Believer’s Baptism

“And now, what are you waiting for? Get up, be baptised, and wash your sins away, calling on his name.” – Acts 22

Before Jesus came preaching ‘the good news’ and proclaiming that the kingdom was near, the gospels [of Matthew, Mark, Luke and John] record that his coming was announced by a messenger, one John the Baptist. “Prepare the way of the Lord“, he proclaimed, “Clear the road for him.” (Matthew 3:3)

John was a rustic wilderness figure, a wild man clothed in garments made from camel’s hair who ate locusts and wild honey. His message was singular and direct: repent and be baptised; for the Kingdom of Heaven is near.

People flocked from all over to see this enigmatic figure and to hear what he had to say. Those who were stirred in their hearts by his message confessed their sins and were baptised. Their baptism signified the rejection of their former way of living and repentance of their sinfulness. 

Many Pharisees and Sadducees* also joined the procession of people coming from Jerusalem, Judea, and all over the Jordan Valley, keen to participate in “the baptism of John the Baptist”. Yet they viewed baptism as merely a hip life experience rather than a complete lifestyle change.

John castigated these leaders of the people for their lack of true repentance. “Prove by the way you live that you have repented of your sins.“, he proclaimed, without apology.

John the Baptist made it clear when addressing the crowds that a little water meant nothing if they weren’t prepared to change their lives. Baptism needed to ignite the kingdom life within a believer, changing a person from the inside out. If anyone wanted to be part of the Kingdom of God that was soon to arrive—that was indeed at their very doorstep—they would need to be truly born again, dying to their old life and being reborn as a new kind of human.

His words would be echoed years later by James, the brother of Jesus (also called James the Just). He was a leader in the early Christian church in Jerusalem and he would write specifically to Jewish believers on the topic of true, saving faith (of which repentance is a key ingredient). Faith without deeds, James would comment, is dead, and nothing more than a corpse.

Deeds do not save you: the work of salvation was accomplished fully and completely by Jesus on the cross and ratified by his resurrection from the dead. But your trust (faith) in that work is proven by your life of action. 

We are made right with God by believing and professing our faith in His promises. Yet, it cannot be real faith, the faith that counts with God, unless it’s demonstrated by an active, loving response to God’s grace (James 2:17-24).

Repentance—true repentance—involves both a state of the heart and the action of the individual: faith, that is, trust in God, worked out in real and tangible ways in every detail of our lives.

Get Up, Be Baptised, And Wash Away Your Sins…

The Book of Acts, which recounts the early days of the first-century church, tells the story of how the great commission of Matthew 28 was outworked, first in Jerusalem, then throughout Judea, in Samaria, and finally to the ends of the earth. Jesus had told his disciples, “Go and make disciples, “baptising them in the name of the Father, Son, and Holy Spirit.”

The same good news that Jesus preached—that through him, God is saving, rescuing, atoning, justifying, ruling, and reconciling people for the glory of His name and in pursuit of His purpose—was taken and preached by Jesus’ disciples to all who would listen. This message was then followed by the directive: “A ‘baptism’ without the repentance that precedes such an act would be a contradiction—in the words of John the Baptist, a little water means nothing if you aren’t prepared to change your life. But ‘repentance’—turning to God in faith—without the action that demonstrates that faith is, in the word of James, counterfeit faith, in reality dead and completely useless.

The full meaning of ‘believe’ in scripture includes action. The first act of faith by a person believing the good news about Jesus is to be baptised—a public declaration of a personal conviction. 

The Bible knows nothing of baptism without repentance and it also knows nothing of repentance without baptism. They go together and are intrinsically linked. To separate them from each other is to destroy the power and significance of either.

Baptism: Faith Expressed in action

Obedience to Jesus’ commands—not just in verbal assent but in practical application—is proof your reorientation is genuine. The first step of obedience, the first action of faith, is the decision to be baptised. While the act of baptism doesn’t contribute to God’s saving work in Jesus, it does prove that your faith in that work is real. The kind of faith that makes us right with God does not remain alone but bears fruit.

Countless references are given throughout Acts and in the pastoral letters and epistles of the New Testament to this life—changing Christian ordinance which became one of the key practices of the early church.

