The Confession of Faith (42)

Holy Baptism has always been a very controversial subject in the various churches, even though God’s Word shows the right way clearly enough. This article on baptism begins by saying, “We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of His blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin.” Thus it is stated that the ceremonial laws came to an end when Christ died for His Church on Golgotha, and this has also had its influence upon the sacraments.

The Greek word “baptismos” means immersion or sprinkling, and this is the baptism which came in the place of circumcision, the sacrament of the Old Testament. A sacrament is a sign and seal of God’s grace. The Lord commanded Abraham (Genesis 17) to circumcise not only his son but also all who were born in his house or were bought with money. Those who were not circumcised would be cut off from his people, for he had broken the covenant of the Lord.

This sacrament of circumcision was a divine institution, although it is also known in other nations. The Muslims circumcise their sons between the ages of twelve to fifteen years, and they do this because Ishmael was circumcised at the age of thirteen. In several places of Scripture (for example, Colossians 2:11) circumcision is portrayed as a sign and seal of the circumcision of the heart, or of regeneration. In Colossians 2:17, Paul shows that the Old Testament ceremonies—also circumcision—were as shadows which were fulfilled in Christ. At the Synod of Jerusalem, which is described in Acts 15, it was decided that the Gentiles should not be circumcised.

With the satisfaction made by Christ it was no longer necessary to shed blood; therefore, we now have the unbloody baptism in its stead. Peter received clear instruction that circumcision was abolished as he explained in Acts 10:28: “And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God has shewed me that I should not call any man common or unclean.”

The bloody cutting of the foreskin pointed to the necessary removal of all uncleannesses of both original and actual sins by the blood of Christ. We have mentioned earlier that the Lord was very strict in the requirements of circumcision and that trespassing this commandment would be punished with death. This is related to God’s commandment for conversion, the circumcision of the heart; if this does not take place, then the wrath of God will rest upon us.

Corporal circumcision is no ground for eternity, for eternal blessings are only given by the Lord out of free grace. Enough evidence is given to show that circumcision was no longer a law after Christ had died. The sacrament of Holy Baptism began after the resurrection of Christ, since He had brought the true sacrifice. The outward sign changed, but the essence remained the same.

Circumcision has thus been abolished, and the Lord has instituted baptism, of which our article states: “by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to Him, whose ensign and banner we bear.” As Israel was separated from all other nations, so likewise is the New Testament Israel. Israel was the people of the covenant in the external form, but many of them missed the essence of the covenant in their heart. For us baptism is the sacrament of birth and incorporation in the church. It is an ensign and banner to distinguish us from all other people and strange religions of these days. So many today forget what our fathers wrote in the confession centuries ago and are not a people separated from the world!

There is a twofold relationship to the covenant. All who are baptized, thus the entire church, have an external relationship to the covenant, but God’s people are incorporated into the covenant. This takes place in regeneration when true faith is given in the heart. All orthodox theologians confess this twofold relationship. Think only of Ishmael and Isaac. Both were circumcised, but both did not take part in grace. How necessary also for us to be incorporated into the covenant! If we are still strangers of it, then we should hasten for our life’s sake, supplicating for grace.

Baptism is not only a sign but also a seal of God’s grace, as is here stated, “and which serves as a testimony to us, that He will forever be our gracious God and Father.” In the form of baptism we read of the promises given by a Triune God, “For when we are baptized in the name of the Father, God the Father witnesseth and sealeth unto us, that He doth make an eternal covenant of grace with us, and adopts us for His children and heirs, and therefore will provide us with every good thing, and avert all evil or turn it to our profit.”

When we read this, it seems that baptism will give eternal life, but we must remember that the forms of the sacraments of baptism and the Lord’s Supper are written in the essence of faith! With whom does the Lord make a covenant? Who are His children? For whom must all things work together for good? Is it to all those who are baptized? Of course not, think only of Simon the sorcerer. No, the Lord makes a covenant with His people. When there is written that we are washed in the blood of Christ, this is not applicable to all people! The Holy Ghost does not give the assurance of forgiveness of sin to all who are baptized, but only the true Church knows the administration of the Holy Ghost. Therefore, in baptism there is the assurance that the unchangeable God of the covenant will not forsake His Church. Are we also a member of that Church?

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