the crucial questions series - westminster bookstore · 2018. 10. 29. · the crucial questions...
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TheCrucialQuestionsSeries
ByR.C.Sproul
WhoIsJesus?
CanITrusttheBible?
DoesPrayerChangeThings?
CanIKnowGod’sWill?
HowShouldILiveinThisWorld?
WhatDoesItMeantoBeBornAgain?
CanIBeSureI’mSaved?
WhatIsFaith?
WhatCanIDowithMyGuilt?
WhatIstheTrinity?
WhatIsBaptism?
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CanIHaveJoyinMyLife?
WhoIstheHolySpirit?
DoesGodControlEverything?
HowCanIDevelopaChristianConscience?
WhatIstheLord’sSupper?
WhatIstheChurch?
WhatIsRepentance?
WhatIstheRelationshipbetweenChurchandState?
AreThesetheLastDays?
WhatIstheGreatCommission?
CanILoseMySalvation?
FreedigitaleditionsavailableatReformationTrust.com/FreeCQ
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WhatIsBaptism?
©2011byR.C.Sproul
PublishedbyReformationTrustPublishingadivisionofLigonierMinistries421LigonierCourt,Sanford,FL32771Ligonier.orgReformationTrust.com
PrintedinNorthMankato,MNCorporateGraphicsJune2014Firstedition,fourthprinting
Allrightsreserved.Nopartofthispublicationmaybereproduced,storedinaretrievalsystem,ortransmittedinanyformorbyanymeans—electronic,mechanical,photocopy,recording,orotherwise—withoutthepriorwrittenpermissionofthepublisher,ReformationTrustPublishing.Theonlyexceptionisbriefquotationsinpublishedreviews.
Coverdesign:GearboxStudiosInteriordesignandtypeset:KatherineLloyd,TheDESK
AllScripturequotationsarefromTheHolyBible,EnglishStandardVersion®,copyright©2001byCrosswayBibles,apublishingministryofGoodNewsPublishers.Usedbypermission.Allrightsreserved.
LibraryofCongressCataloging-in-PublicationData
Sproul,R.C.(RobertCharles),1939-
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Whatisbaptism?/R.C.Sproul.p.cm.Includesbibliographicalreferences.ISBN978-1-56769-260-01.Baptism--ReformedChurch.2.ReformedChurch--Doctrines.I.Title.BX9427.5.B36.S672011234'.161--dc23
2011020970
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CONTENTS
One—BaptismandSalvation
Two—John’sBaptismandJesus’Baptism
Three—TheSignoftheCovenant
Four—TheMeaningofBaptism
Five—TheModeofBaptism
Six—TheCaseforInfantBaptism
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OneofthemoststirringdescriptionsofthechurchisfoundinEphesians4:4–6,whereweread:“ThereisonebodyandoneSpirit—justasyouwerecalledtotheonehopethatbelongstoyourcall—oneLord,onefaith,onebaptism,oneGodandFatherofall,whoisoverallandthroughallandinall.”ThechurchisonebodyfilledwithoneSpiritandunitedaroundonehope,worshipingoneLordandoneGodinonefaith.And,wearetold,thereisonebaptism.
Thankstothispassageandnumerousotherbiblicalaffirmations,thesacramentofbaptismhasoccupieda
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centralroleinthechurchthroughoutitshistoryandisanimportantaspectofChristianworship.Yetwefindthatagreatdealofcontroversysurroundsthesubjectofbaptism.Itseemstherearequestionsoverjustabouteveryaspectofthesacrament:theoriginorinstitutionofbaptism;themeaningofbaptism;theadministrationofbaptism(Whoispermittedandauthorizedtobaptizepeople?);theformulaforbaptism(IsbaptismtobeadministeredonlyinthenameofJesusorinthenamesofallthreepersonsoftheTrinity?);themodeofbaptism(Isbaptismtobebysprinkling,pouring,dipping,orimmersion?);andtheproperrecipientsofbaptism(Isitrestrictedtoadultswhohavemadecredibleprofessionsoffaithormayinfantsbebaptizedaswell?).Anothermajorcontroversyhastodowiththeefficacyofthesacrament(Whatdoesbaptismactuallyaccomplishinthelivesofthosewhoreceiveit?).
GiventhatwehaveoneLord,onefaith,andonebaptism,wemightthinkthattherewouldbefewerquestionssurroundingthissacrament.ItistragicthatChristiansaresosharplydividedabouttheseissues.Andyet,thedivisionsandthecontroversiesshowthatChristiansrecognizethatbaptismisaseriousmatter.Afterall,noonecanreadtheNewTestament,eveninacursorymanner,andnotclearlyseethatbaptismisaveryimportantelementoftheChristianfaith.SoChristianswhotaketheirfaithseriouslyalsotakebaptismseriously,andtheywanttogetitright.Theycareenoughaboutbaptismtodebateareasofuncertainty.
Withoutadoubt,thegreatestcontroversyoverbaptism
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hascenteredonitsroleinsalvation.Mustapersonbebaptizedtoexperiencethenewbirth?Thisquestionhasbeenanenormouspointofcontentioninthehistoryofthechurch,soIwanttoaddressitinthisopeningchapter.
FAITHVS.BAPTISM
TheRomanCatholicChurchseesthesacramentofbaptismastheinstrumentalcauseofjustification.WhatdoesRomemeanbythat?Tohelpanswerthatquestion,IwantustolookbacktotheancientGreekphilosopherAristotle,whoarticulatedtheideaofinstrumentalcausality.
Aristotleidentifiedvarioustypesofcauses.Hisfavoriteillustrationofthevariouscausesinvolvedastatue.Hesaidastatuehasseveralcauses,severalthingsthatmustbepresentfortheimagetotakeshape.First,hesaid,therehastobeamaterialcause,whichhedefinedasthematerialfromwhichthestatueismade.Itcouldbeablockofstone,achunkofwood,orsomeothersubstance.Hethenidentifiedtheefficientcause,apersonwhochangestheshapeofthematerialandrefashionsit.Forastatue,theefficientcauseisthesculptor.Nextthereistheformalcause,aplan,idea,orblueprintthatdirectsthealterationofthematerial.Thereisalsoafinalcause,whichisthereasonforthestatue.Finally,Aristotleidentifiedtheinstrumentalcause,whichisthetoolormeansbywhichthechangeinthematerialiswrought.InsculptinghisPieta,Michelangelocouldnotjustcommandthemarbletotaketheshapehedesired.Heneededachiselandahammer.Thosewerethe
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instrumentsbywhichthechangeinthemarbletookplace.
AsProtestants,wesaythatjustificationisbyfaithalone.Thatlittlewordbyiscriticaltoourunderstandingofhowjustificationtakesplace.ItdoesnotmeanthatfaithismeritoriousandobligatesGodtosaveus.Rather,thewordbyindicatesgrammaticallywhatwecalltheinstrumentaldative,whichdescribesthemeansbywhichathingcomestopass.So,touseAristotle’scategories,faithistheinstrumentalcauseofjustification,accordingtotheProtestantview.
Bycontrast,theRomanCatholicChurchsaystheinstrumentalcauseofjustificationisbaptism.Romeproclaimsthatapersonisjustifiedwhenheorsheisbaptizedbyapriest.Atbaptism,thepersonreceivesaninfusion,aninpouring,ofgraceinthesoul.ThisgraceissometimescalledthegraceoftherighteousnessofChristorthegraceofjustification.Whenitisinfusedintothesoulofthepersonwhoisbeingbaptized,thatpersonentersastateofgrace.
ASECONDPLANKOFJUSTIFICATION
IntheRomanCatholicview,itisnecessaryforthepersonwhoisbaptizedtocooperatewithinfusedgracetostayinastateofgrace,because,accordingtoRome,peoplecanlosetheirjustification.Ifapersoncommitsaveryserioussin,thegraceofjustificationiskilled.Thus,theRomanCatholicChurchcallssuchsins“mortalsins.”
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Sincesavinggraceisinfusedintoapersonatbaptism,itwouldseemthatifabaptizedpersoncommitsamortalsin,thuswipingoutthegraceofjustificationinhisorhersoul,inordertobejustifiedagain,thepersonwouldhavetobebaptizedagain.ButtheRomanCatholicChurchdoesnotrebaptizepeoplewhocommitmortalsins;itteachesthateventhoughjustificationislostbymortalsin,thereisacharacterindelebilis,anindeliblemarkthatisplacedonthesoulofeveryonewhoisbaptized.
Thus,restorationtojustificationintheeventofmortalsinisthroughanothersacrament,penance,whichtheRomanCatholicChurchdescribesasthesecondplankofjustificationforthosewhohavemadeshipwreckoftheirsouls(thesacramentofpenancewaswhatprovokedthecontroversythatledtotheProtestantReformationinthesixteenthcentury).Sothefirstinstrumentalcauseofjustificationisthesacramentofbaptism.Ifyouloseyourjustification,thenexttimetheinstrumentalcauseisthesacramentofpenance.Inshort,accordingtoRome,sacramentsaretheinstrumentsbywhichsalvationiscommunicated.
“FROMTHEWORKINGOFTHEWORK”
Aspartofitsargumentfortheefficacyofthesacraments,theRomanCatholicChurchstatesthattheyfunctionexopereoperato,whichmeansliterally,“Fromtheworkingofthework.”WhentheProtestantReformersbegantoquestionRome’steachings,theyassertedthatexopereoperatomustmeanthatanyonewhoisbaptizedautomaticallyisjustified.RomanCatholicauthorities
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repliedthatjustificationisnotautomatic,fortheinfusionofgracethatoccursatbaptismdoesnotleadtojustificationiftherecipienthindersitwithunbelief.Incidentally,thismeansthatthosewhoarebaptizedasinfantsarecertainlyjustifiedbecausetheyarenotcapableofresistingtheinfusionofgrace.
