|
Lesson 10 Holy Baptism Lord's Day 25 - 27
Holy Baptism We have seen how important faith is in the life of a child of God. Without faith, a person is not a child of God. Therefore the question is: If faith is indispensable to be saved, how can I obtain that faith? And he, who may have that faith, feels so often how weak his faith is! What little comfort do I have! Therefore it is not only necessary that we have faith, but it is also necessary that this faith increases and becomes stronger. For this, the Lord has given us the means of Word and sacraments. The Holy Ghost uses the Word to work faith in the heart and the sacraments to strengthen it. That is the subject of this lesson.
Q. 65. Since then we are made partakers of Christ and all His
benefits by faith only, whence does this faith proceed?
(a) Ephesians 2:8, 6:23, John 3:5, Philippians 1:29; Faith What we learned in the previous Lord's Days we find expressed in brief in question 65: Faith makes me a partaker of Christ and all His benefits. Expressed in a different way: Faith is the hand by which a beggar receives a gift. I am in need of faith to obtain salvation. Without faith I stand as it were in front of a display window, behind which those beautiful objects are which I cannot reach. How do I then obtain this indispensable faith? The Master Artisan of faith The Holy Ghost works faith in the heart by means of the Word. In the Bible we read: "So then faith cometh by hearing, and hearing by the Word of God" (Romans 10:17; see also the example of Lydia in Acts 16). The Holy Ghost then opens the heart so that the hearer begins to understand the Word. For instance, when someone is sitting in church. It is a question whether he is really listening. Suddenly he hears something that strikes him. He knows that it is true what he hears. He feels that this was addressed to him. He cannot disassociate himself from it. Death and eternity become reality. The Holy Ghost reproves of sin. That man sees his lost state and calls out, "What must I do to be saved?" This need impels him to Christ. The gospel gives hope. In Christ he sees the possibility to be saved. By faith he is united with Christ and shares in His benefits. In this way he learns to know Christ and may know himself to be safe in Him. In the beginning this faith is often very weak. However, it begins to grow. It grows into a firm trust, because it rests on the sure promises of God's Word. The contents of that Word are visibly presented in both sacraments: holy baptism and the holy supper. The Holy Ghost uses the Word of God, but also the sacraments as means to strengthen faith.
Q. 66. What are the sacraments? (a) Genesis 17:11, Romans 4:11, Deuteronomy 30:6, Leviticus 6:25, Hebrews 9: 7-9, 24, Ezekiel 20:12, Isaiah 6:6-7, 54:9. What are sacraments? Faith is also strengthened by the sacraments. We must know well what sacraments are, for otherwise we have only a vague concept of their functions.
The sacraments have a two-fold function:
Relationship of Word and sacraments From this we see that the sacraments do not present new things which are not mentioned in the preaching. In the sacraments the Word is in all respects present. The Holy Ghost uses the sacraments to give a more clear knowledge of the Word, and to work greater assurance in the heart that the Word is true. In this way He strengthens faith, because that faith rests on God's promises of the forgiveness of sins and eternal life. And that in turn again gives greater peace and comfort. A Christian has only one basis to believe that he is a child of God and that he will one day enter into heaven. And that is the only sacrifice of Christ offered on the cross. There is no other basis. This both holy baptism and the holy supper declare.
Q. 67. Are both Word and sacraments, then, ordained and appointed
for this end, that they may direct our faith to the sacrifice of Jesus Christ on the
cross as the only ground of our salvation (a)? (a) Romans 6:3, Galatians 3:27. Christ only The apostle Paul wrote in Galatians 6:14: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ." Our catechism is in full agreement with these words of Scripture. We can only be saved because Christ sacrificed Himself on the cross. Nothing of man is to be added. Good works, prayers, sufferings, and tears do not carry any weight. Otherwise it would be a lost case. For what would we be able to contribute? Absolutely nothing! To emphasize this, there is again stated in answer 67 what was already said in answer 66. The question is: Is it really true that Word and sacraments only point to what Christ has accomplished on the cross? Must faith then only rest on this? Yes, faith rests only on the merits of Christ in His suffering and death. These are central in the Word. And in the sacraments the suffering and death of Christ and deliverance are visibly presented. The sacraments say: It is true what the gospel proclaims. And only on this basis does the Lord offer us His salvation. It is the only basis on which a lost sinner can rely. It is as if the catechism wants to say: Believe this, because your eternal salvation is dependent upon it!
