You may have heard about the Romans Road to Salvation. It starts with understanding that we are sinners (3:23), that the consequence of our sin is death (6:23a), that Jesus died for our sins (5:8), and as a result we have the gift of eternal life (6:23b). All we have to do is confess that Jesus is Lord and believe in our hearts that Jesus was raised from the dead (10:9). This is an extremely easy way to understand God’s plan of salvation for us, and it might have been how you came to know Christ or understood salvation in a clearly organized manner.
Ezekiel also has a Road to Salvation, but it’s not as clear as Romans. It’s more of a “Backcountry Road.” It tells the same plan of salvation through the lens of exile, identity, and heart transformation. Who would have thought that a prophecy directed towards the Israelites in Babylon would include the Gospel message? Let’s take a look.
The “Heart of Stone”
Just as the Romans Road shows that we are sinners, Ezekiel shows that we have “inherited” sin. In Ezekiel, sin is described not just as ”bad behavior,” but as having a “heart of stone.”
And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh – Ezekiel 11:19
And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. – Ezekiel 36:26
Having a heart of stone doesn’t just mean doing wrong things. Just as a stone, the heart is dead, unresponsive, and cold. This is how Ezekiel describes the heart that is “dead in the trespasses and sins” (Ephesians 2:1). We were born with this heart of stone. It’s what we inherited from Adam and Eve when they sinned in the garden of Eden. “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” (Romans 5:12).
Ezekiel even notes that God searched for just one person to “stand in the gap” for the land and found no one. There was no one who would go against practicing extortion and committing robbery.There was no one who could speak out against evil and encourage them to turn to God because they had a heart of stone. “None is righteous, no, not one” (Romans 3:10).
The Personal Responsibility (Ezekiel 18:4)
So if we inherited the heart of stone, then we aren’t responsible, are we? After all it was Adam and Eve who sinned. We are merely victims who inherited this sin nature and the heart of stone.
This is where Ezekiel pulls the individual out of the crowd:
Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die. – Ezekiel 18:4
God reminds us that we aren’t just biological accidents or products of our parents. We are His creations. All souls belong to God. We cannot blame Adam for our personal choices. Adam may have given us the “heart of stone” as a sin nature, but we are the ones who act on that nature. We are the ones who decide to take the broken car and drive it into a ditch. Ezekiel establishes that we are personally accountable for the sin we commit.
The Great Impossible (Ezekiel 18:31)
We have now established that we inherited a heart of stone, and we are personally responsible for the cold, sinful actions that come out of this heart. How can we be freed from this? What do we need to do to restore our relationship with God? Ezekiel commands, “make yourselves a new heart and a new spirit.”
Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? – Ezekiel 18:31
How are we to do that? How do we take our heart of stone and make it a heart of flesh? We cannot perform our own heart transplant. Let alone, we are like statues made of stone. We wouldn’t even have the initial thought to desire to make this happen. What kind of statue suddenly thinks that they want to have a heart of flesh?
Just as the Israelites in exile couldn’t walk home through the desert and reconstruct their nation without God’s help, we can’t take on a new nature on our own.
Divine Heart Surgery (Ezekiel 36:26-27)
It is God who causes us to desire a heart of flesh. God doesn’t give us a manual on how to do the heart surgery. He performs the heart surgery himself.
And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. – Ezekiel 36:26-27
God opens us up, takes out the heart of stone, and replaces it with a heart of flesh. The heart of flesh enables us to look to God and follow his ways. He also gives us the Holy Spirit who guides and directs us to Jesus and to holiness. The Spirit continuously sanctifies us and makes us more like Jesus.
This is exactly the same message in Romans 8. The Spirit gives us life. The Spirit enables us to put sin to death and allow us to truly live.
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. – Romans 8:11
For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. – Romans 8:13
Turn and Live
God wants us to live. He wants to replace our stone hearts with hearts of flesh. He wants to give us the Spirit who enables us to turn away from sin and live sanctified lives. This is God’s plea in Ezekiel.
For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live. – Ezekiel 18:32
So whether you’re on the Romans Road or the Ezekiel Road, the destination is the same. It is not just going to heaven. It is about “coming home” from the exile of sin. It is about turning to life with God.
