PART 16 – HISTORY – BAPTISM IN PROTESTANT CHURCHES

“MOST Protestant Churches adopted traditional views and practices regarding baptism, although often stressing its covenantal character more than its relation to sin. Baptists and Anabaptists, however, insisted on adult baptism, on the ground that only adults can be guilty of sinful acts, repent, and understand salvation—a view also adopted by Pentecostal Churches and neo—Pentecostal groups.”

Infant Baptism—“Infants were probably baptized in the early Church, following the Jewish understanding that even the youngest children belong to the covenant community. Indeed, the Apostolic Tradition explicitly provided for it. Nonetheless, because post baptismal sins were regarded as unforgivable (or could be forgiven only once), baptism was often postponed as long as possible. Between the 4th and 6th centuries, however, as the attitude toward post baptismal sin relaxed (because of the development of the penitential system), and the fear of dying unbaptized increased, infant baptism began to be required.”

The Baptist—“The Baptist emphasis on believer's baptism, by immersion rather than by sprinkling or affusion, implies sufficient maturity to make a religious decision and is a specific rejection of infant baptism. Baptists feel that infants have no comprehension of repentance and faith; consequently, they reserve the ordinance until a time of understanding (usually early teenage years and after), when joining the Church will be by personal choice and therefore more meaningful.”

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aaron—I would strongly contend that these misunderstandings that are prevalent within a large segment of today’s Church, would be greatly reduced if we had this proper knowledge of our own individual and corporate identification. It is because of our failure to understand our heritage and our roots within the Abrahamic Covenant, that we are lead head long into these numerous errors and controversies. It would seem that the major stumbling block to our understanding the Abrahamic Covenant as a God ordained institution, is to be found within the divers tenets that are put forward by the various denominations within today’s Church. Where many of these groups would prefer their own denominational roots rather than to give way to their newly manifested royal identification. They would say "I’m a Baptist!, I’m a Reformed!, I'm a Methodist!, I’m a Christian Reformed!, I’m a Pentecostal!, I’m a Lutheran!", I'm a Roman Catholic. It really does not matter here what denomination is being named, because they all possess the same basic deficiency. Then this blatant resistance on the part of these denominations to Abraham's Covenants with God is surely our great loss. Without the necessary understandings concerning the complex identification of God’s peoples, God's Covenants, and God's Kingdom, it is not possible for us achieve any meaningful insight into the area of Theology/ Eschatology. It is for this reason that we are having this difficulty in understanding our covenantal need to practice this ordinance of infant baptism /or Pedo-baptism.

So the problem that we have now placed before us for examination, is this problem that we are presently having with our general understanding and acceptance of infant baptism.

THE ARGUMENT

QUESTION: Can we now say with any degree of certainty, that infants, even during this New Testament dispensation, should be baptized as their initiation into God’s Covenant peoples?

My answer to this divisive question remains a most positive yes! It is because of the covenantal mandate for the inclusion of infants that I am now forced to pursue a supportable truth from the Scriptures. Because of this covenantal mandate, I will now present a number of sound Scriptural reasons that have clearly forced me into making this positive statement concerning infant baptism /or Pedo—baptism.

A most persuasive reason for baptizing infants begins with the absolute sovereignty that is associated with God’s grace. The baptizing of infants in a similar timely manner to that of infant circumcision that God first commanded in Genesis chapter seventeen, sets this absolute principle of God’s sovereign grace in stone.

But then at the very same time, we can almost watch the confusion grow as the supporters of New Covenant Theology swing into gear. These who oppose this principle of Pedo—baptism are attempting to dictate the timing when a person is to be baptized. Consequently, they are able to place some human control on the institutional process of salvation itself. That is, they would baptize only people who have, in their opinion, reached the mature age of accountability. Additionally, they would also dictate how a person is to be baptized. That is, they would baptize by immersion rather than sprinkling. Then these proponents of Adult Baptism would boastfully say that one's awareness and repentance of one's own personal sins must precede baptism. Now I am not saying that an adult person can never come to realize their sinful nature, repent, and then be baptized: But I am saying that that is not the intended norm nor is that propensity a part of our natural character. By our taking a small step back from this baptism controversy, we can easily see that Adult Baptism is of primary importance to the New Covenant Evangelicals with little or no significance when institutionally approaching the Abrahamic Covenant. It is of the utmost importance for us to remember that we are talking about two distinctly different things here: Credo—baptism as the initiatory mainstay for the New Covenant Evangelism segment and Pedo—baptism as the initiatory mainstay for the institution of the Abrahamic Covenant. The main problem that I see here, is that the New Covenant Evangelism segment does not see any real need to understand how they might fit within the Abrahamic Covenant.

