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Editorial Reviews. About the Author. Janet is a wife, mom, and "Gigi" to her grandchildren. Pearls of God's Promises - Kindle edition by Janet R. Newbill.
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Kurt Selles. Psalm Fulfill Your Promise. Psalm God's Unfailing Love. Psalm Comfort in Suffering. Psalm Growth in Affliction. Donate Help About Us. January 7, Their water baptism symbolized their prior spiritual baptism. Some paedobaptists consider union with Christ in baptism in Romans ,4 as a secondary reference to water baptism, counting it primarily a reference to regeneration. Yet, inconsistently, they use the same concept of union with Christ in baptism in Colossians ,12 as a primary reference to the relationship of water baptism to circumcision instead of its clear intention of relating circumcision to regeneration.

My conclusion is that Paul defined the circumcision of Christians in Colossians as primarily union with Christ by faith, secondarily symbolized in their water baptism, as in Romans ,4. If circumcision is the sign and seal of the Abrahamic Covenant, what then is its New Covenant counterpart? I believe the Scriptures define it to be the circumcision of the heart by the Spirit exhibited in faith.

This is why Paul prohibited physical circumcision. They had received its reality in the new heart Galatians Paul tells the Galatians that they do not need physical circumcision to enter into the covenant relationship with God because they have already entered that covenant relationship by the circumcision of Christ, a new heart by union with His death and resurrection. Baptism then, is the indirect fulfillment of physical circumcision only through its association with the direct fulfillment, spiritual circumcision.

It was easy to know who entered the Abrahamic Covenant; they were born into the household and were outwardly circumcised. But how can one tell if someone has entered the New Covenant and has experienced spiritual circumcision? Only by his repentance and faith, signified by the outward sign of fulfilled circumcision and cleansing, water baptism. They outwardly showed inward circumcision and then were baptized.

This is how Christ ordained to build His church Matthew ; Water baptism, then, is the outward sign of the inward circumcision of the heart rather than the outward counterpart of the outward circumcision of the flesh. First, the word epaggelia promise in v.


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Again, who is offered the promise of the Spirit through repentance and faith in Christ in Acts ? All those mentioned in v. The real question is, to whom does hosous an as many as refer? This is, namely, the sovereign will of God in effectual calling expressed in the subjunctive of proskaleo may call.

Hosous is the masculine accusative plural for the verb proskaleo. And since teknois , humin , and pasin children, you and all are collectively offered the promise by use of the conjunction kai and , we may refer to these three dative plurals as the compound indirect object. Also, since teknois and pasin are masculine, hosous an as many as may legitimately modify both of them.

Therefore, all three classes are offered the promise of the Spirit through repentance and faith. Yet, in hosous an , the condition of reception by all three must depend on the sovereign effectual calling of God. There is no greater promise to the children of those addressed than to the Jew and Gentile parents present. However, the very mention of children as a separate category indicates that the apostle wanted to emphasize that there was no misunderstanding that they were not to receive baptism unless they repented and believed as verse 38 clearly requires.

If infants were baptized with their parents, did they also partake of the breaking of bread? The objection does not stand.

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Another common objection states that Acts must first be read through the eyes of the Abrahamic Covenant. However, it is my belief that the fuller revelation of the New Covenant must define how the Abrahamic Covenant is fulfilled in it, rather than letting the Abrahamic Covenant interpret the New Covenant revelation of its fulfillment. It is a principle of interpretation that is in question here. We teach our children this principle by describing the relationship between the testaments with a little rhyme:.

Acts ,39, and 41 support the principle that New Covenant revelation should define the participants of the New Covenant fulfillment of the Abrahamic Covenant rather than vice versa. There is no other exegetical possibility in the text and context. There is no mention in this passage of infants being baptized along with their parents. These and these only were baptized into the fellowship of the church.

These only should be baptized.

Chapters 1–3

The question of household baptisms has long been used to support paedobaptism. These are the baptisms of the households of Cornelius, Lydia, the Philippian jailer, Stephanas, and Crispus. How do we know that? Acts and state as much. Infants are capable of being regenerated by God e. The case of Lydia is inconclusive. She may not have been married at all. Only women are mentioned at the riverbank.

And it appears that she and her household were baptized at the river before she took Paul back to her house. This opens the probability that only women were in her household every member of which was probably at the riverbank with her and that she was an unmarried or widowed businesswoman.

Even if this is not entirely accurate, there is no mention of infants or older children in her household. Even many paedobaptists hold this instance of household baptism as inconclusive for their position. The account of the Philippian jailer is probably the best possibility for including infants in the household baptism. There is a translation problem with this text that needs to be examined. Alexander Acts agrees that v. Verse 34 is more complicated.

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Even if the latter interpretation is correct, we still have the problem of infants rejoicing. It is true that infants can detect and participate in joy in a household. But can infants rejoice because they realize their father has found faith in God? Because they all heard the gospel, were baptized, and rejoiced, it is a legitimate conclusion that they all believed.

Can infants hear the Word and respond in faith? If infants were present, for which there is no proof, the context denies that they were baptized.

Promises of God

In fact, the context suggests that no infants were present. A related case which supports the same conclusion concerns the household of Crispus. Here is a definite account concerning baptism in which the whole household, along with Crispus, believed in the Lord. It should also be noted that in the same verse, the other Corinthians who were baptized had first believed. It seems clear that the whole household first believed and then were baptized. The last household baptism mentioned in the New Testament is that of Stephanas by Paul.

The thrust of this text is that the baptized believers were in division and controversy over who baptized them. It seems they were capable of knowing who baptized them, thus excluding infants. Infants cannot self-consciously devote themselves in such a way. Yet even if this does not prohibit infants in the household of Stephanas, the most that can be said is that we do not know if infants were present.

At best, this account is inconclusive for infant baptism. One set of proof-texts has often been used to point out that Jesus taught the inclusion of infants of believers in the covenant of grace. This is the group which shows Jesus with the children.

The first set of passages consists of Matthew , Mark and Luke In each of these, Jesus set a little child before His disciples to teach them a lesson. The contextual problem was their arrogance in discussing which was the greatest disciple. In this context, Jesus taught His disciples three things. The use of the child as an illustration of their needed humility is clearly preceded by the need of conversion to enter the kingdom of heaven This passive use of strepho to turn or change lays down a requirement to enter the kingdom of heaven which is akin to the new birth in John 3.

Their vain claims at greatness betrayed proud hearts. Jesus defined what He meant in verse 3 by the inferential oun therefore of verse 4. This little child came to Jesus at His call without regard to anything within himself; he came humbly.