Paedo-Baptism Answers Promise and Substance

[De Jager]

Greetings Brothers and Sisters,



I wanted to get your thoughts on a topic that, from my perspective, is one of the biggest stumbling blocks when it comes to the understanding of the reformed position on the covenant, and how that relates to baptism. From what I have seen, many Baptists misunderstand what we mean when we talk about “the promise” and how the “promises are to our children”. However, since I know that I am by no means an expert and I myself could be misinformed, I wish to present to you my understanding of this subject, and invite your critiques and/or corrections.

From my perspective, the Baptist (which at one point included myself) confuses promise with fulfillment. Another way of looking at this, is that they confuse covenant with election. From my perspective, when we affirm that “the promises are to our children”, we are not saying that all our children are elect. When I affirm that the promises are to a specific child, I am not saying that in the final analysis, that specific child will be saved. All I am saying is that the promise of salvation is made to that child.

The natural objection to this would be the following: “so, you’re saying that God promises to save this child? What should we conclude if this child clearly falls away from the faith”? To that, my response would be simple: promise of salvation does not equal salvation. For the promises will never be realized without a personal faith. God had promised that the Israelites would inherit the land of Canaan, but a whole generation of them fell in the wilderness. What went wrong? Did God’s promise fail? No, the promise was good. What was lacking was faith. “So we see that they could not enter in because of unbelief” (Heb. 3:19). “For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid” (Rom. 3:3-4). So we see that the promises of God must always be responded to in faith.

I conclude that there are two ways of looking at the promises of the Covenant of Grace. In one sense, from a bird’s eye view, the promises, subsumed under the general promise “I will be their God, they will be my people” is an immutable declaration by God that cannot be annulled no matter how faithless his people are – it is an unconditional promise that God will gather for himself a people who will believe in Him. However, in another sense, from the view of each individual person, it is a conditional promise that must be responded to in faith by the individual, or it will not be true of that particular person – God will not be their God if they do not respond in faith, and they will not receive the substance of the promises of the covenant.

An objection to this line of thinking may be that it sounds Arminian. “Are you saying that God has done his part, now we must do ours”? To this objection, we simply point out that the condition of the covenant (faith) is also a gift of God (Eph. 2:8-10). Therefore, we can rightly say that our children must respond to God’s offer of salvation to them, and yet at the same time we admit that in and of themselves, they have no capability to do so but must be regenerated by the Holy Spirit.

I will leave with a quote from Matthew Henry’s commentary on Genesis 17: “The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers”. Here Henry differentiates between the “offer” and the “earnest”, which I believe is what I have alluded to above.

I would love to hear your comments, and whether you think I have hit the mark, or if I am badly mistaken! Thank you!

 

[JTB.SDG]

Izaak,

Great question. This was my attempt to answer this tension for what it's worth.

The MYSTERY in the Covenant: There's one question that remains. We've seen that the essence of God's covenant with Abraham was about salvation in the fullest sense: The Lord was promising to be Abraham's God. And further, in Genesis 17, we find that God promised not only to be the God of Abraham, but to be the God of his descendants after him (vv7-8). We've seen that this is the whole reason Abraham was to circumcise his children: God commanded Abraham to give his children the sign of the promise (in Genesis 17:9-14) because God had declared them also to be the heirs of the promise (in Genesis 17:7-8). But, there is a significant question we have to answer at this point: If God was actually promising salvation to Abraham's descendants, how could it ever be that there were any of his descendants (like Esau) who were never saved? And, in the same way, if God is making the same promises to us and our children that He did to Abraham and his children, how is it that any of our children come short of salvation? Do you see the tension? If God's promise was of salvation, and that promise extends to our children, then what do we make of the countless instances (both in the Old and New Testament church) of covenant children who walk away from the Lord? This is an extremely important question, which traditionally, has been answered in two different ways:

A) Some view God's promise in Genesis 17:7 to be more of a CONDITIONAL OFFER. God isn't actually promising salvation to our children—He's offering it to them. Those who hold this view say that God is not making an absolute promise to the children of believers to be their God; He's merely making them a conditional offer. What is the offer? God will be their God if they indeed put their faith in Him. God will be their God as long as the covenant child indeed takes Him to be his God. In other words, God isn't truly making an absolute promise; He's only extending to covenant children a conditional offer. He's putting an offer on the table. But at the end of the day, it's all contingent on the response of the covenant child. Salvation is offered. But it can be either accepted or rejected.46

The first problem with this view is that an offer is something very different than a promise. When we read Genesis 17:7, we don't find the Lord offering to be the God of Abraham's descendants—rather, we find the Lord promising Abraham that He will be their God. He tells him: “I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to you descendants after you.” This is more than just an offer—this is a promise God is making to Abraham. And when God makes promises, He keeps His promises. Further, if we believe what Scripture says about our inherent depravity—that naturally, every single one of us is not only not able to come to Christ, but not willing to come to Him—then it doesn't make any sense for God to give this kind of offer to our children. Truth is, if God offers us salvation—and that's all He does—none of us would ever be saved. The whole reason God's covenant grace is so awesome is that He does so much more than just offer these things to us. He doesn't just call us—He chooses us. He doesn't just invite us to come—He draws us. He doesn't just offer us life—He raises us from the dead. He doesn't just point out the way—He actually picks us up, puts us on His shoulders, and carries us back home (Ephesians 2:1-5). This is our God. Praise be to Him.47