AgainsttheexopereoperatoprincipleofRome,theReformersarguedthatthebenefitssignifiedbybaptismarenotreceivedapartfromfaith.WhenGodgivesthesignofbaptismtoaperson,HegivesapromiseofallofthebenefitsthatHewillbestowonallwhobelieve.Therefore,apersoncanbebaptizedandyetnevercometofaithandneverexperienceallofthebenefitsthatwehaveenumerated.SoclassicalReformedtheologyrepudiatestheideaofanykindofautomaticefficacyofbaptism.
Doesthatmeanthatbaptismissimplyanemptysign?Whydoitifitdoesnotaccomplishanything?WedoitfirstbecauseChristcommandedit,butalsobecauseitconveysthesignofthepromiseofGodofsalvationbyfaithandallofthebenefitsthatflowfromthat.Whenapersonisbaptizedandcomestofaith,ifhelaterworriesaboutthelossofhissalvation,hecanrecallhisbaptism—notbecausethebaptismguaranteeshissalvation,butbecauseitremindshimoftheunfailingpromiseofGodtopreserveallthosewhoareengraftedintoChrist.Aswewillsee,whenAbrahamaskedhowhecouldbesurethatGodwouldfulfillHispromisetogiveAbrahamthelandofCanaan,Godwentthroughacovenantceremony.Inotherwords,Godtookanoath.Hemadeacovenant
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promise,saying,inessence,“Abraham,mayIbedestroyedifIdonotkeepmypromisetoyou.”
Goddoesnotpromiseanyofthebenefitsofsalvationtounbelievers.Thepromiseisonlytothosewhobelieve,andthepromiseisabsolutelysureforthem.Therefore,baptismisinfinitelyvaluable.
Baptism,then,isnotnecessaryforsalvation.Wehaveonlytoconsidertheexampleofthethiefonthecross;hewasnotbaptized,yetJesuspromisedthathewouldbeinparadisethatday.Somewhobelievearephysicallyhinderedfrombeingbaptized,andsomepeoplerefrainbecausetheybelieveit’snotnecessary.IstillbelievetheywillbeinheaveniftheyhavetrulytrustedChristalonefortheirsalvation.
Thedebateovertheplaceofbaptisminthesalvationofsinnersisbutoneofthecontroversiesthathaveattendedthissacramentthroughthecenturies.Mygoalinthisbookletistotouchonsomeofthesedisputes.Iwillnotgointodetail,butIhopetoprovideanoverviewandintroductiontosomeofthekeyissuesthatsurroundthissacrament.
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WefirstencounterbaptismintheScriptureswhenJohntheBaptistarrivesonthescene.JohnministeredbeforeJesuscommissionedHisdisciplestobaptize(Matt.28:19)orsaidanythingatallaboutbaptism.WearegivenbitsofinformationaboutJohn’sministryinallfourgospelaccounts,butLukeprovidesperhapsthemostextensivelookathislifeandwork.Wereadthere:
InthefifteenthyearofthereignofTiberiusCaesar,PontiusPilatebeinggovernorofJudea,andHerodbeingtetrarchofGalilee,
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andhisbrotherPhiliptetrarchoftheregionofIturaeaandTrachonitis,andLysaniastetrarchofAbilene,duringthehighpriesthoodofAnnasandCaiaphas,thewordofGodcametoJohnthesonofZechariahinthewilderness.AndhewentintoalltheregionaroundtheJordan,proclaimingabaptismofrepentancefortheforgivenessofsins.AsitiswritteninthebookofthewordsofIsaiahtheprophet,“Thevoiceofonecryinginthewilderness:‘PreparethewayoftheLord,makehispathsstraight.Everyvalleyshallbefilled,andeverymountainandhillshallbemadelow,andthecrookedshallbecomestraight,andtheroughplacesshallbecomelevelways,andallfleshshallseethesalvationofGod.’”(3:1–6)
ClearlytheNewTestamentapostlesunderstoodtheadventofJohntheBaptistinthecontextofIsaiah’sprophecyofonewhowouldcomeastheheraldoftheMessiah,onewhosechiefresponsibilityinGod’splanofredemptionwouldbetopreparethewayforthecomingoftheLord.TheywerealsowellawareofaprophecyinthebookoftheprophetMalachi.Inthelastchapterofhisbook—indeed,inthelastparagraphofhisbook—Malachitalkedaboutthecoming“dayoftheLord,”whichwouldnottakeplaceuntilElijahtheprophetreappeared(Mal.4:5).So,forfourhundredyearsafterMalachi,theJewishpeoplelookedforthereturnoftheprophetElijah,whohadbeentakentoheavenhundredsofyearsbefore(2Kings2:11).Ateverycelebrationof
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thePassover,anemptychairwasplacedatthetableincommemorationofElijah,shouldhecomeandbeaguestthatnight.
Therefore,itisnotsurprisingthatwhenJohnbegantoattractattention,“theJewssentpriestsandLevitesfromJerusalemtoaskhim,‘Whoareyou?’Heconfessed,anddidnotdeny,butconfessed,‘IamnottheChrist.’Andtheyaskedhim,‘Whatthen?AreyouElijah?’Hesaid,‘Iamnot’”(John1:19–21a).WhenJohnputtorestanythoughtsthathemightbetheMessiah,theauthoritiesnextguessedthathewasElijah.ButJohndeniedthat,too.
Thisdenialisrathermysterious,foranangelhadsaidJohnwould“gobefore[theLord]inthespiritandpowerofElijah”(Luke1:17),andJesuslatersaid,“Ifyouarewillingtoacceptit,[John]isElijahwhoistocome,”and,“‘ItellyouthatElijahhasalreadycome,andtheydidnotrecognizehim,butdidtohimwhatevertheypleased.’…ThenthedisciplesunderstoodthathewasspeakingtothemofJohntheBaptist”(Matt.11:14;17:12–13).However,thewayinwhichJesusqualifiedthosecomments,andtheangel’sstatementthatJohnwouldbe“inthespiritandpowerofElijah,”indicatethatJohnwasnottheactualElijah.However,therewasacontinuitybetweenthem,suchthattheministryofElijahwasreintroducedinthepersonofJohntheBaptist.
THEENDOFTHESILENCE?
Trytoimaginethatyouareafirst-centuryJew.Suddenly,
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itseemseveryoneistalkingabouttheappearanceofamanofGodcomingfromthewilderness,thedesert,whichwasthetraditionalmeetingplacebetweenGodandHisprophetsintheOldTestament.Inthedesert,theprophetwouldreceivehisanointing;therehewouldbegiventheWordofGodandcommissionedtoproclaimitinIsrael.PeoplesoonbegantowonderwhetherJohnwasaprophet.
Thisquestionwasfullofsignificancebecausetherehadbeenalongperiodofpropheticsilence.IntheaccountsoftheOldTestament,itseemsasifthere’saprophetbehindeverybush.ThatwasanerawhenprophecywasveryimportanttothelifeoftheIsraelites,andElijahstoodattheheadofthelistoftheprophets.Butthen,suddenly,thepropheticWordofGodhadceasedintheland.MalachihadbeenthelastprophetinIsrael.TherehadbeennowordfromGodforfourhundredyears.ThepeopleofIsraelhadbeenwaitingforwhatseemedaneternityforGodtospeakagain.Thus,hopequicklysoaredthatJohnwasbringingthelong-awaitedwordfromGod.
IhaveatrickquestionIliketoposetomystudents:“WhowasthegreatestprophetintheOldTestament?”SomesayElijah;somesayIsaiah;othersinsistonJeremiah.FinallyIsay,“No,thegreatestprophetintheOldTestamentwasJohntheBaptist.”WesometimesforgetthatwhilewereadaboutJohntheBaptistintheNewTestament,helivedbeforeJesusinauguratedthenewcovenantintheupperroomonthenightofHisbetrayal.Sotheeconomyoftheoldcovenantextendedfromthe
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beginninginthegardenofEdentothetimeoftheLastSupper.Thus,JohntheBaptistbelongedtotheperiodoftheOldTestament,andJesussaidofhim,“AmongthosebornofwomentherehasarisennoonegreaterthanJohntheBaptist”(Matt.11:11).
“THEKINGDOMOFGODISATHAND”
WhileJohnwasthegreatestOldTestamentprophet,itwashistasktoannouncetheendoftheperiodofOldTestamentredemptivehistory,forthekingdomofGodwasabouttobreakthrough.IntheOldTestament,thearrivalofthekingdomofGodwasanambiguousfutureevent.ButJohnbeganhismessagewitharadicalnoteofurgency.Hecriedout,“Repent,forthekingdomofGodisathand”(Matt.3:2).HewassayingthatthekingdomofGodwasnotinthedistantfuture,itwasabouttoarrive.
Johnusedtwometaphorstoillustratetheurgencyofthehour.First,hesaid,“Evennowtheaxeislaidattherootofthetrees”(Matt.3:10a).Itwasn’tasifthewoodsmanhadjustgoneoutintotheforestandstartedtochipawayatthebarkofatree,buthestillhadtoswinghisaxanotherthousandtimesbeforehecouldbringitdown.Rather,thewoodsmanhadalreadycutdowntotheveryheartandcoreofthetree.Johnwassayingthatwithonemoreblowfromtheax,thetreewouldcomedown.
Second,Johnsaid,“Hiswinnowingforkisinhishand,andhewillclearhisthreshingfloorandgatherhiswheatintothebarn,butthechaffhewillburnwith
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unquenchablefire”(Matt.3:12).Thewinnowingforkwasatoolusedbygrainfarmerstoseparatethewheatfromthechaff.Afterthegrainwasthreshed,thatis,theseedswereseparatedfromthehusks,thefarmerwouldusealargeforktotosspilesofseedintotheairsothatthewindwouldblowawaythelighterchaff,thefinalsmallpiecesofthehusks.Thechaffwouldblowaway,buttheheavierseedswouldfallbackintothepile.Johnwassayingthatthefarmerwasnotjustthinkingaboutseparatingthewheatfromthechaff,norwashewalkingtothebarntogethiswinnowingfork.Instead,thefarmer’swinnowingforkwasinhishandandhewasabouttobeginthefinalstepintheprocessingofhisharvest.Themomentofseparation,thecrisismomentthatwoulddividethegoodwheatfromtheuselessandundesirablechaff,wasabouttohappen.Johnwassaying,“Israel,yourKingisabouttocome,theMessiahisathand,andyou’renotready.”
