The Significance of Baptism

The following is from chapter 2 of my book, Captive to the Word of God, a Baptist look at theology and life in the local church. This is the last section on baptism.

The Significance. What does baptism mean? This is the reason we cannot compromise on the previous points, demands the most from our attention, and requires a redeemed mind to properly comprehend. The main reason baptism is given in Scripture is to point to the death and resurrection of Jesus. He said of His baptism I have a baptism to be baptized with, and how great is my distress until it is accomplished! (Luke 12:50) By this, Jesus was not referring to John’s baptism of Him in the Jordan, though that is a type and shadow of the spiritual truth of what Jesus speaks of in Luke 12. The Lord’s true baptism was His punishment on the tree for our sins. This baptism is what caused the Lord of glory to be in great distress. Thinking forward to His punishment on the cross, suffering the spiritual punishment due us for our sins; this is what caused the King of kings to sweat drops of blood in the garden. No mortal man can stand where Jesus did, cursed by God for the sins of others. He laid His life down for us, knowing He would pick it back up again. Death could not contain Him, for Jesus, unlike the priests of Moses’ time, had no sin of His own. He saw beyond the cross to His glorification, knowing His Father was faithful and would vindicate His death by raising Him up to a glory surpassing that which He had from eternity past. His resurrection is what gives us the hope to not grow weary in well doing (1 Cor 15:20-28). When we baptize believers, we read from Romans 6:4, We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. This gives us a picture of what has been done (spiritually) to us, that as the Lord Jesus was put to death and raised up, so were we – spiritually. This is an important truth that we must never forget.

But I hope to open our eyes to the greater meaning of this simple ordinance and pray that we see together what a glorious picture has been given to us by our great and gracious Lord. The Lord’s life, death, and resurrection are the keystones of our faith.

Much support and insight for what follows was drawn from a small book by Baptist Pastor Hal Brunson, titled The Rickety Bridge and the Broken Mirror, a book of parables about baptism.

The baptism in Romans 6:4 gives us the active or present reality of the meaning of Christ’s death, and refers directly to the reality of the first resurrection, when we die to sin and are raised to new life in Christ. But this verse and the act of baptism also point back historically to His death and prophetically forward to the physical resurrection of all the saints when Christ returns to judge all flesh. Baptism is a multifaceted word picture that ought to remind us of far more than the glorious change wrought in the life of the redeemed sinner. One aspect of baptism that baby sprinklers cannot lay claim to is baptism as a picture of submersion into great waters, portraying the great waters of Divine judgment. We do see in Scripture several passages where great waters are graphic symbols of God’s judgment and wrath against sin – which Christ took upon His body as the Lamb sacrificed for our sin. He was submersed into the ocean of God’s wrath on our account, and raised up on the third day. We will look to God’s Word to learn more about this rich teaching on this simple ordinance, graphically presented in four word pictures:

  1. The flood of Noah.
  2. The sorrows of David, described as “great waters”.
  3. Jonah being cast into the sea.
  4. Jesus’ understanding of His death.

First, the flood as a picture of the death of Christ is portrayed in baptism. The Apostle Peter points to this great flood of the entire earth as a vivid picture of the believer’s baptism as well as a figure or type pointing to the suffering of Christ. In proclaiming (1 Peter 3:18) that Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, Peter then alludes to the flood and how only eight persons were saved in the ark, brought through the great waters of God’s judgment against sin. And Peter goes on in his first letter (3:21) to tell us that baptism corresponds to this – the flood of Noah, the outpouring of God’s wrath in judgment and the only refuge being in the ark which is Christ. Both the great flood and our baptism are types which point to the death of our Lord and His provision for our safety. In 2 Peter 2:6, the flood is listed with another well-known symbol of God’s wrath against sin: Sodom and Gomorrah. God’s wrath against sin is real, it is certain, it is final. We need a Savior, One Who can bear up under this wrath, One Who has no sin of His own to atone for. Not only did Christ provide refuge for the redeemed from God’s wrath, He was buried in God’s judgment as payment for sin – our sin. He is worthy of our praise.