While reading Luke 16 during my devotions, I came across a puzzling text, Luke 16:1-13. This is the familiar parable of the dishonest manager. I had read this several times in the past and have heard sermons and Sunday school teachings on this parable. However, on immediate reading I could not help but keep getting confused. Why did the master commend the servant for being dishonest? Why would people in this world be better than “sons of light” (Christians)? What does it mean to be received into eternal dwellings (heaven) by making friends by unrighteous wealth? A careful reading of the text helped answer these questions. It reminds me of the importance of reading slowly and quickly.
Discovering Eternal Shrewdness (Luke 16:8-9)
The manager was on the brink of getting fired by his master. He immediately took action to prepare for unemployment. He went to each of his master’s debtors to reduce their debts. By doing this, he made the debtors obligated to him and secured friendships so that when he is unemployed, he will have a circle of friends to go to after he is fired. He wasn’t just looking at the negative situation of getting fired. He was looking forward to what he would need to do to prepare for his unemployment.
Upon this comes the key verse, “The master commended the dishonest manager for his shrewdness” (v.8). The key to this verse is that the master commended the shrewdness or cleverness. He was working strategically to prepare for a change in his situation. This shrewdness is what Jesus wants us to learn from. “People of this word” are often practical, calculating, and driven by self-interest. They know how to look out for their own interests and make connections for their own benefit. On the contrary, “people of the light” tend to be detached from this world, focusing on spiritual matters more than the aspects of this world. How often have we heard, “we don’t have enough to cover the expenses, but we must have faith.” Believers can learn from the world in how we manage our resources.
It is important to note that Jesus isn’t teaching us to mimic the manager’s morality. We are to learn from his methodology. If a worldly, dishonest person has the ability to plan for a temporary earthly crisis, even more should “people of the light” should use their resources for an eternal reality. Shrewdness isn’t about being sneaky. It’s about being strategically prepared.
With this shrewdness, we are to “use worldly wealth to gain friends” (v.9). We are to use the resources God has given us in a wise and eternal-minded way. The resources are “worldly wealth” because it is temporary and can be used for unrighteous purposes. We have the opportunity to redeem these resources for godly purposes. So then, “gain friends” refers to practical ways to do this. This includes helping the poor and needy, investing in God’s kingdom by supporting ministry, and aligning ourselves with God’s will and purposes with the resources we have. At the same time, we are to remember that the resources are temporary.
“When it is gone” shows that it will eventually be lost through death or other circumstances. As we invest in eternal purposes, we can be assured that we will be “welcomed into eternal blessings.” This does not mean we are given passageway into heaven because we used our resources for eternal purposes. Entry into “eternal blessings” comes only by grace (Ephesians 2:8-9). This is more around the “welcome” or reception we will receive as we enter heaven. The resources we contributed may lead to those who are touched by the Gospel and will welcome you in heaven. God may provide an added welcome and approval for having lived a life of faithful stewardship.
Choosing the Right Master (Luke 16:11-13)
How, then, are we to be faithful stewards of all that God has given us? Verse 11 gives us a hint: “So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches?” This seems like common sense. We would not entrust our wealth with someone who is known for wasting it or does not know how to invest wisely. God is, in a way, testing us to see how we handle worldly wealth. If we cannot be good stewards of what God has given to us, he will not give us greater, more valuable, and eternal riches of God’s kingdom.
After all, “…if you have not been trustworthy with someone else’s property, who will give you property of your own?” All of the resources we have belong to God, and God is entrusting us to properly manage them. We should always be mindful that we are stewards, not owners, of these resources. If we are faithful, we will be given an eternal inheritance in heaven. This is not referring to whether we will enter heaven but pointing to the rewards that God will give us for faithfulness (Col. 3:23-24, 1 Cor. 3:12-15).
We often fall into the trap when we misunderstand ownership. When we believe that we own our money, we feel that we need to protect it at all costs. The money starts to own us. This leads to the “love of money” that creates anxiety. However, when we truly believe that God owns the money, we no longer need to protect it ourselves. Money is a great tool to expand the Kingdom of God, but it can also become an enslaving master.
As we learn to be wise in how we handle our wealth from the world, we must not fall into the trap of serving money itself. “No one can serve two masters… You cannot serve both God and money.” Having money is not evil. Managing money wisely is not evil. Pursuit of money and the love of it as an end in itself is in direct conflict with serving God. We should serve God with the resources entrusted to us. How we use money should be purposeful and focused, aiming to receive eternal rewards. We should not serve our own interests but seek God’s interests. When we focus on accumulating wealth for ourselves, it takes away from our devotion to God. We cannot serve both masters.