Water baptism, then and now, represents significant truths of the Christian faith, the first of which is the identification with the death, burial, and resurrection of Jesus:

    1. Paul the Apostle talks about this in his letter to the Romans, where he says that being baptised joins us to Christ and, in doing so, also joins us to his death. We die and are buried, with our old sinful life ‘crucified with Christ’. In doing so,  we are no longer ‘slaves to sin’, set free from its power in our lives. And just as Christ was raised from the dead, we too rise from the waters as a ‘new creation’, made alive in Jesus by the glorious power of the Father. Someone who has been baptised, Paul says, should consider themselves dead to the power of sin and alive to God through Christ Jesus. This, alone, is one of the most transformative, joyful, and incredible aspects that water baptism symbolises – the reality that sin no longer has power over us and that we have been set free!
    2. While baptism itself doesn’t contribute to the saving work accomplished by Jesus, it is God’s arrangement for a person to gain a clean conscience based on their faith in the sacrifice of Jesus Christ—an outward demonstration of an inward conversion. It represents a moment of crossing over, of rescue and redemption from the dominion of darkness into the kingdom of the Son of God’s love (Colossians 1:13). Just as the people of Israel were rescued from the darkness of slavery and bondage in Eqypt, the finality of which was marked by ‘baptism in the Red Sea’ (1 Corinthians 10:2), so too a person’s rescue by Jesus from the power of sin is marked by baptism in water. 
    3. Baptism demonstrates the reality of our great adoption as true sons and daughters of God. And when we are saved by faith, we are also brought into family. Baptism is a sign of joining the family of God, the community of Christ’s body. Other metaphors are given throughout scripture to describe the reality of this belonging, of the new identity which each person bears; we become citizens of heaven (Ephesians 2:19), we are a stone built into the holy temple of God (1 Peter 2:5),  we are a branch, grafted into the great vine that is Jesus (John 15:1-7) and, collectively, we are part of what the Bible calls ‘the bride of Christ’, a living, breathing woman of valour.

Believer’s Baptism

If repentance forms part of the equation [of baptism] and if belief must be personally affirmed (Romans 10:9), then it would seem that the practice of infant ‘baptism’ finds no place in the biblical narrative. While I don’t personally believe it’s ‘wrong’ or ‘unbiblical’ to dedicate a child, as part of a family’s committment to Jesus in some kind of ceremonial way, this is not the baptism described by the Bible and we therefore ought not to confuse the two. 

Baptism also requires full immersion in water, not merely a sprinkling. The symbolism commented on in Scripture in relation to water baptism, some of which I’ve touched on above, is compelling. Infant sprinkling is simply not ‘baptism’, in biblical terms.

The argument is sometimes made that baptism replaces the ancient Jewish custom of circumcision and therefore, just as infants were circumcised, so, too, Christian families can ‘baptise’ their children as a sign of their covenant with God. 

While there are some similarities between circumcision and the ordinance of baptism—and baptism can be seen as ‘the new circumcision’ (as referenced in Colossians 2)—there are also key differences:

Firstly, circumcision required no faith, personal conviction, or agreement by the child. Circumcision was a rite undertaken without a child’s knowledge and without their understanding. Their belonging to God’s covenant people was therefore understood within a completely different framework. And while only males were circumcised, both male and female Israelites (and even Gentiles who had undertaken the rite) were taken to be fully included as God’s covenant people (Exodus 12:48-49). 

Secondly, baptism forms part of the new covenant, sealed in Jesus’ blood. This new covenant, unlike circumcision, is not exclusive to Jews but, as Peter the Apostle came to learn, is offered to all people. “In every nation, God accepts those who fear him and do what is right.” (Acts 10:41). The great commission, which included the directive to baptise those who believed, was intended to encompass “all the nations“. Belonging, as one of God’s people, would no longer be defined by the rite of circumcision but rather by faith in the saving work of Jesus, demonstrated to be genuine through baptism.

This particular issue caused some angst in the early church, with Jewish believers finding it difficult to accept circumcision was no longer required. This belief—that circumcision was still necessary—formed part of the ‘false gospel’ that Paul the Apostle tackles in Galatians 3 .

