{"id":3315,"date":"2025-03-02T18:16:56","date_gmt":"2025-03-03T01:16:56","guid":{"rendered":"https:\/\/novus2.com\/righteouscause\/?p=3315"},"modified":"2025-03-03T05:57:15","modified_gmt":"2025-03-03T12:57:15","slug":"e-v-i-c-team-2-declares-a-rebuttal-requiem-driving-home-the-last-spike","status":"publish","type":"post","link":"https:\/\/novus2.com\/righteouscause\/2025\/03\/02\/e-v-i-c-team-2-declares-a-rebuttal-requiem-driving-home-the-last-spike\/","title":{"rendered":"E.V.I.C. Team #2 Declares A Rebuttal Requiem Driving Home the Last Spike"},"content":{"rendered":"
\"\"<\/a>
Illustration of Jesus Christ being Baptised by John the Baptist in the Jordan River from the Antique 1909 Edition of The Children’s Book of the New Testament Story by Mrs C.D. Francis.<\/p>\n

The baptism of Jesus, detailed in Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22, and John 1:29-34 (ESV), sparks a question: Did John pour water over Jesus\u2019 head or dip Him fully underwater? The Gospels don\u2019t spell out the mechanics with IKEA-level precision, but clues lean hard toward immersion. Matthew 3:16 says, \u201cAnd when Jesus was baptized, immediately he came up out of the water\u201d\u2014ek tou hydatos (Greek, \u201cout of the water\u201d) implies He was in it, not just splashed (BDAG, G1537). Mark 1:10 echoes this: \u201che came up out of the water\u201d (anabain\u014d, G305, \u201cto ascend\u201d), a verb tied to rising from submersion, not a sprinkle (Vine\u2019s Expository Dictionary). John baptized at the Jordan River (Matt. 3:6), a deep, flowing body\u2014waist-high in spots (Josephus, Antiquities 5.1)\u2014ideal for dipping, not a pitcher job.<\/figcaption><\/figure>\n

Advocates of “Baptismal Regeneration” are adamant about water baptism being an absolute concerning salvation.<\/strong><\/span><\/h3>\n

Consider the following well-reasoned and logical case that puts their doctrinal theory in jeopardy, especially considering prison ministry confessions of faith where baptism is not even an option or for evangelistic outreach to bedridden souls in hospitals and assisted living facilities for the same reason, notwithstanding the tragedy of accepting Christ as Savior and being killed in a car crash before the next baptismal service.<\/p>\n

Baptismal Regeneration hinges on verses like Acts 2:38 (\u201cRepent and be baptized\u2026 for the forgiveness of your sins\u201d<\/strong><\/em><\/span>) and John 3:5 (\u201cUnless one is born of water and the Spirit, he cannot enter the kingdom of God\u201d<\/strong><\/em><\/span>), which advocates, such as some in Lutheran or Church of Christ circles, take as mandating water baptism as a salvific act. The logic: faith plus the physical rite equals regeneration \u2014 salvation\u2019s locked until you\u2019re dunked. But this crumbles when you zoom in on real-world edge cases where water\u2019s off the table, yet faith still shines.<\/p>\n

\ud83d\udd39 Take prison ministry.<\/strong><\/span> A convict \u2014 say, on death row \u2014 hears the gospel from a chaplain, repents, and confesses Christ with hours to live. No baptismal font in sight; execution\u2019s set. Is his salvation void because steel bars and ticking clocks block the water? Romans 10:9 says, \u201cIf you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.\u201d<\/strong><\/em><\/span> No baptism caveat there \u2014 just faith and confession. The thief on the cross (Luke 23:42-43) nails this: \u201cJesus, remember me,\u201d<\/strong><\/em><\/span> he gasps, and Jesus replies, \u201cToday you will be with me in paradise.\u201d<\/strong><\/em><\/span> No splash, no submersion \u2014 just trust, and he\u2019s in. If Baptismal Regeneration holds, that thief\u2019s an anomaly \u2014 or God\u2019s playing favorites with exceptions.<\/p>\n

\"\"<\/a>\ud83d\udd39 Now, shift to hospitals or assisted living.<\/strong><\/span> A bedridden cancer patient, tubes everywhere, hears an evangelist share the gospel. She believes, prays, confesses \u2014 peace floods her soul. But she\u2019s too frail for a baptistry; you’re gonna suppose that a sponge bath will put her into the Pearly Gates? Is her salvation on hold because of logistics failure? Ephesians 2:8-9 cuts through: \u201cFor by grace you have been saved through faith \u2026 not a result of works, so that no one may boast.\u201d<\/strong> <\/em><\/span>Baptism\u2019s a work \u2014 a physical act \u2014 and tying salvation to it clashes with grace-alone theology. The bedridden soul\u2019s faith isn\u2019t less real for skipping the pool; her confession aligns with Scripture\u2019s core (John 3:16 — \u201cFor God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.\u201d<\/strong><\/em><\/span>, Paul and Silas responding to the Philippian jailer\u2019s plea, \u201cSirs, what must I do to be saved?\u201d<\/strong><\/em><\/span> Acts 16:31 — \u201cAnd they said, \u2018Believe in the Lord Jesus, and you will be saved, you and your household.\u2019\u201d<\/strong> <\/em><\/span>\u2014\u201cBELIEVE AND YOU WILL BE SAVED\u201d<\/strong><\/em><\/span>).<\/p>\n

\ud83d\udd39 The doctrine\u2019s rigidity also trips over God\u2019s character.<\/strong> <\/span>If baptism\u2019s non-negotiable, what of those who die en route to the font \u2014 car crash after conversion, say? Does an omnipotent, just God dangle salvation then yank it for lack of H2O? That\u2019s a legalism trap, not mercy.<\/p>\n

The doctrine of Baptismal Regeneration, which insists that water baptism is an absolute necessity for salvation, falters under scrutiny when confronted with real-world scenarios. Conversions in prison ministry and among the bedridden are not rare exceptions but critical test cases that expose the theory\u2019s weaknesses.<\/p>\n