When we carefully look at this idea of adult baptism /or Credo—baptism, we must quickly recognize some inherent dangers within this proposition. Just by listening their words, you can surely hear some of the dangers in the language they use: "Infants have no comprehension of repentance and faith!" "Their joining the Church will be by personal choice and therefore more meaningful." No comprehension? By personal choice? The implication of these two assertions clearly reveals the ever—present danger that will always confront us here on this horizontal plane. That danger that lies in the fact that man, from the very beginning of time itself, has always wanted to hold some of the control over his own destiny. Not a great amount of the control, but just a little. O yes, these Credo—baptism proponents will flatly deny that they are usurping any of God’s sovereign authority, but they are. We all must see that it is because of our old nature that this "Adult Baptism only" tenet is a direct challenge to the Abrahamic Covenant Theology of the New Testament and the absolute sovereign grace that always belongs totally to God.

Once again, if we ourselves were required to bring even so much as a grain of sand to the throne of grace, then grace would no longer be grace!

I will also rehearse the need for us to understand our identification through our heritage and our roots, because I firmly believe that the covenant principle of infant circumcision at the age of eight—days—old has some far—reaching ramifications for the New Testament Church. God had many good reasons for this peculiar command that He gave to father Abraham concerning the children of His peoples. But the subtlest, and maybe the most important reason of them all, is in the fact that GOD’S SOVEREIGN GRACE ALONE, from the beginning of time to this present day, has always accomplished everything. This is a key part to our understanding. Once again, it is the absolute helpless condition of this eight—day—old recipient, which completely removes any and all individual participatory opportunity. This pictured infant circumcision, and infant baptism as well for this present Dispensation of Grace, also shows two very important principles concern man’s attempt to relate to God from his fallen estate: They are a state of hopelessness and a state of helplessness.

There is also a marked difference that must be noted in God’s dealings when it comes to His own covenant peoples. Yes, the gospel message is universally simple (Jn.3:16) and does open wide the door of salvation to all peoples, tribes, tongues, and nations. But marvelously for our sake, God continues on through some subtle explanations concerning His own special heritage.

So now to understand God’s absolute elective sovereignty, we understand the precise reason behind God’s initiatory mandate for the children of His peoples. His command was that when they reached this tender age of eight—days—old, they were to under—go this God established right of helpless obedience. Initially as a covenant sign, God’s command to Abraham was to circumcise all of the male members of his household: children, grandchildren, male servants and their male offspring as well. This initial event included the males of every age, from eight—days—old to Abraham himself. (Ref.Gen.17:1—27) Then after this initial institution of the visible covenant sign of circumcision, every male child who was born or adopted into the household of Abraham was to be circumcised upon reaching the tender age of eight—days—old. Just as we still recognize that this practice of infant circumcision continues even now to be required for a large segment of the Old Testament peoples of God. We also understand from Acts 15, as well as many other places in the New Testament, that the initiatory rite of "circumcision" was not to be a requirement for the general membership of the non—Jewish Christian Church, but instead, their commanded initiatory rite would be that of water baptism. (Mat.28:19—20)

Now since the seed of Abraham continues on during this dispensation just as it was during the Old Testament period, in order to perpetuate the only true congregation and the invisible peoples /or priests of God, what must we conclude when we consider this ordinance of water baptism? Remember, if we bring anything of ourselves into this equation, it is paramount to robbing God of His absolute sovereignty.

But now to further define the elective sovereignty of God, we are plainly told in Scripture that not every person who was physically initiated into God’s institutional corporate peoples through circumcision and baptism was guaranteed a place within the invisible priesthood of God—the inner circle of God’s elect—the hidden Israel of God. We must understand from the Scripture, that every Israeli that was physically born into the Abrahamic Covenant did not automatically become one of the invisible ELECT priest of God. It was exactly the same in those days as it is now—only those whom God Himself personally elected out from His visible institutional corporate peoples were granted entrance into the construct of His hidden Kingdom.

Also understanding this necessary fact, that the sovereign election of God commenced even in the very beginning when God made choice between the sacrifices of Cain and Abel.

