A correct hermeneutic strives for an “analysis of the plain meaning of words in their literary and historical contexts.” (Moore, The Hermeneutic of Historical Distance). It is essential that the Bible student keep before him a sound philosophy of interpretation when examining any passage, especially when that passage is difficult or controversial. Someone who forces his own denominational or religious ideals on the text of Scripture is not being a workman who “correctly handles the word of truth” (2 Timothy 2:152 Timothy 2:15English: World English Bible - WEB15 Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth.WP-Bible plugin). Admittedly, though, the Bible does “contain some things that are hard to understand” (2 Peter 3:162 Peter 3:16English: World English Bible - WEB16 as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.WP-Bible plugin), one example being Jesus’ statement in Matthew 16:18Matthew 16:18English: World English Bible - WEB18 I also tell you that you are Peter, Peter’s name, Petros in Greek, is the word for a specific rock or stone. and on this rock Greek, petra, a rock mass or bedrock. I will build my assembly, and the gates of Hades will not prevail against it.WP-Bible plugin: “And I say also unto thee, That thou art Peter, and upon this rock I will build my church.” What does this statement mean? What is the “rock?” To answer this question, this article presents a concise synopsis of the major views on the passage and sets forth the most likely conclusion.
The disagreement revolves around a pun spoken by Christ after Peter’s great confession of Christ as the Son of God. The pun uses two similar Greek words: “you are Peter [Petrov] and upon this rock [petra] I will build my church.” There are three major views as to what is meant by “this rock.” Does “this rock” refer to (1) Christ, (2) to Peter’s confession, or (3) to Peter himself?
According to the first view, Christ is the petra—the bedrock of our faith. In other words, Christ is saying to Peter, “You are a little rock, and upon this massive rock [pointing to Himself] I will build my church.” Those who hold this view maintain that the two Greek words are distinct from each other both grammatically (Petrov, masc.; petra, fem.) and in their meaning. Peter, of course, is Petrov, and petra refers to Christ. Why would someone take this view? There are several arguments that seem to support this view. First, other passages in Scripture refer to Christ as the foundation of the church. 1 Corinthians 3:111 Corinthians 3:11English: World English Bible - WEB11 For no one can lay any other foundation than that which has been laid, which is Jesus Christ.WP-Bible plugin speaks of “the foundation…which is laid…which is Jesus Christ.” Some even say that petra never refers to man, but only and always of God. A second argument to support this view is the conjuncture that that Jesus pointed at himself when he made the statement of “this rock.” A final argument affirms that Peter could not have been the rock, because there is no way that Christ would build the church on mere man like Peter. The rock, therefore, has to be Christ.
The second major view states that the petra upon which the church is built is Peter’s confession. Jesus’ statement to Peter comes on the heels of Peter’s bold affirmation of “Christ, [as] the Son of the living God.” Christ, in reply, states “’upon this rock of revealed truth—the truth you have just confessed—I will build my church.’” The proposition which supports this position is that there is a difference in meaning between petra and Petrov. Lenski writes that “the plain distinction…between these two terms should be noted” (The Interpretation of St. Matthew’s Gospel, 625). Those who hold to this position state that it agrees with other Scriptural statements about the church’s foundation. “The apostles and prophets,” in Ephesians 2:20Ephesians 2:20English: World English Bible - WEB20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;WP-Bible plugin, “laid the foundation in their teachings concerning the Lord Jesus Christ,” (NASB) just as Peter does in this passage. One other argument is that the very essence of the church demands that her confession be the foundation. Any true church can only exist on the foundation of correct doctrine—the doctrine that Jesus is the Son of God. Since this is true, Peter’s faith must be the rock upon which Christ will build.
The third and final view is that the word rock refers to Peter himself. Many commentators see this view as “the natural interpretation” of the passage. To interpret the passage as plainly as it reads, would be to concur with the position that Peter himself is the rock. A major factor that distinguishes this view from the previous two has to do with the meaning of Petrov and petra. Based on a closer examination of the words and their Aramaic origin (the language in which they were spoken), those who hold this view argue that the two words have the same meaning. According to Broadus, “The main [argument] here is that our Lord undoubtedly spoke Aramaic, which has no known means of making [a distinction between Petrov and petra]” (Matthew, 335) Another argument for this position proves Peter’s place of authority in the early church, which would substantiate the truth which Christ proclaims concerning him.