The messianic prophet Isaiah, who told of the suffering servant who was crushed for our iniquities, brings us back to the flood in describing the covenant of peace the Messiah, the Holy One of Israel is your Redeemer (Isaiah 54:8) will bring.. This is the promise to all who are called, not a promise to the nation-state of Israel. Jesus, the Holy One of Israel, saves all who have been appointed unto eternal life, from every nation, tribe, and tongue. This redemption is as the waters of Noah to me, says the Lord of Hosts (vs 9). Brunson says:

this points backwards, not merely to the language and theology of the slaughtered and speechless Lamb, but even to the very moment at which God would impute the transgressions of His people to their Savior and His righteousness to them. “This”, God says, “is as the waters of Noah to me” – “this” – His being “despised and rejected of men”; “this is as the waters of Noah – His identity as “a man of sorrows, and acquainted with grief”; His “bearing our griefs and carrying our sorrows”; the Savior “stricken, smitten of God, and afflicted … wounded for our transgressions, bruised for our iniquities, chastised for our peace, and striped for our healing” – “This is as the waters of Noah to me” – His oppression, His affliction, His slaughtering, His substitutionary imprisonment within the iron bars of injustice, His burial with the wicked in the grave of hell’s billows: “This”, says the Almighty, “is as the waters of Noah to me.8

And who is Noah other than a type for all who have found refuge in Christ? What is the ark other than a type of the everlasting covenant of redemption whereby God’s people rise above the waters of judgment? The flood of Noah is God’s judgment against sin. It portrays the suffering of Christ in payment for sin, securing the redemption of those chosen by God the Father. None but those so chosen and called could enter in the ark; God Himself shut the door to secure Noah and his family in and to keep all others out. None but those chosen were shielded from the wrath of God. The flood of Noah shows us how great the price our redemption, how great the Father’s wrath on sin; how helpless we are to secure that safety.

Briefly, let us talk about the ark, made of earthy things: wood and pitch. Christ, the second person of the Godhead came to us wrapped in earthy things: flesh and blood. The ark and the cross, both made of wood. Both signs of judgment and redemption. The ark covered with pitch, to waterproof it, just as in the day when baby Moses, like Noah, would ride upon dangerous waters in a vessel covered with pitch. This pitch was flammable and used as fuel, used by Isaiah as a metaphor for God’s judgment: For the LORD has a day of vengeance, a year of recompense for the cause of Zion. And the streams of Edom shall be turned into pitch, and her soil into sulfur; her land shall become burning pitch (Isaiah 34:8-9). The Hebrew term for pitch, kaphar, is usually translated not as pitch but is overwhelmingly interpreted as to atone, to purge, to reconcile, to forgive, to cover, and to propitiate. Can you see the glorious scene of how grand the picture is painted by the baptism of a child of God? Again, from Brunson: “The captain of our salvation may have gone to the depths for the salvation of His people, but the old ship of Zion rides the waves with linen sails unfurled, impervious to raging winds and roaring waves, speeding safely upon the scarlet billows of judgment to the soul’s desired haven.”9 We get a glimpse of what the Lord Jesus meant when He told the disciples that Moses and the prophets had written about Himself, and how glorious is this glimpse!

That is but a portion of what the great flood of Noah teaches us about baptism, but we must press on and look at what we are taught by the sorrows of David. This man after God’s own heart knew of his own sin and the despair of trusting in any mortal man for reconciliation with Holy God. David and other Psalmists described their deep sorrows as a kind of burial beneath the billows and waves of the Almighty. In Psalm 42:5 & 7 we read, Why are you cast down, O my soul, and why are you in turmoil within me? In this sorrowful lament with his soul, he describes his afflictions in terms that point to baptism – Deep calls to deep at the roar of your waterfalls; all your breakers and your waves have gone over me. Three images of water: waterfalls, breakers, and waves; all communicate the idea of a cascading waterfall pummeling the poet, with the brutal breakers and waves of an angry ocean violently washing over his head. These terrifying metaphors of his torment and anguish wash over him, drowning him in his sorrows. Carried along by the Spirit of God to write these things, perhaps the Psalmist knew not that he prophesied of the promised Messiah, but his words were given to him by God’s Spirit and anticipate the predestined sufferings and death of Christ as a kind of baptism. The word for deep in the psalm is used as a synonym for sheol, connecting to the death of Christ as a submersion into the deepest waters of the place of the dead. And the water metaphors in this psalm undoubtedly describe the suffering servant of God – As with a deadly wound in my bones, my adversaries taunt me, while they say to me all the day long, Where is your God?” (Psalm 42:10) This is widely recognized as prophecy of the Lord’s sword-pierced side and the cruel mockery of those who blasphemed while He hung on the cross.

David’s description of his soul’s suffering in deep water takes us more deeply into the sufferings of Jesus. “Like the high priest of Israel, we pass through the first veil, the holy place of Christ’s impeccable flesh, and gaze upon the physical sufferings of Christ; and then through the second veil into the holy of holies, to the very heart of Christ, where we gaze upon the innermost secrets of the Savior’s suffering soul”10 as He was put under the rod of God’s wrath. In Psalm 18 David wrote about his persecution at the hand of Saul; but the eternal message of redemption contained throughout Scripture portrays here the Savior’s passion, not merely David’s sorrow; death and hell as the persecutor of Christ, not merely Saul’s pursuit of David. The king of Israel describes his trials which have human and divine causes, in terms of sorrow, death, and hell; stark images of his soul’s baptism into the lesser sea of man’s wrath and the greater ocean of God’s wrath. David is immersed in human wrath; Saul’s rage is real. David’s words tell of God’s judgment on sin and care for His people:

Then the earth reeled and rocked; the foundations also of the mountains trembled and quaked, because he was angry. Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him. He bowed the heavens and came down; thick darkness was under his feet. He rode on a cherub and flew; he came swiftly on the wings of the wind. He made darkness his covering, his canopy around him, thick clouds dark with water. Out of the brightness before him hailstones and coals of fire broke through his clouds. The LORD also thundered in the heavens, and the Most High uttered his voice, hailstones and coals of fire. And he sent out his arrows and scattered them; he flashed forth lightnings and routed them. Then the channels of the sea were seen, and the foundations of the world were laid bare at your rebuke, O LORD, at the blast of the breath of your nostrils. He sent from on high, he took me; he drew me out of many waters. He rescued me from my strong enemy and from those who hated me, for they were too mighty for me. (Psalm 18:7-17)

Like the pitch on Noah’s ark, God’s judgment here invokes images of fire and water. But as God did not leave David’s soul in torment, neither would He suffer His Holy One to see corruption. Christ was not left buried beneath the sea of God’s wrath and the ocean of His judgment. As David cried out in his distress and called upon the Lord from beneath the deep waters of his sufferings, so also the Savior, as it were, from beneath the burning waters of the cross, Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” (Matthew 27:46) As deep calls to deep, the Almighty heard the voices of David and David’s seed, and thus He bowed the heavens and came down, riding on a cherub and flying on the wings of the wind; God answered the cry of His Son and sent from above and drew Him out of many waters.

The sorrows of David and other psalmists resonate with all who suffer, but they ultimately point us to the One Who suffered what we deserve, to bring many sons and daughters to glory. The love of God for His elect caused the Son of God, David’s promised seed, to submit to the baptism of His Father’s wrath, so we who are called by His name would be reconciled to our Father and not left to our just deserts.

Let us now look at what we are taught by the casting of Jonah into the sea. This one is specifically called out by the Lord Himself as a type pointing to His death. Then some of the scribes and Pharisees answered him, saying, “Teacher, we wish to see a sign from you.” But he answered them, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah.” (Matthew 12:38-39) Two symbols of Jonah’s experience point to the death of Christ, and to baptism. The terrifying great fish and the deep waters – both of which swallowed up Jonah, and both of which point to baptism by immersion as the proper sign of Christ’s death, burial, and resurrection. Consider what the prophet said from the belly of the fish: Then Jonah prayed to the LORD his God from the belly of the fish, [quoting the 18th Psalm] saying,I called out to the LORD, out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice. For you cast me into the deep, into the heart of the seas, and the flood surrounded me; all your waves and your billows passed over me. Then I said, ‘I am driven away from your sight; yet I shall again look upon your holy temple.’ The waters closed in over me to take my life; the deep surrounded me; weeds were wrapped about my head at the roots of the mountains. I went down to the land whose bars closed upon me forever; yet you brought up my life from the pit, O LORD my God.” (Jonah 2:1-6) Like David, Jonah testifies not only to his personal experience; he also prophesies of the death of Christ as a kind of submersion into deep waters. Like Jonah, our Lord was swallowed up by the jaws of death, buried in the heart of the earth, at the bottom of death’s sea. As by the decree of God the great fish could not hold Jonah, it was not possible that death should hold the Son of God. So baptism is not only of immersion but also of emersion – a coming out from the deep waters. Thus Jonah and the Son of God were not only submerged into the belly of the fish and the deep waters of death, they also emerged from leviathan’s jaws and the ocean’s depths. How can the sprinkling of a baby rightly convey this message? When the child of God is baptized by immersion, the testimony is not only the vicarious submersion with Christ into His death, but also our emersion from death by virtue of His resurrection.

Finally, we look to what the Lord Jesus understood about His death as an apocalyptic baptism, interpreting Scripture with Scripture. No tradition or imagination of man can bring us the light and truth that God has given us in His Word.

In the short gospel penned by Mark, we have this response from the Lord Jesus to the request from James and John to sit on either side of Him in glory. Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” And they said to him, “We are able.” And Jesus said to them, The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized.” (Mark 10:38-39). Other than the ten being indignant at these two, what might they have thought about the cup and the baptism? They would soon learn that this cup the Lord spoke of was not the cup of communion nor a water baptism. Jesus had spoken in terms that left his disciples uncertain, but we know from the record of Scripture that what He was speaking about was the cup of wrath and the baptism of death that awaited Him; of which He lamented: I have a baptism to be baptized with, and how great is my distress until it is accomplished! (Luke 12:50) The disciples would be able to drink of His cup and be baptized with His baptism vicariously through Him. No mortal man can stand where Jesus did: cursed by God for the sins of others and lay His life down knowing He would pick it back up again. When we take communion, we are not drinking His cup, but we drink in remembrance of what He did – to cut the New Covenant in His blood to reconcile sinners to Holy God. When we are baptized, it is not merely following His example when John baptized Him in the Jordan. Paul asks, Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? (Romans 6:3) And further he tells us, (1 Corinthians 12:13) For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. We were baptized into Christ’s death, the death He died for us, to break down what separates us from God and one another, to make one people that will bring honor and glory to His name.