THESCANDALOFBAPTISM
WhatdidthepeopleneedtodotobereadyfortheMessiah’sarrival?Johntoldthemplainly:theyneededtorepentoftheirsinsandbebaptized.
Inthemindsofthetheologiansandrulersoftheday,John’scallfortheJewishpeopletopresentthemselvesattheJordanRivertobebaptizedwasscandalous.Why?WhenaGentileconvertedtoJudaism,hehadtoembracethetenetsanddoctrinesofJudaism,andhehadtobecircumcised.Inaddition,hehadtoundergoaritualthathaddevelopedduringtheintertestamentalperiod,a
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ceremonialbathofpurificationknownas“proselytebaptism.”ThisriteofpurificationwasadministeredtoGentileconvertsbecausetheJewsconsideredtheGentilestobeceremoniallyunclean.TheJews,bycontrast,wereconsideredtobeclean,sotheywerenotrequiredtoundergoanysortofcleansingrite.ButwhenJohncalledthemtobebaptized,thePhariseeswereoutragedbyhisimplicationthattheJewswereunclean.TheycouldnotseethatGodwasimposinganewrequirementonHispeoplebecauseanewmomentinredemptivehistorywasathand—thearrivaloftheMessiah—andeventheJewsneededremissionoftheirsins.
Oneday,asJohnwasbaptizingattheJordanRiver,hesawJesusapproaching.Hecriedout,“Behold,theLambofGod,whotakesawaythesinoftheworld!”(John1:29b).ThenJesuscametoJohnandaskedtobebaptized.Johnwasstunned.Matthewtellsusthat“Johnwouldhavepreventedhim,saying,‘Ineedtobebaptizedbyyou,anddoyoucometome?’”(3:14).HeknewJesuswassinlessandthereforehadnoneedofacleansingritual.ButJesussaid,“Letitbesonow,forthusitisfittingforustofulfillallrighteousness”(v.15).AstheMessiah,JesushadtosubmitHimselftotheentirelawofGod.HisvocationwasnotsimplytodieforthesinsofHispeople,Healsohadtoobeythelawperfectlytoachievetherighteousnessthatwouldbeimputedtothosepeople.EveryrequirementimposedonIsraelwasimposedonIsrael’sMessiah—includingthecommandtobebaptized,whichcommandwasdeliveredbyJohntheBaptist,aprophetofGod.SoJesuswasbaptized.
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AsweconsiderJohn’sbaptism,however,itisvitalthatweunderstandthatitisnotequivalenttoNewTestamentbaptism.Therearemanypointsofsimilarity,butthetwoarenotthesame.NewTestamentbaptismgoesbeyondwhatwasinvolvedinandsignifiedbyJohn’sbaptism.HisbaptismwasapreparatoryritefortheJewishpeopleastheyawaitedthecomingMessiah,soitsmeaningwasrootedandgroundedintheOldTestament.ItservedasabridgetotheNewTestamentsacramentofbaptism.Later,Jesuscommandedsomethingwithadeeper,greatersignificance.
BAPTISMCOMMANDED
AttheendofMatthew’sgospel,wefindaclimacticcommunicationbetweenJesusandHisdisciples.Matthewwrites:
NowtheelevendiscipleswenttoGalilee,tothemountaintowhichJesushaddirectedthem.Andwhentheysawhimtheyworshipedhim,butsomedoubted.AndJesuscameandsaidtothem,“Allauthorityinheavenandonearthhasbeengiventome.Gothereforeandmakedisciplesofallnations,baptizingtheminthenameoftheFatherandoftheSonandoftheHolySpirit,teachingthemtoobserveallthatIhavecommandedyou.Andbehold,Iamwithyoualways,totheendoftheage.”(28:16–20)
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Itissignificant,Ithink,thatJesusprefacedthismandatebytellingHisdisciples,“Allauthorityinheavenandonearthhasbeengiventome.”InallofHisteachinguntilthetimeofHiscrucifixion,Jesusnevercommandedbaptism.ButHedidsohere.Havingrisenfromthegrave,Hehadtheauthority,becauseofHisfinishedwork,tocreateanewsignforthenewcovenant,andHedidjustthatincommandingbaptism.
Inthepreviouschapter,Iassertedthatbaptismisnotnecessaryforsalvation.However,ifyouweretoaskme,“IsbaptismnecessaryfortheChristian?”Iwouldsay,“Absolutely.”Itisnotnecessaryforsalvation,butitisnecessaryforobedience,becauseChrist,withnoambiguity,commandedthatallofthosewhobelongtoHim,whoarepartofthenewcovenantfamily,andwhoreceivethebenefitsofHissalvationaretobebaptizedintheTrinitarianformula.
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Idon’tknowwhenitbecameacustomforAmericanChristianstoaskconferencespeakerstosigntheirBibles,butIgetthatrequestfrequentlywhenIspeak.Inmanyinstances,thepeopleaskingmetosigntheirBibleswillrequestthatIwritemy“lifeverse.”ThisrequesttookmebysurprisewhenIfirstbegantoencounterit.Ididnothavealifeverse;IsupposeIwantedtohavethewholecounselofGodasabannerovermylife.Butsincepeoplewantedaverse,Ibegantowritedownthisverseorthat.TheoneIhavegivenmostfrequentlyisGenesis15:17,whichsays,“Whenthesunhadgonedownanditwasdark,behold,asmokingfirepotandaflamingtorch
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passedbetweenthesepieces.”
YoumaybescratchingyourheadatthismomentasyouponderwhyIwouldchoosetosharethisverse.Letmeassureyou,youarenotalone.WhenIwriteGenesis15:17inpeople’sBibles,invariably,beforetheconferenceends,someonecomesuptomeandasks,“DidyoumeantowriteGenesis15:17inmyBible?”WhenIassurethepersonthatIdid,heorsheoftensays,“Thatversedoesn’tmakesensetome.”
IadmitthatGenesis15:17wouldmakeaveryunusuallifeverse.Apartfromitscontext,thisverseisnearlyimpossibletounderstand.ButitisbecauseofthecontextthatIlovethisverseso.IoftentellpeoplethatifIweremaroonedonanislandandhadonlyonebook,thebookIwouldwantwithme,ofcourse,wouldbetheBible.IfIcouldhaveonlyonebookoftheBible,IwouldwanttohavethebookofHebrewsbecauseofthewayinwhichitsorichlysummarizesalltheteachingsoftheOldTestamentandrelatesthemtothefinishedworkofChristintheNewTestament.ButifIcouldhaveonlyoneverseoftheBible,IwouldwantGenesis15:17.
GODSWEARSBYHIMSELF
Whatisgoingonhere?InGenesis15,weseeGodmakingpromisestoAbraham.HecalledtoAbrahamandsaid,“Fearnot,Abram,Iamyourshield;yourrewardshallbeverygreat”(v.1).Abrahamwasalittlebefuddledandasked,“Whatwillyougiveme,forIcontinuechildless,andtheheirofmyhouseisEliezerof
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Damascus”(v.2).Abrahamwasoneofthewealthiestmenintheworld.Hehadeverymaterialblessinghewanted.However,EliezerofDamascus,aservant,wasAbraham’sdesignatedheirbecausehehadnosons.ThatpromptedGodtoreaffirmanearlierpromisebytellingAbrahamthathewouldhavemultitudesofdescendents,asmanydescendantsastherearestarsinthesky(v.5).AbrahambelievedthispromiseofGod,andGodcountedittohimforrighteousness(v.6).ItisthistextthattheapostlePaulusesinhislettertotheRomanstoshowtheOldTestamentfoundationforthedoctrineofjustificationbyfaithalone(4:3).
ThenGodreaffirmedanotherearlierpromise—AbrahamwouldinheritthelandofCanaan(v.7).ButAbrahamstruggledwiththeweightinessofthispromise.Heasked,“OLordGod,howamItoknowthatIshallpossessit?”(v.8).SoGodcommandedAbrahamtogetanumberofanimals,tocutthemintwo,andtoarrangethepiecesintworows,markingoutapath(vv.9–10).Itwasabloodymess,acarnage.WhenAbrahamwasfinished,Godputhiminadeepsleepandgavetohimavision.Thatvisionisdescribedinverse17:“Whenthesunhadgonedownanditwasdark,behold,asmokingfirepotandaflamingtorchpassedbetweenthesepieces.”
Thefirepotandtheflamingtorchweretheophanies,visiblemanifestationsoftheinvisibleGod.Abrahamsawadivinemanifestationpassingbetweentheanimalpiecesandimmediatelyunderstoodthesignificance.GodwasenablingAbrahamtoknowforsurethatHispromiseswouldcometopass.Godsaid,asitwere:“I’mgiving
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youpromises,andIcannotswearbyanythinghigherthanMyself.Icannotswearbythemountains.Icannotswearbytheseas.Icannotswearbytheangels.Therefore,IsweartoyoubyMyself.IfIfailtokeepMypromisestoyou,mayIbecutintwoliketheseanimals.MayI,theimmutableGod,suffermutation.MayI,theeternalLord,becometemporal.MayI,theInfinite,becomefinite.”WeknowthatGodwassayingthesethingsbecausetheauthorofthebookofHebrewstellsusso:“ForwhenGodmadeapromisetoAbraham,sincehehadnoonegreaterbywhomtoswear,hesworebyhimself,saying,‘SurelyIwillblessyouandmultiplyyou’”(6:13–14).