B) The traditional way to view Genesis 17:7 has always been as an ABSOLUTE PROMISE. God is not just offering to draw our children to himself; He's actually promising to do so. But the question remains: How do we reconcile this promise with what we know both from Scripture and from our own experience—that not all covenant children do indeed embrace the God of the covenant from the heart, by faith? How do we resolve this tension that on the one hand, God is actually promising to effectually draw our covenant children to himself, and yet we know that there are some among them that He actually doesn't draw in this way? There is a single answer that has been given in response to this question among those in the Reformed tradition: God is truly promising to effectually draw our covenant children to himself, but this doesn't mean that He's necessarily promising to draw each and every one of them. What do we mean by this? The promise is real. But it's not necessarily made to every covenant child without exception. It's made, rather, to the elect among our covenant children.

Think about what we see with the patriarchs. God promised Abraham that He would be the God of His descendants. But we come to learn as we continue to read Genesis that God was not actually promising to be God to every single one of them: He fulfilled this promise in Isaac, but He passed over Ishmael. It was the same with Isaac's children: the Lord was pleased to choose Jacob and draw him to himself, but He passed over Esau. The Lord was faithful to keep the promise He made to Abraham, to be not only his God, but the God of his children and grandchildren after him. But what we see is that God wasn't actually promising to be God to each and every child. He was promising to be God to the elect among them. This is the very thing Paul draws out for us in Romans 9. He tells us that God chose Isaac, but not Ishmael. He chose Jacob, but not Esau. Paul isn't just teaching us here about the doctrine of election in general—he's actually teaching us about election as it relates to covenant families. So, if we ask: How can God's promise be true that He will effectually draw our children to himself, when experience shows us that there are some among them that never believe? Paul gives the answer in Romans 9:6-8: “it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham's descendants, but: through Isaac your descendants will be named.' That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.”48

VII. CLOSING APPLICTIONS

Final REFLECTIONS: Scripture teaches us that the Lord chose Jacob, not Esau. This passage is hard enough already. A lot of people struggle to think that God would choose some people and not others. But the passage becomes even harder when we think about who these brothers were. Jacob and Esau weren't just any children. They were covenant children. As Christian parents, the thing we long for most in this world is for our children to come to know Christ. And the thing that terrifies us more than anything is the thought of that not happening. So these are hard truths for us as parents.

But this passage in Romans 9 isn't here in Scripture to make us think that God probably won't draw all our children to himself. That's not its purpose. This passage isn't here to discourage us. It's here, rather, to remind us of a truth we desperately need to hear; which is this: God is the One who must save our children. This is something that is exceedingly beyond us—this is something God must do.

A) So, God invites us to PRAYER. If the salvation of our children truly depends wholly upon God, then this should take us to our knees. God wants us to plead with him for the souls of our precious children. And He hears and answers those prayers. In Mark 10:13-16, we read of parents bringing their little children to Jesus, and of Him taking them in His arms and blessing them. These parents were helpless in and of themselves, but they could bring their children to Jesus—and Jesus didn't turn them away.49 Nor did He just bless some of them. The children that were brought to Him were the children that He blessed. Some argue infant baptism from this passage. But whether it proves infant baptism or not, there's no doubt about one thing: When we bring our children to Jesus for a blessing, He never turns us away. So pray for your children (and with them). Bring them to Jesus in prayer.

B) God calls us to NURTURE. It's true that God must save our children. But it's also true that He does so as we make use of the particular means that He's given to us. One of those means is prayer. Another means that He's given us is nurturing our children. Part of this is teaching them. In Genesis 18:19, the Lord declares this about Abraham: “For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring upon Abraham what He has spoken about him.” We learn several things here,50 but maybe the most important is that God uses appointed means to bring about His promised ends. The Lord would fulfill His promises to Abraham about his children as Abraham taught them to keep the way of the Lord.51 This was the means that God would use. And so, God draws our children to himself as we open up His Word to them and instruct them in His ways; as we admonish them, and charge them—even command them to follow the Lord.52 So, part of nurturing is teaching. But it also involves other things: loving our children, cherishing them, being patient with them, being compassionate towards them—setting before them an example of gospel-living every day. Now, this doesn't mean being perfect. Actually, it means acknowledging to them just how imperfect you are. It means modeling repentance, which includes asking even their forgiveness when you sin against them.