Several of the major arguments against this position can be refuted. Those who hold to the first view (Christ is the rock) argue that “rock,” in other Scriptures always refers to Christ. While the Scriptures often apply the image of rock to Christ, it is unwise to apply a symbol to one person or object invariably, over the whole of Scripture. The main factor affecting the interpretation of a symbol is the context of the passage. In this passage, Christ is the builder, not the foundation. Another significant argument against the author’s position contends that there is indeed a difference between petra and Petrov. In response, one must remember that Christ is speaking in Aramaic, not in Greek. Some object, as Morris does, that “it is a Greek text that we must expound, and it is hazardous to rest its meaning on a hypothetical Aramaic original” (Matthew, 423) A close examination of the Greek words, however, reveals that there is no distinction in meaning between the two. Another objection is that a mere man like Peter could not be foundational to the church. In making such an objection they disregard the clear Scripture which presents Peter as the leader of the Jerusalem church, and a prominent disciple. A final objection makes the accusation that this view concedes the heretical doctrine of the Papacy taught by the Roman Catholics. However upon a careful study of Catholic dogma and Scriptural statements, one will realize that such an accusation is invalid.
Unfortunately, however, many Protestant expositors refuse to accept the obvious interpretation of this passage. As D. A. Carson writes, “If it were not for Protestant reactions against extremes of Roman Catholic interpretation, it is doubtful whether many would have taken ‘rock’ to be anything or anyone other than Peter” (Expositor’s Bible Commentary, Vol. 8, 368). “But we must not allow the abuse of a truth to turn us away from its use; nor must the convenience of religious controversy determine our interpretation of Scripture teaching. …It is a great principle in Biblical interpretation to take the most obvious meaning of any phrase” (Broadus, 355-57). Interpreting Scripture is a solemn and serious task; despite controversy and disagreement, the expositor must “rightly divide” the Word of Truth plainly and accurately, in humble acceptance of whatever it says.
The question about infant baptism often arises in the minds of parents of newborns. Should parents support and allow their child to be baptized as an infant? To help answer this question it is important to understand the purpose of baptism.
When we review the gospels we are commanded to “go forth and make disciples.” According to the book of Mathew Chapter 28 verses 19 and 20, the Bible tells us to “…baptize in the name of the father, son, and holy spirit, teaching them to observe all the things commanded to you.” This scripture helps us to understand that we as Christians are suppose to be baptized when we learn about Christ and his commandments. Take a moment and turn to Acts and review chapter 8 verse 12. Note that this verse discusses a congregation that listened to Philip declaring the good news of God’s kingdom, and when they believed his teachings then they proceeded to get baptized both men and women.
Both of these verses discuss baptism after learning about God’s word and believing and applying it a person’s life. Infants do not yet have the cognitive ability to learn and apply God’s word at this early stage in life. An infant is not yet capable of making a personal dedication to God and therefore should not be baptized.
Baptism is a public declaration of someone showing that they have decided to dedicate their life to God. This has to be done after a person has gained the understanding of God’s word and can apply it to his/her life. The individual contemplating baptism needs to understand and put faith in what they have learned. The book of First Timothy chapter 2 verse 4 tells us that a person will be saved after taking in the knowledge of God’s word. Only an adult or a mature older child can reason on God’s word and apply them to his/her life. We know as faithful Christians that the Devil will try to stop us from serving the All Mighty. Being baptized as an infant doesn’t show that we understand God’s word and can apply his knowledge to make sound Christian decisions when Satan attacks. An infant can not understand what this type of dedication will entail and therefore should not be baptized.
Baptism is a personal choice that should only be done after someone has dedicated his/her life to God. It is not a decision that should be made lightly. And it is certainly not a decision that should be made by someone else, such as the parent of an infant child.
India’s Supreme Court has ordered four more police battalions to be deployed in the country’s east, where religious violence between Hindus and Christians has killed 16 people.
Thousands of Christians have taken shelter in makeshift government camps in Orissa state, where Hindu mobs went on the rampage last week after the murder of a Hindu leader.
They torched churches and damaged houses in a communally sensitive region.
Most of those killed were Christians.
Sporadic violence has continued, and police say the most recent incient involved a mob of about a thousand Hindu men and women who attacked a Christian relief camp, injuring two people.
The Supreme Court has asked the Indian government to deploy the additional police in Kandhamal, the worst-affected district in rural Orissa district.
The Indian Prime Minister Manmohan Singh has also pledged to use force to end the wave of anti-Christian attacks.
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Your head pounds violently. Every muscle in your body quivers with desperate anxiety. Sweat drains from every pore. Fearfully, you squint through the iron grate of your armor, watching the heat waves wriggle upward from the dusty earth. The mid-afternoon air is heavy with an unnatural calm. Once more, you readjust your metal grip on the heavy lance, cradled in your right arm. Your massive white horse exerts a profound snort, and you feel his sinewy body twitch with pent-up energy.
There you are, bearing the burden of your armor, enduring the oppressive heat, clasping the weighty weapons, and trying to shake a smothering terror. You, insignificant, weak, and helpless, are facing the murderous Black Knight in a to-the-death joust. A trumpet, far away in the stifling heat, sounds a fiendish fanfare.