WhatweseeinGenesis15isacovenantceremonythatwasquitetypicalforAbraham’stime.Whentwopartiesmadeacovenant,theysplitanimalsandpassedthroughthepieces,therebydeclaringthattheydeservedtobetornapartshouldtheyviolatetheagreement.Inthiscase,onlyGodpassedthroughthepiecesbecauseHealonewasmakingpromises.HewasinstitutingHiscovenantwithAbraham.
COVENANTALSIGNS
Whatdoesthiseventhavetodowithbaptism?WhenGodentersintocovenantswithHispeople,makingpromisesofredemptiontothem,Hispatternistoattesttotheauthenticityofthecovenantbygivingsomekindofexternalsign.Forinstance,whenHepromisedNoahthatHewouldneverdestroytheworldagainthroughaflood,GodsetHisbowinthesky.Thatbowwasavisiblesign
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thatconfirmedthepromiseofGodforthefutureofthisplanet.Hewassayingthateverytimeweseearainbow,weshouldberemindedthatGodhaspromisednevertodestroytheworldagainwithaflood.
Inasimilarmanner,afterinstitutingHiscovenantwithAbraham,GodgaveAbrahamandhisdescendantsasignoftheirmembershipinthecovenant:circumcision.Thissignhadadualsignificance.Ontheonehand,thecuttingoftheforeskinwasasignthatGodwassaying,“IamcuttingyououtfromtherestoffallenhumanityandconsecratingyouasanationtoMyself.”Atthesametime,thesignwasatestimonybythepeople,saying,asitwere,“OGod,ifIfailtokeepthetermsofthiscovenant,ifIfailtobefaithfultoYouinthiscovenantrelationship,mayIbecutofffromallofthebenefitsofYourcovenantpromises.”SocircumcisionsymbolizedboththeblessingsandthecursesofGod’scovenantwithAbraham.
TheriteofcircumcisionwasgivenforallgenerationsofIsraelitesasthesignoftheoldcovenant.That’swhy,ifweweretoaskaJewtoidentifythesignofGod’scovenantwithHispeople,hewouldsaythatthesigniscircumcision.
Justascircumcisionwasthesignoftheoldcovenant,baptismisthesignofthenewcovenant.Inaveryrealway,whatcircumcisionwastotheOldTestament,baptismisfortheNewTestament.WeseethiscloseconnectioninPaul’slettertotheColossians.Hewrites:
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Forinhimthewholefullnessofdeitydwellsbodily,andyouhavebeenfilledinhim,whoistheheadofallruleandauthority.Inhimalsoyouwerecircumcisedwithacircumcisionmadewithouthands,byputtingoffthebodyoftheflesh,bythecircumcisionofChrist,havingbeenburiedwithhiminbaptism,inwhichyouwerealsoraisedwithhimthroughfaithinthepowerfulworkingofGod,whoraisedhimfromthedead.Andyou,whoweredeadinyourtrespassesandtheuncircumcisionofyourflesh,Godmadealivetogetherwithhim,havingforgivenusallourtrespasses,bycancelingtherecordofdebtthatstoodagainstuswithitslegaldemands.Thishesetaside,nailingittothecross.Hedisarmedtherulersandauthoritiesandputthemtoopenshame,bytriumphingovertheminhim.(2:9–15)
PaulheretellsabodyofGentilebelieverswhohavereceivedNewTestamentbaptismthatthosewhoarebelievershavereceivedaninternalcircumcision.Theyhaveacircumcisionoftheheart,soitisproperandappropriateforthemtohavethesignofthenewcovenant,whichpointsbeyonditselftoallofthebenefitsofChrist.
COVENANTALCONTINUITY
Ofcourse,circumcisionandbaptismarenotidentical,
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justastheoldcovenantandthenewcovenantarenotidentical.Butthesetwocovenantsarenotatwar.Thereisnoradicalantithesisbetweenthem.Thereisanelementofdiscontinuity,whichiswhywetalkabouttheoldandthenew.Iftherewerenodifferenceatallbetweenthem,thedistinctionbetweentheoldandnewcovenantswouldbemeaningless.However,thenewcovenantisnotinastateoftotaldiscontinuityfromtheold.Inadditiontotheelementsofdiscontinuity,therearestrongelementsofcontinuity.Thenewcovenantdoesnotdestroytheoldcovenant;rather,itfulfillsandbuildsuponit.
Giventhiscontinuity,itistobeexpectedthattherearemanyparallelsbetweentheoldandnewcovenants.Forexample,aswehavealreadyseen,bothcovenantshaveoutwardsignsofinclusion,circumcisionandbaptism.BoththesesignshavetodowiththebenefitsofsalvationthatGodbringstopassinthelivesofthosewhobelieve.BothcircumcisionandbaptismsignifyGod’spromises.Andinbothcases,itisGodwhoinstitutesthesign.
God’ssovereignactiscriticallyimportantforunderstandingthesignificanceofbaptism.Itmeansthattheintegrityofthesigndoesnotrestonthepersonwhoadministersitoronthepersonwhoreceivesit.Ifsomeoneisbaptizedbyaministerwholaterleavestheministryandabandonsthefaith,thatpersondoesnotneedtobebaptizedagain.Likewise,thefailureoftheonewhoisbaptizedtoleadanexemplarylifedoesnotunderminethesign.Theintegrityofthesignrestsuponthepersonwhosepromiseitis.God’spromisesstandbehindthesign.
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ThatbringsustothecentralpointIwanttoaddressinthisbooklet—themeaningofbaptism.Wehaveseenthatitisasignofthenewcovenant,butwhatspecificallyisitasignof?Whatisitssignificance?IoncedrovefromAtlantatoGainesville,Florida,inadrivingrain.Iwentfromcitytocity—Macon,Tifton,Valdosta,LakeCity,Gainesville—soIwaseagerlylookingforthesignsalongtheroadthatwouldtellmethemileagetothenextplace.Atonepoint,Isawasignthatsaid,“Valdosta,74miles.”ThatwasasignforValdosta,butthatsignwasnotValdosta.Asignpointsbeyonditselftosomethingelse.Inthesameway,baptismisnotsalvationandallthatitentails.ItisthesignthatpointsustothebenefitsofChristthatwereceivebyfaith.
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Baptism,aswehaveseen,isasign.Butwhatdoesitsignify?John’spreparatorybaptismwasasignofcleansingfromsin.HecalledthepeopleofIsraeltotakeabathinpreparationforthearrivaloftheMessiah.Thatsignificance,ofcourse,isincorporatedintoNewTestamentbaptism.ButNewTestamentbaptismsignifiesmuchmorethanJohn’sbaptismindicated.Inasense,becausebaptismisthesignofthenewcovenant,itsignifiesallofthebenefitsthatGodgivestoHispeopleunderthatcovenant,allofthefruitswegainwhenweembracethegospelofsalvationthroughChristalone.
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OnehistoricProtestantandReformeddoctrinalstatement,theWestminsterConfessionofFaith,definesbaptismthisway:“BaptismisasacramentoftheNewTestament,ordainedbyJesusChrist,notonlyforthesolemnadmissionofthepartybaptizedintothevisiblechurch,butalsotobeuntohimasignandsealofthecovenantofgrace,ofhisengraftingintoChrist,ofregeneration,ofremissionofsins,ofhisgivingupuntoGod,throughJesusChrist,towalkinnewnessoflife:whichsacramentis,byChrist’sownappointment,tobecontinuedinhischurchuntiltheendoftheworld”(28.1).
Perhapsthemostoutstandingfeatureofthatparagraphisthenumberofcommas,eachcommasettingoffaclausethatindicatesaparticularsignificanceofbaptism.Evenso,thisparagraphisfarfromexhaustive.Thatis,baptismsignifiesevenmorethingsthanthosethatarelistedinthisconfessionalsummary.Inthischapter,Iwanttobrieflyconsidersomeoftheveritiesthatthismultifacetedsacramentsignifies.
ENGRAFTINGINTOCHRIST
Thefirstsignificancethattheconfessionmentionsis“thecovenantofgrace,”whichIaddressedinthepreviouschapter.Itnextspeaksof“engraftingintoChrist.”Thetermengraftingisborrowedfromagriculture.PaulusesitwhenhespeaksoftherelationshipbetweenGentilebelieversandJewishbelievers,andhedescribesGentilebelieversaswildolivebranchesthathavebeengraftedintotheolivetree,whichisthecovenantpeopleofGod(Rom.11:17–24).Soengraftingportrayssomething
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beingattachedtoahostthatisaliveandgrowing,inordertodrawlifefromit.Thus,whentheconfessionspeaksofengraftingintoChrist,itisusingoneofthemostvividbiblicalmetaphorsforwhatitmeanstobecomeaChristian.
IntheNewTestament,therearetwoGreekwordsthatcanbetranslatedintoEnglishas“in.”Oneiseisandtheotherisen.ThereisanimportantdistinctionbetweenthesewordsthatislostwhentheyaretranslatedintoEnglish.Enmeans“in”inthesenseof“within”or“inside.”Eismeans“in”inthesenseof“into.”Ifsomethingiswithinacircle,itisen.Ifsomethinggoesfromoutsidethecircletoinsidethecircle,itiseis.
IlaborthisseeminglyminorpointbecausetheNewTestamentteachesusthat,inournaturalstate,weareestrangedfromGod.ThatmeansweareoutsideoffellowshipwithGod,outsideofChrist,notinalivingcommunionorfellowshipwithHim.WhenpeoplearecalledtofaithintheNewTestament,suchaswhenPaulandSilastoldthePhilippianjailer,“BelieveintheLordJesus,andyouwillbesaved”(Acts16:31),theGreekwordtranslatedas“in”iseis.Thus,PaulandSilaswerereallysaying,“BelieveintoChrist.”AllwhobelieveintoChristarethereafterdescribedbytheNewTestamentasinChrist.Sowhenwemovefromunbelieftofaith,wemakeatransition.WeenterintothekingdomofGod,intofellowshipwithGod,andintoasavingrelationshipwithJesusChristafterbeingoutsideofthesethings.Salvation,then,isamovementfromonerealmintoanotherrealm,fromthekingdomofdarknessintothe
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kingdomoflight,andtheconfessioncapturesthisideawhenitspeaksofengraftingintoChrist.
