumcision had in the old covenant, apart from the consummation of that covenant realized in Jesus’ life, death, and resurrection. Circumcision and baptism were long associated in the Jewish tradition with the entry of the Gentile into the Jewish covenant community, as did circumcision of Jews into the Jewish community.9 It was primarily a sign and seal of God’s covenant. Children are

Daughter of Zion. For I am coming, and I will live among you,” declares the Lord. Jer 7:23 but I gave them this command: Obey me, and I will be your God and you will be my people. Walk in all the ways I command you, that it may go well with you. Jer 11:4 the terms I commanded your forefathers when I brought them out of Egypt, out of the iron-smelting furnace.’ I said, ‘Obey me and do everything I command you, and you will be my people, and I will be your God. Jer 30:22 “‘So you will be my people, and I will be your God.’” Ezek 36:28 You will live in the land I gave your forefathers; you will be my people, and I will be your God. 2 Cor 6:16 What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.” Rev 21:3 And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.” 7 See also the familial principle of sanctifying blessing in 1 Cor 7:14 “For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.” 8 It may be worth noting that those who come from the stream of Anabaptists (who believe that rebaptizing is necessary), place so much importance on the right to self-identify with the name “Baptist” that they ironically elevate one of the sacraments sufficiently to displace the gospel emphasis on the Christian church, and its unity, that one feels this unbalanced emphasis places undue stress against the gospel itself in our identity in Christ alone. This is ironic because so often I have been told by Baptists that those of us who believe in baptizing children probably also believe in baptismal regeneration, thus wrongly elevating the sacrament as in RC, and thus entirely misunderstanding our view of its proper place as a sign and seal, not as the sine qua non of the gospel and what separates and identifies us from all others. Even the Apostle Paul did not see baptism as the all-defining mark of the church nor himself: 1 Corinthians 1:17 (NASB95) “For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void.” There is probably not a conservative Baptist school or church in the world that would allow a pedobaptist to eldership or to any teaching role. 9 A largely ignored subject of relevance to the meaning of baptism in NT times is the long-standing practice in Judaism of the circumcision (males) and baptism (males and females) of proselytes into the covenant-community of Israel. There is no biblical evidence of this practice


OT prophet’s call: to announce the Lord’s coming King; to prepare for him through repentance (leveling of pride) and redemption/restoration. Cf. theme of the axe being laid to the root of trees (Mt 3:10; Isa 10:34) in judgment on Israel’s fruitlessness (spiritual wilderness). The voice calling out in the wilderness echoes the Sinai picture of God calling Israel into the wilderness and also coming to Israel there.

incorporated into the covenant by sign and into the kingdom by faith. This has tremendous practical value in the raising of children: we teach them the knowledge, fear, and love of the Lord as the standard for all of God’s people while ever reminding them that they are ultimately accountable to God, not to us. That is, we encourage them to true and reasonable faith in God and his covenant promise, not to just a “decision.”

Col 2:11-12 (NIV) In him you were also circumcised, in the putting off of the sinful nature,a not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. 10[1] a Or the flesh, The Holy Bible: (NIV) This circumcision/baptism refers to Jesus being "cut off" for his people (for their sin), thus our “baptism” with Christ here is not about water but about our own hearts (sinful nature) becoming circumcised through Christ's baptism of death on the cross. That is, it is about justification and its subsequent sanctification. This too is “human-ward,” since we know this circumcision only by God's power.

Why was Jesus baptized? Jesus begins his ministry: When Jesus came from his home in Nazareth to begin his ministry, he first took two steps in preparation – baptism by John in the Jordan River, and temptation by Satan in the rough Judean desert. After the temptations, Jesus returned to Galilee and later set up his home base in Capernaum.

Jesus is baptized: JORDAN RIVER, autumn, c. A.D. 26, Mt 3:13-17; Mk 1:9-11; Lk 3:21-23; Jn 1:29-39 (OT prophecy of John the Baptist as Elijah. John is analogous to Elijah11: Isa 40:3-5; Mal 3:1; 4:5-6; Jn 1:29-34).