If salvation truly depends on a physical act like immersion or sprinkling, then the individuals described above, without the means of baptism, despite their genuine faith, would be excluded from God\u2019s grace. This transforms a supposed universal promise into a doctrine of privilege, accessible only to those with the means, mobility, or timing to participate in the rite \u2014 a notion that clashes with the inclusive thrust of the New Testament.<\/p>\n

Brother Zenjie\u2019s claim that the Early Church Fathers uniformly backed Baptismal Regeneration doesn\u2019t hold up when you zoom in on a heavyweight like Augustine of Hippo. <\/strong><\/span><\/h3>\n

\"\"<\/a>Augustine, a titan among the Fathers (354\u2013430), leaned hard on the primacy of faith in salvation<\/strong><\/span>, not baptism as the magic switch. In On Christian Doctrine and his anti-Pelagian works, he hammers grace and faith as the roots of regeneration \u2014 with baptism as a follow-up, a sign of what\u2019s already sparked by belief.<\/p>\n

Now, let\u2019s widen the lens. Many Early Church Fathers \u2014 think Tertullian, Origen, Cyprian \u2014 get trotted out as saints by the Roman Catholic Church,<\/strong> <\/span>their words twisted to prop up Baptismal Regeneration as a must-do for salvation. But here\u2019s the rub: that same Church hoisted them onto pedestals, canonizing them into a system orthodox Christianity \u2014 rooted in Scripture alone \u2014 rejects as unbiblical. The RCC\u2019s sainthood gig, with its prayers to the dead and merit-based holiness, veers hard from the New Testament\u2019s focus on Christ as sole mediator (1 Timothy 2:5 — \u201cFor there is one God, and there is one mediator between God and men, the man Christ Jesus.\u201d<\/strong><\/em><\/span>). Theological weight? It\u2019s a linchpin for solus Christus \u2014 salvation through Christ alone, no priests, saints, or rituals needed.<\/p>\n

Church Fathers weren\u2019t infallible; they were human, wrestling with theology in a messy, pre-canon era. Tertullian flirted with Montanism (Dubbed the \u201cNew Prophecy\u201d by its followers and branded heresy by the orthodox, it was a charismatic upheaval. Montanus claimed direct Holy Spirit revelations \u2014 trances, ecstatic utterances \u2014 proclaiming himself the Paraclete\u2019s mouthpiece, e.g., Holy Spirit), Origen got posthumously tagged a heretic \u2014 yet Rome polishes them up to fit its narrative.<\/p>\n

Zenjie leaned hard on Catholic-filtered Church Fathers, but strip away the RCC gloss, and faith\u2019s primacy stands taller than water\u2019s splash. The doctrine\u2019s not dead, but it\u2019s on thin ice when Scripture trumps tradition.<\/p>\n

Acts 10, with Cornelius\u2019s household, reveals the Holy Spirit descending after faith but before baptism (vv. 44-48)\u2014a clear sequence where belief ignites salvation, and water trails as a subsequent step.<\/strong><\/span><\/h3>\n

\"\"<\/a>Acts 10:33-48 — \u201cWhile Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. Then Peter declared, \u2018Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?\u2019 And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.\u201d<\/strong><\/em><\/span><\/p>\n

\ud83d\udd39 Let’s break this down…<\/strong><\/span><\/p>\n

The encounter. Peter arrives at Cornelius\u2019s house, finding a crowd\u2014Cornelius, kin, and friends (v. 24). Cornelius recounts his vision (v. 30-32), and Peter preaches: God\u2019s impartiality, Jesus\u2019s life, death, and resurrection, and forgiveness through faith (v. 34-43). No baptism pitch yet\u2014just the gospel, raw and direct.<\/p>\n

The Pi\u00e8ce de r\u00e9sistance:<\/strong><\/span> Salvation hits. Mid-sermon, \u201cthe Holy Spirit fell on all who heard the word\u201d<\/strong> <\/em><\/span>(v. 44). Gentiles speaking in tongues and praising God (v. 46) stun the Jewish believers (v. 45)\u2014it\u2019s Pentecost redux, unscripted. This is the clincher: Salvation precedes water. Faith in Christ, sparked by Peter\u2019s words, triggers the Spirit\u2019s outpouring … “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?”<\/strong><\/em><\/span> \u2014 \ud83d\udca5BOOM!<\/strong><\/span><\/p>\n

Scripture\u2019s broader narrative consistently elevates faith above ritual as the cornerstone of salvation. Passages like …<\/p>\n

\ud83d\udd39 Romans 10:9<\/strong><\/span> — \u201cbecause, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.\u201d<\/strong><\/em><\/span><\/p>\n

\ud83d\udd39 Ephesians 2:8-9<\/strong><\/span> — \u201cFor by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.\u201d<\/strong><\/em><\/span><\/p>\n

\ud83d\udd39 And the example of the thief on the cross in Luke 23:43<\/strong><\/span> — \u201cAnd he said to him, \u2018Truly, I say to you, today you will be with me in paradise.\u2019\u201d<\/strong><\/em><\/span><\/p>\n

These passages and others emphasize belief and trust in Christ as the decisive factors, with no mention of baptism as a prerequisite. In these cases, baptism emerges as an act of obedience and public declaration \u2014 a meaningful sign of an already secured salvation\u2014rather than the mechanism that activates it. The absolutism of Baptismal Regeneration, by contrast, imposes a rigid framework that cannot accommodate the fluidity of human experience or the sufficiency of God\u2019s grace. When the doctrine demands an unavailable act, it collapses under its own inflexibility, revealing a tension between its legalistic stance and the biblical priority of faith as the true gateway to redemption.<\/p>\n

John 3:3-7 — That pesky “born of water and the Spirit” discourse. Team #1 repeated this prime argument ad nauseum (something repeated so excessively it becomes tiresome).<\/strong><\/span><\/h3>\n