AllwhobelieveintotheLordJesusChristenterintoaspiritualunionwithHim,sothatweareinChristandChristisinus.Becauseofthat,weexperiencewhattheApostles’Creedcalls“thecommunionofsaints.”ThismeanswehaveamysticalspiritualunionwitheverysingleChristianwhohaseverlivedoreverwillliveinthisworld,becauseweallbelongtothesamebody,Christ.SoifIaminChristandyouareinChrist,weshareabond,aspiritualunion,notonlywithChristbutwitheachother.TheNewTestamentsaysthatweareengraftedintoChrist,therebyenteringintoamysticalunionwithHimandwithHisentirebody.
LetmehastentoaddemphaticallythatIamnotsayingthateveryonewhoisbaptizedisthereforeinChrist.IamsimplysayingthatbaptismsignifieslifeinChrist.ItsignifiesGod’spromisetoHispeopleofarelationshipwithHimthroughHisSonbyfaith.ItisthesignofbeinginChristratherthaninthekingdomofdarkness.LiketheOldTestamentsignofcircumcision,baptismisasignthatpeopleareinaspecialrelationshipwithGod,thecovenantLordofHisredeemedflock.
Ofcourse,peopleundertheoldcovenantwere,likeus,pronetoassumethatiftheyhadthesign,theyautomaticallyhadtherealitytowhichthesignpointed.PaulhadtorebukepeoplesharplyforassumingthatjustbecausetheywerecircumcisedtheymustbeinaspecialrelationshipwithGod.Circumcisionwastheoutward
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signofthecovenant,whichsignifiedaredemptiverelationshipforallofthosewhowere,byfaith,connectedwithGod.ThesamecanbesaidabouttheNewTestamentsign.
REGENERATIONOFTHEHEART
Thesecondmajorpointthattheconfessionpointsoutisourregeneration.Someproblemsemergeatthispointbecause,aswehaveseen,oneofthegreatdebatesthatsurroundsbaptismiswhetherthesacramentautomaticallyeffectsregenerationinarecipient.Oneoftheproblemsinthisdebateisthefactthatthetermregenerationisusedinmorethanonewayintheologicaldiscussions.ItisusedtomeanonethinginhistoricLutheranism,anotherthinginhistoricRomanCatholicism,andanotherthinginhistoricReformedtheology.
InclassicalReformedtheology,thetermsregenerationorrebirthhavebeenusedwithreferencetothesupernaturalworkbywhichGodtheHolySpiritbringstospirituallifeasoulthatisdeadinsin(Eph.2).Priortoregeneration,wehavenoinclinationforthethingsofGod;wehavenodesireforHim;wedonotwantHiminourthinking.ButwhentheHolySpiritoperatesonoursouls,weceasetobehostiletothethingsofGodandbegintoloveChrist;weruntoHimandembraceHimbecausewehavebeenmadealivetothethingsofGod.ThisisthenewbirththatJesusdescribesinJohn3.However,othersuseregenerationtoindicatenottheinitialchangeinthedispositionofthesoulbutthenew
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lifeintheChristianexperiencethatiswroughtafterconversion.Inotherwords,regenerationisusedinReformedtheologytorefertothefirststepofthenewlife,whichisbirth,butothersuseitasatermforthenewlifethatbeginswithbirth.Thosewhopreferthisuseofthetermsaythatrebirthcontinuesaswegothroughaprocessofsanctificationthroughoutourlives.Itisnotaonce-for-all,instantaneous,immediateevent.
TheReformedviewofregenerationislinkedtotheconceptoforiginalsin.Ofcourse,notallchurcheshavethesameviewoforiginalsin.VirtuallyeverychurchintheWorldCouncilofChurcheswouldconfessthatmanisfallen,thateverypersonisborninastateofcorruptioninheritedfromAdamandEve.Buthugedebatesensueaboutthedegreeofthatcorruption.Somegroups,suchasPelagians,Socianians,andsomemodernliberals,denythatthereisanyinheritedcorruption.ButwithinorthodoxChristianity,thereisagreementthatsomethinghappenedtotheconstituentnatureofhumanityinthefallofAdam,leavinguseitherseverelyweakenedintermsofourmoralstrengthor,asReformedtheologyteaches,morallyunabletoinclineourselvestothethingsofGod.
Thisstateofcorruptioniscalledoriginalsin.Wearenotsinnersbecausewesin;wesinbecausewearesinners.Thecorruptfruitflowsoutofourcorruptnatures.Whenwesin,wearedoingwhatcomesnaturallytousasfallencreatures.
ThissinfulnessisseeninmetaphoricalwaysinScripture.Itisportrayedintermsofspiritualimpurityor
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uncleanness.Forinstance,thefurnitureofthetabernacleandthetempleintheOldTestamentincludedaspecialvesselcalledthelaver.Thisobjectsymbolizedthenecessityofacleansingritetorenewapersonfromhisstateofmoralimpurity.
Whatdoesthisteachingmeanforbaptism?BaptismisasignofGod’spromisetoregenerateHispeople,toliberatethemfromthemoralbondageoforiginalsin,tocleansetheirsoulsfromguiltandpurifythemsotheycanenterintoasavingrelationshipwithHim.SoallofwhathappensintheHolySpirit’sworkofchangingusfromtheinsideoutissignifiedbythesacramentofbaptism.That’swhytheuseofwaterisattheheartofbaptism.Itisasignofcleansingfromsin,whichisregenerationtonewlifeinChrist.
REMISSIONANDSURRENDER
Thethirdsignificancethattheconfessionidentifiesis“remissionofsins.”Inotherwords,itisthesignofoneoftheconsequencesofourfaithinChrist,whichisjustification.WhenGodjustifiesus,Hedeclaresusjustbytheremissionofsins.OurjustificationisrootedandgroundedintheministryofChrist,whotookoursinsuponHimselfandsatisfiedthedemandsofGod’sjusticethroughHisatoningwork.Ontheonehand,Jesus’deathonthecrosssatisfiedthejusticeoftheFather.Ontheotherhand,liketheOldTestamentscapegoat,towhichthesinsofthepeoplewereceremoniallytransferredandwhichwasthensentawayintothedarknessoutsidethecamp(Lev.16),Christbecameoursin-bearer,our
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scapegoat,whoremovedoursinsfromustotheuttermost.Sowhenbaptismisadministered,thepromiseofGodtoremitoursinsandtoremovethemfromusasfarastheeastisfromthewest(Ps.103:12)issignified.
Finally,theconfessionpointstoour“givingupuntoGod,throughJesusChrist,towalkinnewnessoflife.”HeretheconfessiontouchesonoursurrendertoGod,ourturningfromourownwillfulwaystofollowChristinsubmissiontoHislordship.Havingbeen“crucifiedwithChrist”(Gal.2:20)inourmysticalunionwithHim,weareraisedtonewlife,withnewheartsthatareabletochooseGod’sways.Wewanttowalkinthoseways,andbaptismisasignofthissurrenderandtheresultingchange.
Itisimportanttonotethattheconfessionconcludesbysayingthatbaptismis,“byChrist’sownappointment,tobecontinuedinhischurchuntiltheendoftheworld.”Whereverandwheneverthegospelmakesinroads,newbelieversaretobebaptized.AnyonewhosuggeststhatbaptismisunnecessaryisindefianceofChrist’sowncommandment.
THEBAPTISMOFTHESPIRIT
MovingbeyondthepointsmentionedintheWestminsterConfession,Iwouldliketosingleouttwomore.First,NewTestamentbaptisminwaterpointstotheChristian’sbaptismbytheHolySpirit.
Throughoutthetwentiethcentury,amajormovementin
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thechurchplacedgreatemphasisontheconceptofthebaptismoftheHolySpirit.CharismaticandPentecostalbelieversstressedtheSpirit’sbaptismasasecondexperienceofgrace.ThiswasadeparturefromclassicalChristianthought,whichunderstandsthebaptismoftheHolySpirittorefertotheequippingofallbelieverswithameasureofpowerforministry.
What,then,isthebaptismoftheSpiritandhowdoesitrelatetowaterbaptism?IntheOldTestament,afewindividualshadthecharismata,charismaticgiftsofgracethatenabledthemtoperformsignificanttasks.TheHolySpiritcameuponDavidtoenablehimtocarryouthisroleasking(1Sam.16:13).Hecameupontheprophets,anointingthemandenablingthemtobeagentsofrevelation(2Chron.15:1;20:14).Intheperiodofthejudges,whenuniquegiftswereneededforleadership,theLordraisedupmenandgiftedthemtodeliverHispeople(Judg.2:16;13:25).
ThepersonintheOldTestamentwhomanifestedperhapsthemostintensedegreeofthisbaptismandempoweringbytheHolySpiritforministrywasMoses,whomGodendowedwithextraordinarygiftsofleadershiptobethemediatoroftheoldcovenant.Ononeoccasion,whenthepeoplewereunhappythattheyhadnothingexceptmannatoeat,MosesbegantodespairandaskedGodtokillhimbecausetheburdenofsatisfyingthepeoplewastoogreatforhim(Num.11:15).GodcommandedMosestogatherseventyeldersofIsraelanddeclaredthatHewould“takesomeoftheSpiritthatisonyouandputitonthem,andtheyshallbeartheburdenof
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thepeoplewithyou,sothatyoumaynotbearityourselfalone”(v.17).Mosesdidashewasinstructed,andGodtooksomeoftheSpirit’sendowmentthatwasuponMosesandanointedtheseseventyelderstohelphim.
