Friday, October 14, 2022

Fred A. Malone (Reformed Baptist) on various "warning passages" in the New Testament

  

Heb 6:4-8:

 

Hebrews 6:4-8 is one of several “warning passages” in Scripture. There is a charity in the New Testament toward professing believers who appear to be falling away. New Testament writers seem to assume they are New Covenant members and true Christians until proven otherwise. However, these individuals are warned against apostasy in light of their profession of faith, not in light of their infant membership in the New Covenant. These warning passages are difficult for both Baptists and paedobaptists to explain. . . . This warning passage certainly calls professing believers to persevere to the end. However, it never defines apostates as members of the effectual New Covenant. The basis for addressing them as Christians is their outward repentance and faith, not their New Covenant membership: “ . . . let us hold fast our confession” (4:14; see also 3;1; 10:23). Even if it were true that they were considered in the New Covenant by their profession, they were not infants. They had outwardly repented as professing disciples (6:4). (Fred A. Malone, The Baptism of Disciples Alone: A Covenantal Argument for Credobaptism Versus Paedobaptism [rev ed.; Cape Coral, Fla.:  Founders Press, 2008], 101, 102)

 

Heb 10:29:

 

First and foremost, it [the “conditional security” interpretation] ignores several fundamental principles of hermeneutics. It fails to take into account the context; the passage is not designed to define who is in the New Covenant, as are Hebrews 8:8-12 and 10;16-17. It is not wise to take a secondary or passing reference to overrule a clearer didactic passage that clearly defines covenant members.

 

Another hermeneutical principles violated is that of building a doctrine on a disputed or unclear text . . . There is no real question that this is an obscure and disputed text. (Ibid., 107)

 

John 15:

 

John 15 often used to describe people who once were members of the New Covenant but who have been cast out as covenant breakers. Jesus said:

 

Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it, that it may bear more fruit. . . . If anyone does not abide in Me, he is thrown away as a branch, and dries up; and they gather them, and cast them into the fire, and they are burned (John 15:2, 6)

 

The claim is that if this passage describes actual former members of the New Covenant as “covenant breakers,” then it is permissible to allow infants of believers to be in the New Covenant and visible church so that they are entitled to baptism (and for some the Lord’s Supper) even though alter they may become covenant breakers.

 

However, John 15 makes clear that those disciples who do not “abide in Christ” were never “in” the New Covenant to begin with. The footnotes to the paedobaptist New Geneva Study Bible describe John 15:1-17 as “the union of Christ the Mediator with his redeemed people” [emphasis mine].  They continue to state that professing disciples who do not abide in Christ, and prove it by bearing not fruit, were not disciples at all (15:8), for “no branch that is Christ’s can be wholly fruitless.” The issue in John 15, therefore, does not concern whether someone can be in the New Covenant  yet fruitless, but instead deals with who is a disciple at all and who is really in the effectual New Covenant.

 

Jesus clarified, “By this is My father glorified, that you bear much fruit; so you will be My disciples” (15:8). Jesus’ statement that “every branch in Me that does not bear fruit He takes away” (15:2) is dealing with those who are professing disciples, “in Christ” by profession, but who end up being false professors. They were never New Covenant members because it is “my disciples,” according to Jesus, who actually bear fruit, possess the forgiveness of sins, and show evidence of a new heart.

 

Thus, John 15 is dealing with the proof of true conversion in professing disciples, not the definition of the New Covenant and whether it includes covenant breakers . . . (ibid., 102-3)

 

On “disciples,” do compare and contrast the comments about John 15 with the following:

 

There are many practical implications to this belief in credobaptism, the baptism of disciples alone. First, the New Testament church is called repeatedly “the disciples” (Acts 6:1-7, 9:26; 11:26). This means that the local church must be composed of baptized disciples alone who give evidence of regeneration by their repentance and faith in Christ before their baptism. That is why Peter commanded people to “repent and be baptized” at Pentecost. There is no room in the New Testament for a church made of believers and their seed as members without a profession of faith before a disciple’s baptism. (Ibid., 195)