Q. 68. How many sacraments has Christ instituted in the new covenant,
or testament? How many sacraments? The sacraments are signs and seals which are in relation to the covenant of grace. The Old Testament also knew of two sacraments: circumcision and the Passover. Circumcision was instituted with Abraham, and in essence it signifies the same as holy baptism. The Passover was instituted just before the exodus if Israel from Egypt, and it points to the same matter as does the holy supper. In the sacraments of the Old Testament blood flowed, because the blood of Christ was not yet shed. Just as with the sacrifices in Israel, they pointed to Christ, who was yet to come. The Roman Catholic church has seven sacraments: confession (penance), the eucharist (communion), baptism, confirmation (somewhat comparable with our confession of faith by young people), orders (ordination of priests), marriage, and extreme unction (for dying and sick persons). Regarding the question of whether these are indeed sacraments, we must test them against the requirements: are they instituted by God, are they revealed to us in His Word, and are they signs and seals? These are applicable only to holy baptism and the holy supper.
Q. 69. How art thou admonished and assured by holy baptism that
the one sacrifice of Christ upon the cross is of real advantage to thee?
(a) Matthew 28:19; Holy baptism Holy baptism is a sacrament, and therefore is a sign. As such baptism depicts the spiritual cleansing by the blood and the Spirit of Christ. Baptism is also a seal. As such it confirms God's promises of the forgiveness of sins and everlasting life. To indicate what baptism does, the catechism expresses itself sharply. It is as if the authors are afraid that we will undervalue baptism. Therefore the verbs "admonish" and "assure" are used. "Admonish" here means to say with much emphasis. With much emphasis baptism teaches us: "the blood of Jesus Christ His Son cleanseth us from all sin" (1 John 1:7). Baptism assures, that is: it confirms with a visible pledge that the gospel promise is true. The weak in faith just cannot believe that those rich promises also concern him. 'Yes,' the Lord says in baptism, "it is as true as you see it happening before your eyes and as true as you feel the water." How does this then happen? is the question asked in amazement. Washing For this the catechism uses the word "washing." We must not then think of the sprinkling of water on the head, as we often see at baptism, but of baptizing in a river, as this usually took place in biblical times and still does sometimes. The person to be baptized was totally immersed in the water and then came up out of the water again. In this way the Lord Jesus was baptized by John in the river Jordan. However, "sprinkling" can also be found in the Bible. In the time of the Old Testament people and objects were cleansed and sanctified by sprinkling. In Ezekiel 36: 25 it is stated: "I will sprinkle clean water upon you." In baptism it is not the amount of water that is important, but of what the water signifies. The answer to question 69 is that Christ at the institution of baptism has added the promise: "You are as certainly washed by the blood and Spirit of Christ as you receive the water of baptism." It is based upon faith! But do we not know this already from the Word of God? Certainly, but to accommodate our weakness, the Lord once again lets us see and feel the import of the promise in holy baptism.