Avoiding the Trap of Greed (1 Timothy 6:5-10)
I was in the financial industry for 14 years and saw first-hand what serving money looks like. In investing banking, extremely smart people used their wealth of knowledge to exercise greed. They were good at making millions in a single transaction. They secured lavish bonuses. However, the result was people who looked down on others who had less than them. It was endless hours in the office addicted to making more money. For some, it was ending up being arrested for engaging in illegal transactions. This was an environment full of endless pursuit of greed and lack of hope.
This is the sort of situation 1 Timothy 6:9 was referring to: “Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil.” Wanting to get rich is not the problem. It’s where the heart is. Are we pursuing money for the sake of increasing our wealth? For the sake of self sufficiency? Or is it to put ourselves above others? These self centered motives are what lead us away from God and towards sin and destruction.
In fact, this passage says, “Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” The drive towards self sufficiency will drive you away from sufficiency in God. Because you are relying only on yourself (and your money), you become increasingly anxious that your needs are met. You can’t sacrifice any time away from your work or investment activities because every minute you aren’t engaging in investment activities means loss of opportunity for gaining more wealth. Even Christians are vulnerable to this temptation – as I have seen first hand.
What is the alternative? Gaining “godliness with contentment” (v.6). We don’t bring anything into this world. God gives us everything that we have. For those bankers who are addicted to making more, the more “shrewd” move would be to be content with basics like “food and clothing.” Rather than pursuing gain in the bank account, we can have the peace of having enough. Contentment actually eliminates the endless pursuit and lack of hope often seen in the financial industry. It allows us to trade the “many griefs” with the security of God’s care. After all, even as we are worth more than sparrows, God provides for the sparrows and us alike. “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows.” (Matthew 10:29-31)
Taking Hold of Truly Life (1 Timothy 6:17-19)
As Christians we can take a warning from 1 Timothy 6:17: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth”. Wealth can lead to a sense of superiority or self-reliance. When we have more, we start thinking that we are better than others. We easily start thinking that everything we have is a result of our own efforts. We forget that it is God who entrusts resources to us. This gives us a false sense of security and hope. Money is temporary and can be “gone.” True security and hope are only found in God, who is the ultimate provider.
What is the alternative? “…do good, … be rich in good deeds… be generous and willing to share” (v.18). Instead of accumulating riches for ourselves, we are to use our resources for good. This is equivalent to “using worldly wealth to gain friends for yourselves” (Luke 16:9). By doing good deeds and being generous and willing to share, we invest in eternal things. We are directly serving Jesus by helping the needy (Matt. 25:40). Sacrifices that we make for others are pleasing to God (Heb. 13:16). Generosity results in thanksgiving to God (1 Cor. 9:11).
When we do good deeds and are generous, we are “[laying] up treasure for [ourselves] as a firm foundation for the coming age” (v.19). Our motivation is in the eternal, echoing what Jesus taught about “eternal dwellings.” Doing good deeds and being generous is seen as an investment in heaven. We are building a firm foundation on top of the salvation we received.
This “life that is truly life” is where the shrewd manager’s logic takes us. It is a life where your security isn’t tied to uncertain wealth that can be lost. You can place your trust in the Father who numbers the hairs on your head. By aligning our resources with God’s purposes, we are putting it where it can provide a foundation of hope. Good deeds and generosity with an eternal purpose always lead to hope. This is how we “take hold of the life that is truly life” (v.19), by aligning our resources with God’s eternal kingdom rather than just our bank accounts.
One of the biggest challenges I faced in Japanese churches is “unity.” When we first started attending a certain Japanese church, we were told that we are free to express our thoughts and that we should openly discuss disagreements in the church context. They said that we are 仲間 or “one of us”. Over the years, we realized that they expected us to adopt their ways of thinking and ways of doing things, since we are part of them now. They said that this what the Bible means when it says 一致 (“unity” in the English translation). So what, then, is “unity”? What did it mean in the Biblical context, in its original context when it was written?
Unity in the New Testament
Two verses come to mind from the New Testament when we think about “unity”: Ephesians 4:3 and 4:13.