Additionally, we are given the details of God choosing the direction of His invisible royal priestly line when He choose the line of Isaac over the line of Ishmael: speaking to father Abraham and recording the same in the books of Genesis, Romans, and Hebrews, "in Isaac shall your seed be called"—speaking specifically about the formation of His Messianic Covenant line.

We then see a more restrictive dimension to this elective sovereignty, when God introduces another choice to us from the Scriptures of Malachi and Romans: A choice between twins even in their own mother’s womb—making choice between Jacob and Esau. God openly tells us in these passages: "Jacob have I loved, but Esau have I hated."

Now we know from the Scriptures that all of the male children from Abraham forward to the time of the New Testament Church were commanded to receive the covenant sign of circumcision as their initiation into the peoples of God. And then we also know that God’s elective sovereignty is refined even more when we are told that only two of the four who were mentioned here as covenant examples were actually established by God Himself into what we have come to understand as His invisible Kingdom—God's inner circle—the hidden Israel of God.

These facts must surely lead us to understand, with respect to entering into God’s invisible Kingdom, that there is much more involved here than any simple visible covenant sign or symbol. What we actually see happening in these illustrations, is simply the fact that God has always been in complete control over everything. God, even from the beginning of creation itself, has always been doing the calling in of His institutional corporate peoples. This principal that is being sighted here for our instruction, is given as an Abrahamic Covenant principal. The same is the baptismal principal that we find recorded in Acts 2:37-39 ”³⁷Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? ³⁸And Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and you shall receive the gift of the Holy Spirit. ³⁹For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him.” And then from this very large group that we might identify as God's visible institutional corporate peoples from Israel and from the Christian Church, He is selectively choosing out every individual who will ever enter into the construct of His invisible Kingdom—the hidden Israel of God.

As we give some additional thought to Adult Baptism, most of us have come to understand that each and every time that man was given the opportunity in Scripture to choose, he was hardly able to make a right choice. And to support this conclusion, I must believe that Romans chapter three, as it is quoted from the Old Testament, actually provides us with the clearest expectation for the whole human race:

“¹⁰as it is written, There is none righteous, no, not one; ¹¹There is none that understands, There is none that seeks after God; ¹²They have all turned aside, they are together become unprofitable; There is none that does good, no, not so much as one:”

This is exactly what some of the early Church fathers have rightly defined as the total depravity of man. Concluding that man has little power within himself to do good: that it is, in all reality, God who works within all of us both to will and to do for His good pleasure.

Then the Apostle Paul adds these additional insights from Romans chapter 7, verses 14—25:

”¹⁴For we know that the law is spiritual: but I am carnal, sold under sin. ¹⁵For that which I do I do not fully understand: for what I would not do, that I practice; but what I hate, that I do. ¹⁶But if I do what I should not do, I consent unto the law that it is good. ¹⁷So now it is no longer I that do it, but sin which dwells in me. ¹⁸For I know that in me, that is, in my flesh, dwells no good thing: for to will is present with me, but to do that which is good is not. ¹⁹For the good which I would do, I do not: but the evil which I should not, that I practice. ²⁰But if I do what I should not do, it is no longer I that do it, but sin which dwells in me. ²¹I find then the law, that, to me who would do good, evil is present with me. ²²For I delight in the law of God after the inward man: ²³but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. ²⁴Wretched man that I am! Who shall deliver me out of the body of this death? ²⁵I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.”

Obviously, if God did not hold this absolute sovereign control over His entire universal reconciliation, His Kingdom, visible and invisible, would be completely empty and void of any residents at all.

Now in review, for us to understand and accept infant circumcision and infant baptism, we must fully understand the necessary reasoning behind God’s sovereign purpose. Observing these special truths that have been hidden for ages and generations within the mysteries of God: Couched within the historic truths of His Blessed Word.

Covenantally speaking, we must never overlay the exclusiveness of God’s election with the inclusiveness of God’s call: As these two functions have completely different purposes within God's reconciliation. For it is written, “many are called but few are chosen.” Mat.20:16 It is here that this grievous error rests. Those who promote the Adult Baptism doctrine and the New Covenant Theology have done this very thing. With their strong evangelistic focus on God’s call upon the Christian Church, they are often drawn to overlook God’s absolute elective sovereignty that is reserved for His invisible priestly line. It is because they lack a clear institutional understanding of these Abrahamic Covenant principals, that they would appear, at least on the surface, to be resisting this same elective sovereignty. With their amalgamation of God’s inclusive calling in of His institutional corporate peoples and His exclusive choosing of His hidden priesthood out from this very large body, they frequently give general application to many Scriptures that are written very specifically.