Inaratherstrangeaddendumtothisstory,welearnthattwoofthedesignatedseventyeldersdidnotgatherwiththeothersatthetabernaclebutremainedinthecamp.Nevertheless,GodendowedthemwithHisSpirit,andtheybegantoprophesyinthecamp,justastheotherelderswereprophesyingatthetabernacle.WhenJoshuaheardaboutit,hewasupsetandurgedMosestotellthetwomentodesist.ButMosessaid:“Areyoujealousformysake?WouldthatalloftheLord’speoplewereprophets,thattheLordwouldputhisSpiritonthem!”(v.29).
ThatwishofMosesbecamepartofthecontentofprophecylaterwhentheprophetJoelannounced:“Itshallcometopassafterward,thatIwillpouroutmySpiritonallflesh;yoursonsanddaughtersshallprophesy,youroldmenshalldreamdreams,andyouryoungmenshallseevisions.EvenonthemaleandfemaleservantsinthosedaysIwillpouroutmySpirit”(Joel2:28–29).WhenthedayofPentecostcameintheNewTestament,alloftheJewishbelieverswhowerepresentreceivedthebaptismoftheHolySpirit(Acts2:2–4).Whenthathappened,theapostlePetersaid,“ThisiswhatwasutteredthroughtheprophetJoel:‘Andinthelastdaysitshallbe,Goddeclares,thatIwillpouroutmySpiritonallflesh’”(vv.16–17a).SotheNewTestamentsawthePentecostexperienceasthefulfillmentofJoel’s
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prophecy.
Asthegospelbegantospread,therewereoutpouringsoftheSpiritamongtheSamaritans(Acts8:14–17),theGodfearers(10:44),andtheGentiles(19:1–6).TheapostleswitnessedtheseeventsandconcludedthatsinceGodhadgivenHisSpirittoeachgroup,therewerenosecond-classcitizensinthenewcovenant,nolimitationsonSamaritans,Greeks,orotherGentileconverts.Basedonthistruth,Paulaffirmed,“ToeachisgiventhemanifestationoftheSpiritforthecommongood”(1Cor.12:7).
So,accordingtoclassicalChristianity,theideaofthebaptismoftheHolySpiritisthis:EveryChristianreceivesnotonlytheSpirit’sworkofregeneration,butalsotheSpirit’sempoweringforparticipationintheministryofthegospel.Thatdoesnotmeaneveryoneiscalledtobeapastor,apreacher,oranevangelist,buteveryChristianhasbeensetapartandempoweredbytheHolySpirit,likethoseseventyeldersofIsrael.ButwhereasonlysomebelieversintheOldTestamentreceivedtheempowermentofthebaptismoftheHolySpirit,everybelieverintheNewTestamentreceivesit.
Thus,eventhoughthereisadistinctionbetweenwaterbaptismandSpiritbaptism,oneofthethingsthenewcovenantsignofbaptismindicatesistheparticipationofeverybelieverinthepowerandanointingoftheHolySpirit.WaterbaptismisasignofSpiritbaptism.
DEATHANDRESURRECTION
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Finally,NewTestamentbaptismisasignofourdeathandresurrectionwithChrist.BaptismindicatesouridentificationwiththedeathofChrist;byit,weconfessourfaiththatHisdeathwasforus,thatinHisatonementHepaidthepenaltyforoursin.HewasnotraisedfromthedeadsimplyforHisownvindication,butastheNewTestamentteachesus,Hewasraisedasthefirstbornofmanybrethren(Rom.8:29).So,theconquestofdeath,onbehalfofallwhoareinChrist,isalsosignifiedbybaptism.
Asyoucansee,baptismisfullofrichsymbolismthatpointstoallthethingsGoddoesforuswhenHedeliversusfromoursin.ThepromisesofGodtoHisbelovedpeoplethroughJesusChristareonbrilliantdisplaywhenthesacramentofbaptismisadministered.ThesethingswerenotpartofthesignificanceofthepreparatorybaptismofJohntheBaptist.NewTestamentbaptismcommunicatesallthatChristJesusaccomplishedforus.
ItisimportanttonotethatPaulspeaksofcircumcisionasbothasignandaseal(Rom.4:11),soProtestantshistoricallyhaveusedthesamelanguageforbaptism.TheconceptofsealingisoneofthemostneglectedteachingsoftheNewTestament.Ittellsus,forexample,thateveryonewhoisinChristisnotonlyrebornoftheHolySpiritandempoweredforministry,butsealedbytheSpirit.Eachbelieverreceivesthe“earnest”oftheSpirit.Whenapersonbuysahouse,heisaskedtoputdownearnestmoney,whichconstituteshispromisetopaythebalance.Somepeopledefaultontheirpromises,showingthattheywerenotreallyinearnestwhenthey
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putdowntheirmoney.ButwhenGodmakesadownpaymentandpromisestofinishthetransaction,weneednotworryaboutHimmakingthefullpayment.Withthislanguage,theNewTestamentisteachingthateveryonewhoisbornagainandreceivestheHolySpirithasGod’spromisethatHewilldotherest.Wearesealedforfullsalvation.
Intheancientworld,thesealwasthesymbolofownership,ofauthenticity,andofauthority.Whenakingsentoutanedictoranofficialcommunicationofsomekind,thedocumentwassealedwithadropofhotwax,andthenthekingpressedhissignetringintothewax,givingithismarkorbrandtoproveitsauthenticity.Inthesameway,thegiftoftheSpiritsealsthebeliever,forGodgivesHisSpiritonlytothosewhoareHis.TheSpiritisGod’sbranduponthesheepofHisflock.Thus,theincrediblepromiseofGodofsalvationtoallwhobelieveisconveyedbytheGodwhonevergoesbackonHisword.
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Whatistheproperwayforapersontobebaptized?Isthereaspecificmodeofbaptismthatisessentialtotheauthenticityofthesacrament?Ofallthedebatesthathaveattendedthesacramentofbaptism,thequestionofthepropermodehasbecomeandremainedoneofthemostpersistentanddivisive.
VariouschurchesinChristianhistoryhaveansweredthisquestionbyassertingthatonemethodoranotheristheonlyvalidmethod.Inrecentdecades,somescholarsandtheologianshavearguedstrenuouslythattheNewTestamentmethodofbaptismisimmersion,andsome
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havegonesofarastoinsistthatifapersonisnotbaptizedbyimmersion,heisnotgenuinelybaptized.Othershavecounteredthatassertionbydeclaringthatimmersionisnotevenalegitimateformofbaptism.Ofcourse,eachoftheothermodes—sprinkling,pouring,anddipping—hasvociferousproponentsandcritics,too.
AsIsaidearlier,Idonotthinkthesekindsofdebatesarecarriedonbypeoplewholiketoarguesimplyforthesakeofargument.IbelievethesedifferencesarisebecausesincereChristianshaveagenuineanddeepdesiretodowhatispleasingtoGod,sotheywanttoperformthesacramentbiblically.IfapersonbelievesthatScripturecommandsthatbaptismbeperformedbyimmersion,hemightlegitimatelycometotheconclusionthatunlessimmersionispracticed,somethinglessthanbaptismtakesplace.
Thequestion,ofcourse,iswhetherScriptureactuallycommandsonespecificmodeofbaptism.Thisisnotaneasyquestiontoanswer.
EVIDENCEFROMTHEGREEKTEXT
IntheNewTestament,theGreekwordthatistranslatedas“baptize”isbaptizo.Thiswordusuallymeans“toimmerse,sink,drown,orgounder,”anditisforthisreasonthatproponentsofimmersionarguethattheirsisthepropermodeforbaptism.
InsomeoftheNewTestamentpassageswherebaptizoappears,thecontextappearstobolstertheargumentthat
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immersionisthepropermodeforbaptism.Forinstance,manyconclusionsaredrawnfromJohn’sbaptismbecauseittookplaceattheJordanRiverandindeedJohnbaptized(baptizo)“intheriver”(Matt.3:6).ItisassumedthatJohnmusthaverequiredpeopletogointotheriversothattheycouldbeimmersed.However,Scriptureneversaysthatpeoplewereimmersedwhentheywentdownintotheriver,merelythattheywerebaptizedthere.Also,wehaveancientChristianartthatdepictspeoplebeingbaptizedinariver,buttheyarestandingalmostwaist-deepinthewaterandtheonewhoisdoingthebaptizingisscoopingupwaterfromtheriverandpouringitontheheadsoftherecipients.Itappearstherecipientswentintothewaternottobeimmersedbutsothatitwouldbeasimplemattertopourwaterovertheirheads.
AnotherNewTestamentnarrativethatiscitedtosupportimmersionisPhilip’sbaptismoftheEthiopianeunuch,recordedinActs8.LukewritesthatPhilipandtheeunuch“wentdownintothewater”(Acts8:38),andtherePhilipbaptized(baptizo)theman.Again,however,thetextdoesnotspecificallysaythattheeunuchwasimmersed.Itdoessaythat“theycameupoutofthewater”(v.39),butclearlythisphrasedoesnotmeanthatbothPhilipandtheeunuchwentunderthewaterbeforecomingupagain.Itsimplymeansthattheyclimbedthebankoftheriver,justastheyhaddescendedit.Hereagain,themodeofthebaptismisnotspecificallyrevealed.
Theissuebecomesmorecomplexwhenweseethat
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baptizosometimesisusedwhenthecontextclearlydoesnotsuggestimmersion.InMark7,wearetoldthatthePhariseesnoticedsomeofJesus’discipleseatingfoodwithoutfirstwashingtheirhands.ThewashinginviewwasaceremonialcleansingthatwasprescribednotbyGod’slawbutbytheJewishrabbinicaltraditionsthathadarisen.Bywayofbackground,MarknotesthatthePhariseeswouldnoteatunlesstheyhadwashedinthisceremonialway,especiallyaftercomingfromthemarketplace(vv.3b–4).Itisinterestingthatthewordtranslatedas“wash”inverse4isbaptizo,anditclearlydoesnotimplyfull-bodyimmersion.Likewise,inLuke11:38,wereadofaPhariseewhowasastonishedthatJesusdidnot“wash”beforedinner.Again,thewordbaptizoisusedhere,andagainitclearlydoesnotmeantotalimmersioninwater.SometimesbaptizoisusedinclassicalGreeksimplytomean“tobatheorwash,”andweseeexamplesofthatusageinthesepassages.