Thirdly, baptism is always linked with personal faith. The Book of Acts bears record to the necessary requirement for personal repentance, belief, and confession. There is no single occasion of someone ever undertaking baptism ‘on behalf of someone else’. When we read of ‘whole households and families’ being baptised (Acts 16:15, Acts 16:33), we should therefore infer, from what scripture teaches about baptism, that this generalisation necessarily excludes infants or very young children. They are not able to repent or believe, a key ingredient in the ordinance of baptism.

A word of caution, though—the gospel is profound and weighty, with far-reaching and transformative implications. As we journey through the Christian life, we uncover deep theological truths worth exploring.

Yet at its heart, the good news is simple—clear enough for a child to grasp. We shouldn’t assume that biblical baptism is ‘only for adults’. It is for believers, and often, children with their simple, trusting faith are the clearest examples of what a genuine relationship with God looks like.

Salvation is about faith, not intellectual ability. The ‘whole households’ could certainly have included children, whose faith, repentance, and baptism were equally as valid as their adult counterparts.

Inward Conviction = Outward Change

The baptism that the Bible speaks about involves personal faith and conviction, a reorientation of one’s life (repentance), and full immersion in water.

The word baptism comes from the original Greek word “baptizō” (βαπτίζω), which means “to dip, immerse, or wash.” It was used in ancient times to describe submerging something in water, often a cloth being dipped in dye or ceremonial, full body washing.

As with dying cloth or washing the body, some change is to be expected by the act of Christian baptism. While it is deeply symbolic, it is also physically and spiritually real. The person who rises from the water isn’t just metaphorically made new, but is actually changed. They are a new person in Christ, joined to God’s family, a precious stone added to the house that God is building.

Faith that convicts and faith that commits is like the meeting of two atoms. It is the spark that ignites the kingdom fire inside a person, but not to be merely contained within but radiating outwards, shining like the brightness of heaven, leading many to righteousness (Daniel 12:3).

“And now, What Are You Waiting For?”

Are you someone who is convicted in your heart about the message of Jesus Christ? Have you decided to follow him, put your trust in God’s saving work, and reorient your life in his direction? If the answer is yes, you should be baptised (Acts 22:16).

Are you someone who was ‘baptised’ as an infant but now understands that faith must be personal, convicting, and demonstrated in action? If the answer is yes, you should be baptised (Mark 16:16, Hebrews 11:6).

Are you someone who would define yourself as ‘a Jesus follower’, whether for a little time or a long time, and yet have never been baptised? If the answer if yes, you should be baptised (Matthew 28:18-20).

The Call To Obedience: A Faith That Acts

Baptism is not just a symbolic ritual—it is a declaration of faith, a step of obedience, and a testimony to the transforming power of Jesus Christ. Throughout Scripture, we see that true faith is not merely intellectual agreement but a conviction that moves a person to action. Repentance and baptism are inseparable in the biblical narrative, each reinforcing the reality of the other.

The act of baptism does not save, but it reflects the faith that does—a faith that turns from sin, trusts in Christ, and commits to walking in His ways. Just as John the Baptist warned against empty religious acts, so too must we ensure that baptism is not simply a tradition, but an outward expression of an inward reality: a life truly surrendered to Jesus.

So, what are you waiting for? If you have placed your trust in Christ, baptism is the next step—a public witness of your decision to follow Him. Whether you have recently come to faith, were baptised as an infant without personal belief, or have been following Jesus for years but never taken this step, the command remains the same: “Get up, be baptised, and wash your sins away, calling on His name.” (Acts 22:16)

*The denied the resurrection, angels, and the afterlife, focusing only on the written Law of Moses. Though they were often at odds with each other, both groups resisted Jesus because His teachings challenged their authority, exposed their hypocrisy, and redefined what it meant to truly follow God.


By One Man

(Not a reader? Take a listen instead ⇓)

I like the Apostle Paul.

I like his ability to ‘call a spade a spade’, the unrelenting pursuit of his faith, and his bold assertion to “preach nothing but the cross of Christ” (1 Corinthians 2:2). No doubt he ruffled more than a few feathers at times, with his unapologetic directness and refusal to tolerate any other gospel than that of being saved by grace through faith alone.

He doesn’t shy away from telling it how it was; the reality that his zeal for God had been seriously misplaced early on, and that he had been a violent persecutor and destroyer of the very faith he was now thankful to call his own.