“eager to maintain the unity of the Spirit in the bond of peace.” Ephesians 4:3
“until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ,” Ephesians 4:13
In both verses, the Greek word used for “unity” is ενιˊτης (henotēs). It comes from ει~ς (heis), meaning “one.” It implies a state of being one, oneness, solidarity. From its root meaning of “oneness” or “solidarity,” one might initially assume it means a group agrees on the same thing, leaving no room for argument or discussion. In fact, this Greek word focuses on the state of being one – a profound relational and spiritual oneness – rather than an enforced uniformity of opinion or the absolute absence of discussion. If we look at the immediate context of these verses, this nuance quickly becomes apparent.
“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace.” Ephesians 4:1-3
Ephesus was a diverse city, with people from various backgrounds and cultures. It was home to the immense and magnificent Temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. This brought pilgrims from all over the Mediterranean, creating a vibrant, yet also deeply pagan, religious atmosphere. There were numerous other shrines, temples, and cults. This environment fostered a culture of religious tolerance and syncretism, where people often blended different beliefs.
The church was also a diverse one, with members coming from both Jewish and Gentile backgrounds. As such there were conflicting thoughts around how one ought to live out their faith. Jews often believed in strict adherence to the law, including circumcision, and some within the church may have encouraged Gentiles to follow these same practices, creating tension. It is under these circumstances that Paul was calling for unity. What sort of unity was Paul calling for?
“4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all.” Ephesians 4:4-6
These are the non-negotiable points of unity. These are the things believers must be united on. They are the fixed points around which diversity can flourish. This helps define the scope of unity Paul is talking about. Notice that he does not talk about which ministry is more important, the mode of baptism, the order of the service, or how church leadership should be set up. None of these are points where we need to have unity. There needs to be unity in the core truths relating to God, faith which includes the indwelling of the Holy Spirit, and baptism (identification) into the body of Christ. There can be diversity in the way that these truths can be carried out.
“7 But grace was given to each one of us according to the measure of Christ’s gift… 11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ,” Ephesians 4:7, 11-12
Different gifts were given to different believers, and these gifts were given by Christ. This not only affects the way that we do things or how we structure things in the church, but it also affects the way we think about what the Bible is saying. While there must be unity in core truths, there can and should be diversity in how we interpret and apply the Bible in our daily thoughts and actions, as we are all led by the Spirit and gifted differently. This very diversity, when embraced within the framework of foundational truths, builds up the body of Christ and contributes to genuine unity.
Unity in a Western Context
How does the New Testament understanding of “unity” compare with how it is understood in a western context? There certainly is a strong emphasis on individual thought and freedom. Thus, when you attend a healthy church you are often encouraged to read the Bible on your own and investigate whether what is said by the preacher is aligned to the Bible. This has often led to great discussions in church communities that align them better with the Bible, while there are other cases where it has led to division. Denominationalism is a good example of this. Each denomination has their own emphasis, and they all insist that their beliefs are aligned with the Bible.
In Western contexts, much like the environment influenced by Sophists in ancient Ephesus (known for their rhetoric, eloquent speaking, and persuasive argumentation), building your case, stating your opinion, and refuting others’ arguments is standard practice. It is widely acceptable to have a different opinion than others in practices, worship styles, and non-essential theological interpretations. Disagreements are often tolerated within a broader framework of unity.
Unity in a Japanese Context
In most Japanese Bibles, ενιˊτης (henotēs) is tranted as 一致 (icchi). What does icchi mean in a Japanese context?
Icchi, on the one hand, has the sense of one-ness of heart, working together, and being a collective body. This appears to be similar to what the New Testament teaches about how a church should be. The group works together as one body towards the same goal. On the other hand, icchi also means that there is absolutely no difference and that everyone is on the same page. There may be several opinions out there, but where there is icchi there is absolutely no difference in opinion, process, and ideology. There is unanimity. If you have icchi with a group, it means you are conforming to that group.
There are several factors from Japanese culture that contribute to this. Japanese culture places a very high value on group harmony (和,wa), which avoids conflicts and drives a group to consensus. There must be icchi because there must be Wa in every Japanese social context. There is also a culture of consensus-driven decision making. Before any decision is made, there is a long process of speaking to every stakeholder and ensuring that there is a consensus before moving forward. Disagreements are suppressed or not expressed. There is a pressure to confirm, as challenges are seen as disruptive.