THE“DIPPING”OFNAAMAN
Anotherbiblicalstorythatseemstoargueforimmersionisfoundin2Kings5.Interestingly,thewordbaptizoalsoappearsinthisstoryintheSeptuagint,theGreekversionoftheHebrewScriptures.ThenameofthisworkcomesfromtheLatinphraseInterpretatioseptuagintavirorum ,whichliterallymeans“interpretationoftheseventymen,”becausethistranslationwasproducedinantiquitybyateamofseventyJewishscholars.ThetranslationworkwasdoneduringtheperiodoftheHellenizationoftheancientworld,whenAlexandertheGreatwasbuildinghisempireandbeginninghisprogramof
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introducingGreekculturethroughouttheMediterraneanregion.Greekwasbecomingthecommonlanguage,sogenerationsofJewishpeopleweregrowingupspeakingandreadingGreekratherthanHebrew.TheHebrewScripturesweretranslatedintotheGreeklanguagesothatGreek-speakingJewsmightreadthem.InseekingtodeterminetheprecisemeaningofGreektermsintheNewTestament,scholarsexaminetheSeptuagint,payingcloseattentiontowhichGreekwordswereusedtotranslateHebrewideasfromtheOldTestament.
In2Kings5,wefindthestoryofNaaman,thecommanderofthearmyofthekingofSyria.Naaman,whowasafflictedwithleprosy,wasadvisedtogotoIsraeltoseekhealingfromtheprophetElisha.WhenNaamancametoElisha’shome,theprophetsentaservantouttotellhimto“wash”seventimesintheJordanRiver(v.10).TheHebrewwordtranslatedas“wash”here,rachats,carriesthemeaningof“batheorwash,”justasbaptizosometimesdoes.Itappearsagaininverses12and13asNaamandebatedwhethertofollowtheprophet’sinstructions.ButwhenNaamanfinallywenttotheJordan,he“dippedhimself”seventimes(v.14).TheEnglishtermusedhereisdifferentbecausetheHebrewtermisdifferent;itisthewordtabal,whichmeans“todiporplunge.”However,intheSeptuagint,thewordtranslatedas“dipped”isbaptizo.
Atfirstglance,thisuseofbaptizoseemstostrengthentheargumentthatitmeantimmersion.ItseemsNaamandidsomethingmorethan“wash”himself;hedippedorplungedhimselfundertheJordan’swater.Thedifficulty
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isthattheSeptuagintusuallytranslatestabalwithadifferentGreekword,bapto,whichmeanssimply“todip.”WeseeexamplesofthisinLeviticus4:17,wherethepriestwascommandedto“diphisfingerinthebloodandsprinkleitseventimesbeforetheLordinfrontoftheveil”;inLeviticus14:6,wherethepriestwasinstructedto“takethelivebirdwiththecedarwoodandthescarletyarnandthehyssop,anddipthemandthelivebirdinthebloodofthebirdthatwaskilledoverthefreshwater”;inJoshua3:15,whichsays,“thefeetofthepriestsbearingthearkweredippedinthebrinkofthewater”;inRuth2:14,whereBoaztellsRuthto“Comehereandeatsomebreadanddipyourmorselinthewine”;andin1Samuel14:27,wherewearetoldthatJonathan“putoutthetipofthestaffthatwasinhishandanddippeditinthehoneycomb.”Inalloftheseinstances,theHebrewwordtabalistranslatedbytheGreekwordbaptointheSeptuagint.
Asyoucansee,tabalcarriesawiderangeofmeaningsinthesepassages.Insomecases,theobjectbeingdippedseemstobewhollyimmersed,butinothersitclearlyisnot.Insomecases,thedippingoccursinthecontextofaformalceremonyinthetabernacle,whileinothercasesitinvolvesameal.Thesepassages,then,providelittlehelpinunderstandingwhat“dipping”meansin2Kings5:14.
Thatleavesuswiththequestionofwhytheseventyeldersusedbaptizoratherthanbaptototranslatetabalin2Kings5:14.Idonotbelievewecanknowforcertain,butIpersonallythinkithadtodowiththefactthatleprosyrepresentedceremonialuncleanness,andNaaman
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wastoldtoperformaritualthatwouldremovehisimpurity.JustasthePhariseeswould“wash”(baptizo)theirhandssoastobeceremoniallycleanbeforeeating,Naamanwastoldto“wash”sothathewouldbeceremoniallyclean,andherespondedby“dipping”himselfintheJordan(baptizo).
Sointheend,I’mnotsurewecanmakeaconclusivecasefromScripturethatonemodeofbaptismistobepreferredoveranother.
FLEXIBILITYINTHEEARLYCHURCH
IbelievetheearlychurchrecognizedthislackofcertaintyinScripture.Inaplacewherewaterwasscarceandwherefewcongregationshadtheirownbuildings,muchlessbaptismalfontsorpools,thechurchwasnotextremelyparticularabouthowbaptismwasaccomplished.WeseethisfromtheDidache,achurch“manual”datingfromthelatefirstcenturyorearlysecondcentury:
Butconcerningbaptism,thusshallyebaptizeHavingfirstrecitedallthesethings,baptizeinthenameoftheFatherandoftheSonandoftheHolySpiritinliving(running)water.Butifthouhastnotlivingwater,thenbaptizeinotherwater;andifthouartnotableincold,theninwarm.Butifthouhastneither,thenpourwaterontheheadthriceinthenameoftheFatherandoftheSonandof
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theHolySpirit.Butbeforethebaptismlethimthatbaptizethandhimthatisbaptizedfast,andanyothersalsowhoareable;andthoushaltorderhimthatisbaptizedtofastadayortwobefore.(Chapter7,translationbyJ.B.Lightfoot)
ThewriteroftheDidachewasdogmaticabouttheuseoftheTrinitarianformulainbaptism,butwasflexibleastothemodethatwasemployed.So,fromtheearliestdays,Christiansusedavarietyofmodestobaptize.Themodedidnotgreatlymatter,solongasthesigncharacterofthesacramentasacleansingwascommunicated.
MyconclusionisthatthequestionofthemodeofbaptismshouldnotdivideChristians.Theissuehasbeenexaminedanddebatedfortwothousandyears,butfullagreementisnocloser.Thisisanareaofchurchpracticewherewearecalledtoforbearwithoneanotherandnotcastaspersionsagainstthosewhopracticeamodedifferentfromtheoneweprefer.Thebottomlineisthateveryoneistryingtosaybasicallythesamethingthroughwhatevermodeisemployed—thattherecipientisincludedinthebodyofChristandthatheorshehasbeencleansedfromsin.Themodethatweuseshouldnotbeacauseofdivisionsinthechurch.
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IthasbeenmyexperiencethatwhenIaddressthesubjectofinfantbaptism,Igetasuddenincreaseinthevolumeofmymail,andmostofitisnotverycomplimentary.Thereason,ofcourse,isthatintheevangelicalchurchtoday,themajorityreportisinfavorofwhatiscalledbeliever’sbaptism.
Thispreferencehasnotalwaysheldsway.Throughoutchurchhistory,thepracticeofinfantbaptismhasbeenfarandawaythemajorityreport.Eventoday,therearefarmoredenominationsthatpracticeinfantbaptismthandonot,butthosedenominationstendtobesmaller,sothe
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membershipindenominationsthatdonotpracticeinfantbaptismfaroutnumbersthatofdenominationsthatdo.Thus,apersonwhobelievesinandpracticesinfantbaptismmustacknowledgethat,intermsofthecontemporaryevangelicalscene,heisintheminority.
Ofcourse,it’saverydangerousthingtotrytodiscernwhatisthegoodandproperwaytopleaseGodsimplybycountingnoses.Justbecauseapositionataparticulartimeisfavoredbyamajorityofdenominationsorbelieversdoesnotestablishitslegitimacy.Still,historicalprecedentsshouldgivesomeonepausebeforehebecomestoodogmaticabouttheimproprietyofthebaptismofinfants.Sinceinfantbaptismhasbeenthemajorityviewthroughoutchurchhistory,Ithinkthatthejudgmentofcharityrequireseverybelievertoatleastaskwhysomanyhavebeenfavorabletothatposition,evenifheisconvincedthattheviewofthemajorityisincorrect,Thatdoesn’tmeanabandoningone’soppositiontoinfantbaptism;itsimplymeanstakingtimetoinvestigatewhysomanyothersseethingsdifferently.
WhenIbeganteachinginaseminary,thestudentbodywasmadeupchieflyofthreedenominationalgroups:Presbyterians,Episcopalians,andBaptists.BoththePresbyteriansandtheEpiscopalianspracticedinfantbaptism,buttheBaptistsdidnot.IwaschargedwithteachingSystematicTheologyIII,whichcoveredthedoctrineofthechurchandthesacraments.IwasconcernedaboutteachingonthesacramentsbecauseofthesplitamongmystudentsandbecauseIwasaPresbyterianprofessorwhobelievedininfantbaptism.I
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askedmyself,“WhatifIpersuadetheseBaptiststudentsofthelegitimacyofinfantbaptismwhenthey’resoclosetobeingordainedinacommunitythatdoesnotbelieveinit?”Finally,Idevisedwhatseemedtobeafairwaytodealwiththesubject:IassignedthePresbyteriansandEpiscopaliansaten-pagepaperonthecaseforbeliever’sbaptism,andIassignedtheBaptistsaten-pagepaperonthecaseforinfantbaptism.Bythismethod,Ibelievedthatallthestudentswouldcometoknowwhattheproponentsoftheoppositepositionweresaying.Afterward,anumberofthosestudentsexpressedhowhelpfulitwastothemtostudywhattheiropponentsbelieved.
