Heidelberg 69: How Is Baptism A Sign And Seal?

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  • Heidelberg 69: How Is Baptism A Sign And Seal?

    69. How is it signified and sealed to you in Holy Baptism, that you have part in the one sacrifice of Christ on the cross?

    Thus: that Christ instituted this outward washing with water and joined therewith this promise: that I am washed with His blood and Spirit from the pollution of my soul, that is, from all my sins, as certainly as I am washed outwardly with water, whereby commonly the filthiness of the body is taken away (Heidelberg Catechism)

    In 1971 those one-hit wonders from Canada, The Five-Man Electrical Band dominated the top-40 airwaves with a “Signs,” which complained about the proliferation of signs and about discrimination. TFMEB’s concerns notwithstanding the reality is that see, interpret, and navigate daily life with help of signs almost constantly. Try to imagine a signless utopia. Let’s say you’re a mother with a small child who needs a place to change a diaper. Just then a sign would be most helpful. Poor or improper signs are a bane of late-modern life. The sign suggests that the office you want is down this hallway when it is actually down the other. In truth, we are surrounded by signs. You are reading signs right now. Each letter signifies a sound and a collection of the correct letters, in the right order, makes a word and a collection of words, in the right order with the right punctuation, makes a sentence. In other words, we were created to interpret signs. In the beginning God instituted two signs: one of life and the other of death. According to many writers from the classical period of Reformed theology, we were free to eat from the tree of life but all agree that we were forbidden to eat from the tree of the knowledge of good and evil. The first tree communicated something about the nature of eternal life and communion and the second tree communicated death and judgment. God said: “The day you eat thereof, you shall die the death” (Gen 2:17). Adam understood the message communicated by the two signs and he chose to rebel against the divinely revealed interpretation of the signs in favor of the Diabolical suggestion that just perhaps the Lord is a liar. “Has God really said?” The Evil One was, of course, the first deconstructionist. He proposed that the relationship between the sign and the thing signified (res significant) is arbitrary, that it could be other than what the Lord had said. We chose to believe and trust the lie rather than the truth on the possibility that the Evil One was right, on the possibility that we might be equal with God and in grasping at equality with God we found what the Lord had threatened: death and destruction. When the Lord came in judgment the Evil One was nowhere to be found. Rather, it was the Lord who, though fulfilling his promise of judgment, also made a gracious promise of salvation: “The serpent shall strike his heel, and he shall crush his head” (Gen 3:14–16).

    Since the fall, signs have indeed become more complicated not in and of themselves but because of our sinfulness. Apart from God’s Word, which is his inerrant, infallible, divinely revealed and preserved sign of God’s law and his gospel, and his reliable self-revelation in nature of his existence and his justice (law), signs are written and interpreted by sinful humans. It’s true that even God’s Word, given under the inspiration of the Holy Spirit and preserved by his providence, was given through sinful humans and is interpreted by sinners. Ordinarily, however, signs are composed without divine inspiration. Hence the confusion that often surrounds them.

    Christ’s gospel and his sacraments, however, are not ordinary signs, even though they are the ordinary means of grace. They are ordinary in the sense that:
    • They have been ordained by God
    • They are meant to be used often (as distinct from infrequently or rarely)
    • The water of baptism and bread and wine of communion remain water


    They are supernatural signs insofar as God has willed to use them to signify and seal his promises, insofar as the Spirit operates through them.

    As seals, as I explained under Heidelberg 67, the sacraments guarantee to believers that what the preached gospel offers generally is really true particularly for believers. It is important not to turn the sacraments into magic (ex opere operato) but it is equally essential not to make the sacraments into empty signs.