John 3:3-7 — \u201cJesus answered him, \u2018Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.\u2019 Nicodemus said to him, \u2018How can a man be born when he is old? Can he enter a second time into his mother\u2019s womb and be born?\u2019<\/strong> <\/em><\/span>Jesus answered, \u2018Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.\u2019\u201d<\/strong><\/em><\/span><\/p>\n

Here\u2019s a theological deep dive into John 3:3-7 (ESV), zeroing in on Jesus\u2019s response to Nicodemus\u2019s bewildered question \u2014 \u201cCan he enter a second time into his mother\u2019s womb and be born?\u201d<\/strong><\/em><\/span> \u2014 and unpacking how Jesus addresses this confusion with precision, tying \u201cborn of water\u201d<\/strong><\/em><\/span> to natural human birth as a prerequisite to being \u201cborn of the Spirit,\u201d<\/strong><\/em><\/span> thus defining the \u201cborn again\u201d<\/strong><\/em><\/span> experience.<\/p>\n

\ud83d\udd39 Context and Nicodemus\u2019s Confusion<\/strong><\/span><\/p>\n

\"\"<\/a>John 3 opens with Nicodemus, a Pharisee and Sanhedrin member, approaching Jesus under night\u2019s cover\u2014likely cautious, yet curious after the temple cleansing (John 2:13-22). Jesus cuts straight to it: \u201cUnless one is born again he cannot see the kingdom of God\u201d<\/strong><\/em><\/span> (v. 3). Nicodemus, a literal-minded scholar of the Law, stumbles hard. \u201cHow can a man be born when he is old? Can he enter a second time into his mother\u2019s womb and be born?\u201d<\/strong><\/em><\/span> (v. 4). His question isn\u2019t flippant \u2014 it\u2019s genuine bafflement. He hears \u201cborn again\u201d<\/strong><\/em><\/span> (Greek: anothen, meaning \u201cagain\u201d or \u201cfrom above\u201d) and fixates on physical rebirth, picturing an absurd return to the womb. This misstep reflects his framework: salvation tied to lineage (Abraham\u2019s seed) or works, not a radical spiritual shift.<\/p>\n

\ud83d\udd39 Jesus\u2019s Clarifying Response<\/strong><\/span><\/p>\n

Jesus doesn\u2019t let Nicodemus\u2019s confusion drift unanswered \u2014 he doubles down with clarity: \u201cTruly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God\u201d<\/strong><\/em><\/span> (v. 5). The phrase \u201cborn of water and the Spirit\u201d<\/strong><\/em><\/span> is the crux, and interpreting \u201cwater\u201d as natural human birth \u2014 rather than baptism \u2014 unlocks the passage. Nicodemus\u2019s womb question isn\u2019t dodged; it\u2019s the springboard. Jesus breaks it into two stages: first, you\u2019re born of water (fleshly birth), then of the Spirit (spiritual rebirth). Together, they make you \u201cborn again.\u201d<\/strong><\/span><\/p>\n

\ud83d\udd39 \u201cBorn of Water\u201d as Natural Birth<\/strong><\/span><\/p>\n

\u201cWater\u201d<\/strong><\/em><\/span> here aligns with human birth\u2019s biological reality\u2014amniotic fluid, the universal marker of exiting the womb. Ancient Jewish idiom often linked water to birth; Job 38:8-9 and Psalm 139:13 nod to the womb\u2019s watery cradle. Jesus picks up Nicodemus\u2019s imagery\u2014yes, you\u2019re born once, physically, as all humans are. He\u2019s not sidestepping the womb but reframing it: that first birth is step one. Verse 6 seals it: \u201cThat which is born of the flesh is flesh, and that which is born of the Spirit is spirit.\u201d<\/strong><\/em><\/span> Fleshly birth (water) produces flesh; spiritual birth (Spirit) produces spirit. It\u2019s a contrast, not a conflation\u2014no baptismal font needed.<\/p>\n

This reading fits the text\u2019s flow. \ud83c\udfafIf \u201cwater\u201d meant baptism, Jesus would pivot to a rite Nicodemus couldn\u2019t grasp yet \u2014 pre-Pentecost, pre-Christian baptism (Acts 2). Instead, he meets Nicodemus where he\u2019s at: you\u2019re a human, born of a woman, now face the next birth. Baptismal Regeneration advocates (e.g., some Church of Christ or Catholic readings) push \u201cwater\u201d<\/strong> <\/em><\/span>as baptism, citing Acts 2:38 or Titus 3:5, but John 3 lacks that context \u2014 no ritual is in view, just rebirth\u2019s necessity.<\/p>\n

\ud83d\udd39 \u201cBorn of the Spirit\u201d as Regeneration<\/strong><\/span><\/p>\n

The second birth \u2014 Spirit-driven \u2014 shifts from flesh to divine renewal. Ezekiel 36:25-27 looms large: God promises to sprinkle water (cleansing) and give a new spirit. John\u2019s Gospel ties the Spirit to life (John 6:63, 7:39) \u2014 it\u2019s God\u2019s breath, regenerating what flesh can\u2019t. Nicodemus, steeped in signs (v. 2), misses this: the kingdom\u2019s not entered by pedigree or Law, but by God\u2019s act through faith (John 1:12-13). The Spirit\u2019s the game-changer, not water alone.<\/p>\n

\"\"<\/a>Here\u2019s Ezekiel 36:25-27 from the English Standard Version (ESV):
\n\u201cI will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.\u201d<\/strong><\/em><\/span><\/p>\n