Once again, this necessary distinction between the visible called that we identify as the institutional corporate peoples and the invisible chosen /or elect priesthood can easily be seen in Romans 8:19—23 “¹⁹For the earnest expectation of the creation waits for the revealing of the sons of God. ²⁰For the creation was subjected to vanity, not of its own will, but by reason of him who subjected the same, in hope ²¹that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. ²²For we know that the whole creation groans and travails in pain together until now. ²³And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body.”

We can first identify the visible institutional corporate peoples of God with “creation” /or the creature. Secondly, we can identify “the sons of God” /or “the children of God” with God’s chosen /or invisible elect priesthood—the Messianic Kingdom. We should notice that the entire hope for creation /or the creature rests totally on the anticipated revelation of “the glory of the children of God” /or the glorified children of God. We also notice very early on, that the whole creation and the children of God find themselves in the exact same dilemma while they occupy their earthly station: groaning for their future deliverance from the bondage of their corruption. Then we must conclude that the “revelation of the sons /or children of God” is predicated on their prior “adoption—to wit, the redemption of our bodies”. Just as “creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God” is also predicated on the same prior redemption of the bodies of “the sons /or children of God” into the construct of the glorified kingdom—as these gathered ones collectively represent the many parts of the hidden Kingdom. The redemption of the bodies of the children /or sons of God that is being described here in Romans eight, must be seen as being analogous to the gathering up of God’s kingdom that is described for us in First Corinthians 15:23—24.

First Corinthians 15: “²³But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming. ²⁴Then comes the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power.”

This is the gathering of the sons of God /or the children of God /or the holy priesthood of God. At this juncture of God's timetable, this gathering is bringing the construct of the invisible Kingdom to its fruition.

So then if our heritage is in fact intertwined with the Old Testament children of Israel, then we must come to understand and accept that same royal identification (Jew, Circumcision, and Israel) that is the absolute prerequisite for entering the construct of God’s invisible Kingdom. Then never forgetting that throughout “The Year of Jehovah’s Favor”—this dispensation of grace, God’s visible dispositions and God’s invisible dispositions are always coexistent within His universal reconciliation—Abraham’s Covenants with God. Just as these revealed truths concerning Abraham’s Covenants must be seen as eschatological imperatives. Amen.

NEW TESTAMENT REVIEW

THE BAPTISM OF JESUS

MATTHEW 3:13 “Then came Jesus from Galilee to Jordan unto John, to be baptized of him.”

Matthew 3:14 “But John forbid him, saying, I have need to be baptized of you, and you come to me?”

aaron—If we look carefully at these passages, we again see the two baptisms of the New Testament in plain view; (1) The visible water baptism unto repentance that John introduced. (2) The invisible baptism of Jesus that John desired, which we have defined as the baptism of the Holy Spirit.

Then the latter, the baptism of the Holy Spirit, is accomplished only in the regeneration of the invisible elect as the initiatory rite into God’s royal priesthood. Which coincides nicely with the two circumcisions of the Old Testament: (1) The visible circumcision of the flesh—a command that Abraham and his offspring received from God; the visible initiatory rite for believers and their families into the visible institutional Covenant peoples of God. (2) The invisible circumcision of the heart: which is, according to New Testament revelation, the Circumcision of Christ. This circumcision of the heart is also accomplished in the regeneration process of the invisible elect as God's royal priesthood.

Matthew 3:16 “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:”

Mark 1:4 “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.”

aaron—This shows the visible baptism of repentance and explains its precise purpose. It was and is for the remission of sins. The long held argument against the efficacy of water baptism is based on man's simple understanding /or lack thereof. It is true that from the perspective of performing the physical act of circumcision or baptism, there is absolutely no conveyed efficacy from the individual act itself. This is true simply because the entire efficacy of circumcision and baptism, because of the finished propitiatory work of Christ upon the cross, comes from God Himself as recompense for the simple act of obedience by His Covenant peoples. The depreciation of the efficacy of visible water baptism within today's Church is the consequence of the present revelation and their cognitive awareness of the invisible baptism. That is, the invisible standard for electing God's priesthood is the only standard that they are trying to apply to every individual Christian.

