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Editorial Reviews. About the Author. The author has preached the gospel of the water and the Spirit worldwide for nearly two decades. He set up The New Life.
Table of contents
- Read More From Paul C. Jong
- Catechism of the Catholic Church
- Eucharistic Theology in St. Paul’s First Letter to the Corinthians – Shameless Popery
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Read More From Paul C. Jong
Arrangement of the Material III. The Doctrinal Value of the Text. Above All — Charity. God has said everything in his Word There will be no further Revelation. One common source. The heritage of faith entrusted to the whole of the Church The Magisterium of the Church The dogmas of the faith The supernatural sense of faith Growth in understanding the faith.
Faith is a grace Faith is a human act Faith and understanding The freedom of faith The necessity of faith Perseverance in faith Faith - the beginning of eternal life. I Believe in God I. God is Truth God is Love. The formation of the Trinitarian dogma The dogma of the Holy Trinity. Providence and secondary causes Providence and the scandal of evil. Christ "with all his angels" The angels in the life of the Church. Freedom put to the test Man's first sin The consequences of Adam's sin for humanity A hard battle. Paragraph 1. Christ's soul and his human knowledge Christ's human will Christ's true body The heart of the Incarnate Word.
The baptism of Jesus Jesus' temptations "The kingdom of God is at hand" The proclamation of the kingdom of God The signs of the kingdom of God "The keys of the kingdom" A foretaste of the kingdom: the Transfiguration Jesus' ascent to Jerusalem Jesus' messianic entrance into Jerusalem. Jesus and Israel I. Christ's whole life is an offering to the Father "The Lamb who takes away the sin of the world" Jesus freely embraced the Father's redeeming love At the Last Supper Jesus anticipated the free offering of his life The agony at Gethsemani Christ's death is the unique and definitive sacrifice Jesus substitutes his obedience for our disobedience Jesus consummates his sacrifice on the cross Our participation in Christ's sacrifice.
Christ Descended into Hell Paragraph 2. John, precursor, prophet, and baptist "Rejoice, you who are full of grace" Christ Jesus. The Church in God's Plan I. What does "catholic" mean? Each particular Church is "catholic" Who belongs to the Catholic Church? The Church and non-Christians "Outside the Church there is no salvation" Mission - a requirement of the Church's catholicity. The Apostles' mission The bishops - successors of the apostles The apostolate.
The episcopal college and its head, the Pope The teaching office The sanctifying office The governing office. The vocation of lay people The participation of lay people in Christ's priestly office Participation in Christ's prophetic office Participation in Christ's kingly office. Evangelical counsels, consecrated life One great tree, with many branches The eremitic life Consecrated virgins and widows Religious life Secular institutes Societies of apostolic life Consecration and mission: proclaiming the King who is corning.
Mother of the Church. Wholly united with her Son. Risen with Christ. Death The meaning of Christian death. HELL V. Why the liturgy? What does the word liturgy mean? Liturgy as source of life Prayer and liturgy Catechesis and liturgy. The celebrants of the heavenly liturgy The celebrants of the sacramental liturgy.
Signs and symbols Words and actions Singing and music Holy images.
Catechism of the Catholic Church
But the author is accustomed to deny typical design in very clear cases; and in avoiding one extreme seems to have gone into another. Some will have types everywhere; and, therefore, others will allow them nowhere. See the supplementary note at Hebrews ; M. Knight's Essay, viii. The meaning of this part of the verse, therefore, may be thus expressed: "Noah and his family were saved by water, the antitype to which to wit, that which in important respects corresponds to that baptism not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem now saves us.
No outward ablution or purifying saves us, but that which pertains to the conscience. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power.
To guard against this, the apostle expressly declares that he means much more than a mere outward application of water. It is "spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession" - Robinson, Lexicon. It is designed to mark the spiritual character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred at baptism; some question, inquiry, or examination, that took place then; and it would seem to imply: 1 that when baptism was performed, there was some question or inquiry in regard to the belief of the candidate; 2 that an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and, 3 that the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem.