He doesn’t downplay the facts of his former life; that not only had he been zealous for the traditions of his fathers, he had also been considered an ‘up and coming’ amongst his peers, his upward trajectory in Judaism eclipsing many of those his own age (Galatians 1:13).

Yet he also doesn’t state this just for effect or from a place of pride, but rather as facts relevant to advancing the true gospel narrative he now endeavors to preach. He states that he counts all those things of his former life as loss because of the surpassing worth of knowing Christ Jesus, his Lord.

He has a particularly warm and fatherly relationship with Timothy, his ‘son in the faith’ and he shows deep regard for several fellow workers whom he commends by name: Epaphroditus, husband-and-wife team, Priscilla and Aquila, Barnabas, Titus, Silas, Luke, Lydia, and Onesiphorus.

He demonstrates tenderness and genuine love and concern for all those of the “household of faith” and he is a passionate evangelist to those who are yet still “strangers and foreigners” to the gospel of grace. His letters to the early churches are full of pastoral advice and authoritative direction. Yet he is also unapologetically direct and is prepared to meet and name injustice or falsity head-on, as in the situation that he writes about in 2 Corinthians 7 (see also 2 Corinthians 11, Galatians 1:6–9, Galatians 2:4; 2 Corinthians 11:26).

“Paul’s letters reveal a remarkable human being: dedicated, compassionate, emotional, sometimes harsh and angry, clever and quick-witted, supple in argumentation, and above all possessing a soaring, passionate commitment to God, Jesus Christ, and his own mission.” | Britannica.Com

Paul’s influence, passion, and commitment enabled the gospel of Jesus Christ to take root and flourish throughout Asia Minor, and its spread continued long after his death, reaching even to the ends of the earth.

Paul wrote several letters, one of which was the letter to the church at Rome. In chapters 5 and 6 of Romans, he covers some significant theological territory by dealing with the themes of death, life, and resurrection, which came about, he states, ‘by one man’…

By One: Death In Adam

The need for our forgiveness and reconciliation with God sits at the heart of the gospel. Paul recounts in Romans 5 how humanity found itself in the dismal state of being sinning, dying creatures and why we need forgiveness, reconciliation, and renewal.

He makes his first point in Romans 5:12 where he teaches that Sin came into the world by one man and that death followed swiftly on Sin’s heels, enslaving all of humanity in a dominion of darkness and, ultimately, separation from God.

The word he uses for ‘man’ is the Greek word ἄνθρωπος (anthrópos) meaning human. We get our English word anthropology from the combining of ánthrōpos (ἄνθρωπος, “human”) and lógos (λόγος, “study”). It’s therefore strictly more accurate to say that by one human Sin entered the world and death spread to all.

While Adam becomes the representative of us all, the focus, I think, is not primarily on his gender (as a man) but on his humanity. In fact, scripture elsewhere confirms that Eve was complicit in sin alongside Adam (Genesis 3:6,12, 1 Timothy 2:14). Together, they were responsible for the catastrophe that unfolded.

“The narratives of Genesis focus on conflict and resolution. God’s purpose from the beginning is to have His presence fill the earth; humans are to image God and subdue the earth, i.e., bring about order and fruitfulness in creation (Genesis 1–2). Conflict enters the story when humans rebel against God (Genesis 3). Shalom is shattered, and the earth is cursed. Further degeneration takes place (Genesis 4–6) until God brings judgment and mercy (Genesis 6–9). Humans then attempt to restore God’s presence (Genesis 11) before God launches His own initiative to re-establish His presence on Earth (the covenant). Genesis 1–11, then, is the founding story of humanity, ending in crisis. These narratives give a real and true assessment of God’s initial purposes and the human plight. Genesis 12–50 is the founding story of the nation with whom the covenant is eventually made at Sinai. The covenant establishes the relationship to Abraham and his descendants, provides the structure for living in God’s presence, and lays the foundation for God’s presence to be established on earth.” | BioLogos

The consequence of the fall in Eden – mortality – flowed from Adam and Eve to all of humanity; a literal reality and a core theological truth embedded within the Genesis record. Dying became hard-coded in our DNA.

Not only that, Paul comments later in Romans 7, Sin is a powerful and destructive force that humans find impossible to resist. Humanity has been sold under sin, constantly battling against the pull of our own self-will, which is invariably in opposition to God. Despite having the desire to do good, more often than not, we lack the ability to do what is right, so powerful is Sin’s hold and influence over us. There is no one in all the world who has not fallen prey to Sin’s insidious, whispering temptation* (Ecclesiastes 7:20, Romans 3:21).