TheNewTestamentnowhereexplicitlycommandsChristianstobaptizetheirinfantchildren.ThisrepresentsachangefromtheOldTestament,wheretherewasanexplicitmandateforparentstocircumcisemalebabies.Butbythesametoken,thereisnoexplicitprohibitionintheNewTestamentagainstthebaptismofinfants.TheNewTestamentdoesnotgiveexplicitinstructionsineitherdirection,sothecasefororagainstinfantbaptismmustbemadeoninferencesandimplicationsdrawnfromthetextofScripture.Thisfactor,morethananyother,shouldcauseustobeverycarefulinourinteractionswiththosewhodisagreewithusonthismatter.
Letmeworkthroughsomeoftheimplicationsandinferencesthathavemadeinfantbaptismthemajorityreportinchurchhistory.
INFERENCESFROMSCRIPTURE
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First,thereisthelinkinScripturebetweentheOldTestamentsignofthecovenant,circumcision,andtheNewTestamentsignofthecovenant,baptism.Aswehavealreadyseen,circumcisionandbaptismarenotidentical,buttheydohaveveryimportantaspectsincommon,nottheleastofwhichisthatbotharesignsofthecovenant.Weknowbeyondanydisputethattheoldcovenantsignwasgiventoadultsaftertheymadeprofessionsoffaithandtoinfantsbeforetheywerecapableofmakingprofessionsoffaith.Forexample,Abrahambelievedasanadultandthenreceivedthesignofthecovenant,buthissonIsaacreceivedthesignofthecovenantbeforehebelieved.
Thatisveryimportant,becausethemostcommonargumentagainstinfantbaptismisthatitsignifiesthingsthatflowfromfaith,andsinceinfantsarenotcapableofexpressingorembracingfaith,theyshouldnotreceivethesign.Butifthatargumentwerecorrect,itwouldnullifythelegitimacyofcircumcisionintheOldTestament.Ifwerejectinfantbaptismonthebasisoftheprinciplethatasignthatinvolvesfaithmustneverbegivenuntilafterfaithispresent,wealsonegatethelegitimacyofcircumcisionintheOldTestament.
Second,theNewTestamentclearlyseesthenewcovenantasbetterthantheoldcovenant(Heb.7:22;8:6),partlybecauseitismoreinclusiveratherthanlessinclusive.Sinceinfantsreceivedthesignoftheoldcovenant,weretheynotgiventhesignofthenewcovenant,thatwouldmeanthatthenewcovenantislessinclusivethantheoldcovenant.
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Third,thereisasimilarpracticeinregardtothecovenantsignsandhouseholdsunderbothcovenants.
OneargumentthatisusedstrenuouslyagainstinfantbaptismisthatthereisnorecordofinfantsbeingbaptizedintheNewTestament.Everytimewereadofsomeonebeingbaptized,itisanadult.Thus,someinferthatonlyadultsshouldbebaptized.
Iacknowledgethattheargumentistechnicallycorrect—wedonotseeasinglespecificreferencetoaninfantchildbeingbaptizedinthescripturalrecordsabouttheearlychurch.However,thereareabouttwelveaccountsofbaptismsintheBible,andthreeofthoseaccountsreportthebaptismnotonlyofaparticularadultbutofhisorherhousehold,whichmayhaveincludedinfants.SomeNewTestamentscholars,suchasOscarCullmanofSwitzerland,arguethattheGreekwordoikos,whichistranslatedas“household”intheNewTestament,notonlymayincludeinfantchildrenbuthasspecificreferencetoinfants.
Inanycase,weseehouseholdsbeinggiventhesignofthecovenantintheNewTestament,andweseethesameprincipleatworkintheOldTestament,whenAbraham,forinstance,wascircumcisedalongwithallthemenofhishousehold(Gen.17:26–27).SincethatconceptofhouseholdinclusioncarriedoverintotheNewTestament,andsinceweknowthathouseholdsreceivingthecovenantsignintheOldTestamentfrequentlyincludedinfants,thethreeexamplesofhouseholdbaptismintheNewTestamentcertainlyargueforthe
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proprietyofinfantbaptism.
CHILDRENSETAPARTASHOLY
Fourth,wemustconsiderthelanguageof1Corinthians7,wherePaulgivesinstructionsaboutmarriageanddivorce.Hewrites:
TotherestIsay(I,nottheLord)thatifanybrotherhasawifewhoisanunbeliever,andsheconsentstolivewithhim,heshouldnotdivorceher.Ifanywomanhasahusbandwhoisanunbeliever,andheconsentstolivewithher,sheshouldnotdivorcehim.Fortheunbelievinghusbandismadeholybecauseofhiswife,andtheunbelievingwifeismadeholybecauseofherhusband.Otherwiseyourchildrenwouldbeunclean,butasitis,theyareholy.(vv.12–14)
HowcanweunderstandPaul’sstrangeassertionsthatahusbandcanbemadeholybecauseofhiswife,thatawifecanbemadeholybecauseofherhusband,andthattheirchildrencansomehowbemadeholyinthiscontext?WetendtothinkofsanctificationasthatprocessbywhichtheHolySpiritbringsusintoconformitytoChristafterourjustification.Somepeoplereadthistextwiththatideainmind,saying,“Well,ifI’mabelieverbutmywifeisn’t,andifshe’ssanctifiedbyvirtueofbeingmarriedtome,thenshemustalsobejustified.”Ifthatweretrue,therewouldbemorethanonewaytobesaved
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—youcouldbejustifiedbyyourownfaithorbymarryingsomeonewhohasfaith.ButthatisagainsttheclearteachingoftheNewTestament.Sotheapostle’steachingaboutsanctificationhereobviouslydoesnotrefertothatprocessbywhichwearebroughtintoconformitytoChristafterourjustification.
What,then,doesthistextmean?Togetattheanswer,letustrytodeterminehowafirst-centuryJewishpersonwouldhaveunderstoodthesewords.Rememberthattheprimarybiblicalmeaningoftheverbsanctifyis“toconsecrate,tosetapart.”Infact,tobesanctifiedintheOldTestamentwastobepurifiedorsetapartbysomeritualofpurification,andtheprimarysuchritualwascircumcision.SoPaulissaying,usinglanguagethatisfilledtothebrimwithcovenantimport,thatanunbelievinghusbandissetapartbyhisbelievingwifeandanunbelievingwifeissetapartbyherbelievinghusband.Why?Sothattheirchildrenwillnotbeunclean.Intheoldcovenant,beinguncleanmeantbeingoutsidethecamp,separatedandapartfromthecovenantcommunityofGod.Paul’swordshere,then,meanthatbyvirtueofthefaithofonlyoneparent,childrenareholy.ThisisanexplicitNewTestamentaffirmationthattheinfantchildofonebelieverinamarriageisinastateofconsecration.Thechildisnotconsideredunclean,butissetapartandconsideredholy.Andtheritethatconsecratesthechildinthenewcovenantcommunityisbaptism.
THETESTIMONYOFHISTORY
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Finally,thereisthetestimonyofchurchhistoryinsupportofinfantbaptism.IthasbeenarguedthatnotonlyisinfantbaptismnotmentionedinthepagesofScripture,itisnotexplicitlymentionedinanydocumentsfromtheearlychurch.Thisclaimistrue.Theliteraturefromthelatefirstcenturyandevenintotheearlysecondcenturydoesnotmentionthebaptismofchildren.Thefirstreferencetoinfantbaptismisfromaroundtheyear150,morethanonehundredyearsafterthebeginningoftheapostoliccommunity.Sotheargumentisputforwardthataritualwasdevisedinthesecondcenturythatrepresentedadeparturefromthepristinepracticeoftheearlychurch.
Theproblemwiththisargumentisthatthereferencefromaroundtheyear150indicatesthatinfantbaptismwastheuniversalpracticeoftheChristianchurch.Argumentsfromsilencearedangerous,butitwouldbeastrangeandastonishingthingiftherehadbeenasignificantdeparturefromthepurityoftheapostoliccommunitythatinfectedtheentireChristianworldbythemiddleofthesecondcenturywithoutawordofconcernorprotestbeingraised.Inotherwords,thefactthatthepracticeofinfantbaptismseemstohavespreadtothewholeChristiancommunitywithinahundredyearswithnoknownprotestisafurtherindicationthattheacceptabilityofgivinginfantchildrenthecovenantsignwassimplyassumedbytheearlychurch.ItseemsthatinfantbaptismwasadministeredbecauseitrepresentedacontinuationofthepracticethathadmorethantwothousandyearsofprecedentinthehouseofIsrael.
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These,then,Ijudge,aresomevalidandcompellingreasonsforthepracticeofinfantbaptism.Hereagain,however,Iurgethatthosewhobelieveininfantbaptismandthosewhosupportbeliever’sbaptismwillpracticethejudgmentofcharityandnotlettheirdivergingviewsbecomeasourceofdivision.
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AboutTheAuthor
Dr.R.C.SproulisthefounderandchairmanofLigonierMinistries,aninternationalmultimediaministrybasedinSanford,Florida.Healsoservesasco-pastoratSaintAndrew’s,aReformedcongregationinSanford,andaschancellorofReformationBibleCollege,andhisteachingcanbeheardaroundtheworldonthedailyradioprogramRenewingYourMind.
Duringhisdistinguishedacademiccareer,Dr.Sproulhelpedtrainmenfortheministryasaprofessoratseveraltheologicalseminaries.
Heistheauthorofmorethanninetybooks,includingTheHolinessofGod,ChosenbyGod,TheInvisibleHand,FaithAlone,Everyone’saTheologian,TruthsWeConfess,TheTruthoftheCross,andThePrayeroftheLord.HealsoservedasgeneraleditorofTheReformationStudyBibleandhaswrittenseveralchildren’sbooks,includingTheDonkeyWhoCarriedaKing.
Dr.Sproulandhiswife,Vesta,maketheirhomeinLongwood,Florida.
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