Mark 1:5 “And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.”

aaron—There is no doubt that this passage is referring to adult baptism. It would appear that God brought great personal conviction upon the peoples of that era.

Mark 1:8 “I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.”

aaron—This is once again confirming the visible water baptism along side the invisible Spirit baptism. Now since Jesus Himself participated in the initiatory rites of visible water baptism, I am a bit puzzled how anyone would conclude that water baptism was not efficacious or even necessary within today’s Christian Church.

JESUS’ BAPTISM

Mark 1:9 “And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.”

Mark 16:16 “He that believes and is baptized shall be saved; but he that believes not shall be damned.”

aaron—There is shown here, two basic requirements for anyone to become a part of God’s people: (1) Water baptism: which is the equivalent to physical circumcision in the Old Testament. (2) Belief. Some would say that belief must precede baptism, implying that only adults are to be baptized. But that would totally contradict the Old Testament examples that God has given for performing the visible initiatory rite of infant circumcision.

Luke 3:3 “And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;”

aaron—Notice again the real benefit of the visible water baptism of repentance: It is for the remission of sins. Now this “remission of sins” is a Covenant benefit that is given for their obedience to God's command concerning the circumcision /or baptism of their infant offspring. Then the Covenant benefit can be seen as God’s free and unmerited grace that is effectively given because Christ's finished propitiatory work upon the cross.

Luke 3:7 “Then he said to the multitude that came forth to be baptized of him, O generation of vipers, who has warned you to flee from the wrath to come?”

aaron—This passage reflects the eternal benefits of this visible water baptism. That is, through their participation in this visible initiatory rite they could escape from the pending wrath that was to come.

Luke 3:12 “Then came also publicans to be baptized, and said unto him, Master, what shall we do?”

Luke 3:16 “John answered, saying unto them all, I indeed baptize you with water; but one mightier than I comes, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:”

aaron—Both the visible and the invisible baptisms are again evident in these last passages.

Luke 7:29 “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.”

aaron—It is only logical that one would not be baptized unless one believed. So I would judge that these folk met the basic requirements to be saved—they believed and they were baptized.

Luke 7:30 “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.”

aaron—This "counsel of God against themselves" could be referring to the great conviction that God brought on the peoples of that era. Which is the same conviction that these blind guides of Israel openly rejected for themselves.

John 1:33 “And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom you shall see the Spirit descending, and remaining on him, the same is he which baptizes with the Holy Ghost.”

aaron—The visible and the invisible baptisms are again brought before us.

Acts 1:5 “For John truly baptized with water; but you shall be baptized with the Holy Ghost not many days hence.”

aaron—This passage is pointing toward the invisible baptism of the Holy Ghost on the Day of Pentecost.

Acts 2:38, 39 “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”

aaron—This is an extremely important passage for understanding God’s covenant relationship with the family and the efficacy of Water Baptism. That the covenant promises not only apply to the individual who has been baptized for the remission of their sins and made to be a part of God’s peoples, but by their obedience, these same promises are extended through them to their children and grandchildren... This is exactly the same family relationship that God established through visible circumcision in the Old Testament economy. The only thing required there in Gen.17:1—27; Ex.12:48 for corporately belonging to God’s peoples,  was their obedience concerning Circumcision and then Passover!

Peter also said that they were to receive the gift of the Holy Ghost as an integral part of this act of obedience. We must now ask this important question: Is this promise the same as being baptized in the Holy Ghost? The real question is this—is receiving this "gift of the Holy Ghost" and being "baptized with the Holy Ghost" the same thing? I am somewhat Scripturally uncertain at present, but I think NOT! We should be able to develop this thought more as we progress in this manuscript.

Acts 8:12 “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.”

aaron—Many passages refer to this apparent baptizing as applying strictly to adults, but this must not be seen as a doctrinal standard for water baptism. To come to the Credo-baptism conclusion would simply perpetuate the doctrine of New Covenant Theology.

Acts 8:13 “Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.”

aaron—Simon is an example of an individual who believed, was baptized with the visible water baptism of repentance unto the remission of his sins, and he apparently failed to completely repent of all of his evil deeds. As this noted failure got him into a great deal of trouble. It was his past that he held on to. He made a great deal of money with his sorcery in the past, and with the miracle working Holy Spirit, he thought that he could continue to do the same in the future. His grievous error was trying to purchase the power of God’s Holy Spirit (Acts.8:13—24), and his forgiveness for this grievous error is only in the hands of God.