Mt 3:13-17 Then Jesus came from Galilee to the Jordan to be baptized by John. 14 But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?” 15 Jesus replied, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented. 16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. 17 And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” Isa 40:3-5 A voice of one calling: “In the desert prepare the way for the LORD a; make straight in the wilderness a highway for our God. b 4 Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain.

(of baptism alongside circumcision) and history, but there is very much in the extra-biblical Jewish literature. Though the joint practice of circumcision/baptism was seemingly very consistent and widespread, even to the point where Hellenistic Jews even argued (against Palestinian Jews) that baptism should replace circumcision, there was a wide spectrum of viewpoints and modes evident among the Jews. The majority viewpoint was that they should be practiced together. It should also be kept in mind that there were clear distinctions between the many ritual washings regarding uncleanness required in Israel and their practice of baptism. For our purposes here, it is simply helpful to note that there was a real correspondence between circumcision and baptism in ancient Jewish practice, and thus it was not strange to the Jews that John was baptizing people in the wilderness, nor was there any serious question in the NT about what baptism looked like. Proselyte circumcision and baptism (followed by the sprinkling of blood) introduced a person into the covenant-promises and covenant-community of God. Even slaves who were proselytes followed the same rites and were then counted members of the covenant-community. 11 Interestingly, the priests and Levites asked John who he was, whether Elijah or someone else. He replied that he was not the Christ, nor the Prophet, but rather the Messianic harbinger of “a voice crying the wilderness” (quoting Isaiah 40:3) (Jn 11:19-27). John later had doubts or questions about who Jesus was (Matthew 11:2). a Or A voice of one calling in the desert: | ``Prepare the way for the LORD b Hebrew; Septuagint make straight the paths of our God


Deut 18 – Righteousness is fulfilled when the last, sinless Adam fulfills Adam’s failed roles and offices. The Gospel accounts show how Jesus fulfilled the “validation criteria” for the True Prophet promised to Israel.

5 And the glory of the LORD will be revealed, and all mankind together will see it. For the mouth of the LORD has spoken.”

Righteousness is fulfilled in Jesus’ baptism

Deut 18:15 (NASB95) The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.

The Last, sinless Adam fulfills all the failed tasks/works of the first Adam. He is the true Prophet who fulfills all the OT hopes of the Messiah promised to Adam and Eve of a seed/descendent from their line who would crush the serpent’s head and bring deliverance. He is also the One who would fulfill the promise to Abraham of children more numerous than the sand and stars! Thus, the covenant-sign of the water baptism is given to him to fulfill all righteousness. It should come as no surprise that the baptism of Jesus is accompanied by cosmic events of the Spirit of God descending and the voice of God from heaven speaking of his love for the Son. The Word and the Spirit of God declare that Jesus is God’s beloved Son. This testimony is witnessed by the very people John was baptizing. As the Gospel of John makes clear, according to Isaiah 40:3-5, the ministry of John was going to involve the revealing of the glory of the God. Indeed, his ministry testified to the coming. John is calling Israel to prepare for the coming of the Messiah, and presumably through repentance before God.12 This is a prophetic call to receive the salvation of God, and is reminiscent of Isaiah’s exilic context (wilderness, repentance, remnant, and salvation) that was intended to bring comfort for Israel in the wilderness of exile, that God would restore and redeem his remnant. Return to the Lord and he will return to you! In John’s Gospel account, John the Baptist also plainly proclaims who Jesus is when he sees him at the Jordon and then baptizes him:

Jn 1:29-34(NASB) The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world! 30 “This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ 31 “I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water.” 32 John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 “I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ 34 “I myself have seen, and have testified that this is the Son of God.”

John’s “Lamb of God” declaration harks back to the OT sacrificial system, and may also allude to the lamb led to the slaughter in Isaiah 53:7. Importantly, Jesus’ baptism was not about his salvation-testimony, but rather a sign to the world that the promise of God was being fulfilled:

Consider Colossians 2:11-12 (NIV) In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. Or the flesh.