So, we plead for our children—we bring them to Jesus asking for a blessing. We call upon Him to do in and for our children what we cannot. We wrestle for them like Jacob wrestled with God: “I will not let you go unless you bless them.” We pray for them and we pray with them. We claim God's covenant promises for them. And we affectionately teach them and admonish them to keep the ways of the Lord. We teach them about sin and why it is we so badly need a Savior; and that Mommy and Daddy are sinners who need a Savior too, just as much as they do. We show them how precious and wonderful and sufficient Jesus is to wash away all of our sin and give us new hearts. And with God's help, we give them a living example of what it means to walk with God. And we do all these things with expectation, knowing that God has chosen us for the purpose of confirming His promises to our children (Genesis 18:19), and that God fulfills those promises as we lovingly nurture and admonish them; and as we bring them to Jesus in prayer, asking Him alone to do for them what we cannot.53

This is the footnote for #48:

48 As Calvin explains from Genesis 17:7: “the promise by which the Lord had adopted them all as children, was common to all; and in that promise, it cannot be denied, that eternal salvation was offered to all. What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake? Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are in this respects accounted children; the name of the Church is applicable in common to them all; but in the innermost sanctuary of God, none others are reckoned the sons of God, than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief.” And again, Calvin writes: “For in calling Abraham, God extended the promise of salvation unto his whole lineage. He said unto Abraham, 'I will be the God of thy lineage after thee.' Here then is a general election (as they term it) of the whole people. . .And in very deed, the sign of circumcision was as a seal, to warrant all the offspring of that race, that God was their Savior; and so, that was such a grace as was common to all the children of Abraham. Howbeit, there is another second election or choosing, which is (as you would say) straighter; namely, that out of the same lineage God chooses whom He thinks good. . .So then, Jacob was chosen, and Esau refused. . .Herein we see that God having chosen a people in general, does notwithstanding reserve liberty to himself, to choose out of that people whomsoever he wishes, and to refuse the rest. And so as I have declared already, there is one election which God makes generally, and another (particularly) of those whom he vouchsafes to take for his children and heirs.” (Sermons on Deuteronomy, pp315-16). Ball says simply: “In respect of the external administration of the covenant they were counted the seed; but they walked not in the steps of the faith of Abraham, and therefore in deed and truth they were not the seed.” (p52). And Goodwin notes: “As election was free in choosing the Jews, and is free in the choice of those Jews who are to come, and yet God took in this respect too their fathers in it notwithstanding, so it is in ours, and so it goes not by birth as the moving cause, but as the subserving instrument or means to manifest that his love the more, both to the father and the child. And therefore. . .God oftentimes, if not usually, to show his grace takes not all the seed: 'Do you say wherein have I loved you; was not Esau Jacob's brother, yet I loved Jacob, and hated Esau?' (Malachi 1:2).” (Works, V9, p474). G.H. Kersten: “Those who teach a Covenant of Grace that only consists of an offer of God that He will give salvation on condition of faith and repentance, actually return to Rome. For Rome teaches that the Covenant of Grace does not give salvation, but only the possibility of being saved. Calvin opposed this doctrine with all his might, and with him and right-minded Reformed theologians. Not one of them separated the Covenant of Grace from election. . .this organic unity of the elect as the body of Christ and the spiritual offspring of Abraham, is fully revealed in the Covenant of Grace. Scripture refers to this when it speaks of the covenant established with Abraham and his seed. That was the great promise of the covenant: 'I will be a God unto thee, and to thy seed after thee,' not as if grace were transplanted from father to a son, but rather that God would bring forth a spiritual seed out of Abraham, that is the children of promise as Isaac was. They form a spiritual offspring, one body, one church, chosen by the Father, purchased by the blood of Christ. Thus election and the covenant are not to be separated. . .The Lord excluded Ishmael, although he was circumcised and many temporal blessings were promised to him. . .Ishmael is sent away, and shall not be heir with the son of the free woman, although he also belonged to the natural seed of Abraham. The Lord established the covenant with Abraham and his spiritual seed, in other words, with the elect. They, and only they, are incorporated in the covenant. . .Peter indeed said, 'For the promise is unto you, and to your children, and to all that are afar off,' but then he emphatically limits it by adding, 'even as many as the Lord our God shall call.' And those called by God are the elect.” (Reformed Dogmatics, V1, pp246-47). Hoeksema: “it has pleased God to have His covenant upon earth run in the line of fleshly generations, while there are nevertheless those among the children of believers who were not elected. . .God, according to His own purpose, takes up into His covenant according to its outward form all the fleshly children, while nevertheless only a remnant is saved.” (Believers and their Seed, p126). And Vos writes: “in this covenant of grace, God in fact makes promises that enable the members of His covenant to really live in the covenant, to receive its essence, to make it a reality. God, when He establishes the covenant of grace with a believer, appears as a giving, a gracious, and promising God, for He witnesses in the gospel that it is He Himself who has generated faith in the soul, whereby the covenant is sealed and received. He further assures such believers that He is not only their God, but also the God of their seed. And that if they raise up their seed for Him, He will grant the grace of regeneration, whereby the covenant will be perpetuated, and that not only as a bond but also as a real, spiritual covenant fellowship. God has pledged to the members of His covenant His promises of regenerating grace for their seed as well. From their seed, He will call believers to Himself. And therefore, that seed is not merely under a conditional bond, but also under an absolute promise. For those who do not venture to accept this, the covenant concept must more and more lose its spiritual and gracious character. They make it an arid system of obligations, in which all comforting and enlivening power is lacking. Because God has thus established in the parents the covenant with the children, He has also given the promise that He will bestow the operations of His grace in the line of the covenant. He can also work outside that line and does so frequently. But then it is a free action, not to be explained further for us. It is an establishing of the covenant anew. In accordance with His sovereignty, He can also make exceptions within the sphere of the covenant. However, if experience later shows such exceptions, we may not seize on them to say, 'God's covenant was powerless; His word has failed.' In such a case, we must always follow the rule of Paul in Romans 9:6-8: 'But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham's descendants, but: “through Isaac your descendants will be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.' The presumption is always that the children of the covenant, who are under the covenant bond, will also be led into covenant fellowship. Election is free, but it is not on that account arbitrary. Therefore, we say: Of those born under the covenant, not only is it required with double force that they believe and repent, but it is likewise expected and prayed for with a double confidence that they will be regenerated in order to be able to believe and repent.” (Reformed Dogmatics, V2, pp108-09).