Oh, the Savior’s love for His Father and all those He chose to redeem in Christ! Baptism: it’s an ordinance which shows how spiritually dead people have been raised to new life in Christ. But, oh my dear brothers and sisters, it is much, much more than that. I pray you have glimpsed a better, if incomplete, picture of the grand and glorious sacrifice of our Lord and Savior as prophesied and portrayed in various ways as a baptism into God the Father’s judgment. The price He paid and the suffering He took as He drank the cup of wrath due us, summed up the submersion and emersion as one is plunged beneath the waters of baptism and raised up from the deep as was our Savior. Let us never see baptism as the mere sprinkling of water over a little one who knows nothing and fears not the wrath of God, nor see it as only the celebration of a new-born brother in Christ. Let us always remember the One Who was baptized in a way you and I could never survive. Christ paid the price we could not pay. He drank the cup and underwent the baptism that we could not. Every time we see this ordinance, let us think on His sacrifice, His obedience, His submission. And let us be thankful we have a faithful God Who did not allow His Holy One to see corruption – that we would have the firm hope of life eternal. We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (Romans 6:4). Water baptism is a glorious picture of our Redeemer and a reminder of the spiritual baptism mentioned here, when we were raised up to walk in Christ!

The Almost Christian DIscovered

The Almost Christian Discovered

By Matthew Mead, 1661 

A review by Stuart Brogden

This is a review of the 20th century reprint of Mead’s book, with a foreword by John MacArthur. The second sentence in his forward tells us that this book “reveals the force and fervor of Puritan spirituality as vividly as any work” he knew. Ask the early settlers of New England about the “force and fervor of Puritan spirituality” and you may want to ask what was Mac thinking.

Mead’s goal in writing this book, which Mac and I agree with, is that it is far too easy for people to think they are Christians when they know nothing of Christ and exhibit no fruit of His Spirit within. As I heard a fella remark recently, when Jesus saves a person, He changes a person. Mead says he intends no anxiety for the saint; his intention is to cause the “almost Christian” to examine himself. He asks the Christian if the state of the world is grievous to you (page 20) and tells the hypocrite to “read and tremble; for thou are the man here pointed at.” (page 21)

Our author introduces Agrippa (page 27) as an almost Christian, as well as the foolish virgins (page 35) and the rich young ruler (page 33) and he tells us (page 29), the “saint may almost perish but certainly be saved; the hypocrite may almost be saved yet perish.” And he goes on to tell us (page 40) “there can be no grace without knowledge, yet there may be much knowledge without grace.” This contrast between two categories of people is found throughout Scripture and it is good for people in both categories to understand them.

Throughout the book, Mead sets up contrasts to show these things more clearly. We are reminded again and again that attitudes and behavior can be evidences of saving faith, but they are not proofs thereof. This is the central theme of the book. The almost Christian may: be trembling at the Word (page 74), delighting in the Word (page 75), belonging to a church (page 77), confessing sin (page 59), have hope in heaven (page 78), and engage in behavior modification (page 82) and not be a Christian! Would you not agree? Any concerned pagan can do these things and not be in Christ.

And yet this same author, in this same book, says (page 43) that people who preach, pray, and serve people in the church have spiritual gifts and not be a Christian; that a man can have the Holy Spirit within (page 100) and not be a Christian. Mead develops this idea, conflating the spirit coming upon or speaking to a person (such as Balaam) with the Spirit indwelling a person. He claims Judas was indwelt by the Spirit because he cast out demons and says a man may have the Spirit “transiently, not absolutely.” The Spirit may be in a man yet not dwell in the man. “The common work of the Spirit” doesn’t save (page 126). Is it proper to say that the spirit that moves a man to do religious things but does not save is the Holy Spirit? I think such false actions are the work of the spirit of the age!

