By Thomas R. Schreiner

Is believer’s baptism the transparent educating of the recent testomony Scriptures? What are the ancient and theological demanding situations to believer’s baptism? What are the sensible purposes for believer’s baptism this present day? quantity within the NEW AMERICAN statement stories IN BIBLE & THEOLOGY (NACSBT) sequence for pastors, complicated Bible scholars, and different deeply devoted laypersons addresses those compelling questions.

Indeed, Believer’s Baptism begins with the assumption that believer’s baptism (as against boy or girl baptism or different religion proclaiming tools) is the transparent educating of the recent testomony. alongside the best way, the argument is supported via written contributions from Andreas Kostenberger, Robert Stein, Thomas Schreiner, Stephen Wellum, Steve McKinion, Jonathan Rainbow, Shawn Wright, and Mark Dever.

Users will locate this a good extension of the long-respected NEW AMERICAN COMMENTARY.

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Hence John's baptism was not an end in itself but had a Christological orientation. Likewise, repentance or works in keeping with it were not the ultimate goal, but rather people's preparation for the Messiah. 50 John 3:23 places Jesus and his disciples in the Judean countryside, administering baptism, subsequent to Jesus' attendance of the Passover in Jerusalem. John, too, was baptizing at Aenon near Salim (John 3:23). In light of the absence of references to baptism later on in any of the Gospels, it appears that the baptizing activity of Jesus and his disciples is limited to the early stages of Jesus' ministry.

Rather, the not-yet urges God's people to continue to believe until the last day with the firm assurance that God will complete what he has started (Heb 6:13–20). 11 The argument of Hebrews is amazingly truncated when its newness is limited to the abolishing of the ceremonial law (Niell, “Newness of New Covenant,” 142–46), and knowing the Lord is interpreted to mean that new covenant believers 37 know the Lord without the mediation of the Levitical priesthood (148–53). 2, in W. L. Lumpkin, Baptist Confessions of Faith (Valley Forge, PA: Judson Press, 1969), 269.

Hence, some in the new covenant community are not truly believers (“Infant Baptism,” 156–74). This is an intriguing argument, but it misapplies the categories of inaugurated and consummated. We agree that the new covenant is inaugurated and not yet consummated. But such a truth does not mean that some of those who know the Lord, have the law written on their heart, and are forgiven of their sins may not be truly believers. The not-yet element of the eschatology of Hebrews means that those who are now partakers of the Holy Spirit (Heb 6:4) are not yet perfected, but they will truly be perfected on the last day.

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