Here is a link to the page if you want to look up the other footnotes (#46-53):

Infant Baptism and the Abrahamic Covenant

I. AN INTRODUCTION TO THE TEXTA) The CONTEXT of the Passage: We're told in the first verse of Genesis 17 that Abram is now 99 years old, which means that it had been nearly a full 25 years since he left Haran for the land of Canaan. We're also told in the last verse of Genesis 16 that 13 years...

www.ruinandredemption.com

 

[De Jager]

Izaak,

Great question. This was my attempt to answer this tension for what it's worth.

The MYSTERY in the Covenant: There's one question that remains. We've seen that the essence of God's covenant with Abraham was about salvation in the fullest sense: The Lord was promising to be Abraham's God. And further, in Genesis 17, we find that God promised not only to be the God of Abraham, but to be the God of his descendants after him (vv7-8). We've seen that this is the whole reason Abraham was to circumcise his children: God commanded Abraham to give his children the sign of the promise (in Genesis 17:9-14) because God had declared them also to be the heirs of the promise (in Genesis 17:7-8). But, there is a significant question we have to answer at this point: If God was actually promising salvation to Abraham's descendants, how could it ever be that there were any of his descendants (like Esau) who were never saved? And, in the same way, if God is making the same promises to us and our children that He did to Abraham and his children, how is it that any of our children come short of salvation? Do you see the tension? If God's promise was of salvation, and that promise extends to our children, then what do we make of the countless instances (both in the Old and New Testament church) of covenant children who walk away from the Lord? This is an extremely important question, which traditionally, has been answered in two different ways:

A) Some view God's promise in Genesis 17:7 to be more of a CONDITIONAL OFFER. God isn't actually promising salvation to our children—He's offering it to them. Those who hold this view say that God is not making an absolute promise to the children of believers to be their God; He's merely making them a conditional offer. What is the offer? God will be their God if they indeed put their faith in Him. God will be their God as long as the covenant child indeed takes Him to be his God. In other words, God isn't truly making an absolute promise; He's only extending to covenant children a conditional offer. He's putting an offer on the table. But at the end of the day, it's all contingent on the response of the covenant child. Salvation is offered. But it can be either accepted or rejected.46

The first problem with this view is that an offer is something very different than a promise. When we read Genesis 17:7, we don't find the Lord offering to be the God of Abraham's descendants—rather, we find the Lord promising Abraham that He will be their God. He tells him: “I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to you descendants after you.” This is more than just an offer—this is a promise God is making to Abraham. And when God makes promises, He keeps His promises. Further, if we believe what Scripture says about our inherent depravity—that naturally, every single one of us is not only not able to come to Christ, but not willing to come to Him—then it doesn't make any sense for God to give this kind of offer to our children. Truth is, if God offers us salvation—and that's all He does—none of us would ever be saved. The whole reason God's covenant grace is so awesome is that He does so much more than just offer these things to us. He doesn't just call us—He chooses us. He doesn't just invite us to come—He draws us. He doesn't just offer us life—He raises us from the dead. He doesn't just point out the way—He actually picks us up, puts us on His shoulders, and carries us back home (Ephesians 2:1-5). This is our God. Praise be to Him.47

B) The traditional way to view Genesis 17:7 has always been as an ABSOLUTE PROMISE. God is not just offering to draw our children to himself; He's actually promising to do so. But the question remains: How do we reconcile this promise with what we know both from Scripture and from our own experience—that not all covenant children do indeed embrace the God of the covenant from the heart, by faith? How do we resolve this tension that on the one hand, God is actually promising to effectually draw our covenant children to himself, and yet we know that there are some among them that He actually doesn't draw in this way? There is a single answer that has been given in response to this question among those in the Reformed tradition: God is truly promising to effectually draw our covenant children to himself, but this doesn't mean that He's necessarily promising to draw each and every one of them. What do we mean by this? The promise is real. But it's not necessarily made to every covenant child without exception. It's made, rather, to the elect among our covenant children.