There is also a theme of perfectionism weaved through this book. In pointing out the dangers of what I would call false confessions, Mead (pages 62 & 63) seems to be saying that sinlessness is the mark a saint yet says (page 70) that Christians have regenerate and unregenerate parts in them. We are told (pages 131 & 132) that the one who loves God with his whole heart, soul, and strength is a Christian. Is it just me that has problems with truly being totally devoted to Christ? Mead would have me think so! He follows this thread, telling us (page 159) man must give all to God or not be saved. Pressuring people to confess these things makes them lie about their condition and makes them disciples of John Wesley rather than of Christ. Our ever present lack of perfection is meant to remind us of our ever present need of Christ – His mercy and grace that He freely gives the children of God. Isaiah was a godly man, but when he got a good glimpse of God, he was reminded how sinful he yet was. This is our condition – redeemed but not yet glorified.

Mead says (page 161) that none are excluded from the kingdom of God unless they exclude themselves. Does this mean people are in the Lamb’s Book unless they rub their own names out? He goes on to develop a works-based justification. This was noted early on as he said (page 43), “to know, to practice what we know – that is gospel-duty. This makes a man a complete Christian.” He tells us (page 207) that we must first show man his sin, then his Savior; calling this the “constant method of God.” I used to believe this, but a study of the effective call in Scripture shows some people are confronted with their sin (sometimes using the law to do so), but not all are. It’s simply incorrect to call it the “constant method of God.”

Our author gives us good counsel on what a Christian looks like, telling us (page 136) “the Christian disclaims self and Christ is most advanced.” Amen! Do we promote self or the Lord Jesus? And he leaves us (page 205-6) with another contrast that should settle down into our souls: “The saint’s peace is a peace with God, but not with sin; the sinner’s peace is a peace with sin, but not with God.” Let’s end with that – it’s so much better than some of the stuff this Puritan has written. It is needful for each of us to examine himself and see – with Whom or what do I have peace?

May the God of peace rule your life!

Guest Post: Do Not Be Like the Gentiles

I touched on this topic when teaching in Romans 8:

Romans 8:26-27 In the same way the Spirit also joins to help in our weakness, because we do not know what to pray for as we should, but the Spirit Himself intercedes for us with unspoken groanings. And He who searches the hearts knows the Spirit’s mind-set, because He intercedes for the saints according to the will of God. Note how this couplet starts out – in the same way the Spirit also joins to help. In what same way does the Spirit help us? In verse 26 we read that He helps us when we are too weak and ignorant to know how to pray. This opening phrase must refer to what was just previously written, so we can rightly conclude that the Spirit of God helps to wait eagerly with patience. If we think we can do those things, we think too highly of ourselves and forget the flat teaching of Jesus – that apart from Him we can do NOTHING. There is no wiggle room in that statement. This goes hand-in-hand with the familiar verse in Philippians 2:13 – for it is God who works in you, both to will and to work for his good pleasure.
As the Holy Spirit helps us in our weakness to eagerly look for the return of Christ while waiting patiently for Him, He helps us pray – because we do not know what to pray for as we should. There are various translations of this phrase and the most agreement is that we do not what we should pray for – we lack the wisdom to know what we should pray for. Now I submit that far too often we are simply lazy. I tell you it grieves my soul that so many churches pray for one another in trite ways (bless those on the prayer list for you know their needs) for many secondary things (99% of all prayers are for physical needs). It is NOT wrong to pray for another’s physical needs, but are there no spiritual needs in the lives of God’s children? Have we all arrived and have no impatience or rebellion in our hearts? Do we not care enough for people we know who are suffering in myriad ways to actually go before God with their names on our lips? These are things about which we know to pray. The Spirit helps with what we do not know. And when we are truly at the end of ourselves and know not what to pray, then the Holy Spirit intercedes for us with unspoken groaning that we do not comprehend. There will always be times we know not what to pray for, we will always be dependent upon God for grace in this age. When are we not faced with the infinite distance between us and God?

This brother sheds more light on the topic. Very good read.

The Domain for Truth

This is a guest post from our dear friend Michael Coughlin.

Matthew 7:1 (and other passages) instructs Christians to judge with righteous judgment and not hypocritically. The essence is this – be careful as you point out sin in another making sure you yourself are not committing the same error.

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The Resurrection Fact

a book review by Stuart Brogden

Fellow Christian, do you doubt the fact that Christ Jesus was raised from the dead? Truth be told, nobody who has been born of the Spirit of God should doubt this fact. Reality is, many who deny God do. How do you and I respond when a well-educated reprobate throw up man’s wisdom that appears to crumble the foundation of our faith? If we well versed and studied up in what the Bible says about the centerpiece of its theme – the propitiating death of the Son of Man and His resurrection from the dead – we will be on firm footing. Understanding the arguments that will be thrown up against us is of benefit, and that’s the reason for this book.

The Resurrection Fact – Responding to Modern Critics, is a compendium detailing the elements and weaknesses of the enemy’s assaults and the reasoning that gives thinking Christians more confidence in this core aspect of our theology. The 8 chapters first examine the importance of the resurrection of Christ and facts recorded about it, followed by a helpful rehearsal of the impotence of the scientific method regarding historical events. The last 6 chapters review various attacks by people – some claim to be inside the camp of Christ, some deny there is reason for a camp.

