When my wife clearly felt that the Lord was calling us to Louisville and Southern Seminary, she walked out the door with me in faith. The entire Southern Seminary community has challenged me to be biblically faithful, to love Christ, and to serve the Lord by writing for the upbuilding of the Church locally and around the world.
1 CHAPTER 1
2 Thesis
Gal 3:27); (3) allowing the unbaptized to join in communion changes the constitution of the local church from that which Christ established, which may be
Grenz, “Baptism and the Lord's Supper as Acts of Community: Towards a Sacramental Understanding of Ordinances,” in Cross. Ray Van Neste, “The Lord's Supper in the Context of the Local Church,” in The Lord's Supper: Remembering and Preaching Christ Until He Comes, ed.
15 Argument
To demonstrate how each of these signs relates to the other, Chapter 5 presents the continuities and discontinuities between (1) circumcision and baptism; (2) Passover and the Lord's Supper; and (3) the relationship of the participants in old covenants to each other and the relationship of participants in new covenants to each other. Therefore, baptism must be understood as a substitute for circumcision in the sense that baptism serves as the entrance sign for the new covenant.
Thus, it is reasonable and consistent with the covenant to conclude on a principle of analogy. continuity) between the importance and the participants of the signs of the covenant, that just as circumcision was a prerequisite for the Passover, baptism is a prerequisite for the Lord's Supper. Each issue will be considered in its relationship to the kingdom of God, the new covenant, the universal church, and the local church.
18 CHAPTER 2
HISTORICAL BAPTIST ARGUMENTS FOR WHO MAY PARTICIPATE IN
THE LORD’S SUPPER
Therefore, Christians have no authority to deprive other disciples of the Lord's Supper when they conscientiously object to baptism. 8 Rather,. For the subsequent history of the Jessey church after Jessey's death in 1663, see Hilburn, “The Lord's Supper,” 57–59.
27 John Bunyan
If baptism divides, then the church's duty is to maintain unity on the basis of visible sainthood.38 Thirdly, one can have the doctrine of baptism without practice. I distinguish between the doctrine and practice of water baptism; the doctrine is that which by the external sign is presented to us, or which by the external circumstance of the action is preached to the believer: i.e.
31 Robert Hall Jr
Historians often appeal to Spurgeon in contemporary historiography for his spiritual presence view of the Lord's Supper. For more on Spurgeon's theology of the Lord's Supper, see Walker, Baptists at the Table, 165-81.
41 Summary of Strongest Arguments
100 For a contemporary expression of this argument, see Van Neste, "The Lord's Supper in the Context of the Local Church," 385. Furthermore, by synecdoche, all drinking of one Spirit stands for eating and drinking of the Spirit in the Lord's Supper. .
50 Abraham Booth
Hall and Worcester simply claimed that the OT law was clear, but no such law is given in the NT. He writes, “And indeed must we regard the administration and neglect of baptism as on a perfect level with circumcision or uncircumcision, in the Apostolic Times.
54 Thomas Baldwin
The nations have never been blessed by any other of Abraham's seed than Christ." (5) The apostle makes another distinction in the promises to Abraham by the use of the plural. 184 He writes: "Baptism is a divine institution, which belongs to the kingdom of the Messiah or the evangelical period." Fuller, FW, 3:339. 187 Admittedly, Fuller's discussion lacks what would include essential aspects of the Lord's Supper.
64 Joseph Kinghorn
R. Graves
Intercommunication: Unstable, Unscriptural, and Productive of Evil (1881) is his most consistent argument for the closed community.223 Graves addresses a number of interrelated issues, but this section focuses on two theological arguments for the closed community: (1 ) the relationship between church and kingdom and (2) the nature of the Lord's Supper as a local ecclesiastical ordinance. The fact that the Lord's Supper is an ordinance of the local church serves as another argument for closed communion. It is clear then, for Graves, that no group other than the gathered, members of the local church should receive the Lord's Supper.
H. Carroll
Carroll, “A Discussion of the Lord's Supper,” in Christ and His Church: Containing Great Sermons Concerning Christ's Church, Detailed Discussions of the Baptist View of the Lord's Supper, and a Heart-Searching Analysis of the Church Covenant, ed. Meaning of the Lord's Supper,” as evidence for Carroll's assertion of close communion among Baptists (328n122). 265 Carroll, "A Discussion of the Lord's Supper." Carroll is quick to point out that “baptism did.
80 Buell Kazee
Close[d] communion can almost guarantee the integrity of the Lord's Supper because only members of that local church are allowed to partake. First, the authors suggest that the Lord's Supper echoes all the meals that Jesus shared even with "promiscuous" companions. Clarke329 admits that "the typical (British) Baptist understanding strongly associates the Lord's Supper with baptism."330 He qualifies this statement with.
101 CHAPTER 3
CIRCUMCISION AND PASSOVER IN THE OLD TESTAMENT
- serves to codify and confirm the Abrahamic covenant. 13 Although in verse 10, Moses initially describes the covenant as circumcision by synecdoche (the
- emphasized the promissory and unconditional elements of the Abrahamic covenant: God placed himself under obligation to fulfill his promises without
- includes God’s promise that Abraham would become “the father of a multitude of nations.” While this promise includes the physical fatherhood of
- and Deuteronomy 30:6 provide the most significant
He then claims that this promise of the gospel is a promise of the Abrahamic covenant. Circumcision, in another sense, elaborated below, refers to the circumcision of the heart that Christ would bring in the New Covenant. This is evident from the intertextual elaboration of the circumcision of the heart in the OT itself, the theme dealt with in this chapter.
