TheCrucialQuestionsSeries

ByR.C.Sproul

WhoIsJesus?

CanITrusttheBible?

DoesPrayerChangeThings?

CanIKnowGod’sWill?

HowShouldILiveinThisWorld?

WhatDoesItMeantoBeBornAgain?

CanIBeSureI’mSaved?

WhatIsFaith?

WhatCanIDowithMyGuilt?

WhatIstheTrinity?

WhatIsBaptism?

CanIHaveJoyinMyLife?

WhoIstheHolySpirit?

DoesGodControlEverything?

HowCanIDevelopaChristianConscience?

WhatIstheLord’sSupper?

WhatIstheChurch?

WhatIsRepentance?

WhatIstheRelationshipbetweenChurchandState?

AreThesetheLastDays?

WhatIstheGreatCommission?

CanILoseMySalvation?

FreedigitaleditionsavailableatReformationTrust.com/FreeCQ

WhatIsBaptism?

©2011byR.C.Sproul

PublishedbyReformationTrustPublishingadivisionofLigonierMinistries421LigonierCourt,Sanford,FL32771Ligonier.orgReformationTrust.com

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Allrightsreserved.Nopartofthispublicationmaybereproduced,storedinaretrievalsystem,ortransmittedinanyformorbyanymeans—electronic,mechanical,photocopy,recording,orotherwise—withoutthepriorwrittenpermissionofthepublisher,ReformationTrustPublishing.Theonlyexceptionisbriefquotationsinpublishedreviews.

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AllScripturequotationsarefromTheHolyBible,EnglishStandardVersion®,copyright©2001byCrosswayBibles,apublishingministryofGoodNewsPublishers.Usedbypermission.Allrightsreserved.

LibraryofCongressCataloging-in-PublicationData

Sproul,R.C.(RobertCharles),1939-

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

CONTENTS

One—BaptismandSalvation

Two—John’sBaptismandJesus’Baptism

Three—TheSignoftheCovenant

Four—TheMeaningofBaptism

Five—TheModeofBaptism

Six—TheCaseforInfantBaptism

OneofthemoststirringdescriptionsofthechurchisfoundinEphesians4:4–6,whereweread:“ThereisonebodyandoneSpirit—justasyouwerecalledtotheonehopethatbelongstoyourcall—oneLord,onefaith,onebaptism,oneGodandFatherofall,whoisoverallandthroughallandinall.”ThechurchisonebodyfilledwithoneSpiritandunitedaroundonehope,worshipingoneLordandoneGodinonefaith.And,wearetold,thereisonebaptism.

Thankstothispassageandnumerousotherbiblicalaffirmations,thesacramentofbaptismhasoccupieda

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

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

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.”

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

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

promise,saying,inessence,“Abraham,mayIbedestroyedifIdonotkeepmypromisetoyou.”

Goddoesnotpromiseanyofthebenefitsofsalvationtounbelievers.Thepromiseisonlytothosewhobelieve,andthepromiseisabsolutelysureforthem.Therefore,baptismisinfinitelyvaluable.

Baptism,then,isnotnecessaryforsalvation.Wehaveonlytoconsidertheexampleofthethiefonthecross;hewasnotbaptized,yetJesuspromisedthathewouldbeinparadisethatday.Somewhobelievearephysicallyhinderedfrombeingbaptized,andsomepeoplerefrainbecausetheybelieveit’snotnecessary.IstillbelievetheywillbeinheaveniftheyhavetrulytrustedChristalonefortheirsalvation.

Thedebateovertheplaceofbaptisminthesalvationofsinnersisbutoneofthecontroversiesthathaveattendedthissacramentthroughthecenturies.Mygoalinthisbookletistotouchonsomeofthesedisputes.Iwillnotgointodetail,butIhopetoprovideanoverviewandintroductiontosomeofthekeyissuesthatsurroundthissacrament.

WefirstencounterbaptismintheScriptureswhenJohntheBaptistarrivesonthescene.JohnministeredbeforeJesuscommissionedHisdisciplestobaptize(Matt.28:19)orsaidanythingatallaboutbaptism.WearegivenbitsofinformationaboutJohn’sministryinallfourgospelaccounts,butLukeprovidesperhapsthemostextensivelookathislifeandwork.Wereadthere:

InthefifteenthyearofthereignofTiberiusCaesar,PontiusPilatebeinggovernorofJudea,andHerodbeingtetrarchofGalilee,

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

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,

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

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

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

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.

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)

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.

Idon’tknowwhenitbecameacustomforAmericanChristianstoaskconferencespeakerstosigntheirBibles,butIgetthatrequestfrequentlywhenIspeak.Inmanyinstances,thepeopleaskingmetosigntheirBibleswillrequestthatIwritemy“lifeverse.”ThisrequesttookmebysurprisewhenIfirstbegantoencounterit.Ididnothavealifeverse;IsupposeIwantedtohavethewholecounselofGodasabannerovermylife.Butsincepeoplewantedaverse,Ibegantowritedownthisverseorthat.TheoneIhavegivenmostfrequentlyisGenesis15:17,whichsays,“Whenthesunhadgonedownanditwasdark,behold,asmokingfirepotandaflamingtorch

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

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

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

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:

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,

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.

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.

Baptism,aswehaveseen,isasign.Butwhatdoesitsignify?John’spreparatorybaptismwasasignofcleansingfromsin.HecalledthepeopleofIsraeltotakeabathinpreparationforthearrivaloftheMessiah.Thatsignificance,ofcourse,isincorporatedintoNewTestamentbaptism.ButNewTestamentbaptismsignifiesmuchmorethanJohn’sbaptismindicated.Inasense,becausebaptismisthesignofthenewcovenant,itsignifiesallofthebenefitsthatGodgivestoHispeopleunderthatcovenant,allofthefruitswegainwhenweembracethegospelofsalvationthroughChristalone.