Chapter 3 takes a look at an apostate Roman Catholic – but I repeat myself. One former apologist for Rome, John Dominic Crossan, has gone further off the reservation by embracing what the editors of this book call “progressive Christianity.” Typical of this movement is the idea that Christ Jesus’ resurrection was spiritual only, not physical. The editor for this chapter (John Bombaro)  call this “unbelief masquerading as “faith.”” (page 61) In a platonic scheme of dismissing the physical for the spiritual, these progressives write off the physical as unimportant, obscuring the meaning, often embracing the gnostic gospels for support. “Progressive Christianity believes it can skirt the pitfall of establishing the historicity of the resurrection because “the truth of a parable – of a parabolic narrative – is not dependent on its factuality.”” (page 66 & 67)

When facts are not important to one’s religion, any collection of stories will suffice. And that’s why spurious documents no one takes seriously are held up as authoritarian by these new style heretics. Contrary to what Crossan and his fellow-travelers claim, “God redeems the totality of a human being according to a Hebraic (not Platonic) anthropology.” (page 69) The result of the progressives’ view is the lack of eschatological hope – if Christ be not raised from the dead, bodily, neither will we be! “Crossan makes the parable primary and the person and work of Jesus secondary. This distinction is akin to the difference in importance between Jesus showing the way and Jesus being the way.” (page 69) This is related to the error many evangelicals make in reducing the life of Christ to an example for us to follow. It is that – and much more! If Jesus had not lived without sin, compliant to the law of the Old Covenant, if He had not submitted Himself to take our place under the wrath of God, propitiating that so we would be judged righteous, then all the good examples in the universe would be nothing more than a cruel hoax.

Bombaro closes out this chapter observing that, “while Crossan may claim that it is the meaning that matters, that meaning has ceased to be exegetically derived and has become altogether eisegetical. There is no Christ risen from the dead, not really, not historically. … Crossan, it turns out, is really that cynic he makes Jesus out to be.”

You can have all the riches in the world, just give me Jesus – the biblical Jesus. None other will do ruined sinners good.

Salvation is of the Lord!

Authentic Evangelism and Its Counterfeit

Of all the charges we have been given by God, is there any more serious and important than the gospel? If we rightly believe that reconciliation of sinners with holy God is the most vital part of life, then the role given us by God in His grand redemptive plan must be worthy of our close attention. It is call to properly understanding and proclaiming that gospel our author strives to impress upon the reader in this fine book.

Seiver’s book is presented in 3 parts, focusing on the necessity of evangelism, the biblical pattern for evangelism, and the theological foundation for evangelism – which takes up the largest space in this book. This reflects what should be common knowledge among the children of God – our practice in all things related to our faith is informed and formed by what we think of ourselves and of God; our theology. This is why, for example, the first 11 chapters of Romans is a seminary in theology and the last 5 are how it works out in the lives of individuals and the local church.

One statement from the introduction that sticks out – the gospel “is not even primarily about sinners going to heaven when they die. It is about the manifestation of God’s glory in the contrivance and execution of the plan of redemption.” Being reconciled to God, being with Him in a state of being unable to sin, showing forth the glorious saving grace found only in Christ Jesus – that is the great prize. Since the Bible tells us (Mark 4 – parable of the seeds) that good soil will produce much fruit, and that the seed is the Word of God, we conclude two things that Randy puts before us: The Gospel is God’s message, not ours; and the fruit produced by our message will reflect its source. A false gospel will produce false converts – God promises to attend the proclamation of His Word, not the “wisdom of man”.

Part 1 defines Calvinism, Arminianism, and these views affect evangelism; about which he says, “We can define evangelism as the proclamation of the good news that God has universally published his terms of peace … this proffered pardon is not based in any sense on the sinner’s willingness to return to God or on his believing acceptance of the terms of peace. Pardon is based solely on Jesus’ redemptive accomplishments on the sinner’s behalf.” Our author bids us cast aside our traditions and concepts and jargon that is not found in the Bible; this should be solid ground but I have been amazed at how few people agree with the idea or with working it out to align with Scripture. This will be the rub for many who read this book. I would encourage anyone interested in the idea of biblical evangelism to take and read.

Bottom line from part 1: “People become effective evangelists when they are so filled with the knowledge of God’s glory and of his truth that they simply cannot be quiet.” That is what the Bible records and that is very good counsel.

