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Baptism and Covenant (2)

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Baptism and Covenant (2)

5 minuten leestijd Arcering uitzetten

You subscribe then to the statement of Olevianus that we must not direct the people back from the sacrament to the conditions of election, since they would then leave the sacrament more unsure than when they came to it?

Yes, that is what I mean.

The doctrinal statement of 1931 emphasizes that the covenant of grace was established only with the elect. Hence baptism does not bring one into the covenant. Now in reference to Genesis 17:7, the text that is quoted in the form for baptism, Calvin says that this covenant does not refer to the elect, but to the natural seed of Abraham. Hence Calvin spoke of two kinds of children of the covenant. How does Calvin’s opinion relate to our doctrinal statement?

Calvin clearly proceeds from the thought that there are grades or steps in the adoption of children. In the first place, there is something of election in the fact that we are born not as a beast but as a human being. The next step is Abraham and his seed. As a third step, he sets Jacob and Esau in opposition. Finally, he comes to the smallest circle, which is Isaac, the child of grace. According to Calvin one can speak of two kinds of offers: an external and an internal offer. This is largely a difference of expression. The annotators (of the Dutch States Bible) speak of an external and an internal administration, and Brakel differentiates between being in the covenant internally or externally.

On January 12, 1985, Rev. K. DeGier, pastor of the Gereformeerde Gemeente (Netherlands Reformed Congregations) at ‘s-Gravenhage, the Netherlands and instructor at the denominational theological school in Rotterdam, was interviewed by G.P Hoogendoorn and P Jansen on the significance of baptism. This article concludes the substance of this interview translated from the youth periodical, Daniel.

So there is no real objection to calling all baptized members “children of the covenant?”

No. The Lord Jesus also said that the children of the kingdom, that is the children of the covenant, shall be cast out. So there are two kinds of children of the covenant. That must be added. Being externally in the covenant is not enough. By regeneration one comes into the covenant internally, and that is a saving relationship. Do you feel that in our congregations the value of baptism is generally overestimated or underestimated?

I dare not say. At times I notice over-estimation and at other times underestimation. In practice, you always retain this. I would not dare make a generalization.


In baptism God assures you that in Christ there is grace to be found.


Is there not a particle of truth in the complaint sometimes uttered that children are baptized too automatically, while on the other hand the Lord’s Supper is automatically shunned. In other words, is there not a big difference in our evaluation of the two sacraments?

As far as shunning the Lord’s Supper is concerned, that varies from church to church. Of course we must differentiate between the two sacraments. Baptism is come in the place of circumcision. Every child had to be circumcised. Baptism is the sacrament of regeneration, while the Lord’s Supper is meant for the strengthening of faith. Automatism is always wrong.

Does the difference in the frequency with which the sacraments are administered give evidence of difference in evaluation? There are churches where the Lord’s Supper is administered only once a year, while baptism is administered whenever children are born.

It is customary to serve the Lord’s Supper three or four times a year, also in the vacant churches, as far as this is possible. That is necessary for the strengthening of faith. I know of children of Cod who after finally having gone for the first time, said, “I have shortchanged myself all these years.”

There is a connection between baptism and making confession. When an adult is baptized, judging by the questions asked, it is necessary to have personal faith. Is that in essence different when we make confession?

Not in essence, for you are making confession of faith, not of the truth. The demand is that you possess personal faith. But if you do not make confession, you are also making a choice. You cannot remain “only” a baptized member. You must be shown that after making confession you have an external right to partake of communion. Of course you must also be told who is a worthy communicant. For that reason the Reformed fathers deemed a preparatory sermon necessary.

Rev. De Gier, we have asked many questions, and we would like to ask many more, but our space is limited. Although you have already said so very much, would you still have a personal message for our young people?

Young people, it is a great privilege that you were born on the premises of the covenant of grace, and that you are baptized. In baptism Cod assures you that in Christ there is grace to be found. I would like to ask you, “Have you ever had dealings with the Lord concerning your baptism? Were you ever seriously occupied with the Lord to receive that which was openly and visibly sealed in your baptism?” The Lord has said,

I will, if thou plead,

Fill thine every need,

All thy wants relieving.

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Bekijk de hele uitgave van zaterdag 1 februari 1986

The Banner of Truth | 28 Pagina's

Baptism and Covenant (2)

Bekijk de hele uitgave van zaterdag 1 februari 1986

The Banner of Truth | 28 Pagina's