Brandon Adams has propounded a believer Baptist understanding of 1 Corinthians 10. His positive explanation of the passage is here, and his rejection of paedobaptist objections is here. It is worthwhile interacting with these ideas, since 1 Corinthians 10 is such an important passage in the debate, and any reasonable interpretations of the passage on a believer Baptist position are worthy of praise, since I have not met many believer Baptists who have formed many ideas concerning the passage. For my purposes, I will mainly interact with the rejection of paedobaptist false inferences post. I read the other post, and may refer to it occasionally, but the substance of what I wish to say concerns what he says about paedobaptist interpretations of the passage.
Almost immediately, we run into some problems, namely, with how Adams describes the paedo position. There does not seem to be a recognition that paedobaptists do, in fact, advocate some aspects of discontinuity and progression as history moves from Israel to the church. For example, paedos argue that the sign changes from bloody to bloodless (going from circumcision to baptism) because Christ’s blood has been shed, making further bloodshed unnecessary. Therefore, circumcision points forward, and baptism looks backwards. That they point to the same spiritual reality does not mean that they work in precisely the same way. Circumcision affected boys, and girls were understood to be included under their covenant head, whereas in the church, baptism is given to boys and girls alike. This kind of nuance with regard to the paedo position appears to be entirely lacking in Adams’s piece. For example, he says, “The basic thrust is that Israel and the Church are one and the same. Their situation was identical to ours.” In light of what I said above, this statement is a strawman, even with regard to Calvin’s understanding of the continuity. Calvin is talking about the spiritual situation, which is the same, undoubtedly the same. That does not mean that a carte blanche statement such as Adams’s is an accurate picture of Calvin’s views. Calvin argued that the different signs point to the same spiritual reality. That is different from saying simply that the signs are the same, and that there is absolutely no difference at all. Otherwise, why would Jesus Christ need to come at all?
Secondly, Adams goes to a great deal of trouble to try to prove that if the manna is not sacramental, then the entire paedo argument falls to the ground. It should have given him pause that when he quotes so many paedobaptists to negate Calvin’s point (which he does in the positive post and the rejection of the paedo position post), yet those paedos still argue the paedo position. Maybe the paedo position overall does not hinge on whether the manna is sacramental, and whether “the same” means “the same as what we partake of” or whether it means “they all had the same spiritual food among themselves.” To tell the truth, I have not really considered the matter of whether the manna was sacramental before reading Adams’s post, but if I had to take a position on it, I would probably say that the manna was not sacramental. It was their daily bread, and Christ does draw typological significance from the spiritual aspects of manna, but I would agree with Hodge that it falls short of sacramental significance. The typological antecedent for the Lord’s Supper is Passover, not manna, and even with Passover, there is both continuity and discontinuity. This brings us to the next point.
I am more than a bit surprised that Adams brought out the tired argument connecting baptism and the Lord’s Supper together, that if paedos treat baptism this way, then the Lord’s Supper must also be treated in this way, and we have to be paedocommunionist in order to be consistent. This argument has been so thoroughly answered by Cornel Venema’s book Children at the Lord’s Table? that it is irresponsible for a credo Baptist simply to throw this argument in paedos’ faces as if we have never considered the matter before. Almost every major paedo treatment of the subject answers this objection. Adams references precisely zero answers to this objection. The two important points that have to be said in response are these. 1. The paedo position recognizes that the two sacraments have important differences, differences strong enough to preclude treating them in the same way that credos say we must. These differences mostly involve the difference between passive reception in baptism, and both passive and active components in the Lord’s Supper. The reason for this difference is 1 Corinthians 11, which is not mentioned even once in Adams’s piece (also irresponsible, since it is directly relevant to his objection, and is part of the immediate context of 1 Corinthians 10). 1 Corinthians 11 describes how the Lord’s Supper is to be engaged. See Venema’s book for a thorough treatment of the passage. His conclusions are that 1 Corinthians 11 describes how all people are to partake, and that this requirement precludes infants from participating. So, if 1 Corinthians 10 comes in the context of 1 Corinthians 11, it wouldn’t matter whether the manna was sacramental or not, since chapter 11 would modify the participation aspect for today’s church.