This is God\u2019s unilateral pledge to purify, transform, and empower Israel \u2014 spiritually dead in exile \u2014 into a renewed people, not by their merit but His grace.<\/strong> <\/span>At first blush, \u201cI will sprinkle clean water on you, and you shall be clean\u201d<\/strong> <\/em><\/span>might wink at baptism\u2014water as a cleansing agent tied to spiritual renewal could nudge some toward a baptismal regeneration reading, especially with \u201cnew heart\u201d<\/strong><\/em><\/span> and \u201cnew spirit\u201d<\/strong> <\/em><\/span>echoing Christian conversion (John 3:5, \u201cborn of water and the Spirit\u201d<\/strong><\/em><\/span>). Early church fathers like Cyprian (Epistle 72, ca. 255 CE) might\u2019ve leapt on this \u2014 his \u201cno salvation outside baptism\u201d lens could twist \u201csprinkle\u201d into a sacramental act. Wild-eyed advocates have literally jumped on this as proof: \u201cEzekiel 36 proves water saves!”<\/strong><\/span> The verb \u201csprinkle\u201d (z\u0101raq in Hebrew, H2236) does align with purification rites (Leviticus 14:7, sprinkling for leprosy), and Numbers 19:18-19 uses water to cleanse impurity \u2014 and baptism\u2019s ritual roots “could” latch here, suggesting a divine act tied to forgiveness.<\/p>\n

\u26a0But hold the dunk tank<\/strong><\/span> \u2014 that\u2019s a total stretch. Ezekiel\u2019s context is Israel\u2019s national restoration post-exile (587\u2013538 BCE), not individual salvation (Ezekiel 36:22-24). The \u201cclean water\u201d<\/strong> <\/em><\/span>is God\u2019s metaphorical pledge to purify a covenant-breaking people from idolatry, not a literal rite. No baptism existed in 6th-century Judah \u2014 John\u2019s practice came centuries later (Mark 1:4). The \u201cnew heart\u201d<\/strong><\/em><\/span> and \u201cSpirit\u201d<\/strong><\/em><\/span> (verses 26-27) pivot on God\u2019s unilateral action \u2014 faith isn\u2019t even mentioned, nor is human response like immersion. NT parallels (Titus 3:5, \u201cwashing of regeneration\u201d<\/strong><\/em><\/span>) link to the Spirit, not water as the saving mechanism \u2014 Ephesians 2:8-9 (\u201cnot of works\u201d<\/strong><\/em><\/span>) shuts the door harder. Modern scholars like R.C. Sproul (Faith Alone, 1995) argue it\u2019s \u201cGod\u2019s initiative, not a sacrament\u201d \u2014 there’s not the slightest hint of baptismal necessity here.<\/p>\n

\ud83d\udd39 Addressing Nicodemus\u2019s Concern<\/strong><\/span><\/p>\n

Jesus doesn\u2019t ignore the womb question \u2014 he reframes it. Nicodemus wonders about re-entering the womb; Jesus says, \u201cYou\u2019ve already done the water part \u2014 every human has. Now, he shifts to the Spirit.\u201d<\/strong><\/em><\/span> The \u201cunless\u201d<\/strong> <\/em><\/span>in v. 5 isn\u2019t a barrier but a sequence: born of woman (check), then born of Spirit (next). Verse 7 \u2014 \u201cDo not marvel that I said to you, \u2018You must be born again\u2019\u201d<\/strong><\/em><\/span> \u2014 ties it up. Nicodemus\u2019s marveling is misplaced; the real wonder is the Spirit\u2019s work, not a physical redo.<\/p>\n

\ud83d\udd39 Theological Implications<\/strong><\/span><\/p>\n

This take jeopardizes Baptismal Regeneration\u2019s absolutism. If \u201cwater\u201d<\/strong> <\/em><\/span>is birth, not baptism, salvation hinges on faith triggering Spirit-birth, not a rite. The thief on the cross (Luke 23:43), Cornelius (Acts 10:44-48), and countless unbaptized believers fit: human by birth, saved by Spirit through faith. John 3:16\u2014\u201cwhoever believes\u201d<\/strong><\/em><\/span>\u2014lacks a baptism clause. Jesus\u2019s clarity to Nicodemus isn\u2019t \u201cget wet\u201d; it\u2019s \u201ctrust me for new life.\u201d<\/strong><\/em><\/span><\/p>\n

\ud83d\udd39 Conclusion<\/strong><\/span><\/p>\n

Jesus meets Nicodemus\u2019s confusion head-on: \u201cborn of water\u201d<\/strong><\/em><\/span> is your entry as a human, a universal given; \u201cborn of the Spirit\u201d<\/strong> <\/em><\/span>is the divine redo, the \u201cagain\u201d<\/strong> <\/em><\/span>that opens the kingdom. No womb re-entry\u2014just faith, Spirit, rebirth. It\u2019s a two-step truth, dismantling any notion that salvation waits on water beyond the womb\u2019s. Born once, born again\u2014simple, profound, complete.<\/strong><\/span><\/p>\n

The Baptism of Jesus: A Model of Obedience for Christian Life<\/strong><\/span><\/h3>\n

\"\"<\/a>The baptism of Jesus, recorded in all four Gospels \u2014 most vividly in Matthew 3:13-17 (ESV)\u2014stands as a pivotal moment in His earthly ministry, not as a regenerative act but as a profound demonstration of obedience that Christians are called to follow. \u201cThen Jesus came from Galilee to the Jordan to John, to be baptized by him\u201d<\/strong><\/em><\/span> (Matt. 3:13). John, preaching repentance (Matt. 3:2), balks \u2014 \u201cI need to be baptized by you\u201d<\/strong><\/em><\/span> (v. 14) \u2014 knowing Jesus, sinless (Heb. 4:15), has no need for cleansing. Yet Jesus insists, \u201cLet it be so now, for thus it is fitting for us to fulfill all righteousness\u201d<\/strong><\/em><\/span> (v. 15). Here, baptism isn\u2019t about regeneration \u2014 Jesus, fully divine and human (John 1:14), requires no spiritual rebirth \u2014 but about aligning with God\u2019s will, a deliberate act of submission.<\/strong><\/span><\/p>\n