Think about what we see with the patriarchs. God promised Abraham that He would be the God of His descendants. But we come to learn as we continue to read Genesis that God was not actually promising to be God to every single one of them: He fulfilled this promise in Isaac, but He passed over Ishmael. It was the same with Isaac's children: the Lord was pleased to choose Jacob and draw him to himself, but He passed over Esau. The Lord was faithful to keep the promise He made to Abraham, to be not only his God, but the God of his children and grandchildren after him. But what we see is that God wasn't actually promising to be God to each and every child. He was promising to be God to the elect among them. This is the very thing Paul draws out for us in Romans 9. He tells us that God chose Isaac, but not Ishmael. He chose Jacob, but not Esau. Paul isn't just teaching us here about the doctrine of election in general—he's actually teaching us about election as it relates to covenant families. So, if we ask: How can God's promise be true that He will effectually draw our children to himself, when experience shows us that there are some among them that never believe? Paul gives the answer in Romans 9:6-8: “it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham's descendants, but: through Isaac your descendants will be named.' That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.”48

VII. CLOSING APPLICTIONS

Final REFLECTIONS: Scripture teaches us that the Lord chose Jacob, not Esau. This passage is hard enough already. A lot of people struggle to think that God would choose some people and not others. But the passage becomes even harder when we think about who these brothers were. Jacob and Esau weren't just any children. They were covenant children. As Christian parents, the thing we long for most in this world is for our children to come to know Christ. And the thing that terrifies us more than anything is the thought of that not happening. So these are hard truths for us as parents.

But this passage in Romans 9 isn't here in Scripture to make us think that God probably won't draw all our children to himself. That's not its purpose. This passage isn't here to discourage us. It's here, rather, to remind us of a truth we desperately need to hear; which is this: God is the One who must save our children. This is something that is exceedingly beyond us—this is something God must do.

A) So, God invites us to PRAYER. If the salvation of our children truly depends wholly upon God, then this should take us to our knees. God wants us to plead with him for the souls of our precious children. And He hears and answers those prayers. In Mark 10:13-16, we read of parents bringing their little children to Jesus, and of Him taking them in His arms and blessing them. These parents were helpless in and of themselves, but they could bring their children to Jesus—and Jesus didn't turn them away.49 Nor did He just bless some of them. The children that were brought to Him were the children that He blessed. Some argue infant baptism from this passage. But whether it proves infant baptism or not, there's no doubt about one thing: When we bring our children to Jesus for a blessing, He never turns us away. So pray for your children (and with them). Bring them to Jesus in prayer.

B) God calls us to NURTURE. It's true that God must save our children. But it's also true that He does so as we make use of the particular means that He's given to us. One of those means is prayer. Another means that He's given us is nurturing our children. Part of this is teaching them. In Genesis 18:19, the Lord declares this about Abraham: “For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring upon Abraham what He has spoken about him.” We learn several things here,50 but maybe the most important is that God uses appointed means to bring about His promised ends. The Lord would fulfill His promises to Abraham about his children as Abraham taught them to keep the way of the Lord.51 This was the means that God would use. And so, God draws our children to himself as we open up His Word to them and instruct them in His ways; as we admonish them, and charge them—even command them to follow the Lord.52 So, part of nurturing is teaching. But it also involves other things: loving our children, cherishing them, being patient with them, being compassionate towards them—setting before them an example of gospel-living every day. Now, this doesn't mean being perfect. Actually, it means acknowledging to them just how imperfect you are. It means modeling repentance, which includes asking even their forgiveness when you sin against them.

So, we plead for our children—we bring them to Jesus asking for a blessing. We call upon Him to do in and for our children what we cannot. We wrestle for them like Jacob wrestled with God: “I will not let you go unless you bless them.” We pray for them and we pray with them. We claim God's covenant promises for them. And we affectionately teach them and admonish them to keep the ways of the Lord. We teach them about sin and why it is we so badly need a Savior; and that Mommy and Daddy are sinners who need a Savior too, just as much as they do. We show them how precious and wonderful and sufficient Jesus is to wash away all of our sin and give us new hearts. And with God's help, we give them a living example of what it means to walk with God. And we do all these things with expectation, knowing that God has chosen us for the purpose of confirming His promises to our children (Genesis 18:19), and that God fulfills those promises as we lovingly nurture and admonish them; and as we bring them to Jesus in prayer, asking Him alone to do for them what we cannot.53

This is the footnote for #48:

48 As Calvin explains from Genesis 17:7: “the promise by which the Lord had adopted them all as children, was common to all; and in that promise, it cannot be denied, that eternal salvation was offered to all. What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake? Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are in this respects accounted children; the name of the Church is applicable in common to them all; but in the innermost sanctuary of God, none others are reckoned the sons of God, than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief.” And again, Calvin writes: “For in calling Abraham, God extended the promise of salvation unto his whole lineage. He said unto Abraham, 'I will be the God of thy lineage after thee.' Here then is a general election (as they term it) of the whole people. . .And in very deed, the sign of circumcision was as a seal, to warrant all the offspring of that race, that God was their Savior; and so, that was such a grace as was common to all the children of Abraham. Howbeit, there is another second election or choosing, which is (as you would say) straighter; namely, that out of the same lineage God chooses whom He thinks good. . .So then, Jacob was chosen, and Esau refused. . .Herein we see that God having chosen a people in general, does notwithstanding reserve liberty to himself, to choose out of that people whomsoever he wishes, and to refuse the rest. And so as I have declared already, there is one election which God makes generally, and another (particularly) of those whom he vouchsafes to take for his children and heirs.” (Sermons on Deuteronomy, pp315-16). Ball says simply: “In respect of the external administration of the covenant they were counted the seed; but they walked not in the steps of the faith of Abraham, and therefore in deed and truth they were not the seed.” (p52). And Goodwin notes: “As election was free in choosing the Jews, and is free in the choice of those Jews who are to come, and yet God took in this respect too their fathers in it notwithstanding, so it is in ours, and so it goes not by birth as the moving cause, but as the subserving instrument or means to manifest that his love the more, both to the father and the child. And therefore. . .God oftentimes, if not usually, to show his grace takes not all the seed: 'Do you say wherein have I loved you; was not Esau Jacob's brother, yet I loved Jacob, and hated Esau?' (Malachi 1:2).” (Works, V9, p474). G.H. Kersten: “Those who teach a Covenant of Grace that only consists of an offer of God that He will give salvation on condition of faith and repentance, actually return to Rome. For Rome teaches that the Covenant of Grace does not give salvation, but only the possibility of being saved. Calvin opposed this doctrine with all his might, and with him and right-minded Reformed theologians. Not one of them separated the Covenant of Grace from election. . .this organic unity of the elect as the body of Christ and the spiritual offspring of Abraham, is fully revealed in the Covenant of Grace. Scripture refers to this when it speaks of the covenant established with Abraham and his seed. That was the great promise of the covenant: 'I will be a God unto thee, and to thy seed after thee,' not as if grace were transplanted from father to a son, but rather that God would bring forth a spiritual seed out of Abraham, that is the children of promise as Isaac was. They form a spiritual offspring, one body, one church, chosen by the Father, purchased by the blood of Christ. Thus election and the covenant are not to be separated. . .The Lord excluded Ishmael, although he was circumcised and many temporal blessings were promised to him. . .Ishmael is sent away, and shall not be heir with the son of the free woman, although he also belonged to the natural seed of Abraham. The Lord established the covenant with Abraham and his spiritual seed, in other words, with the elect. They, and only they, are incorporated in the covenant. . .Peter indeed said, 'For the promise is unto you, and to your children, and to all that are afar off,' but then he emphatically limits it by adding, 'even as many as the Lord our God shall call.' And those called by God are the elect.” (Reformed Dogmatics, V1, pp246-47). Hoeksema: “it has pleased God to have His covenant upon earth run in the line of fleshly generations, while there are nevertheless those among the children of believers who were not elected. . .God, according to His own purpose, takes up into His covenant according to its outward form all the fleshly children, while nevertheless only a remnant is saved.” (Believers and their Seed, p126). And Vos writes: “in this covenant of grace, God in fact makes promises that enable the members of His covenant to really live in the covenant, to receive its essence, to make it a reality. God, when He establishes the covenant of grace with a believer, appears as a giving, a gracious, and promising God, for He witnesses in the gospel that it is He Himself who has generated faith in the soul, whereby the covenant is sealed and received. He further assures such believers that He is not only their God, but also the God of their seed. And that if they raise up their seed for Him, He will grant the grace of regeneration, whereby the covenant will be perpetuated, and that not only as a bond but also as a real, spiritual covenant fellowship. God has pledged to the members of His covenant His promises of regenerating grace for their seed as well. From their seed, He will call believers to Himself. And therefore, that seed is not merely under a conditional bond, but also under an absolute promise. For those who do not venture to accept this, the covenant concept must more and more lose its spiritual and gracious character. They make it an arid system of obligations, in which all comforting and enlivening power is lacking. Because God has thus established in the parents the covenant with the children, He has also given the promise that He will bestow the operations of His grace in the line of the covenant. He can also work outside that line and does so frequently. But then it is a free action, not to be explained further for us. It is an establishing of the covenant anew. In accordance with His sovereignty, He can also make exceptions within the sphere of the covenant. However, if experience later shows such exceptions, we may not seize on them to say, 'God's covenant was powerless; His word has failed.' In such a case, we must always follow the rule of Paul in Romans 9:6-8: 'But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham's descendants, but: “through Isaac your descendants will be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.' The presumption is always that the children of the covenant, who are under the covenant bond, will also be led into covenant fellowship. Election is free, but it is not on that account arbitrary. Therefore, we say: Of those born under the covenant, not only is it required with double force that they believe and repent, but it is likewise expected and prayed for with a double confidence that they will be regenerated in order to be able to believe and repent.” (Reformed Dogmatics, V2, pp108-09).

