I recently listened to the New Geneva Podcast’s Case for Infant Baptism (Part 1).
The podcast is both a positive presentation of a case for infant baptism as well as a response to various Baptist criticisms or questions. A portion of the interaction is specifically identified as relating to 1689 Baptists, and I wanted to respond briefly on a few points.
The hosts focus in on the key difference between 1689 Federalists and Reformed paedobaptists, namely that the Mosaic and Abrahamic covenants are not the covenant of grace. Angela and Ben noted that credo and paedobaptists agree that salvific benefits won by Christ in his sacrificial death reach back in time. Angela expressed that she had not received a sufficient explanation of how the benefits of that sacrifice were administered to believers in the Old Testament if the Abrahamic covenant was not the covenant of grace.
What must be discussed at that point is typology (and the unhelpful ambiguity of the language of administration), and I would suggest two posts that seek to explain, in brief, the perspective of 1689 Federalism (or at least my own perspective) on such a question:
I would also like to point out that the argument was already expressed by Scott in the podcast, when he said that “the covenant of grace was administrated through the Mosaic covenant, but it [the Mosaic covenant] was not the covenant of grace itself.” We would make the same move with regard to the Abrahamic covenant.
This, of course, brings us to another area that was discussed, namely passages such as Romans 4 and Galatians 3 and the argument that Jeremiah 31 contrasts the new covenant with Moses, not Abraham. I hope to address these passages in another post, soon. But for now, I simply want to point out that Romans 4:11, quoted in the podcast, contains ambiguities that the translator/interpreter must clarify.
καὶ σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ
and sign received circumcision seal of the righteousness of faith that in the
ἀκροβυστίᾳ (Rom. 4:11)
This passage does not say, necessarily, that circumcision was the sign of the righteousness of faith that Abraham had while uncircumcised. Romans 4:11a needs more argumentation than the English translations provide in order to substantiate some of the points made in the podcast. But podcasts are podcasts, not journal articles. So I’m not criticizing a lack of exegesis, just pointing out for now that the translation appealed to in the passage is debatable, and therefore so is the theological point drawn from it.
Lastly, Isaiah 54:13 was appealed to as being another new covenant promise along with Jeremiah 31, a promise that explicitly speaks of children.
Isaiah 54:13 All your children shall be taught by the LORD, and great shall be the peace of your children.
However, this fails to realize that the prophets project the future in the language of the present. More so, this fails to realize that Jesus quoted this passage and applied it to say that being taught by God means hearing the voice of the Son and believing in him.
45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me–
46 not that anyone has seen the Father except he who is from God; he has seen the Father.
47 Truly, truly, I say to you, whoever believes has eternal life. (John 6:45-47)
So, yes, Isaiah 54:13 belongs with the Jeremiah 31 promise that all God’s people will know the Lord and be taught by him, because Christ is the heart and head of the covenant, and all who are in the covenant are those who heard his voice and believed in him. And we are to regard people as in covenant based on the same.
John uses these promises in the same way in 1 John 2:20-27,
20 But you have been anointed by the Holy One, and you all have knowledge.
21 I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth.
27 But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie– just as it has taught you, abide in him.
In context, the meaning is that all of Christ’s people have a saving knowledge of him, and false teachers claiming to have secret knowledge necessary for Christianity automatically invalidate their claims of authenticity.
For our purposes, an appeal to Isaiah 54:13 must explain Jesus’ use of it, and I think that the way it was used in the podcast failed to take that into account.
I hope that this interaction will help to particularize and sharpen some of the dialogue between us. I appreciated and enjoyed part 1.
3 thoughts on “Select Counterpoints with the New Geneva Podcast”
When you say “the unhelpful ambiguity of the language of administration” isn’t that a little ungracious towards those who wrote the Westminster Confession of Faith? One would think that since you took so much of what they wrote and put it in your own confession that you would not think so lowly of their terminology in chapter 7.
perhaps the writer was thinking about nuances of meaning encountered in his readings and discussions. ????. I too await his gracious reply.