Acts 8:14—17 “Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then they laid their hands on them, and they received the Holy Ghost.”

aaron—These passages describe a very interesting situation concerning the visible baptism and I assume the invisible baptism. It came to the attention of the Church at Jerusalem that some of the Samaritans had received the word of God. They do not tell us the exact sort of evidence that brought them to this conclusion concerning these Samaritans, only that they had received the word of God. Could it have been the simple fact that they had been baptized in the name of the Lord Jesus? We might venture a guess here, by saying that they were excited about God. This excitement existed, because each of them had come to know God in a personal way. Yet according to this passage, none of them had received (Again my assumption—been baptized by) the Holy Ghost. Does this mean that a person, when they are baptized in the name of the Lord Jesus; Baptized with the visible water baptism of repentance for the remission of their sins, and without being baptized with the Holy Spirit, obtain a knowledgeable relationship with God and Christ? We have a mistaken tendency to combine all of these attributes together: That is, the visible and the invisible, thus, loosing our ability to distinguish between the two.

Acts 9:17—18 “And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto you in the way as you came, has sent me, that you might receive your sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.”

aaron—Here again we have an example of the visible baptism and the invisible baptism. This relates to the baptism of the apostle Paul after his life changing experience on the road to Damascus. After being brought to the house of Judas in Damascus, God sent his servant Ananias to assist Paul in this transition. The first task was to restore Paul’s sight and to fill him with the Holy Ghost: the invisible baptism of the Holy Spirit. The laying on of the hands was the normal procedure for miraculous healings and the baptism of the Holy Spirit (Acts.8:17). Then after all of this had been accomplished, it would appear that Paul was baptized with the visible water baptism of repentance unto the remission of his sins.

Acts 10:37 “That word, I say, you know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;”

Acts 10:47 “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?”

aaron—This passage is an example of the evident manifestation of the gifts of the Holy Spirit, which may have been received before the individuals had been baptized with the visible water baptism of repentance for the remission of sins.

Acts 10:48 “And he commanded them to be baptized in the name of the Lord. Then they prayed that he would tarry certain days.”

Acts 11:16 “Then I remembered the word of the Lord, how that he said, John indeed baptized with water; but you shall be baptized with the Holy Ghost.”

aaron—The active Holy Spirit in the lives of believers, was the promise that was to become fully effective following the ascension of our Lord Jesus Christ and the coming of the Day of Pentecost. Now before this specific point in time, what was the active power that sustained those who heard the word of God?

Acts 13:24 “When John had first preached before his coming the baptism of repentance to all the people of Israel.”

Acts 16:15 “And when she was baptized, and her household, she besought us, saying, If you have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.”

Acts 16:33 “And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.”

Acts 18:8 “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.”

Acts 18:24—26 “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the Way of God more perfectly.”

aaron—This passage is a good example of the power that believers possess while having only John’s baptism. That is, though they had only received the visible baptism of repentance unto the remission of their sins, yet they were still empowered by a fervent spirit to boldly proclaim the things of the Lord. This is an extremely important situation for us to remember: It would appear that there can be an evident power working within the believers spirit without being "filled with the Holy Spirit".

Gal 3:27 “For as many of you as have been baptized into Christ have put on Christ.”

aaron—According to this passage, to be baptized into Christ is to put on Christ—Some have termed this as Common Grace /or Preventative Grace. This could represent the invisible benefits of the visible act of water baptism.

Acts 19:1—5 “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have you received the Holy Ghost since you believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were you baptized? And they said, Unto John's baptism. Then Paul said, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus.”

aaron—It would appear that when these folk received a proper explanation of their situation, the baptism of Christ became efficacious in each of their lives. Though the thought of re—baptism here is highly unlikely.

Acts 19:6 “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spoke with tongues, and prophesied.”

aaron—The thought that strikes my mind, is that it would appear that the apostle Paul was a Pentecostal. Though most of us, when we think of the gift of speaking in tongues, think first of the Church at Corinth. But this passage from Acts.19: clearly tells us that some Christians in Ephesus also had this supernatural gift of tongues.

Acts 22:16 “And now why do you delay? Arise, and be baptized, and wash away your sins, calling on the name of the Lord.”

aaron—As Paul rehearses his own conversion on the road to Damascus, he uses a little more detail when explaining his visible water baptism of repentance unto the remission of his sins. Here he says that his sins were being washed away by this visible baptism.