\ud83d\udd39 Historical and Theological Context<\/strong><\/span><\/p>\n

In 1st-century Judea, John\u2019s baptism symbolized repentance for sinners (Mark 1:4), preparing Israel for the Messiah (Luke 3:3). Jesus, entering those waters, doesn\u2019t confess sin\u2014He has none (2 Cor. 5:21)\u2014but identifies with humanity\u2019s need, stepping into the Jordan as the obedient Son<\/strong><\/span> (Phil. 2:8). The heavens split, the Spirit descends \u201clike a dove,\u201d and the Father declares, \u201cThis is my beloved Son, with whom I am well pleased\u201d (Matt. 3:16-17)\u2014a Trinitarian stamp not of purification but of divine approval for His obedience. This isn\u2019t regeneration\u2014Jesus\u2019 sinless nature (1 Peter 2:22) and pre-existent divinity (John 1:1) preclude that\u2014but a public launch of His mission, rooted in submission to the Father\u2019s plan (John 5:30).<\/p>\n

\ud83d\udd39 Obedience, Not Regeneration<\/strong><\/span><\/p>\n

Regeneration \u2014 new birth (John 3:3, Titus 3:5) \u2014 applies to sinners, not the sinless Christ. Baptismal regeneration posits water as a saving mechanism, but Jesus\u2019 case dismantles that: He\u2019s not reborn; He\u2019s affirmed.<\/strong><\/span> His baptism fulfills \u201call righteousness\u201d \u2014 a Greek dikaiosyn\u0113 signaling covenant fidelity, not personal renewal. For Christians, this pivots the rite: \u201cIf Jesus, without sin, obeyed, how much more must we?\u201d<\/strong><\/em><\/span>. It\u2019s not salvific \u2014 Ephesians 2:8-9 ties that to faith \u2014 but exemplary. Jesus models obedience (Heb. 5:8), a call echoed in 1 Peter 2:21: \u201cChrist suffered for you, leaving you an example, so that you might follow in his steps.\u201d<\/strong><\/em><\/span><\/p>\n

\ud83d\udd39 Christian Application<\/strong><\/span><\/p>\n

For believers, baptism reflects this obedience, not regeneration. Acts 2:38 \u2014\u201cRepent and be baptized \u2026 for the forgiveness of your sins\u201d<\/strong><\/em><\/span> \u2014 pairs the act with faith, not as its source. Jesus\u2019 submersion \u2014 public, deliberate \u2014 sets the tone: Christians obey because He did (Matt. 28:19-20, \u201cmake disciples \u2026 baptizing them\u201d<\/strong><\/em><\/span>). It\u2019s a step, not the salvation \u2014 Romans 10:9 anchors that in confession and belief. The Spirit\u2019s descent at Jordan previews Pentecost (Acts 2), but Jesus\u2019 act is obedience\u2019s blueprint, not rebirth\u2019s trigger. Christians follow, not to earn grace, but to mirror His \u201cwell pleased\u201d<\/strong> <\/em><\/span>submission.<\/p>\n

\ud83d\udd39 Conclusion<\/strong><\/span>
\nJesus\u2019 baptism displays obedience as a cornerstone for Christian life \u2014 His sinless plunge into Jordan isn\u2019t about regeneration but fulfilling God\u2019s righteous will (Matt. 3:15). It\u2019s not a saving dunk \u2014 His perfection nixes that \u2014 but a model for believers (1 Cor. 11:1). This debate stands firm: obedience, not ritual, aligns us with Christ\u2019s example\u2014faith saves, baptism follows. Spotless before the Jordan\u2019s waves touched Him, Jesus stepped into the water sinless, a radiant reflection of the pure heart we gain through faith long before our baptism washes us.<\/strong><\/span><\/p>\n

Noah\u2019s Salvation: Through the Water, Not By It\u2014A Biblical Rebuttal to Baptismal Regeneration<\/strong><\/span><\/h3>\n

\"\"<\/a>Kuya Sam was quick to alert us to the “Salvation by water”<\/strong> <\/em><\/span>experienced by Noah and his family, citing 1 Peter 3:20-21 (ESV)\u2014\u201cwhen God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you\u201d<\/strong><\/em><\/span>\u2014to argue that water itself saved Noah\u2019s family, thus supporting their view that baptism is a regenerative act. Yet, a closer biblical lens reveals a stark pivot: Noah and his kin were not saved by the water but passed through it, their deliverance rooted in faith and obedience<\/strong><\/span> (Heb. 11:7), not the flood\u2019s agency. This study dismantles the regeneration claim, reframing the flood as a passage, not a purifier.<\/p>\n

\ud83d\udd39 Scriptural Context and Analysis<\/strong><\/span><\/p>\n

Genesis 6-8 narrates the flood: God, grieved by humanity\u2019s wickedness (Gen. 6:5-6), spares Noah\u2014\u201ca righteous man, blameless in his generation\u201d<\/strong><\/em><\/span> who \u201cwalked with God\u201d<\/strong><\/em><\/span> (v. 9)\u2014commanding him to build an ark (Gen. 6:14). Noah obeys, and \u201cthe Lord shut him in\u201d<\/strong><\/em><\/span> (Gen. 7:16), with the waters rising to destroy all else (Gen. 7:23). The text is clear: the floodwaters were judgment, not salvation\u2014\u201call flesh died that moved on the earth\u201d<\/strong><\/em><\/span> (Gen. 7:21)\u2014while the ark, not the water, bore Noah\u2019s family to safety. Hebrews 11:7 nails it: \u201cBy faith Noah, being warned by God\u2026 prepared an ark\u2026 by which he condemned the world and became an heir of the righteousness that comes by faith.\u201d<\/strong><\/em><\/span> Faith drove obedience; the ark, God\u2019s provision, delivered\u2014not the deluge.<\/p>\n