The contest has begun.
Your charger breaks into a canter. Your body is crouched, tense, tight. You raise your eyes and see him hurtling towards you—the Black Knight on his massive horse. Thunderous hoof beats mingling with the weighty clang of iron and steel reverberate from the dark form. The knight is directly ahead, rising and falling with the gallop of his gigantic steed. He picks up even more speed, coming closer, closer. A cruel black sword dangles from his gigantic left arm. And in his right arm, he holds a lance, its point aimed directly at your defenseless body.
Pretty intimidating, huh? What if that were you, and not a dream from some bygone age? Would you be nervous if I told that that is you? Sure, there are some changes. First, let’s take away the horses and lances. It’s a spiritual battle—no swords, maces, spears or machine guns. Also, you can’t see your enemy. He’s totally invisible. He possesses superhuman strength and an uncanny ability to influence your mind. By his very nature, he is murderous, deceptive, cruel, and has millions of devilish minions at his beck and call. This sinister rogue is real. This battle is real. And you’re in it. Right now.
Too much is at stake for you to enter this battle without knowing your enemy’s tactics. Paul claimed, “No advantage [will] be taken of us by Satan” (2 Corinthians 2:112 Corinthians 2:11English: World English Bible - WEB11 that no advantage may be gained over us by Satan; for we are not ignorant of his schemes.WP-Bible plugin). How could he be so bold as to make that statement? He explains, “For we are not ignorant of his schemes.” If you are ignorant of Satan’s schemes, it is likely that he will take advantage of you. In the next few paragraphs, I will highlight two major satanic strategies so you can be a victor, not a victim.
Fundamentally, Satan is a liar. It’s his nature. His primary strategy, simply, is deception. But how can you spot deception? After all, the whole point is to deceive, right. It would help to narrow deception down a little bit. Here are two major areas of deception that Satan uses to trip you up.
1. Satan makes sin look good. Doesn’t sin look really good sometimes? It’s true. Sin often looks very appealing. If sin didn’t look good, we wouldn’t do it. Satan makes sin seem fun, exciting, pleasurable, satisfying, and enjoyable. When you’re faced with temptation, enticing though it may be, think this thought: Lies, all lies! Satan is lying to you, as plain as can be. He is trying to destroy you. “When sin is accomplished, it brings forth death” (James 1:15James 1:15English: World English Bible - WEB15 Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death.WP-Bible plugin).
2. Satan makes good look bad. In our culture today, Satan causes what is truly good to be viewed as negative. Standards by which we protect ourselves from falling are castigated as old-fashioned or backward. Spiritual disciplines such as prayer, Bible reading, and church attendance are often regarded as a waste of time, a useless exercise, or brainwashing by religious freaks. There is danger in this! As our culture increasingly calls evil “good” and good “evil,” make sure that you see this for what it really is: a lie of the devil.
Be aware of Satan’s stratagems! He is a dangerous enemy! Be on the lookout for more of our enemy’s devious schemes—and be a victor for Christ.
A book on evangelicalism recounts a recent development in the practice of baptism: “Generally, new converts are baptized in the ocean. Here is what happens. After the words of the baptismal covenant have been exchanged, two deacons hold the person’s hands and feet in a horizontal stretch, swing the convert back and forth, and then throw the convert into a wave ‘in the name of the Father.’ The convert is washed to shore. The deacons quickly pick up the convert and throw him or her again in the name of the Son. The convert is thrown a third time in the name of the Spirit.”
One may wonder whether this avant-garde approach to baptism has any biblical support. In fact, the whole issue of baptism is attended with many questions. “What does baptism mean? What is the proper mode of baptism? Does baptism save? Who should receive baptism?” This article attempts to answer just one of those major—the meaning of baptism
Meaning of Baptism
Baptism is the event in which a believer, in obedience to Christ, publicly and symbolically identifies himself with Christ’s death, burial, and resurrection, thus committing to walk in newness of life. Christ commanded baptism as part of His great commission (Mt. 28:19; Mk. 16:16), and the book of Acts demonstrates the fulfillment of this command in the public baptism of new believers (Acts 2:41; 8:12; 9:18; 16:33Acts 2:41; 8:12; 9:18; 16:33English: World English Bible - WEB41 Then those who gladly received his word were baptized. There were added that day about three thousand souls. 12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 18 Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 33 He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household.WP-Bible plugin). True believers will want to obey Christ by obeying this important command. Paul teaches that, through baptism, the believer identifies himself with Christ’s death (Rom. 6:3), burial (6:4), and resurrection (6:5; c.f. also taught in Gal. 3:27; Col. 2:12). Thus, it symbolizes the believer’s “new life” (Rom. 6:4) in which he is dead to sin and alive to God (Rom 6:6-11Rom 6:6-11English: World English Bible - WEB6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 7 For he who has died has been freed from sin. 8 But if we died with Christ, we believe that we will also live with him; 9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 10 For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.WP-Bible plugin).