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GOD’S COVENANTS, GOD’S PEOPLES, GOD’S KINGDOM

ROMANS 9:6—33 : “Not as though the word of God has come to no effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall your seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.”

aaron—As we revisit this important Scripture, the first portion of this passage from Romans 9 presents some great truths concerning the complex identification of God's peoples. First, God tells us that each and every person who has roots in the nation of physical Israel, though they are, through their participation in the visible institution and visible initiatory rites a part of the visible corporate peoples of God, they are not automatically identified as invisible Israelites—as a part of the hidden Israel of God. God further confirms this same principle by telling us that just because an individual may possess the physical lineage of Abraham, does not mean that that person automatically becomes a part of the invisible peoples /or priests of God. Then God confirms this same principle a third time by telling us that the visible children of the flesh: those who have only a fleshly connection to the lineage that makes up this invisible royal family, are not to be counted as the children of God. That only the children of the invisible promise are to be counted for the seed. Promise—see Rom.1:2; 4:13, 14, 16, 20, 21; 9:8, 9; 15:8; Gal.3:16, 17, 18, 19, 21, 22, 29; 4:28.

The promise is demonstrated by the Spiritual manifestation of God’s faithfulness through His elective sovereignty.

“For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.”

aaron—It is this fact that God has been doing all of the calling and choosing throughout time and eternity that is fully evident here. That is, God’s purpose is being fulfilled through His own sovereign election. Consequently, our individual works can never rise to a level so as to be a contributing part in the development of God's kingdom.

“What shall we say then? Is there unrighteousness with God? God forbid. For he says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that wills, nor of him that runs, but of God that shows mercy.

For the Scripture says unto Pharaoh, Even for this same purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth. Therefore he has mercy on whom he will have mercy, and whom he will he hardens.

You will say then unto me, Why does he yet find fault? For who has resisted his will? No but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me this way? Has not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”

aaron—God’s sovereignty extends out to all things. According to this passage, God is the only Sovereign Potter and all of His peoples are formed from the same lump of clay; speaking here of our common physical nature within the institutional corporate. This means that God is claiming for himself the total credit for His whole corporate peoples: Which is inclusive of the good and the less than good. Again, if God did not reach into His institutional corporate peoples and elect out these vessels of honor for His invisible chosen band, His hidden kingdom would be essentially empty and void of any residence at all.

aaron—If we are ever to understand the peoples of God as they have been manifested throughout this dispensation, then we must see this next portion of Scripture as representing some of the most important passages in all of the Bible. We must continue to see this main theme, as God’s absolute elective sovereignty. Also remembering, with respect to the selecting of His invisible elect peoples /or priests, that God has always held complete control in the choosing of every individual who will ever enter His invisible royal family. I tell you this certain fact, if you do not understand precisely who we are with respect to the invisible family of God, then you cannot hope to understand any of these necessary theological principles.

If we do not understand precisely who we [the visible institutional corporate peoples of God] are with respect to the invisible segment of God’s peoples /or His holy priesthood, then we cannot completely understand these mandated institutional principles of infant circumcision /or infant baptism. Nor can we fully understand election. Nor can we properly understand predestination. Nor can we correctly understand Eschatology. Without understanding the precise identification of the visible peoples of God in distinction to the invisible peoples of God, I would have to say that it is difficult at this theological level to understand much of anything at all.

“What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he has called, not of the Jews only, but also of the Gentiles?”

aaron—First, we see a very clear picture of what some have called double predestination: We see what some believe to be the wheat and the tares existing side by side in God’s creation. But this may not be the case at all. These "vessels of wrath" very well could be a prophetic picture of the institutional corporate peoples of God with all their faults and shortcomings clinging to them as filthy rags. The predicted future that is in store for them will not be an easy one as they reside on earth during the Great Tribulation, but in the end they will be safely delivered. Then because this interpretation is an eschatological imperative for properly understanding Israel's future, there is no simple explanation that can be immediately given for this difficult conclusion.

Secondly, God shows us the inclusiveness of this dispensation of grace—this Year of Jehovah’s Favor. God tells us that these vessels that He mercifully prepared before the foundation of the world, will also include some of us; some invisible ELECT non—Jewish peoples /or priests from this dispensation. Additionally, God plainly tells us that these chosen vessels that make-up His invisible kingdom are being described here as being gathered out from the Jews and the non—Jews alike.