Part 2 opens with this jewel: “Whenever we search for a biblical pattern for any aspect of the church’s life and ministry we need to understand that such a pattern is established in the didactic passages of the New Testament Scriptures, not in the historical and hortatory passages.” I dare say that many of the errors so prevalent in church life today are the result of normalizing narratives.  Combine that with the long ending of Mark and you have people handling snakes and drinking poison as if commanded to do so by God to demonstrate faith in Him.  As you read the chapters in this part, your thoughts of evangelism will likely be shaken, as many of the practices in our churches are not found in the Bible, but are established only as traditions of men.  Randy sums much of this section up with this: “the message preached to the unconverted included no call for them to believe that Jesus died for them. It simply demands that sinners leave their sin and their wicked and misguided thoughts about God and return to his way. It assures them that when they account God to be faithful to keep his promise, he will pardon them in Jesus’ name (by his authority and through his merit).”

Part 3 is the longest, focused on the proper theology behind evangelism. He spends time presenting a biblical view of God and tells us, “It is never right to conclude that God is unfair [unrighteous] because he did not act in a way that meets our standard of right and wrong.” It is OK for the Christian to admit he doesn’t understand something; it is flat out wrong to say something clearly taught as God’s will is not right. We are reminded of our main goal in life – the glorify our God, and our author highlights how ur gospel proclamation fits into this: “We preach the gospel because it is in line with God’s great purpose—that is, to make his glory known in the earth.” What can be more glorious than the displayed mercy of holy God as He redeems sinners and makes them fit for His house? If some do not hear our message, we do not lose heart – our goal is to be pleasing to our Savior. He bids us to sow the seed He has given to us, not to presume to know or determine the nature of the soil into which we sow.

This section of the book covers other topics, such as the authority of Scripture, the nature and purpose of salvation, God’s eternal purpose, repentance and faith, and conferring assurance.

You are likely to disagree with some of Mr. Seiver’s conclusions or the details of this or that. But unless you want to sit in judgment on God, you will find yourself in vigorous agreement with his over-arching thrust – salvation is of the Lord!

You can buy this book here.

Captive to the Word of God

Now available on Amazon, Barnes & Noble and other fine bookstores. In four parts, Captive to the Word of God examines the history of Baptists and the distinctives that mark them; how Baptists fit into and should view reformed theology; a Baptist view of the covenants in Scripture; and what these theological and doctrinal concepts look like when practiced in a local church.

Here’s what people are saying about this book:

Mike Ratliff

As a fellow Baptist I am extremely grateful to Stuart for writing and publishing this well written and well researched book. When God drew me out of the mediocrity of American Evangelicalism in 2004 I had the Word of God and works of Luther, Calvin, Sproul, Pink, Packer, Boice, Clark, Edwards, Owen, Horton, Spurgeon, and Bunyan to wade through in an attempt to get a grasp on what Stuart has clearly organized and presented in this fine work. In the above list of names only two of them are Baptists (Spurgeon and Bunyan). I did learn much of my Reformation Theology from all those listed, but I learned how to get things right Biblically through the teachings of those two men. If I had had this book back then it would have been most useful! Why? Stuart gives us the history of the Baptist very succinctly and then history of the Reformation itself and why it was necessary. In part 3 Stuart gives us the proper interpretation of Covenant Theology by Baptists which keeps us from the errors made by so many in todays mess of Evangelicalism. Lastly, Stuart gives us proper soteriology in Part 4 which is sadly missing in our day, which is a large part of why Evangelicalism has lost its way.

I highly recommend Stuart L Brogden’s new book to you. If you are being drawn by God to know Him and your role in His Church then this book is a wonderful place to start. You won’t be disappointed.

Jon J. Cardwell, pastor of Sovereign Grace Baptist Church, Anniston, Alabama and author of Christ and Him Crucified

As we live in times of enormous dysfunction, disagreement, and even disunion in local gatherings professing to have faith in Jesus Christ, Stuart Brogden’s voice rises in the wilderness as a servant and workman of Christ who, by God’s grace and in His providence, has been made manifest among us. Although his message is couched in a Particular Baptist perspective, the underlying theme of his treatise is found in the main title of his book: Captive to the Word of God. A thorough and thoughtful passion for God’s Word has always been needed by the Christian believer, and today, more than ever. Too many, these days, are departing from their First Love, Jesus Christ, because they have divorced who He is and what He has done from what has been written of Him from Genesis to Revelation. Whether you identify with Baptists or not, Stuart Brogden provokes us to love God’s Word unto loving Christ… and loving Christ and His holy Word as much as a sinner saved by grace is able, by God’s grace.

Rev. Jeff Canfield, D. Min., Pastor at Word of Life Church, Sullivan, Indiana and author of A Call to Honor and When Church and Government Collide

Stuart Brogden’s excellent work, subtitled, A Particular Baptist Perspective on Reformed and Covenant Theology, is not only rich in church history, but also in theological substance. Mr. Brogden details the Baptist view of Reformed and Covenant Theology in a scholarly and authoritative manner. Without a doubt, this work should be considered a necessary addition to any serious theological student’s study library, as well as a wonderful resource for any pastor, teacher, or professor.