In 1 Peter 3:20-21, the baptismal regeneration camp latches onto \u201cbaptism\u2026 now saves you,\u201d<\/strong> <\/em><\/span>claiming water as the saving mechanism, likening it to Noah\u2019s flood. Yet Peter\u2019s \u201cthrough water\u201d<\/strong><\/em><\/span> (di\u2019 hydatos) shifts the focus: the Greek preposition dia means \u201cby means of\u201d<\/strong><\/em><\/span> or \u201cthrough,\u201d<\/strong><\/em><\/span> not \u201cbecause of.”<\/strong><\/em><\/span> Noah\u2019s family passed through the flood \u2014 judgment\u2019s medium \u2014 shielded by the ark, a type of Christ. Peter clarifies: \u201cnot as a removal of dirt from the body but as an appeal to God for a good conscience\u201d<\/strong> <\/em><\/span>(v. 21) \u2014 baptism\u2019s a symbol, not the savior. Salvation hinges on faith\u2019s plea, not water\u2019s work.<\/p>\n

\ud83d\udd39 Theological Implications<\/strong><\/span><\/p>\n

The flood wasn\u2019t regenerative \u2014 it killed (Gen. 7:22); the ark preserved. Noah\u2019s faith (Heb. 11:7) \u2014 trusting God\u2019s warning \u2014 prompted obedience, building the ark over decades (Gen. 5:32, 7:6). This prefigures Christian salvation: faith in Christ (Eph. 2:8-9) saves, baptism follows as an act of obedience (Acts 8:36-38), not a cleansing agent. Regeneration is by the Spirit (Titus 3:5), not H\u2082O \u2014 water\u2019s the stage, not the star. The regeneration claim misreads typology: the ark, not the flood, parallels Christ (1 Cor. 10:4), shielding from wrath (Rom. 5:9).<\/p>\n

\ud83d\udd39 Conclusion<\/strong><\/span><\/p>\n

Noah\u2019s story refutes baptismal regeneration: he and his family were saved through the water\u2014God\u2019s judgment\u2014by faith-fueled obedience, not by the water\u2019s power. The ark, God\u2019s grace, carried them; baptism mirrors this passage, a witness to faith (Matt. 28:19), not its source (Rom. 10:9). Advocates miss the mark\u2014water\u2019s a means, not the miracle.<\/p>\n

From Jerusalem\u2019s upper room to the Jordan\u2019s waters, two Christian rites spark debate: are they physical acts or figurative markers? We dig into the Biblical comparative context for answers.<\/strong><\/span><\/h3>\n

\ud83d\udd39 Biblically-Based Comparison of Baptism and Christ\u2019s Words at the Last Supper<\/strong><\/span><\/p>\n

The ceremonial aspect of baptism and Jesus\u2019 statement at the Last Supper, \u201cThis is my blood,\u201d<\/strong><\/em><\/span> share a profound commonality in Christian theology: both are rich with symbolic meaning rather than literal, physical transformation. Carefully examining Scripture, rooted in context and supported by Biblical principles, reveals that these acts are figurative\u2014designed to convey spiritual truths rather than enact material changes. This argument aligns with a consistent Biblical pattern where God uses tangible signs to point to deeper realities, avoiding the pitfalls of overly literal interpretations that stray from the text\u2019s intent.<\/p>\n

\ud83d\udd39 Baptism as a Symbolic Ceremony<\/strong><\/span><\/p>\n

Baptism, as instituted by Christ and practiced throughout the New Testament, is a ceremonial act symbolizing spiritual cleansing, identification with Christ\u2019s death and resurrection, and entry into the covenant community. Romans 6:3-4 states, \u201cDo you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.\u201d<\/strong> <\/em><\/span>Here, Paul doesn\u2019t suggest that baptism literally buries a person in a grave or physically resurrects them. Instead, it\u2019s a vivid metaphor: the water represents death to sin and rising to new life, mirroring Christ\u2019s own journey.
\nThis figurative nature is reinforced in 1 Peter 3:21: \u201cBaptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.\u201d<\/strong> <\/em><\/span>Peter explicitly rejects a literal cleansing of the flesh, emphasizing baptism\u2019s role as a pledge or sign of an inward transformation. The water doesn\u2019t possess magical properties; it\u2019s a physical medium pointing to a spiritual reality, much like the rainbow in Genesis 9:13 symbolized God\u2019s covenant without altering the sky\u2019s physics.<\/p>\n

\ud83d\udd39 Christ\u2019s Words at the Last Supper: Figurative, Not Literal<\/strong><\/span><\/p>\n

\"\"<\/a>At the Last Supper, Jesus took bread and wine, saying, \u201cThis is my body\u201d<\/strong><\/em><\/span> and \u201cThis is my blood\u201d<\/strong><\/em><\/span> (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20). Some traditions hold this as a literal transformation (transubstantiation<\/strong><\/a>), but a biblically grounded, figurative interpretation better fits the context and Christ\u2019s teaching style. First, Jesus spoke these words while physically present, holding bread and wine\u2014not bleeding or crumbling into pieces. If \u201cthis is my blood\u201d<\/strong><\/em><\/span> were literal, it would imply His blood was already shed before the crucifixion, contradicting the timeline of His sacrifice (Hebrews 9:12, \u201cHe entered once for all into the holy places\u2026 with his own blood\u201d<\/strong><\/em><\/span>).<\/p>\n

Second, Jesus frequently used metaphors to teach. In John 6:35, He says, \u201cI am the bread of life,\u201d<\/strong> <\/em><\/span>yet no one assumes He\u2019s a loaf. In John 10:9, \u201cI am the door,\u201d<\/strong> <\/em><\/span>doesn\u2019t make Him wooden. His declaration in John 15:5, \u201cI am the vine,\u201d<\/strong><\/em><\/span> doesn\u2019t turn Him into a plant. These are figurative, pointing to His role and identity. Similarly, at the Last Supper, the bread and wine symbolize His body broken and blood shed\u2014anticipating the cross, not enacting it in that moment. Luke 22:19 adds, \u201cDo this in remembrance of me,\u201d<\/strong><\/em><\/span> framing it as a memorial, not a re-creation of His physical essence.<\/p>\n