117 Circumcision of the Heart
Circumcision of the heart was a reality that was anticipated in the OT, but only realized in the New Testament. The Passover as "Passover law" and as "one law" that applies to "domestic" and. Jordan, “Children and the Religious Meals of the Old Creation,” in The Case for Covenant Communion, ed.
131 failure to keep the covenant.105
Seeing God and being in his presence functions with the meal as the culmination of establishing the covenant relationship.110 Throughout the Old Testament, the privilege of seeing God (his visible glory) is reserved for God. 109 Horton colorfully describes the procession of God's people from Sinai to Zion as a royal parade. 112 In Isaiah 24:6-9, the mountain of God is the place where God himself will serve as host, serve a "feast of rich food" full of marrow, and together with well-ripened wine, will "swallow death forever, and will “wipe away tears from all faces.” That this passage refers to the conclusion of the new covenant is evident from the fact that the only redemptive-historical moment in which God.
133 Passover and the Mosaic Covenant
While the Lord clearly required circumcision as a condition of the Passover at the institution of the Passover meal, the subsequent history of Israel does not show the people's complete obedience. 131 Wellum explains that the Mosaic Covenant comes "in fulfillment of the promises made to Abraham." Therefore: “The old covenant. What shall we say, all things must give way to the good of the people of God.” Bunyan, "A Reason for My Practice in Worship," 2:612.
142 2 Chronicles 35:1-19 and
Chronicles 35 does not mention circumcision, it portrays the significance of Passover for Israel and demonstrates the development of the Passover by
In addition to the importance of the Passover, the celebration occurs in the developed manner briefly described in Deuteronomy 16:1-7. Konkel adds that "Josiah's covenant is the first case since that time when Easter was celebrated as a national holiday with official leaders". However, Konkel rejects Hezekiah's Passover on this point. The DV does not contain precise legislation on how Easter should be celebrated in a centralized manner.
145 Passover Post-Exile
Given Ezekiel's development of the concept of circumcision of the heart (no exact words),171 requests. The block describes several possible origins of these foreigners and the tasks they were allowed to perform. Because this circumcision of the heart is redemptive—historically connected to the eternal covenant of post-exilic peace, the new covenant is in sight.
149 Ezra 6:19-22
Ware helpfully describes four new elements of the new covenant as “(1) a new mode of application, that is, the internalization of the law. The new structure and nature of the new covenant seems to require new signs of entering into and participating in the covenant. Greever, “The Nature of the New Covenant: A Case Study in Ephesians 2:11-22,” The Southern Baptist Journal of Theology 20, no.
156 CHAPTER 4
BAPTISM AND THE LORD’S SUPPER AS KINGDOM THROUGH
COVENANT SIGNS
Jesus refers to baptism metaphorically in Mark 10:38-39 in response to James and John’s request to sit on his right and left hand in glory (10:35-37)
Jesus answers their question by asking if they are able to “drink the cup that I drink or be baptized with the baptism with which I was baptized” (v. 38). Jesus clearly refers to his impending death in his double reference to baptism and the cup.19. Two points from this passage are important to this study: (1) Jesus uses baptism to refer to his death as a judgment from God20 and (2) Jesus associates baptism and the cup with his death.
Scholars have debated what is meant by the need to be “born of water and Spirit.” Although baptism is not mentioned in the passage, Beasley-Murray
Jesus introduces the topic of being born again or being born again in John 3:3 by telling Nicodemus, "Except a man be born again, he cannot see the kingdom of God." By means of. He adds that the regenerating work of the Spirit is as elusive as the wind, since only the effects of being born again are visible in a born-again person (v. 8). Therefore, Jesus' first mention of being born again refers to the work of the Spirit of God whereby hardhearted sinners who are unable to follow God's law are cleansed and given a new nature to enable them to believe the gospel and obey God .
Just prior to his ascension, the resurrected Christ
The best explanation for the delay in receiving the Holy Spirit is the transitional nature of the movement of the gospel message to Gentiles. More significant is the "divine approval" which is evident from the sending of the Spirit to the Samaritans, given to the early missionary movement by the Lord. On the timing of Saul's conversion, see Allison, "Baptism with and Filling of the Holy Spirit," 13.
179 Washing Texts in the New Testament
Given the author's citation of the new covenant prophecy of Jeremiah (31:33, 34b) in 10:16-18, the reference to hearts being sprinkled clean from an evil conscience also refers to the new covenant prophecies of Ezekiel Saam, this. Second, and even more relevant to the argument of this dissertation, if baptism is indeed the reference of "washed bodies," the writer of Hebrews calls new covenant members to approach God with both transformed hearts and baptized bodies. Because the author describes things that are true of the new covenant believer as the means of access to God, it would be redemptively-historically confusing if the author meant either old covenant washings, or the inner washing of the Holy Spirit on the heart with the phrase " bodies washed with pure water".
Peter 3:21, Peter states, “Baptism, which corresponds to this now saves you, not as a removal of dirt from the body but as an appeal to God for a good
Summarizing the relationship between baptism and the consecrated kingdom of Christ and the new covenant serves the thesis of this dissertation by some of the. Rather than the covenant of grace, baptism in the NT is specifically related to the new covenant, which is the culmination of God's one plan to redeem sinners (116). Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants (Wheaton, IL: Crossway Saucy, The Church in God's Program, 198; Beasley-Murray, Baptism in the New Testament, 376.