The introduction and continued presence of Sin in the world is what gives death its power over humanity. We die because we’re mortal and death now reigns supreme and we remain dead because of the power that Sin gives death.

In Adam, all die. This is Paul’s first point and the incontrovertible theological teaching of Romans 5.

By One: Life In Christ

Yet, says Paul in Romans 5:21, and here he makes his second point, in Christ, there is life. There is another theological truth embedded within the Genesis record, a promise  “that new life would be delivered out of death.”

“And I will put enmity (open hostility) Between you and the woman, and between your seed (offspring) and her Seed; He shall [fatally] bruise your head, And you shall [only] bruise His heel.” | Genesis 3:15, AMP

Humanity was promised that a descendant of Eve – another human – would arise to wage war against Sin and to overthrow death. Yet in waging this war, death would deal him a powerful blow, a seemingly mortal wound. But out of his death would flow life.

This promise would be affirmed countless times throughout scripture, and, particularly, by Jesus himself during his ministry, who stated the reason for his coming was that “they [humanity] may have life, and have it in abundance [to the full, till it overflows]” (John 10:10, Amplified Bible).

Unable to wage the war for themselves, God’s promise and gift to the world would go into battle on humanity’s behalf. He would wage war for all those who were weak, utterly helpless, and hopelessly enslaved to Sin. Those who were living in darkness, far from the eternal life God had intended for them. Those whose greatest enemy was death itself.

In fact, this hero’s redemptive work on behalf of humanity would be deeply connected to his own humanity. He had to be human, like us, in order to make atonement for the sin of humanity (Isaiah 53:6, Hebrews 2:17)

As a human, he would still feel keenly the pull of Sin’s seductive promise, the desire and temptation, as the first Adam had, to undertake this battle on his own terms. He would wrestle with the terrifying but necessary reality of confronting death up close; not just any kind of death but the painful and humiliating death of a traitor.

He would face the world’s great enemy alone, rejected by all, even by those who were closest to him, in the moment of his greatest need. Defenseless, like a lamb led to slaughter, he would cling to the words of the Psalmist that, though he walked through the valley of the shadow of death, God would be with him still. He would choose to suffer according to God’s will, committing his soul to a faithful Creator.

This war would be brutal and bloody and seemingly fatal for our hero.

And yet, there would be an extraordinary twist…

Where the first Adam had been a living being; the last Adam would be a life-giving spirit (1 Corinthians 15:45). This hero would be human but not merely a human. He would be the “Word-Made-Flesh” – the ‘one and only of his kind’ and in him would dwell ‘the entire fullness (completeness) of God’s nature (Colossians 2:9).

Written into the very fabric of our reality was a powerful promise that Sin could be defeated by the willing sacrifice of one who had committed no sin and who had lived a perfect, moral life according to God’s will. The sacrificial death of such an individual, on behalf of all of humanity, would heal the division between God and humanity, reopening the way to the eternal life God had always intended for His creation.

Scripture could not be any clearer that the victory over Sin and death was going to be God’s, accomplished through the sending of His Son, the Word-Made-Flesh. Sent in the likeness of all of humanity, but in whom dwelt all the fullness of God, only the Son of God would be able to overcome and defeat our greatest enemy.

Not only that, in meeting death head-on, he would deal it a fatal blow, overturning and destroying its claim on him. Sin’s power to command death would be vanquished. Jesus himself would now hold the keys of death and the grave. On the third day, at the break of dawn, he would rise from the silence, Life himself having swallowed up death in victory (Acts 2:24, Romans 6:9, 1 Corinthians 15:54).

One act of righteousness, Paul says, led to justification and life for all humanity. By one man’s obedience, many would be made righteous (Romans 5:18-19).