The broader Passover context supports this. The meal commemorated Israel\u2019s deliverance with symbolic elements\u2014lamb, herbs, unleavened bread\u2014none of which were thought to become the historical event itself (Exodus 12:11-14). Jesus, as the Passover Lamb (1 Corinthians 5:7), elevates this tradition: the wine represents the new covenant sealed by His blood (Hebrews 9:15), not a literal transfusion.<\/p>\n

\ud83d\udd39 Shared Purpose: Signs of Spiritual Truth<\/strong><\/span><\/p>\n

Both baptism and the Lord\u2019s Supper function as ordinances\u2014visible signs of invisible grace. They\u2019re not the reality itself but pointers to it. Colossians 2:11-12 ties baptism to circumcision, \u201cIn him also you were circumcised with a circumcision made without hands\u2026 having been buried with him in baptism.\u201d<\/strong><\/em><\/span> Circumcision didn\u2019t literally remove sin; it symbolized covenant membership (Genesis 17:11). Likewise, baptism doesn\u2019t wash away sin in a physical sense\u2014Christ\u2019s atonement does<\/strong><\/span> (Ephesians 1:7). The water is a sign, just as the wine is a sign of the blood that truly saves.<\/p>\n

This aligns with God\u2019s pattern of using symbols: the bronze serpent<\/strong><\/span> healed not by its metal but by faith in God\u2019s promise (Numbers 21:9; John 3:14-15). Manna<\/strong><\/span> fed Israel physically but pointed to Christ, the true bread (John 6:32-33). The elements of bread, wine, and water carry no inherent power<\/strong><\/span>; they\u2019re vessels for faith and obedience, reflecting the Biblical disdain for idolatry\u2014attributing divinity to created things (Exodus 20:4-5).<\/p>\n

\ud83d\udd39 Countering Literalism with Scripture<\/strong><\/span><\/p>\n

A literal view of \u201cThis is my blood\u201d<\/strong> <\/em><\/span>stumbles on practical and theological grounds. Cannibalism and drinking blood are forbidden in Scripture (Leviticus 17:10-12; Acts 15:20), and Christ wouldn\u2019t command a violation of God\u2019s law. The wine remained wine in appearance, taste, and effect\u2014unlike a miracle like water to wine (John 2:9), where the change was evident. For baptism, a literal washing of sin would negate Christ\u2019s once-for-all sacrifice<\/strong><\/span> (Hebrews 10:10), turning the act into a work of merit, which Paul refutes in Ephesians 2:8-9.<\/p>\n

\ud83d\udd39 Conclusion: Unity in Figurative Meaning<\/strong><\/span><\/p>\n

Baptism and Christ\u2019s words at the Last Supper are ceremonial bookends of the Christian life\u2014entry and sustenance\u2014both figurative in essence. Baptism uses water to depict cleansing and union with Christ; the Supper uses bread and wine to recall His sacrifice. Neither is the literal thing itself (regeneration or blood), but both are divinely ordained symbols that invite believers to trust in the reality they represent. As Jesus said in John 6:63, \u201cIt is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.\u201d<\/strong><\/em><\/span> The power lies not in the elements but in the spiritual truth they proclaim\u2014a truth rooted in Christ alone.<\/p>\n

I’m not saying this last point is the icing on the cake, but yes … this is the icing on the cake.<\/strong><\/span><\/h3>\n

\"\"<\/a>Here\u2019s a theological study on the Ethiopian Eunuch from Acts 8:26-40, focusing on Philip\u2019s response to the eunuch\u2019s question about baptism, grounded in biblical text, historical context, and theological implications. The key exchange\u2014Acts 8:36-37 (ESV)\u2014reads:<\/p>\n

\u201cAnd as they were going along the road they came to some water, and the eunuch said, \u2018See, here is water! What prevents me from being baptized?\u2019 And Philip said, \u2018If you believe with all your heart, you may.\u2019 And he replied, \u2018I believe that Jesus Christ is the Son of God.\u2019\u201d<\/strong><\/em><\/span><\/p>\n

\ud83d\udd39 Context and Narrative<\/strong><\/span><\/p>\n

Acts 8:26-40 unfolds post-Pentecost (ca. 33\u201334 CE), with Philip, an evangelist among the Seven (Acts 6:5), directed by an angel to a desert road from Jerusalem to Gaza. There, he meets an Ethiopian eunuch \u2014 a high-ranking treasurer under Queen Candace \u2014 returning from worship in Jerusalem, reading Isaiah 53 aloud in his chariot. This man, likely a Gentile proselyte or God-fearer given his access to the scroll, represents the gospel\u2019s spread beyond Judea (Acts 1:8). Philip, seizing the moment, explains Isaiah\u2019s Suffering Servant as Jesus, sparking belief. At a roadside water source \u2014 possibly near Gaza\u2019s springs \u2014 the eunuch asks, \u201cSee, here is water! What prevents me from being baptized?\u201d<\/strong> <\/em><\/span>Philip\u2019s reply, \u201cIf you believe with all your heart, you may,\u201d<\/strong><\/em><\/span> sets the stage for baptism.<\/p>\n

\ud83d\udd39 Philip\u2019s Response: Theological Core<\/strong><\/span><\/p>\n

The eunuch\u2019s question \u2014 \u201cWhat prevents me?\u201d<\/strong><\/em><\/span> (Greek: k\u014dlyei, \u201chinders\u201d)\u2014reflects eagerness, not doubt, echoing Jewish ritual cleansing (Leviticus 15) but seeking Christian baptism\u2019s new rite. Philip\u2019s condition \u2014 \u201cIf you believe with all your heart, you may\u201d<\/strong><\/em><\/span> (Greek: ean pisteu\u0113s ex hol\u0113s t\u0113s kardias sou, Acts 8:37) \u2014 zeroes in on faith as the prerequisite. \u201cBelieve\u201d<\/strong><\/em><\/span> (Greek: pisteu\u014d) here is no casual nod but a wholehearted trust \u2014 \u201call your heart\u201d<\/strong><\/em><\/span> mirrors Deuteronomy 6:5\u2019s total devotion. Philip, steeped in apostolic teaching (Acts 2:38, \u201crepent and be baptized\u201d<\/strong><\/em><\/span>), knows baptism\u2019s not a standalone act \u2014 it\u2019s the outward sign of an inward faith (Romans 10:9-10). His \u201cyou may\u201d<\/strong><\/em><\/span> (Greek: exestin, “permissible”) isn\u2019t reluctance but affirmation: faith unlocks the ordinance.<\/p>\n