Q. 70. What is it to be washed with the blood and Spirit of Christ?
(a) Hebrews 12:24, 1 Peter 1:2, Revelation 1:5, 7:14, Zechariah 13:1, Ezekiel 36:25;
Justification and sanctification The answer points to two benefits, two blessings: justification (= forgiveness of sins and reconciliation with God) and sanctification (= renewal of the heart by the Holy Ghost). This is clearly pictured in baptism by immersion. The apostle Paul gave an explanation of this in Romans 6. Faith unites with Christ, this means: by faith the Christian is closely connected with Christ. The Lord Jesus died and arose. By His death He merited the justification of sinners. And His resurrection is the guarantee for regeneration and a new life for sinners. Baptism pictures this in this way: to be immersed in water points to dying with Christ, so that guilt will be washed away (justification) and the coming up out of the water points to being raised with Christ to a new life (sanctification). Because of the unity with Christ by faith, God's children are sanctified in Christ's death and renewed by His resurrection; in summary: finding salvation in Christ. By "His blood" is meant the power of His merits. Not automatic But we also read continually about the Holy Ghost. This Sacrament does not function automatically. It is not true that baptism itself saves. No, for this it is necessary that the Holy Ghost applies these benefits to the heart. The benefits are not only acquired by Christ, but they must also be applied personally by the Holy Ghost. He does this when He works faith in these benefits in our hearts. The Holy Scripture calls Christ the Head of His church. His church is His body. In Colossians 1:18 we read: "And He is the Head of the body, the church." As a body has members or limbs, likewise Christ's body has members. These are sanctified, that is, separated from the world. That is also shown visibly in baptism. He, who may believingly be present at the administration of baptism, may have a view of the immense privileges which are granted him by grace. More and more Let us now take notice of the words "more and more" in the answer. We do not find these words when the forgiveness of sins is mentioned. The forgiveness of sins is absolute, perfect. All sins are forgiven: those of the past, of the present, and also of the future. The assurance of this which we feel in the heart and the comfort of it is dependent on the strength of faith. The stronger the faith, the greater the assurance and comfort. However, this is different with sanctification. The old man, that corrupt existence of a Christian, does not die at once on the day when the believer is justified. No, this is a process which lasts an entire life time. The old man dies a slow and painful death. Sin does not loosen its hold of us so easily! The new man, that new life, must grow against it and become stronger. That is also a process that lasts an entire life time. Obviously, this causes strife, a continual strife between the old man and the new man. But also in baptism the believer has a pledge that the new man shall, by God's grace, have the victory. Jesus arose and has conquered, and God's children are in Him more than conquerors.
Q. 71. Where has Christ promised us, that He will as certainly wash us by His blood and
Spirit, as we are washed with the water of baptism?
(a) Matthew 28:19; Based on the Word of God We ought always to consider that all what we say concerning religion must be based on the Word of God. Otherwise it has no authority. In the course of church history many pronouncements have been made or even doctrines proclaimed which were not founded on God's Word, but on tradition or on the authority of a person. This is perilous if we base our hope on these for eternity. Therefore whatever we say in this respect must be able to be found in Scripture or directly derived from it. Isaiah also said this: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isaiah 8:20). Thus one of the three pillars of the Reformation was: Sola Sciptura, which means: Scripture only. The authors of the Heidelberg Catechism also build on this pillar. It is as if they say here: Now we have already said many nice things about holy baptism, but can we also find these things in the Scriptures? Otherwise they have no value on which to base our faith. In using them, we would then be building on sandy ground. Instituted by Christ In the first place, the answer makes it clear for us that baptism is not an institution of man. Then it would not be a sacrament. But Baptism finds it basis in the command of Christ. It was the last command which the departing Christ gave to His apostles: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19). Infant baptism The second text in the answer points out that Holy Baptism is for adults a seal of grace received. If baptism were not a seal upon the Word, it could also not be a sacrament. Then also faith could not be strengthened by it. But then that received grace, faith, must also be present. Otherwise there is nothing to be strengthened. Faith is mentioned first in the text and afterwards baptism. Confession of faith is connected with baptism. All this is necessary to be saved. For the Bible says: "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Romans 10:10). Baptism is also a sign of the purifying blood and the power of the Spirit, who renews the heart. The expressions "the washing of regeneration" and "washing away of sins" remind us of these. What a rich gospel preaching it is which tells us here that the forgiveness and the renewing are so perfect, that not the least trace of sin remains. Then a man is again the man as the Lord intended him to be. In infant baptism there is yet no mention of grace received, but it rests on the same promise. The Lord is willing to grant grace. We will speak more about this later.
Q. 72. Is then the external baptism with water the washing away of
sin itself?