Here is a link to the page if you want to look up the other footnotes (#46-53):

Infant Baptism and the Abrahamic Covenant

I. AN INTRODUCTION TO THE TEXTA) The CONTEXT of the Passage: We're told in the first verse of Genesis 17 that Abram is now 99 years old, which means that it had been nearly a full 25 years since he left Haran for the land of Canaan. We're also told in the last verse of Genesis 16 that 13 years...

www.ruinandredemption.com

Thank you for this link, I will have to check it out. I fully agree that in the promises in Genesis 17, God is not promising that he absolutely will save every single one of our children, that much is abundantly clear from experience. What I am saying is that there is a real response required. Genesis 17:9 - "Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations". What was required was covenant keeping, i.e. faith. In a sense, God commanded Abraham and his seed to do something that they could never do on their own strength and merit - it required regeneration and faith worked by the Holy Spirit. So looking at it from one angle, it is an "absolute promise" that cannot be annulled, and not simply an "offer", but on the other hand, the character of every single elect person who has ever lived, save infants, is that they have exercised a real, personal faith in the promises of the covenant. Since I believe that the Holy Spirit is the one that produces this faith, I do not believe I am falling into the Arminian or "conditional" camp, but I could be wrong!

 

[JTB.SDG]

Yes, I agree with that Izaak. I'm with you!

 

[Jason F.]

I'm a Baptist, so I don't think I'm allowed to get into the details here, but to say we don't agree based on my misunderstanding of the terms promise, fulfillment and election is not accurate...

 

[Jeri Tanner]

o I don't think I'm allowed to get into the details here

Correct!

 

[SeanPatrickCornell]

I'm a Baptist, so I don't think I'm allowed to get into the details here, but to say we don't agree based on my misunderstanding of the terms promise, fulfillment and election is not accurate...

Actually you're not allowed to comment in this thread at all (and neither am I).

 

[De Jager]

If I implied that "all baptists" are confused on this matter, then that is my fault and I apologize. And of course I don't mean to denigrate anyone here. I'm sure that many baptists think I'm just as confused as I think they are.

This topic has been one that perhaps I have been confused on, and hence my post asking for clarification (from a reformed perspective).

I do think that some baptists have issues with the "promises" language, because before I held to the reformed position on this subject, I myself did.

 

[De Jager]

Ok, Jon posted above a quote from Kersten - a Dutch Reformed theologian:

G.H. Kersten: “Those who teach a Covenant of Grace that only consists of an offer of God that He will give salvation on condition of faith and repentance, actually return to Rome. For Rome teaches that the Covenant of Grace does not give salvation, but only the possibility of being saved. Calvin opposed this doctrine with all his might, and with him and right-minded Reformed theologians. Not one of them separated the Covenant of Grace from election. . .this organic unity of the elect as the body of Christ and the spiritual offspring of Abraham, is fully revealed in the Covenant of Grace. Scripture refers to this when it speaks of the covenant established with Abraham and his seed. That was the great promise of the covenant: 'I will be a God unto thee, and to thy seed after thee,' not as if grace were transplanted from father to a son, but rather that God would bring forth a spiritual seed out of Abraham, that is the children of promise as Isaac was. They form a spiritual offspring, one body, one church, chosen by the Father, purchased by the blood of Christ. Thus election and the covenant are not to be separated. . .The Lord excluded Ishmael, although he was circumcised and many temporal blessings were promised to him. . .Ishmael is sent away, and shall not be heir with the son of the free woman, although he also belonged to the natural seed of Abraham. The Lord established the covenant with Abraham and his spiritual seed, in other words, with the elect. They, and only they, are incorporated in the covenant. . .Peter indeed said, 'For the promise is unto you, and to your children, and to all that are afar off,' but then he emphatically limits it by adding, 'even as many as the Lord our God shall call.' And those called by God are the elect.” (Reformed Dogmatics, V1, pp246-47)

Unless I am reading this wrongly, this is a much different view of covenant than what is advocated for in Berkhof's systematic theology (he presents several different views but then advocates for the one he believes is the right one, which is along the lines of Bavinck, Vos).

 

[Romans678]

Greetings! May I comment and ask questions if I am on the fence about the subject?

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[Jeri Tanner]

If your line of questioning would incline to veer from Izaak’s OP and line of inquiry, I would start a new thread in the same forum. A question in line with the OP here is probably not out of line but should stay limited, and again can be taken to a new thread. Comments may get more problematical so do begin a new thread if you’re looking for back and forth.

 

[Contra_Mundum]

Ok, Jon posted above a quote from Kersten - a Dutch Reformed theologian:

G.H. Kersten: “Those who teach a Covenant of Grace that only consists of an offer of God that He will give salvation on condition of faith and repentance, actually return to Rome. For Rome teaches that the Covenant of Grace does not give salvation, but only the possibility of being saved. Calvin opposed this doctrine with all his might, and with him and right-minded Reformed theologians. Not one of them separated the Covenant of Grace from election. . .this organic unity of the elect as the body of Christ and the spiritual offspring of Abraham, is fully revealed in the Covenant of Grace. Scripture refers to this when it speaks of the covenant established with Abraham and his seed. That was the great promise of the covenant: 'I will be a God unto thee, and to thy seed after thee,' not as if grace were transplanted from father to a son, but rather that God would bring forth a spiritual seed out of Abraham, that is the children of promise as Isaac was. They form a spiritual offspring, one body, one church, chosen by the Father, purchased by the blood of Christ. Thus election and the covenant are not to be separated. . .The Lord excluded Ishmael, although he was circumcised and many temporal blessings were promised to him. . .Ishmael is sent away, and shall not be heir with the son of the free woman, although he also belonged to the natural seed of Abraham. The Lord established the covenant with Abraham and his spiritual seed, in other words, with the elect. They, and only they, are incorporated in the covenant. . .Peter indeed said, 'For the promise is unto you, and to your children, and to all that are afar off,' but then he emphatically limits it by adding, 'even as many as the Lord our God shall call.' And those called by God are the elect.” (Reformed Dogmatics, V1, pp246-47)

Unless I am reading this wrongly, this is a much different view of covenant than what is advocated for in Berkhof's systematic theology (he presents several different views but then advocates for the one he believes is the right one, which is along the lines of Bavinck, Vos).