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

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

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

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

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

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

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

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

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

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

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

putdowntheirmoney.ButwhenGodmakesadownpaymentandpromisestofinishthetransaction,weneednotworryaboutHimmakingthefullpayment.Withthislanguage,theNewTestamentisteachingthateveryonewhoisbornagainandreceivestheHolySpirithasGod’spromisethatHewilldotherest.Wearesealedforfullsalvation.

Intheancientworld,thesealwasthesymbolofownership,ofauthenticity,andofauthority.Whenakingsentoutanedictoranofficialcommunicationofsomekind,thedocumentwassealedwithadropofhotwax,andthenthekingpressedhissignetringintothewax,givingithismarkorbrandtoproveitsauthenticity.Inthesameway,thegiftoftheSpiritsealsthebeliever,forGodgivesHisSpiritonlytothosewhoareHis.TheSpiritisGod’sbranduponthesheepofHisflock.Thus,theincrediblepromiseofGodofsalvationtoallwhobelieveisconveyedbytheGodwhonevergoesbackonHisword.

Whatistheproperwayforapersontobebaptized?Isthereaspecificmodeofbaptismthatisessentialtotheauthenticityofthesacrament?Ofallthedebatesthathaveattendedthesacramentofbaptism,thequestionofthepropermodehasbecomeandremainedoneofthemostpersistentanddivisive.

VariouschurchesinChristianhistoryhaveansweredthisquestionbyassertingthatonemethodoranotheristheonlyvalidmethod.Inrecentdecades,somescholarsandtheologianshavearguedstrenuouslythattheNewTestamentmethodofbaptismisimmersion,andsome

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

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

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

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

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

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

theHolySpirit.Butbeforethebaptismlethimthatbaptizethandhimthatisbaptizedfast,andanyothersalsowhoareable;andthoushaltorderhimthatisbaptizedtofastadayortwobefore.(Chapter7,translationbyJ.B.Lightfoot)

ThewriteroftheDidachewasdogmaticabouttheuseoftheTrinitarianformulainbaptism,butwasflexibleastothemodethatwasemployed.So,fromtheearliestdays,Christiansusedavarietyofmodestobaptize.Themodedidnotgreatlymatter,solongasthesigncharacterofthesacramentasacleansingwascommunicated.

MyconclusionisthatthequestionofthemodeofbaptismshouldnotdivideChristians.Theissuehasbeenexaminedanddebatedfortwothousandyears,butfullagreementisnocloser.Thisisanareaofchurchpracticewherewearecalledtoforbearwithoneanotherandnotcastaspersionsagainstthosewhopracticeamodedifferentfromtheoneweprefer.Thebottomlineisthateveryoneistryingtosaybasicallythesamethingthroughwhatevermodeisemployed—thattherecipientisincludedinthebodyofChristandthatheorshehasbeencleansedfromsin.Themodethatweuseshouldnotbeacauseofdivisionsinthechurch.

IthasbeenmyexperiencethatwhenIaddressthesubjectofinfantbaptism,Igetasuddenincreaseinthevolumeofmymail,andmostofitisnotverycomplimentary.Thereason,ofcourse,isthatintheevangelicalchurchtoday,themajorityreportisinfavorofwhatiscalledbeliever’sbaptism.

Thispreferencehasnotalwaysheldsway.Throughoutchurchhistory,thepracticeofinfantbaptismhasbeenfarandawaythemajorityreport.Eventoday,therearefarmoredenominationsthatpracticeinfantbaptismthandonot,butthosedenominationstendtobesmaller,sothe

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

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

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.

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

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

—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

Finally,thereisthetestimonyofchurchhistoryinsupportofinfantbaptism.IthasbeenarguedthatnotonlyisinfantbaptismnotmentionedinthepagesofScripture,itisnotexplicitlymentionedinanydocumentsfromtheearlychurch.Thisclaimistrue.Theliteraturefromthelatefirstcenturyandevenintotheearlysecondcenturydoesnotmentionthebaptismofchildren.Thefirstreferencetoinfantbaptismisfromaroundtheyear150,morethanonehundredyearsafterthebeginningoftheapostoliccommunity.Sotheargumentisputforwardthataritualwasdevisedinthesecondcenturythatrepresentedadeparturefromthepristinepracticeoftheearlychurch.

Theproblemwiththisargumentisthatthereferencefromaroundtheyear150indicatesthatinfantbaptismwastheuniversalpracticeoftheChristianchurch.Argumentsfromsilencearedangerous,butitwouldbeastrangeandastonishingthingiftherehadbeenasignificantdeparturefromthepurityoftheapostoliccommunitythatinfectedtheentireChristianworldbythemiddleofthesecondcenturywithoutawordofconcernorprotestbeingraised.Inotherwords,thefactthatthepracticeofinfantbaptismseemstohavespreadtothewholeChristiancommunitywithinahundredyearswithnoknownprotestisafurtherindicationthattheacceptabilityofgivinginfantchildrenthecovenantsignwassimplyassumedbytheearlychurch.ItseemsthatinfantbaptismwasadministeredbecauseitrepresentedacontinuationofthepracticethathadmorethantwothousandyearsofprecedentinthehouseofIsrael.

These,then,Ijudge,aresomevalidandcompellingreasonsforthepracticeofinfantbaptism.Hereagain,however,Iurgethatthosewhobelieveininfantbaptismandthosewhosupportbeliever’sbaptismwillpracticethejudgmentofcharityandnotlettheirdivergingviewsbecomeasourceofdivision.

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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