Verse 37\u2019s authenticity is debated \u2014 absent in some early manuscripts like Codex Sinaiticus (Metzger, Textual Commentary, 1994) \u2014 but its inclusion in later texts (Textus Receptus) and alignment with Acts\u2019 pattern (Acts 16:31-33) bolsters its theological weight. The eunuch\u2019s confession \u2014 \u201cI believe that Jesus Christ is the Son of God\u201d<\/strong><\/em><\/span> \u2014 mirrors Peter\u2019s (Matthew 16:16) and seals his eligibility. Philip baptizes him on the spot \u2014 no delay, no council \u2014 underscoring faith\u2019s immediacy over ritual hurdles (Acts 10:47).<\/p>\n

\ud83d\udd39 Theological Implications<\/strong><\/span><\/p>\n

Philip\u2019s response dismantles baptismal regeneration\u2019s grip \u2014 salvation hinges on faith, not water (Ephesians 2:8-9, \u201cby grace through faith\u201d<\/strong><\/em><\/span>). The eunuch\u2019s belief precedes the act; baptism follows as obedience, not cause (1 Peter 3:21, \u201cappeal to God for a good conscience\u201d<\/strong><\/em><\/span>). This aligns with sola fide \u2014 faith alone saves, a point R.C. Sproul hammers (Faith Alone, 1995) \u2014 yet doesn\u2019t ditch baptism\u2019s role as Christ\u2019s command<\/strong><\/span> (Matthew 28:19). For a Gentile eunuch \u2014 barred from full temple inclusion (Deuteronomy 23:1) \u2014 this is radical: faith trumps status, fulfilling Isaiah 56:3-5\u2019s promise. Acts 8:39\u2019s \u201cwent on his way rejoicing\u201d<\/strong> <\/em><\/span>seals it \u2014 salvation\u2019s joy, not the splash, drives him home.<\/p>\n

\ud83d\udd39 Conclusion<\/strong><\/span><\/p>\n

Philip\u2019s \u201cIf you believe with all your heart, you may\u201d<\/strong><\/em><\/span> (Acts 8:37, ESV) isn\u2019t a barrier but an open gate \u2014 faith unlocks salvation\u2019s door while baptism rings out the celebration. The Ethiopian Eunuch\u2019s journey (Acts 8:26-39) \u2014 belief igniting his heart, confession spilling from his lips, and immersion sealing the moment \u2014 maps the gospel\u2019s expansive reach, planting salvation\u2019s root in faith, not the water\u2019s flow. No embellishment here \u2014 just a shift from legalistic hoops to grace\u2019s embrace, baptism standing as a witness, not the workhorse.<\/p>\n

This narrative arcs toward a broader truth: salvation\u2019s spark isn\u2019t doused or kindled by the rite but blazes through belief, as seen from Cornelius to the Eunuch. Scripture\u2019s drumbeat \u2014 Romans 10:9 (\u201cif you confess\u2026 and believe\u2026 you will be saved\u201d<\/strong><\/em><\/span>), Ephesians 2:8-9 (\u201cby grace \u2026 through faith\u201d<\/strong><\/em><\/span>)\u2014resounds: faith births new life, baptism crowns it. Debates over regeneration drown in this clarity \u2014 Jesus\u2019 own dip (Matt. 3:15) obeyed, not atoned. Christians step into water not to wash sin but to mirror His step, a public echo of a private trust. No rite rivals the heart\u2019s turn \u2014 baptism\u2019s a badge, not the battle won.<\/p>\n

You almost had it, Team #1. Almost.<\/strong><\/span><\/h3>\n

\"\"<\/a>We extend hearty congratulations to E.V.I.C. Team #1 for their gallant, spirited attempt to champion baptismal regeneration, wielding Noah\u2019s flood and 1 Peter 3 as their banner\u2014a valiant swing at a formidable foe. Yet, despite their fervor, they\u2019ve stumbled at the critical task of biblical exegesis, misreading the waters as saviors when scripture\u2014Genesis 7, Hebrews 11, and Romans 10\u2014plants salvation firmly in faith\u2019s soil, not baptism\u2019s ripples. Their ark of argument, though boldly launched, sinks under the weight of context: Noah passed through, not by, the flood, and Jesus\u2019 obedience, not regeneration, crowns the rite. Well fought, Team #1\u2014your passion shines, but the text\u2019s clarity prevails; faith, not water, holds the key.<\/p>\n","protected":false},"excerpt":{"rendered":"

Advocates of “Baptismal Regeneration” are adamant about water baptism being an absolute concerning salvation. Consider the following well-reasoned and logical case that puts their doctrinal theory in jeopardy, especially considering prison ministry confessions of faith where baptism is not even an option or for evangelistic outreach to bedridden souls in hospitals and assisted living facilities…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[100,46,172],"tags":[],"class_list":["post-3315","post","type-post","status-publish","format-standard","hentry","category-bible-study","category-christianity","category-e-v-i-c-study-notes"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/posts\/3315","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/comments?post=3315"}],"version-history":[{"count":0,"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/posts\/3315\/revisions"}],"wp:attachment":[{"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/media?parent=3315"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/categories?post=3315"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/novus2.com\/righteouscause\/wp-json\/wp\/v2\/tags?post=3315"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}