(a) Matthew 3:11, 1 Peter 3:21, Ephesians 5:26; Undervaluing baptism There are people who undervalue baptism. For them it is nothing more than a formality. It is something that is appropriate. It is so distressing if one is a churchgoer and does not have his child baptized. They say, "We are not heathens, are we?" But the significance escapes them. For others, who are not so shallow, baptism means little. They say, "It is supposed to be. But the fact of the matter is that an unconverted person is nothing more than an baptized heathen." For both groups of people, the covenant has not a single function or significance. Baptism has then become no more than a barren, meaningless ceremony. Overvaluing baptism On the other hand there are people who overvalue baptism. They believe that baptism in itself gives grace or infuse grace. Baptism would then have a magic power. Then baptism would itself wash away sins. For that reason Constantine the Great had himself baptized on his deathbed. He thought that the later he was baptized, the more sins he would be rid of, and then he would certainly enter heaven without sin. Thus people also started to believe that the baptism of infants washed away original sin. This is a terrible superstition. It is against this superstition that the catechism responds with question 72. The answer is short and forceful: "Not at all." A very clear Scriptural answer follows: "The blood of Jesus Christ His Son cleanseth us from all sin" (1 John 1:7). Many more texts of Scripture could be quoted, from which is clearly shown that only to be baptized is not enough. Think for instance of Simon the sorcerer in Acts 8. He was baptized, but gave evidence that he did not possess that new life. This sacrament does not work faith, as the Roman Catholic church teaches. It strengthens the faith which has been worked by the preaching of the Word and the operation of the Holy Ghost. This sacrament points to the means by which sins are washed away, but it is not the means itself. However, the blood of Christ is an efficacious means, when it is applied by the Holy Spirit. It does indeed cleanse from all sins. Thus we cannot do with less and more is not needed, no matter how many sins we have.
Q. 73. Why then doth the Holy Ghost call baptism "the washing of
regeneration" and the "washing away of sins"?
(a) Revelation 1:5, 7:14, 1 Corinthians 6:11; Names for baptism In answer 72 it is clearly stated that the external baptism in itself does not wash away sins. The answer certainly does not leave any room for doubt. However, then we still remain with another question: Why then did the Holy Spirit permit Paul to express baptism as such? Just look again at answer. There are two reasons for it. The sacraments are signs: the purpose of them is to better understand the promises of God. The sacraments are also seals: they seal the promises; they affix a stamp of authenticity. Instructing The first intent of the sacraments is thus to instruct, to teach. There are lessons which must be drawn from the names which are given to the sacraments. As the water washes away the filth of the body is purged away by water, so the sins are removed by the blood and Spirit of Christ. The blood of the Lord Jesus cleanses from all sins and the Holy Spirit renews us. We need to be renewed inwardly and to receive an enlightened understanding and a new will and affections. Two things are involved: justification and sanctification, forgiveness and renewal through the blood and Spirit of Christ. The designation of the sacrament as "washing of regeneration" and "washing away of sins" indicates that which is made visible by it: the washing away of sins and the renewal of life. Assuring Baptism was not only given to us by the Lord to teach us something, but much more to assure us of the truth of the promises. The sacrament is also a seal. A seal is the stamp of authenticity. A seal that has been affixed to a document shows that this document is valid. In this way the Lord affixes the seal of baptism to the promise of the gospel. It is a pledge and seal that we, if we believe these promises, are as certainly washed inwardly from our sins as we are externally washed with water. That is the seal. This seal serves for the strengthening of faith. The believer indeed needs this strengthening. He is shown the certainty of the promises of God. Weak faith is strengthened by it. The sacrament is as an oath of God. In the sacrament faith hears the voice of the Lord and is strengthened by it. The believer sees with his eyes: as the water flows there, so the Lord has by the blood of the Lord Jesus taken away all my sins. In baptism the Lord confirms: I have done it.
Q. 74. Are infants also to be baptized?
(a) Genesis 17:7; Arguments against infant baptism Are infants also to be baptized? Many people say: No, because:
The Catechism gives three reasons why children ought to be baptized.
|