This circumcision/baptism refers to Jesus being "cut off" for his people (for their sin), thus our "baptism" with Christ here is not about water but about our own hearts (sinful nature) becoming circumcised through Christ's baptism of death on the cross. That is, it is about justification and its subsequent sanctification. This too is "human-ward," since we know this circumcision only by God's power. In summary, the baptism of Jesus holds considerable significance in redemption-history. The circumcision sign of the covenant-promise of God’s redemption transitions to water-baptism, broadening the promise to all who enter by faith to be baptized (and would naturally include the whole household as in the OT). Since the promised seed had been born, the sign of circumcision would subsequently have been superfluous to have continued as practiced after the One promised to fulfill it had been circumcised.13 John’s baptism also highlights the fact that “moral

12 Köstenberger, CNTOT, p. 426. 13 Thus, the first council of the church in Jerusalem in AD 50 dealt with this understandable problem of the discontinuity of OT circumcision for Gentile believers. Nevertheless, some Jewish Christians in the early decades after Jesus’ ascension continued some Jewish practices like circumcision and were allowed, if understood as not necessary for salvation (Acts 16:3; 21:20, 26), so as to avoid giving offense and also until the church gained widespread acceptance of the changes to the OT regulations.

http://biblehub.com/john/1-29.htmhttp://biblehub.com/john/1-30.htmhttp://biblehub.com/john/1-31.htmhttp://biblehub.com/john/1-32.htmhttp://biblehub.com/john/1-33.htmhttp://biblehub.com/john/1-34.htm


reformation” is not the foundation of the gospel of redemption, but rather it is repentance from sin and turning back to God. In the spirit of the OT prophets, John the Baptist (as a prophetic herald) calls on the nations and multitudes to repent and turn back to the Lord their God. Most importantly, the ultimate reason for this prophetic challenge, was that the Messiah himself was coming soon, and they should prepare for him. If the Messiah was near, then so was the kingdom of God because the Messiah was the Inaugurator of the coming kingdom whom John was proclaiming. Jesus’ baptism was, of course, not one of repentance from sin. The central feature in Jesus’ baptism was the declaration by the Father that Jesus is his Son with whom he is well pleased (Mt 3:17). In continuity with the OT sign of the covenant in circumcision, Jesus’ baptism is a human-ward event indicating that God was keeping his covenant-seed-promise. John’s prophetic ministry is a transition point between the OT era and the NT era, and there is no reason to suppose the covenant sign was subsumed or lost altogether. Rather, it was expanded through the baptism of Jesus and all those who came to John.14 The sign of the circumcision of Israelite males was no longer necessary to the sign of the Seed promise who would fulfill the covenant promise. Indeed, as noted above, it would henceforth be superfluous, since the Messiah promised of the seed of Eve had now been born! This is evidenced in the testimony of John that God himself spoke of Jesus’ baptism to identify him as his beloved Son (Mt 3:17). John’s gospel further makes it plain that Jesus’ baptism was not one for his own sin, but for that of sinners, and to “fulfill all righteousness” (Mt 3:15). This was the sinless identification with sinners (his people), as Savior, that Christ intended. According to John the Baptist himself, Jesus is the Lamb of God “who takes away the sin of the world”:

Jn 1:29-34 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ 31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.” 32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. 33 I would not have known him, except that the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.’ 34 I have seen and I testify that this is the Son of God.”

14 Jewish proselyte catechizing, concluding with baptism and circumcision, was widely practiced for all Gentile converts to faith in YHWH, and this would have included the entire family of those converted. Much Jewish extra-biblical literature attests to these practices, indicating a certain correlation in meaning in NT times between baptism and circumcision. Interestingly, the Jews asked John why he was baptizing if he was not the Christ (Jn 1:19-22), apparently seeing some connection between the Messiah and baptism. It should be noted that there is no specific text that identifies the baptism of John as a “sign of the covenant,” but this is a reasonable deduction from the baptism by John of Jesus and the necessary cessation of circumcision in the NT as a seed-sign of the covenant-promise (see the Jerusalem Council, Acts 15). Further, there is no undisputable reason to suppose the meaning of the sign ended with the cessation of the circumcision rite.

http://biblehub.com/john/1-19.htm

The signs and seals of the gospel-promiseComparison of the theology and texts of circumcision and baptismWhy was Moses a “bridegroom of blood”?Why was Jesus baptized?

table of contents · 2019. 10. 26. · of the signs, as all of the covenants, represent and...

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