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Jamieson-Fausset-Brown Bible Commentary The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism.
As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Joh ; Eph ; Tit ; Heb ; compare 1Jo It is the ark Christ and His Spirit-filled Church , not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.
Recent Byzantine Greek idiom whereby the term meant: 1 the question; 2 the stipulation; 3 the engagement , easily flowing from the usage of the word as Peter has it, confirms the former translation. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.
Matthew Poole's Commentary The like figure; Greek, the antitype. Our translation seems to favour the former. Whereunto; i.
Eucharistic Theology in St. Paul’s First Letter to the Corinthians – Shameless Popery
The salvation of believers now by baptism, answers to the deliverance of Noah then; and so this relative, whereunto, answers to the foregoing sentence, as its antecedent. Even baptism doth also now save us; viz. Not the putting away of the filth of the flesh; not merely the washing of the body with water, or the external part of baptism, which can of itself have no further effect than other bodily washings have, viz.
And so he answers an objection which might be made: How baptism can be said to save us, when so many perish who are baptized, by declaring, as follows, what it is in baptism which is so effectual. But the answer of a good conscience: the Greek word here used is several ways rendered, and so this place differently interpreted: the best translation seems to be, either: 1. The petition of a good conscience, and then it notes the effect of baptism, viz. Thus the word is taken, Matthew Romans Or rather: 2.
The stipulation, which by a metonymy is taken for the answer, promise, or restipulation required; and this agrees with our translation. It seems to be an allusion to the manner of baptizing, where the minister asked the party to be baptized concerning his faith in Christ, and he accordingly answered him; Dost thou believe?
I believe. I renounce. See Acts A good conscience; a conscience purified by faith from internal and spiritual defilements, in opposition to putting away the filth of the flesh , which only sincerely answers to what God requires in baptism. Toward God; i.
See 1 Peter 1 Corinthians Gill's Exposition of the Entire Bible The like figure whereunto even baptism doth also now save us, Christ only is the cause and author of eternal salvation; and as those only that were in the ark were saved by water, so those only that are in Christ, and that are baptized into Christ, and into his death, are saved by baptism; not everyone that is baptized, but he that believeth, and is baptized, shall be saved, Mark , for baptism is not the putting away of the filth of the flesh; the design of it is not to take off the sordid flesh, as circumcision did; or in a ceremonious way, outwardly, to sanctify to the purifying of the flesh, as the Jewish baptisms did; see Hebrews , or to take away either original or actual sin; this only the blood of Christ can do; and it is not a mere external cleansing of the body: but the answer of a good conscience towards God; the Vulgate Latin renders it, "the interrogation of a good conscience"; referring, it may be, to the interrogations that used to be put to those who desired baptism; as, dost thou renounce Satan?
The Arabic version renders the whole verse thus; "of which thing baptism is now a type saving us, not by removing the filth of the flesh only, but by exhilarating a good conscience towards God, by the resurrection of Jesus Christ".
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Winer, p. It is more doubtful whether the same is the case with the ark; Oecumenius already saw in it the church, whilst others regard it as a symbol of Jesus Christ. Thus Hemming: quemadmodum aqua per se non salvavit Noe, sed mediante area, ita aqua baptismi per se non salvat, sed mediante area, h. Christo Jesu. This is stated first negatively, in order thereby to mark more distinctly the standpoint. Bengel, on the other hand, joins it—as genit. Justin M. The first of these renderings is not in harmony with the nature of baptism, inasmuch as the person to be baptized already knows how the good conscience is to be obtained.
From the second there results only an incomplete idea, necessitating arbitrary supplements. The facts are these: a contract was concluded in the form of question and answer: spondesne? Puchta, Curs. The questioner bound himself by his question to accept that which he who gave the reply promised.
Nor can it be denied that this is really in harmony with the nature of baptism, more especially if it be considered that in the legal proceedings, connected with the conclusion of a contract, the respondent pronounced his spondeo in the expectation that the interrogator would fulfil the conditions previously stipulated, to which he had pledged himself. This interpretation is distinguished from those above mentioned by its concrete precision.