Kersten is not commonly known and cited in this country, as his early 20th century influence was primarily in the Netherlands. His influence in the USA comes primarily through the NRC denomination and offshoots.

It might be difficult from an isolated quotation to get the most accurate impression of his thought, one taken from a broader statement, perhaps, than one in which he emphasizes the tight connection between the Covenant of Grace and election.

It is certainly not strange to emphasize the connection, seeing as how it is reflected in the WLC #31,

Q. 31. With whom was the covenant of grace made?​

A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.​

This is a Q&A that speaks of an ultimate relationship between covenant and election. Now, is that the only way about which the CoG may be spoken? Certainly not, because there is also the historical aspect of the covenant, the contingent aspect. The covenant in history is administered by men (in the classic, CT, P&R apprehension), and is therefore subject to the demands and limitations of time and space, of conduct in the ages prior to the end of time.

In the administration of the CoG, as opposed to the substance of it, it is possible, nay, inevitable that there will be participants in the external forms of the covenant who do not possess that which is true inside of the forms, which the forms were designed to carry and which do actually convey the substance to them for whom they were ultimately intended, i.e. the elect.

 

[Romans678]

If your line of questioning would incline to veer from Izaak’s OP and line of inquiry, I would start a new thread in the same forum. A question in line with the OP here is probably not out of line but should stay limited, and again can be taken to a new thread. Comments may get more problematical so do begin a new thread if you’re looking for back and forth.

Excellent! I will keep in line with OP. I had questions earlier but I'm at work at the moment. I will be back soon [emoji106]

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[Romans678]

Greetings Brothers and Sisters,



I wanted to get your thoughts on a topic that, from my perspective, is one of the biggest stumbling blocks when it comes to the understanding of the reformed position on the covenant, and how that relates to baptism. From what I have seen, many Baptists misunderstand what we mean when we talk about “the promise” and how the “promises are to our children”. However, since I know that I am by no means an expert and I myself could be misinformed, I wish to present to you my understanding of this subject, and invite your critiques and/or corrections.

From my perspective, the Baptist (which at one point included myself) confuses promise with fulfillment. Another way of looking at this, is that they confuse covenant with election. From my perspective, when we affirm that “the promises are to our children”, we are not saying that all our children are elect. When I affirm that the promises are to a specific child, I am not saying that in the final analysis, that specific child will be saved. All I am saying is that the promise of salvation is made to that child.

The natural objection to this would be the following: “so, you’re saying that God promises to save this child? What should we conclude if this child clearly falls away from the faith”? To that, my response would be simple: promise of salvation does not equal salvation. For the promises will never be realized without a personal faith. God had promised that the Israelites would inherit the land of Canaan, but a whole generation of them fell in the wilderness. What went wrong? Did God’s promise fail? No, the promise was good. What was lacking was faith. “So we see that they could not enter in because of unbelief” (Heb. 3:19). “For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid” (Rom. 3:3-4). So we see that the promises of God must always be responded to in faith.

I conclude that there are two ways of looking at the promises of the Covenant of Grace. In one sense, from a bird’s eye view, the promises, subsumed under the general promise “I will be their God, they will be my people” is an immutable declaration by God that cannot be annulled no matter how faithless his people are – it is an unconditional promise that God will gather for himself a people who will believe in Him. However, in another sense, from the view of each individual person, it is a conditional promise that must be responded to in faith by the individual, or it will not be true of that particular person – God will not be their God if they do not respond in faith, and they will not receive the substance of the promises of the covenant.

An objection to this line of thinking may be that it sounds Arminian. “Are you saying that God has done his part, now we must do ours”? To this objection, we simply point out that the condition of the covenant (faith) is also a gift of God (Eph. 2:8-10). Therefore, we can rightly say that our children must respond to God’s offer of salvation to them, and yet at the same time we admit that in and of themselves, they have no capability to do so but must be regenerated by the Holy Spirit.

I will leave with a quote from Matthew Henry’s commentary on Genesis 17: “The offer of this eternal life is made in the word, and confirmed by the sacraments, to all that are under the external administration of the covenant; and the earnest of it is given to all believers”. Here Henry differentiates between the “offer” and the “earnest”, which I believe is what I have alluded to above.

I would love to hear your comments, and whether you think I have hit the mark, or if I am badly mistaken! Thank you!

Regarding the subject of conflating the terms "promise" with "fulfillment" and "covenant" with "election", is it possible that we suffer from an over-realized eschatology? Maybe our requirement of a credible confession plays a part in this?

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