Then the next segment of this passage will openly declare the prophetic nature of His chosen congregation. That these things that are happening to us right now, were predicted from of old:

“As he says also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, You are not my people; there shall they be called the children of the living God.”

aaron—These sayings that the Apostle Paul is confirming from Hosea 2:23 and 1:10, are clearly defining the inclusive character of the continuing congregation of God. This sets in place the first half of the leveling process in God’s universal reconciliation. Because of Christ’s finished propitiatory work upon the cross, the Gentiles have now been given absolute equality and access along with physical Israel. These are prophetic utterances from the past about the character of this continuing congregation of God, which we have loosely identified as the Church of Jesus Christ. Yet it must also be clear to our understanding that a few of these, like Israel’s “remnant”, are being chosen out of this New Testament visible institution as the children of God who are also included in the hidden Israel of God.

The remainder of the leveling process which concerns physical Israel can be seen within these sayings from Isaiah 10:22—23; 28:16; 1:9; and 13:19 :

“Esaias also cries concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved [delivered]: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrah.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Why? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offense: and whosoever believes on him shall not be ashamed.” Ref.Rom.9:33

aaron—This last portion shows God’s prophetic intentions concerning physical Israel. What we actually see happening here is the completion of the leveling process. Physical Israel is being placed on an absolute level with the Gentile Nations, where their general designation in this instance has become exactly the same as that of the Nations: That designation, because of the condition of their hearts, is the Uncircumcision. This is only with respect to God’s contrasting invisible dispositions—the remnant of Israel.

It is imperative that the New Testament Christian Church fully understands their own identification through their observation of God’s first peoples Israel. That we understand that this identification is predicated on the prophetic fact that only a remnant of physical Israel was to be elected out of God’s visible institution. Then this remnant of Israel is moved into His invisible Kingdom—becoming a part of the hidden Israel of God. Just as I believe that only a remnant of the visible institutional Christian Church is being elected into God's invisible Kingdom as well. These are very important conclusions that have been reached here, that will fundamentally challenge the thinking of many.

aaron—As I review this argument, I can now see that some of these conclusions are very confusing because of the struggle that we all have in distinguishing between the visible and the invisible. It is nearly impossible for us to keep a constant focus on either of these two distinct dispositions of God.

As we have progressed in our study, and as we attempt to understand the complex identification of the peoples of God, our Christian understanding tends to naturally gravitate toward the Messianic Covenant line.

This is happening because God, within this dispensation of grace—this Year of Jehovah’s Favor, is making a concerted effort to manifest and explain His invisible dispositions to our understanding. He is attempting to lift our minds and our thoughts onto the supernatural plane.

Consequently, the general failure on the part of the Christian Church has been their failure to keep both God’s visible dispositions and God’s invisible disposition in an active mode. Instead, their attention has generally been drawn to God’s elective activities within His Messianic Covenant line: A greater part of them supposing that the whole legitimate Church that they have identified as "the true Church", must fall within this elect group.

This current Christian understanding has failed on two points:

First, to apply the proportional ratio to the many of God's called peoples in distinction to the few priests who are being chosen. As we can easily observe this same proportionality from our visible example Israel, who had only one tribe out of twelve who were designated as priests.

Second, they have failed to see the confining limits that God has imposed on His invisible Messianic Covenant line in comparison to the vastness of His visible institutional corporate peoples. As a result, they have generally failed to understand the precise identification of these invisible elect ones as only God’s high priestly line: Christ Himself being the High Priest. The Christian Church, by focusing on this narrow aspect of God’s Covenant of Grace—this invisible priestly line, has completely overlooked the larger picture—that broader aspect of God’s Covenant of Grace and all of God’s visible dispositions as well: God's visible institutional corporate peoples from Israel and from the Christian Church.

This primary teaching is forged from our study of Eschatology, where we were forced to make a detailed examination of God's peoples within the bounds of Covenant Theology. It is only when we look at the full scope of the Abraham's Covenants with God, that we begin to recognize and understand God’s continued distribution of His gracious efficacy throughout both the Old and New Testaments: Abraham’s Covenants that remain even now within God’s visible dispositions [Ref.Gen.17:1—14, 18, 20, 23—27] along with God’s coexistent invisible dispositions [Ref.Gen.17:15—17, 19, 21] Ref.Gal.4:21—31.

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