Requirements #4: Discipleship Baptism Part 2

The point: Continually ask what one must be, do, or know to seek admission into the church, and whom the church has a right and responsibility to admit.

The church is likened to a house, where those within and those seeking admission must adhere to the same standards of Christ's word, emphasizing the importance of membership requirements.

And when there are a prevailing number of goats within the flock of Christ's sheep, then the purpose of the church, which can only be realized with gospel dynamics, gospel motives, gospel perspectives, that purpose, it will be impossible to pursue it where there is laxity with regard to the membership. And then I sought to set before you the analogy that we are coming back to again. And that is to say, the purpose of the church is not to pursue it with regard to the membership. And then I sought to set before you the analogy that we are coming back to again.

2:34 - 3:03 Read in full sermon

The point: Continually ask what one must be, do, or know to seek admission into the church, and whom the church has a right and responsibility to admit.

The church's membership has a 'stewardship of the latch on the front porch,' meaning they are responsible for guarding who is admitted, reinforcing the seriousness of membership standards.

I walked back, weاءn a n-py rk, wale that the church is like a house and those within the house are subject to the word of God and to Christ. And those who come knocking at the front door of the church must frame their expectations as to whether or not, they ought to be admitted by the same standard of those within the house. Right and naked. We establish from the scriptures that the membership of the church, has a stewardship of the latch on the front porch.

3:03 - 3:32 Read in full sermon

In this part of the sermon: He examines Acts 8, showing that in Samaria, both men and women were baptized upon belief. The case of Simon the Sorcerer illustrates that baptism does not automatically convey…

Simon continued with Philip not for the message but for the miracles, illustrating that outward association or even baptism does not guarantee genuine conversion.

He continued with Philip, the man of God. But then the next line tells us the first hint that maybe there was something defective and spurious. In his faith, he continues with Philip, not because of the message, but because of the miracles. Beholding signs and great miracles wrought, he was amazed.

11:22 - 11:42 Read in full sermon

In this part of the sermon: Martin provides a detailed exposition of Cornelius's household baptism, highlighting it as the first Gentile household conversion. He demonstrates that Cornelius's household was…

Cornelius is identified as a 'proselyte of the gate,' someone who feared God but was not circumcised, highlighting the significance of his conversion as a purely Gentile situation.

And then some of the manifestations of his God-fearing inward disposition, he gave much alms to the people and prayed to God always. This terminology, he was a God-fearer, identifies him as what was called a proselyte of the gate. Someone who had heard by one means or another of Israel's God and had recognized that in the sea of paganism and idolatry there was but one true and living God, the God who revealed himself to his special people, Israel, who had instituted his special ways of approach to him, and these people were not circumcised and made Jews as the full proselyte is made a Jew, in ...

17:23 - 18:50 Read in full sermon

The point: When encountering shorthand biblical accounts, assume that realities like repentance and faith were present, allowing broader scripture to regulate thinking.

Shorthand biblical accounts of conversion and baptism (e.g., 'many are baptized') should be interpreted in light of more detailed accounts (like Acts 10), assuming repentance and faith were present, rather than importing personal opinions.

And then it is not as though the Spirit of God comes to indwell them and comes upon them in this unusual way, irrespective of whether the Spirit had taken out the heart of stone and given the heart of flesh and granted the gifts of repentance and faith. They repent and they believe. But remember, these reports are often summaries, distilled shorthand accounts. And when God is pleased to fill in the lines, it is our responsibility when we find similar shorthand accounts where God doesn't fill in the lines to assume, assume that those realities were also present in this faith repentance response...

25:00 - 26:04 Read in full sermon

In this part of the sermon: He analyzes Lydia's conversion and household baptism in Acts 16. Despite the brevity of the account, Martin argues that, consistent with other passages, Lydia and her household…

Paul's vision of a 'man of Macedonia' leading to a prayer meeting of women by a riverside illustrates that God's generic revelation of purpose can be fulfilled in unexpected ways, and the core mission remains preaching the gospel.