Jeffrey D. Johnson, pastor at Grace Baptist Church, Conway, Arkansas and author of The Fatal Flaw of the Theology Behind Infant Baptism

Eliza Spurgeon told her son: “I have often prayed for your conversion, but I never thought you would become a Baptist.” With his quick wit, the young Charles responded: “Mother, that shows you that God has not only answered your prayers, but has done exceeding abundantly above all you asked or thought.” Like Charles Spurgeon, I am joyful to be a Baptist but concerned we have lost sight of what it means to be a Baptist. With confessions of faith being stored in the attic as archaic relics of the past, it is no wonder that the labels defining denominational distinctives are being dropped from churches’ names. To recover the Baptist name, it is vital that we recover the historic Baptist distinctives. For this reason I cannot recommend Captive to the Word of God enough. Stuart Brogden covers all the major components of the Baptist faith and traces every doctrinal tenant back to the Scriptures. Above everything else, Brogden explains why Baptists are called “people of the book.” In my opinion, this helpful work needs to be required reading for all Baptist seminary students. In fact, everyone who wants to know what it means to be a Baptist should read this book. Since I love the historic Baptist faith, I love this book.

Click the pic or the link to be taken to the Amazon page. Also, now available on Kindle!

My goal in writing this is to examine my own beliefs, strengthen my fellow Baptists, provoke fellow Christians to think biblically, and be a faithful steward of all the Lord has given me. My goal in life is to serve our God for the glory of His name and the good of His people, and to be remembered by my family and our God. May all who have benefited from anything I have said or done forget my name; may it be the name of the Lord Jesus that is remembered. A more excellent way to sum this up was written by an 18th century pastor, William Mason in his booklet, The Believer’s Pocket Companion:

The design of my writings is to stir up and quicken the Lord’s children in the way of . . .

greater trust in Christ,

 more intense looking to Christ,

greater dependence upon Him,

and more consistent abiding in Him

  • so that they may . . .

enjoy more sweet fellowship with Him,

find more of the His inestimable preciousness,

and experience more of His wonderful love, which surpasses knowledge.

Amen and amen!

Who Are The Christians?

The following description of a peculiar people comes from a book written in the second century, entitled, Epistola ad Diognetum. It is quoted by John T. Christian in his History of the Baptists, in a description of what the people of God looked like in their environment. Can it be said of you and I that we are so distinctive in our towns?

The Christians are not distinguished from other men by country, by language, nor by civil institutions. For they neither dwell in cities by themselves, nor use a peculiar tongue, nor lead a singular mode of life. They dwell in the Grecian or barbarian cities, as the case may be; they follow the usages of the country in dress, food, and the other affairs of life. Yet they present a wonderful and confessedly paradoxical conduct They dwell in their own native lands, but as strangers. They take part in all things, as citizens; and they suffer all things, as foreigners. Every foreign country is a fatherland to them, and every native land is a foreign. They marry, like all others; they have children; but they do not cast away their offsprings. They have the table in common, but not wives. They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of heaven. They obey the existing laws, and excel the laws by their lives. They love all, and are persecuted by all. They are unknown, and yet they are condemned. They are killed and made alive. They are poor and make many rich. They lack all things, and in all things abound. They are reproached, and glory in their reproaches. They are calumniated, and are justified. They are cursed, and they bless. They receive scorn, and they give honor. They do good, and are punished as evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as aliens, and by the Greeks persecuted; and the cause of the enmity their enemies cannot tell. In short, what the soul is to the body, the Christians are in the world. The soul is diffused through all the members of the body, and the Christians are spread through the cities of the world. The soul dwells in the body, but it is not of the body; so the Christians dwell in the world, but are not of the world. The soul, invisible, keeps watch in the visible body; so also the Christians are seen to live in the world, for their piety is invisible. The flesh hates and wars against the soul; suffering no wrong from it, but because it resists fleshly pleasures; and the world hates the Christians with no reason, but they resist its pleasures. The soul loves the flesh and members, by which it is hated; so the Christians love their haters. The soul is enclosed in the body. but holds the body together; so the Christians are detained in the world as in a prison; but they contain the world. Immortal, the soul dwells in the mortal body; so the Christians dwell in the corruptible, but look for incorruption in heaven. The soul is the better for restriction in food and drink; and the Christians increase, though daily punished. This lot God has assigned to the Christians in the world; and it cannot be taken from them. 

(Epist. Ad Diognetum, C. 5 and 6 p.69 sq. Otto. Lips., 1852).