“As sin has exercised kingly sway in inflicting death, so grace, too, may exercise kingly sway in bestowing a righteousness which results in the Life of the Ages through Jesus Christ our Lord.” | Romans 5:21, Weymouth New Testament

Deeper Magic

I love how C S Lewis writes about this epic moment in his fictional work, The Lion, The Witch, and The Wardrobe:

At that moment they heard from behind them a loud noise—a great cracking, deafening noise as if a giant had broken a giant’s plate….The Stone Table was broken into two pieces by a great crack that ran down it from end to end; and there was no Aslan. “Who’s done it?” cried Susan. “What does it mean? Is it more magic?” “Yes!” said a great voice from behind their backs. “It is more magic.” They looked round. There, shining in the sunrise, larger than they had seen him before, shaking his mane (for it had apparently grown again) stood Aslan himself. “Oh, Aslan!” cried both the children, staring up at him, almost as much frightened as they were glad…. “But what does it all mean?” asked Susan when they were somewhat calmer. “It means,” said Aslan, “that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backward.” | C S Lewis

This “deeper magic” is an immutable law of consequence, as certain as the law of gravity or the rising of the sun. Jesus has brought life and all those in him will live. This gift of grace has been given, the work has been finished and the end has been written. “While we were still enemies, we were reconciled to God by the death of His Son, and, further, now that we are reconciled, we will also be saved by his life.“

In Christ, all will live. This is Paul’s second point and the incontrovertible theological teaching of Romans 5.

The Resurrection: Proof + Promise

One of the great theological truths of the Christian faith, as taught by Paul and, indeed, written into the earliest Christian creeds is the necessary and factual reality of the resurrection, particularly, the resurrection of Jesus. In fact, Paul asserts that resurrection underpins the entire gospel narrative, without which all of Christian life is rendered futile.

“If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. … And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost.” | 1 Corinthians 15:17, NIV

He actually summarised the gospel by affirming three statements, one of which is a declaration of the reality of the resurrection of Jesus:

“Remember Jesus Christ [the annointed], raised from the dead, descended from David. This is my gospel.” | 2 Timothy 2:8 | NIV

The Christian faith asserts and teaches that resurrection is a historical reality; Jesus Christ really did live, die, and was raised again to eternal life.

The resurrection is not only relevant to the gospel narrative, it’s essential. Author Craig Blomberg comments, “As wonderful as Jesus’ life and teachings and miracles were, they were meaningless if it were not historically factual that Christ died and was raised from the dead and that this provided atonement, or forgiveness, of the sins of humanity.” Embedded in this reality is the proof that what was begun in  Jesus, God intends to do for all creation.

“The most startling characteristic of the first Christian preaching is its emphasis on the resurrection. The first preachers were sure that Christ had risen, and sure, in consequence, that believers would in due course rise also. This set them off from all the other teachers of the ancient world…Nothing is more characteristic of even the best thought of the day than its hopelessness in the face of death. Clearly, the resurrection is of the very first importance for the Christian faith” – The New Bible Dictionary 1996, p. 1010, “Resurrection”.

Jesus didn’t just overcome death, his death also made reparation for all the sins of the world. Sin, in its entirety, was dealt with, once and for always** (Romans 6:10). His resurrection was both proof and promise that the war against Sin had been waged and won. Death has lost its power. Those in Christ will live, no longer be held by death but merely passing through it. They too, like him, will be raised to life, never again to experience death.

“I assure you: Anyone who hears my word and believes Him who sent me has eternal life and will not come under judgment but has passed from death to life.” | John 5:24

Life, and life abundantly – the same life that Jesus now has awaits them on the other side.

It’s no wonder Paul concludes his thoughts on this subject with these inspiring words: “In everything we have won more than a victory because of Christ who loves us. I am sure that nothing can separate us from God’s love—not life or death, not angels or spirits, not the present or the future, and not powers above or powers below. Nothing in all creation can separate us from God’s love for us in Christ Jesus our Lord! (Romans 8:7-39, CEV).

This is indeed good, good news!

*apart from Jesus, of course.
**This, of course, doesn’t mean that we don’t still struggle with sin – this is the challenging reality of the Christian life – but rather that the penalty that sin inflicts, death, has been absolved for those in Christ (Isaiah 53:6, 1 John 2:2, John 1:29). We eagerly wait, with all of creation, to be completely set free from the bondage to corruption and obtain the freedom of the glory of the children of God (Romans 8:22).
A large part of the inspiration for this article came from the worship song ‘This My Soul’ By The Gray Havens. It’s truly worth a listen and captures Paul’s sentiments from Romans 5 and 6 perfectly. This song is one of my personal favourites.