What is important is, the vision, of seeing a man, becomes for Paul and his companions, a handful of women by a riverside having a prayer meeting. And Paul doesn't take his tail between his legs and say, you know, God didn't keep his word. I saw a man. It's got to be a man.

34:48 - 35:03 Read in full sermon

The point: Ask whether baptism is given to any but those who are disciples, rather than seeking minor children or babies in household baptism accounts.

The speculation about Lydia being a widow or single businesswoman is mentioned to show how commentators try to find reasons for her household, but Martin dismisses it as secondary to the core question of who is baptized.

And it's not, is it likely or unlikely that she had minor children with her 300 miles from home. She's obviously the lord of the manor. She says, if you judge me faithful, come into my house. And that's why some of the most ardent pedobaptists who want to find babies and children in here say it's most likely that she was a widow or a single woman who had broken through some of the cultural mores and was a sharpening.

41:01 - 41:28 Read in full sermon

Driving home: That isn't what one can read into the text with any honest handling of the word of God.

The Philippian jailer's observation of Paul and Silas praising God despite their stripes, and the earthquake, convinced him of God's power, leading to his question, 'What must I do to be saved?'

Do yourself no harm. We're all here. And this man calls for lights, brings in trembling for fear, fell down before Paul and Silas, brought them out and said, Sirs, what must I do to be saved? What must I do to be right with the God who so works in men that you guys who are in here innocent of the charges laid upon you, you can be praising and.

43:11 - 43:33 Read in full sermon

Driving home: That isn't what one can read into the text with any honest handling of the word of God.

The jailer washing Paul and Silas's stripes, using the Greek word 'Luau' (to bathe entirely), suggests a thorough cleansing, paralleling the thoroughness of their conversion and baptism.

He took them the same hour of the night and wash their stripes. And the verb Luau, you do a little word study. This is the word used when Jesus said he who is bathed all over needs not say to wash his feet. These men were bleeding over the major part of their torso.

46:03 - 46:22 Read in full sermon

In this part of the sermon: He discusses Crispus, the synagogue ruler, and his household believing and being baptized, along with many Corinthians who heard, believed, and were baptized. This further…

Titus Justice's house joining 'hard to the synagogue' is likened to a duplex, illustrating how Paul found a new venue for preaching after being rejected by the synagogue.

He went into the house of a certain man named Titus Justice, a Roman, one whose house joined hard to the synagogue. Here's a man sympathetic to his ministry may have been a proselyte heard Paul in the synagogue. Here's this wealthy Roman who's bought a house right next door to the synagogue like a duplex. His was the other side of it.

50:54 - 51:14 Read in full sermon

The point: When encountering approaches that contradict plain biblical statements, do not be shaken, but rely on the clear testimony of scripture.

Martin describes attempts to interpret passages like Acts 18:8 (Corinthians hearing, believing, and being baptized) in ways that deny adult-only baptism as 'robbing off the plain unadorned statements,' emphasizing the need for honest biblical handling.

Oh yes. Many of the adult Corinthians heard, believed and were baptized, but Luke says nothing about the children. Therefore, if he doesn't forbid baptism or he does not say children were not baptized, we have every reason to believe they were. Well, my friends, if we can do that with our Bibles here, what we will do with them in a minute.

53:26 - 53:46 Read in full sermon

The point: When encountering approaches that contradict plain biblical statements, do not be shaken, but rely on the clear testimony of scripture.

Martin states his desire not to be 'edgy with polemics' or 'beat anyone on the head,' but rather to preach the word into the conscience, highlighting his pastoral approach to controversial topics.

And I've pleaded with God that this ministry would not be edgy with polemics. And I believe God has helped me that in my heart, I have no desire to beat anyone on the head. But I do want to preach the word of God into your conscience and into your understanding by the help of the Spirit, that when you encounter these approaches, you will not be shaken. But you'll say, wait a minute.

53:52 - 54:15 Read in full sermon