4. The OT sign was said to be “everlasting”
The fourth principle is that a denial of infant baptism is of necessity a denial of the “everlasting” character of one of three “everlasting signs” given in the Old Testament. There are only three signs that are said to be “everlasting signs,” and each one (though modified by the New Testament) continues to be an abiding principle. Denying infant baptism denies the “everlasting” character of one of those signs (see next principle for more details). The three “everlasting” signs that will last until heaven and earth pass away are the Passover, the Sabbath and circumcision. They transition into the New Covenant signs of Lord’s Supper, Lord’s Day and Baptism.
Passover is an everlasting sign of the covenant (Exodus 12:14,17)
Since almost all evangelicals believe that the Lord’s Supper is the New Testament counterpart to Passover (Matt. 26:17-30; etc.), I won’t belabor this one. However, I will remind Baptists that they should be consistent with their treatment of this “everlasting sign” and the “everlasting sign” of circumcision! If the New Testament alone determines who is and who is not admitted to a sacrament, then they have no right admitting women. Nowhere does the New Testament speak about women partaking of the Lord’s Supper. The only basis available for admitting women to the Lord’s Supper is a basis that can be equally well used for admitting infants to baptism. We admit women to the covenant meal because they were admitted in the Old Testament. We admit infants to the initiatory rite because they were admitted in the Old Testament.
The Sabbath is an everlasting sign of the everlasting covenant
The Sabbath is also stated to be an everlasting “sign” of the everlasting covenant and as such to be an abiding statute (Exodus 31:16-17; Ezek. 20:12,20; Is. 55:3 with 56:1-8). Therefore, though the New Covenant makes a change in the day, it does not abolish what is “perpetual” or “everlasting” about that sign. “There remains therefore a Sabbath rest (or literally a “Sabbatism”9) for the people of God.” (Heb. 4:9). The Greek of Matthew 28:1, Mark 16:1-2; Luke 24:1 and John 20:1 shows that while there was a passing away of the Jewish form of the Sabbath (Greek σαββᾶτων) there was an ushering in of a first day Sabbath (“first day of the week” is literally “first day Sabbath [σαββᾶτων]”). Observance of this “first day Sabbath” is now commanded in the New Testament. For example, Paul says, “as I have given orders to the churches of Galatia, so you must do also: On the first day Sabbath [σαββᾶτων] let each one of you lay something aside…” (Literal rendering of 1 Corinthians 16:1-2, emphasis added).
Thus, while the multitude of Jewish days (including the Saturday observance of the Sabbath) have been abolished (Colossians 2:16), there is one day which is “the Lord’s day” even in New Testament times.
Circumcision is an everlasting sign and seal
The third “sign” (cf. Rom. 4:11) which is said to be everlastingly connected (Gen. 17:7,10-11,13) to the everlasting covenant (Gen. 17:7,13) is circumcision. And Genesis 17 specifically mentions that “My covenant shall be in your flesh for an everlasting covenant.” (v. 13, emphasis added). Until heaven and earth pass away, the Abrahamic covenant must be in the flesh of believers and their children (Gen. 17:10-14). Since the Mosaic covenant could in no way abrogate the Abrahamic covenant (Gal. 3:17), we are spoken of as being under that Abrahamic covenant now (Gal. 3; 4:22-31; Rom. 4) even though the New Testament calls the Abrahamic covenant that we are in “the covenant of circumcision” (Acts 7:8). How can we who are uncirumcised be in the covenant of circumcision?
The next principle will detail how baptism can be treated by the New Testament as “Christian circumcision,” but pause here to reflect upon the way the other two “everlasting signs” were carried over into the New Testament. In each case, the central purpose of the sign continued in the New Testament, even though there were some outward changes. It is not enough to say that spiritual circumcision fulfills the requirement of “everlasting” in Genesis 17:13. Old Testament saints were required to have both the sign and the reality (of spiritual circumcision) that the sign pointed towards. One must not confuse the sign with what is signified. There must be some way in which God’s covenant sign “shall be in your flesh for an everlasting covenant” (Gen. 17:13, emphasis addedOO). If that is granted, then it takes New Testament authority to specify every change that is made.