Errant View: Baptism is a means of saving grace Some believe in a doctrine called ‘baptismal regeneration,’ a belief that, through baptism, God actually communicates saving grace to the recipient of baptism. Roman Catholics maintain that the proper administration of the rite accomplishes salvation. Lutherans, in a modified form of baptismal regeneration, regard faith as a necessary for the baptism to effect salvation. It naturally follows that baptismal regenerationists practice infant baptism.
Errant View: Baptism is a sign and seal of the covenant Consistent with their covenant theological framework, most Presbyterians believe that baptism is a sign and seal of the covenant. According to this system, humankind today is under the covenant of grace, or the covenant of redemption. By faith in Christ’s meritorious work on his behalf, a sinner is justified. However, it is not until the convert receives the baptism that he formally enters the covenant—the covenant of grace. God originally established this covenant with Abraham and his descendants (Gen 17:7Gen 17:7English: World English Bible - WEB7 I will establish my covenant between me and you and your seed after you throughout their generations for an everlasting covenant, to be a God to you and to your seed after you.WP-Bible plugin), but the covenant remains in effect today. In Abraham’s day, the sign and seal of the covenant was circumcision (Gen. 17:10). In the New Testament era, however, circumcision no longer initiates one into the covenant (Acts 15:1-11Acts 15:1-11English: World English Bible - WEB15 1 Some men came down from Judea and taught the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.” 2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 3 They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. The word for “brothers” here and where the context allows may also be correctly translated “brothers and sisters” or “siblings.” 4 When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 5 But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to charge them to keep the law of Moses.” 6 The apostles and the elders were gathered together to see about this matter. 7 When there had been much discussion, Peter rose up and said to them, “Brothers, you know that a good while ago God made a choice among you, that by my mouth the Gentiles should hear the word of the Gospel, and believe. 8 God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 9 He made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that we are saved through the grace of the Lord Jesus, TR adds “Christ” just as they are.”WP-Bible plugin; Gal. 5:2), and is replaced by baptism. In the words of a covenant theologian, “Baptism in the New Testament, like circumcision in the Old, we have seen to be a sign of the covenant of grace.” Although not explicitly stated, one infers that the meaning and purpose of the two rites is the same, since the spiritual significance of heart-circumcision is consistently taught throughout the New Testament (Rom. 2:28-29; 1 Cor. 7:19; Phil. 3:3; c.f. Jer. 4:4). Thus, baptism is now the sign of entry into this covenant, and is a seal—an indication that God will indeed keep His covenant.
The fallacy of this view is inherent within the theological/hermeneutical system by these theologians derive their interpretations. The New Testament speaks of circumcision as solely a matter of the heart—not necessitating a New Testament parallel. In stressing the spiritual nature of righteousness, Paul writes, “[true] circumcision is that which is of the heart” (Rom. 2:29). Scripture does not teach that another sign is necessary to replace the old.
Conclusion: Baptism is identification with Christ It becomes apparent that the meaning of baptism is neither regeneration nor a sign and seal of the covenant. The repeated emphasis of the New Testament is that baptism is public identification with Christ, specifically His death, burial, and resurrection (Acts 2:38Acts 2:38English: World English Bible - WEB38 Peter said to them, “Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.WP-Bible plugin; Rom. 6:3; Col. 2:12). One can rightly say that baptism is “a token, an outward symbol or indication of the inward change that has been effected in the believer.” As baptism identifies one with Christ, the Head, it also identifies him with the church, His body (Eph 2:15; 1Eph 2:15; 1English: World English Bible - WEB15 having abolished in the flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace; Paul’s Letter to the Ephesians 1 1 Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 5 having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, 6 to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he made to abound toward us in all wisdom and prudence, 9 making known to us the mystery of his will, according to his good pleasure which he purposed in him 10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 11 in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 12 to the end that we should be to the praise of his glory, we who had before hoped in Christ: 13 in whom you also, having heard the word of the truth, the Gospel of your salvation,—in whom, having also believed, you were sealed with the Holy Spirit of promise, 14 who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory. 15 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, 16 don’t cease to give thanks for you, making mention of you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 18 having the eyes of your hearts TR reads “understanding” instead of “hearts” enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this age, but also in that which is to come. 22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 23 which is his body, the fullness of him who fills all in all.WP-Bible plugin Cor. 12:12). Baptism, as an act of obedience and identification, allows the recipient full privilege and involvement in the activities of the local church.
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