    We begin with because that is the sign and seal of initiation. It is where the Christian life begins insofar as it is when and where we are initiated into the visible covenant community, whether as adult converts or whether as covenant children, and where our relationship to Christ and his church is formally acknowledged. Our Lord himself instituted the sacrament of baptism in Matthew 28:
    And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matt 28:18–20; ESV).
    Baptism is a divinely-instituted sign and seal. As has been mentioned, our Lord did a great number of things which has not instituted for our perpetual use and observance but baptism is instituted for perpetual use and observance until he returns. It is a sign of the washing away of our sins and it is a seal of the same. Notice how the catechism appeals unashamedly to our sense experience. The sacraments were given to reinforce the preached gospel, to illustrate the preached gospel, to serve as certification to believers that just as certainly as water hit my skin, so surely has Christ made be clean before God. We are washed by Christ’s blood and by his Holy Spirit.

    This is how God has always operated in redemptive history and even before the fall in garden: by speaking, signifying, and sealing his promises to us. Assuming that Adam ate from the tree of life then whenever he tasted that fruit he was reminded and it was sealed to him that should he complete the probation (test) that God had put before him and for which God had equipped him, so too he was to enjoy eternal fellowship with God. Adam had to trust his sense experience and the goodness and trustworthiness of God and his promises.

    As sinners we have trust issues. We are minded, after the fall, to trust everyone but the one whom we should trust. By his grace, however, he has given us new life (Eph 2:1–4). He has made us a new creation (2 Cor 5:17). Baptism signifies our identification with his death (Col 2:11–12). This is why the Apostle Peter, when those who were gathered at Pentecost, who had heard the gospel and seen the power of the Spirit and the power of the risen Christ, said “what shall we do?” Peter said:
    “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit (Ac 2:37–38; ESV).
    Baptism is the sign of initiation into the visible new covenant community. The Baptizer had promised this day (Matt 3:11). Water baptism is a sign to all and seal to believers of that reality. It is, as Paul says in Romans 6:3,4 and Colossians 2:11–12, a sign and seal of our identification with Christ. Just as circumcision did not create the reality it signified so baptism signifies and seals without creating the reality. The Spirit creates the reality through the preaching of the holy gospel but that does not empty the sacraments of significance. They are as significant as we are weak and needy. They are as significant as the gospel message is wonderfully gracious and powerful.

    Source: Heidelberg 69: How Is Baptism A Sign And Seal? | The Heidelblog

  • #2
    Originally posted by William View Post
    Christ’s gospel and his sacraments, however, are not ordinary signs, even though they are the ordinary means of grace.
    Faith is the only means by which we receive God's grace. "For by grace you are saved through faith." Baptism and communion are ways in which we declare to others that we have received that grace.
    Clyde Herrin's Blog
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    • #3
      Originally posted by theophilus View Post
      Faith is the only means by which we receive God's grace. "For by grace you are saved through faith." Baptism and communion are ways in which we declare to others that we have received that grace.
      G'day Brother Theo!

      I disagree. Regeneration precedes faith. A man dead in trespasses and sins has no desire for spiritual pleasures, they cannot see (John 3:3), let alone enter the kingdom (John 3:5), or even draw near (John 6:44) to the object of faith - Jesus Christ - without first receiving grace through an act of monergism (regeneration). Ephesians 2:5 emphasizes this timing:
      • Ephesians 2:5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved

      However, if you are only talking about Justification, then through faith we are saved, but it is not our faith that saves us, it is the object of our faith Jesus Christ that imputes righteousness to us. The rest of the verse emphasizes:
      • Ephesians 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

      Furthermore, I disagree as to whether everyone that is baptized is necessarily regenerate or saved. Unless it is your contention to suggest that everyone that receives water baptism is saved? Baptism is a sign of visible membership into the Church Acts 2:41. The people in Acts received the "mark" and were marked out and brought into the Church to be Disciples of the Lord Jesus Christ. Christian Baptism is not a sign and seal of our faith, it is not a sign and seal of something that has actually happened in the one that has been baptized, rather Christian Baptism is a sign and seal "of the work of God" pointing to Him redeeming sinners, and not something "in us", but rather something that "God has promised" to us in the Covenant of Grace.

      I think any reader can for themselves decide which view gives Glory to God alone, leaving not an iota of boasting on man's part.

      God bless,
      William
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