This is prevalent in the Japanese church. When a pastor or respected elder speaks, there is very little to no confrontation even if they are wrong. When the church leadership makes a decision and they know there are certain individuals who disagree, separate individual meetings are held to drive those individuals to conform. If those individual meetings do not work, the individual will be called into the leadership meeting and be questioned why they are not “with the group.” In worst cases, the individuals will be called out during congregational meetings as being disruptive or argumentative. This is all in the effort to suppress diverse thinking and uphold the icchi of the church.
Towards a Fuller Understanding of Unity
The Bible presents ενιˊτης (henotēs) as oneness in Spirit/faith, relational solidarity, allowing for diversity. Western “Unity” is understood as core doctrinal agreement, shared mission, and tolerates diversity in non-essentials. Japanese 一致 (icchi) has a strong emphasis on unanimity, conformity, and consensus, all in an effort to uphold the cultural value of “Wa”.
The problem with icchi is that it not only foregos the original meaning that the Bible presents, but it creates a burden for Japanese believers to suppress their thoughts and conform to their leadership. It could also suppress individual conscience or theological exploration. It can lead to ostracization of those who don’t perfectly conform, even if the difference is non-essential. There is a shift in focus from unity of the Spirit (which includes diversity) to a unity of opinion.
The Bible clearly shows us where we are to have unity and where we are allowed diversity. For Western believers, understanding henotēs challenges us to consider where our individualism might lead to fragmentation and how we can better set aside non-essential differences for the sake of Christ and the Gospel. For Japanese believers, understanding henotēs beyond the common interpretation of icchi can reveal a profound freedom to explore and express their Spirit-led convictions, fostering a unity rooted in love and Christ, rather than compelled conformity.
Genuine unity is often harder than mere agreement; it requires love, patience, humility, and a willingness to understand and bear with one another. It’s about being “one in Christ” even if we don’t always think identically on every single point. Perhaps true unity is not the absence of disagreement, but the presence of love and respect that allows for healthy disagreement within a shared bond in Christ.
Our first child was baptized last Sunday. This was a huge milestone for us, seeing our child come to accept for their own the faith that we had been raising them under. While part of them coming to faith was due to the talks with our child and what they have been hearing at church, I believe that a big factor in translating those teachings into personal belief was due to the Christian school they are going to and the youth group that takes place every other week. This is similar to my personal experience, having been raised in a Christian home but not really accepting the faith on my own until I went to youth camp. This is why I believe children need an opportunity to step away from their immediate family’s influence at times and think through what they have been taught and personalize it.
The interesting part of the baptism was that it happened at a Presbyterian church. My wife and I have had Baptist influences regarding baptism, and we felt it most appropriate for our child to become fully wet (if not fully immersed) during baptism. Of course, this is contrary to how most Presbyterians baptize, which is by sprinkling. While we have our differences, the leadership at the church agreed to set up a pool outside (there was no baptismal), and the pastor proceeded with an immersion baptism for the first time ever in his career. We were very grateful for their accommodations, and it was refreshing to see such a desire to serve the members more than lord over them.
I will not say, though, that we have not had our share of discussions around what it is that Presbyterians believe about baptism. I still get teased about how I should “repent” of my theology. However, I do not find credible evidence from the Bible around accepting the notion of “covenant baptism” as it is applied by the Presbyterians.
As an example of how “covenant baptism” is explained, here is a video that I was given to watch.
While the video has decent explanations from the Bible, I am still left with several questions.
Does the New Covenant apply to believers and non-believers?
Jeremiah 31:34 is used as evidence for this. “And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.” The argument goes that all covenants in the Bible include believers and non-believers, and the New Covenant is no exception. Although verses 31-33 mentions that “they shall know me… For I will forgive their iniquity, and I will remember their sins no more”, verse 34 mentions that no one needs to teach their neighbor to “know the Lord,” which means that the prophecy has not yet been fulfilled because there are obviously teachers and preachers today. The New Covenant provided has not reached its “fullness,” when Jesus returns and separates the believers from the unbelievers. Thus, in the present age the New Covenant applies to believers and unbelievers, where there needs to be a continuous teaching to “know the Lord.”
While the argument appears to be credible, there are a few challenges.
First, taking a passage that is a contiguous thought process and splitting it so that part of it applies to present age and another part to the future, can lead to incorrect interpretation and application. Verses 31-34 is one statement, so it would be more natural to try to understand its message in one context and setting.
