Why Is Baptism a Means of Grace? - by Nick Batzig

Found here. Our comments in bold.

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This is a poor teaching. The author employs about 900 words, but never quotes the Bible, never explains the Bible, and in fact, never explains anything. This article is nothing more than a long string of undocumented assertions. There is no information here. 

In fact, the article raises more questions than it answers. We never find out what "means of grace" means. We are told about the elect, but not told what this is. He uses terms like regeneration, confer grace, and covenant promises, without explaining any of them. And some sentences are almost completely inscrutable.

In other words, the author writes about a basic subject, baptism, but requires the reader to have substantial prior knowledge of a variety of doctrinal intricacies. So who, then, would profit by a superficial primer on baptism but already has a deep knowledge of doctrine, as well as Calvinism and its attendant terminology?

We must deem this Bad Bible Teaching.

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(...)

Baptism, like its old covenant counterpart, circumcision, is a sign and seal of the covenant of grace (Rom. 4:11), (This verse talks about Abraham receiving the sign of circumcision, but there is no discussion of baptism here.)

pointing to the promise of the credited righteousness of God by faith in Christ. It is a sign insomuch as it points beyond itself to the promised regeneration of the Holy Spirit and cleansing by the blood of Christ. It is a seal by which God affirms the truth of this promise to professing believers and their children. Christian baptism is a divinely appointed sign and seal of God’s covenant promises. This, in turn, makes baptism a means of grace. (The author will use this phrase 4 times but never will define it.)

When considering baptism as a means of grace, we must first recognize it to be a divine act. (Undocumented claim.)

The triune God applies this sign and seal to His people in the new covenant. (Undocumented claim.)

Many erroneously view baptism, first and foremost, as a sign of something they have done (i.e., a sign of the act of their own profession of personal faith in Christ). Accordingly, many refer to baptism as “an outward sign of an inward profession of faith.” While professing believers and their children certainly receive baptism as a mark of discipleship (Matt. 28:18–20; 1 Cor. 7:14) in obedience to Jesus, the covenant sign is not first and foremost pointing to something we have done. Rather, it is the sign that points to what God has promised to do in Christ by the Spirit. (Undocumented claim.)

Coming to a settled understanding of this is vital if we are to understand how baptism functions as a means of grace.

Baptism is the sign of initiation into the new covenant community. When an individual receives the sign of baptism, God brings them within the pale of the visible church. As such, they are set apart from the world and made members of a worshiping community that lives together under the ministry of God’s Word, sacraments, and discipline. (This all may be true, but they are nothing but undocumented claims.)

This does not mean that all who receive baptism possess the grace that is exhibited in this sign and seal. (What does it mean to possess the grace?)

It is altogether possible for someone to have the sign and not possess the thing that is signified. This is evident from the account of Simon the Sorcerer (Acts 8:9–24). (Sigh. What part of the story of Simon the Sorcerer tells us that Simon possessed the sign but not the thing it signified? What does this even mean?)

Nevertheless, baptism, like its new covenant counterpart, the Lord’s Supper, is no empty sign. It truly confers God’s grace to those to whom it belongs—namely, the elect. (The author now reasserts what he was supposed to be explaining. Baptism confers God's grace, but how? Where does the Bible describe this? And what is "the elect?" And why do the elect get conferred God's grace, and how does this happen?)

As the Westminster Confession of Faith (28.6) states, (The author can quote a statement of faith, but not the Bible.)

The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.

The members of the Westminster Assembly included several important caveats in these doctrinal formulations about the efficacy of baptism. (How is baptism efficacious? What does that mean?)

First, they explain that the efficacy of baptism is not tied to the moment of its application. (This is an "important caveat?") 

The sacraments do not automatically confer grace to all who receive them. (What does this mean, "confer grace?")

Second, they indicate that the sacrament of baptism only confers grace by the working of the Holy Spirit. (How does the Holy Spirit do this?)

Unless the Holy Spirit sovereignly grants spiritual regeneration and illumination, (What are these things?)

the Word and sacraments will not impart God’s grace to individuals. (Where does the Bible say this?)

Third, the efficacy of baptism is only “to such (whether of age or infants) as that grace belongs.” The Westminster divines indicate that it is only the elect to whom the grace of God is conferred in the sacrament. (The author repeats this, but doesn't explain. Where in the Bible do we find this?)

As a means of grace, baptism becomes effectual in the lives of the elect by the sovereign regeneration of the Holy Spirit. (??? This odd statement is nothing more than a regurgitation of an earlier point that was never explained.)

This may occur in the life of an individual “whether of age or infants.” However, that regeneration is wrought in the lives of the elect by the free and unmerited work of the Spirit of God on the hearts of the elect. (Oh, my. The author just keeps going and going, never explaining anything.)

If an individual was baptized as an infant in the name of the triune God, but he or she did not come to saving faith and repentance until an adult, it would be right to say that their “baptism became effectual upon their repentance”––not because of repentance and faith, but because of the gracious work of the Spirit of God applying the work of Christ crucified and risen to their souls. (How does the author know this? When is he going to teach us what the Bible says? 

Oh. We have arrived at the end with no more information than when we started. What a waste of time.)

This article is part of the The Basics of Christian Discipleship collection.