04 JanWhen is Baptism to be Administered?

Upon the post on Why I am a Reformed Baptist and not a Presbyterian, the question was raised, viz. “If we as Reformed Baptists, because of our understanding of the covenants and Covenant Theology, do not baptize infants, when then is the covenant sign of baptism rightly administered?” An excellent question, I might add, and I promise you that if you were to gather together a group of Baptists and ask them that same question, the result could be likened to that of UFC fight. Believe me, I have seen it before.

To appreciate the differences of opinion within Baptist circles on the proper time to administer the sign of baptism, you would have to understand the diversity within those who are labeled Baptists. To put it succinctly, imagine it this way: If you were to throw all of the Methodist denominations and all of the Presbyterian denominations into a single denomination and labeled it Paedobaptists and were to force them to work together and to throw money into a single pot, you would begin to see a bit of the diversity that exists among those who call themselves Baptists. Anyone who believes in believer’s baptism is a Baptist, be he a Calvinist or an Arminian, Reformed or Dispensational, an advocate of an elder-ruled church government or of congregation-ruled, alcohol connoisseur or teetotaler, etc., and it is for this reason that nobody cares to go to the annual meeting of the Southern Baptist Convention unless it is known beforehand that something like Calvinism or alcohol is going to be discussed, and then members flock to it by the droves. It is sort of like looking at a wreck; you know that you shouldn’t, but you just can’t help yourself.

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29 NovThe Heart of Salvation–You Must Be Born Again

After it was dark one evening, a Pharisee named Nicodemus came to Jesus. He was a ruler and a teacher of the Jews, and his coming by night to speak to Jesus reveals a bit of the sincerity of his heart behind his coming. For while the rest of the Pharisees were notorious for conspiring together and then questioning Jesus during the day so as to attempt to trap him in blasphemy, Nicodemus came at night to Christ so that he would not to be seen by the other Pharisees and associated with their trickery.

Upon coming to Jesus, Nicodemus said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him” (Jn. 3:2). Nicodemus’s confession to Christ is an astounding one, and it places him in direct opposition to his Pharisee brothers. Yet, despite the greatness of Nicodemus’s confession, Christ does not respond to his confession with a “Thank you,” or a “You are right,” or even the response he gave to Peter upon his confession, “Blessed are you!” Christ does none of these things but seems to ignore the Nicodemus’s statement altogether.

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10 AugThe Righteous Requirement of the Gospel

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do, by sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit (Rm. 8:1-4).

In some ways, the Roman Road basis of evangelism has been both a blessing and curse to American Christianity. For on the one hand, the Romans Road has taken verses that are fundamental to the Faith and has made them well known to many, and yet, on the other hand, it has taken those same verses and ripped them from their contexts and has in the process watered down the Gospel.

For while it is indeed true that, “The wages of sin is death, but the free gift of God is eternal life in Christ Jesus” (v. 6:23), the verse taken from its context removes the very foundation of eternal life, namely regeneration and sanctification. For v. 6:23 is the apex of the apostle’s chain of salvific events that begins with identification with Christ in his crucifixion by baptism (v. 6:2), the freedom afforded by Christ’s death from the body of sin (v. 6:6; cf. v. 7:23) and thus from slavery to sin (v. 6:6; cf. v. 7:14, 25), and ends with the Christian’s being brought into slavery to obedience, to righteousness, and to sanctification, and sanctification’s end–eternal life (v. 6:16, 18, 19, 22). For the gift of God indeed is eternal life in Christ Jesus, however eternal life never comes apart from obedience, righteousness, and sanctification.

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07 MayJustification by Faith is Dead, V. FAQs: Part 1. “Whosoever Believes?” “Why Preach the Gospel?” & “What is Faith Then?”

I believe that the “whosoever believes” of John 3:16 means that everyone has an equal opportunity to believe the Gospel. According to you, this is not true. Why?

Not that I find joy in flogging an ex-horse, but I must reiterate that we must understand the difference between what a text says and what we interpret a text to mean. In the text of John 3:16, the phrase “whosoever believes” is a modifier that places limitations on the phrase, “will not perish.” Therefore, those who believe in Jesus Christ will not perish, and conversely, those who do not believe in him will perish. However, this phrase says nothing of one’s ability to believe. This verse simply states what is said elsewhere, namely that is through faith that one is justified. Where this faith comes from, to whom it is to be credited, or the universal ability or opportunity for all men to believe is not addressed in this verse at all. Actually, if we study this text in its context, i.e. John 3:1-8, we would likely come to much different conclusion about the interpretation of this text than we typically do.

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06 MayJustification by Faith is Dead, IV. The Neutering of the Holy Spirit

If you would take the time to listen to non-charismatic evangelicals on the matter of the Holy Spirit, you would likely find both a willful ignorance of the present mission of the Holy Spirit portrayed in the Bible and a tendency to avoid discussion about him and his work altogether. For many who have stood against the doctrines of charismatics, the Holy Spirit is a subject to be avoided and even one, to some, to be loathed. Therefore, to these, the Holy Spirit is nothing more to the Christian than a glorified conscience that “dwells in” a person (whatever that means) whenever he accepts Jesus Christ as his personal Savior. He aids the Christian in choosing between right and wrong, and he helps the Christian understand the Scriptures.

However, this present view of the Holy Spirit stands in opposition to the teachings of Scripture on him and his works, and they rob him of his glory that is rightly due him.

Who is the Holy Spirit? Simply, he is the third person of the Triune God–the one who proceeds from the Father and the Son to testify about the work of the Son. He is to the elect the one by whom the work of Christ is applied to them. This application by the Holy Spirit is called “regeneration”–the bringing to life that which was dead. Figuratively, this work is called causing one to be born again (cf. Jn. 3:1-8; 1Pet. 1:3), the circumcision of the heart (cf. Rm. 2:29), the removal of a heart of stone and the giving of a heart of flesh (Ez. 11:19), and the writing of the law upon one’s heart (cf. Jer. 31:33). All these things the Spirit does from salvation’s beginning, and the Spirit continues to work in the saved soul till the end, for as the apostle testifies, “[The Spirit] who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6).

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26 FebSola Fide, II. The Nature of Saving Faith and the Potential Fallacy Inherent in the So-Called “Sinner’s Prayer”

Before we continue further in our text in Romans 10, it would beneficial to look at the essence of belief and faith (which shall for all intents and purposes be here considered synonymous, for they are English variations of a single root in the Greek). As my Theology professor, Dr. David Hogg, accurately pointed out in a lecture, faith and belief cannot be reduced to a list of mental assents to the nature of the work and person of Jesus Christ. In other words, granting our natural state, belief in Jesus Christ is by necessity a supernatural work of God that brings about genuine change, not a checklist of doctrinal affirmations. This by no means diminishes the necessity for doctrinal orthodoxy by the renewal of one’s mind by the Spirit to the Scriptures, but it does highlight the simplicity of original faith in Jesus Christ.

In a beautiful analogy, John Piper likened original faith to the cry of baby at birth. Just as a baby springs forth from his mother’s womb into new life and cries because he is alive, so the child of God at regeneration simultaneously cries out in faith, believing with his fleshly heart upon the Lord Jesus Christ. Just as it could be said on the one hand that a baby is alive because his mother borne him and on the other that a baby is alive because he cries, so on the one hand it is said that we are alive in Christ because the Spirit borne us and on the other that we are alive in Christ because we believe in Jesus Christ and confess him as Lord.

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