Second, the prophet Jeremiah is referring to a New Covenant that includes putting God’s law within the hearts of the people, the people belonging to God, the people knowing God, and God forgiving their sins. It is natural to see that the New Covenant is referring to a people who already know and belong to God and who do not need to be taught to “know” (yada) or acknowledge God. This prophecy is not something for the future pointing to Christ’s separating the believers and unbelievers when he returns. This is a New Covenant given to those who have already put their faith in Christ.
Third, we now have the Holy Spirit within us who teaches us all things and brings to our remembrance all that Jesus has said to us (John 14:26). True, we still have pastors and teachers today, but ultimately it is the Holy Spirit who causes and enables us to follow Jesus (John 16:13-15; Gal. 5:16).
Is baptism a sign of the covenant?
Assuming that the New Covenant applies to both believers and non-believers, it is argued that this includes those who are believers in the church and their children. In order to signify that the children are part of the covenant, a sign is given to them in the form of baptism. This baptism becomes a commitment for the community to participate in influencing an inward change in the child as they are raised in the covenant community.
This argument also appears to be credible and refers to how covenants were applied throughout the Old Testament. However, at the forefront of this argument is the assumption that the New Covenant applies to both believers and non-believers, and there are challenges to this.
The video also rightly notes that baptism is an outward expression of an inward belief for believers. The caveat to this is that the video also mentions that the case is different for infants. The Bible has a lot to say about baptism being an expression of one’s belief.
Christ also suffered once for sins, the righteous for the unrighteous ,that he might bring us to God, being put to death in the flesh but made alive in spirit… Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.
1 Peter 3:18-21
Baptism is not a sign of the covenant. It is pointing to Jesus’ death, burial and resurrection. By being baptized we are identifying with what Jesus has done for us so that we can appeal (or respond) to God with a good conscience. In other words, the act of baptism does not save us, nor does it seal us within a covenant community, but it signifies what God has already done for us and how we have responded to this in faith. It is an outward expression of inward belief.
In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
Colossians 2:11-12
We are not circumcised physically as the males in Israel were in the Old Testament. Our hearts are circumcised as Jeremiah prophesied. Circumcision is an act of the Holy Spirit bringing a person to faith in Christ. The heart circumcision is then demonstrated by baptism, which signifies externally what happened to our hearts. We were buried with him in baptism and raised with Christ “through faith.”
How are New Covenant members defined?
There are challenges in accepting that the New Covenant includes non-believers and believers. It is also challenging to accept that the sign of the covenant needs to be applied to the non-believing children of believers. How, then, can we define who is included in the New Covenant?
But to all who did receive him, who believed in his name, he gave the right to become the children of God, who were born, not of blood nor the will of the flesh nor the will of man, but of God.
John 1:12-13
First, we can see that the children of God are not born of flesh nor the will of man. They are not the physical descent of believers as they were in the Old Testament. Children of God are those who receive and believe in Jesus. They are enabled to receive and believe Jesus by the Holy Spirit. Being born into a believer’s family does not make them children of God.
But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.
Romans 9:6-8
Second, even in the Old Testament covenants, not all descendants of Israel were considered to be part of Israel. Just because they were born into a household in Israel, they were not necessarily part of the people of God. Verse 11 says, “though they were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls”. It is the election of God that enabled individuals to be part of God’s family and receive the benefits of the New Covenant.
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. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.
Acts 2:38-39
On the one hand this text seems to encourage believers to baptize their children because they are part of the promise (New Covenant), but a closer examination of the text is warranted.
We see an exhortation to “repent and be baptized.” This is the standard order of events prescribed by this text. There needs to be a repentance and faith in Christ, and then baptism follows. Because baptism is an outward expression of an inward change, it does not make sense to baptize children before there is faith.
The promise for forgiveness of sins and receiving the Holy Spirit is for believers, for their children, and for anyone else. The caveat is “everyone whom the Lord our God calls to himself.” Although as parents we want all of our children to be part of the New Covenant, this cannot happen unless God calls them. Physical descent does not guarantee their membership into God’s family.
Yet we lean on God’s word and trust that all who receive and believe in Jesus become the children of God. That’s why we commit ourselves to raise our children to know the Lord and exhort them to follow him. That’s why we pray for them and address their questions when there are doubts. Just as our first child came to faith and was baptized, we continue to live out our faith and have conversations with our children so that they can truly be part of the New Covenant.
