children, so often neglected.
The recent researches of Drs. Conant and Dale have exhausted the philological argument as concerning baptizo. The former, representing the American (Baptist) Bible Union, and the latter, from the opposite standpoint, have come to conclusions which, to all the practical purposes of the discussion, are identical and final. Essentially, they agree (1) that baptizo never means, to dip, that is, to put into the water and take out again; but, primarily, to put into or under the water, – to bring into a state of mersion, or intusposition; (2) that it also means to bring into a new state or condition, by the exercise of a pervasive control; as one who is intoxicated is said to be baptized with wine. The former of these meanings is all that remains to the Baptist argument from the word. The latter is all that is desired by those who repudiate immersion. The philological discussion being thus brought to a practical termination, the occasion seems opportune for inviting attention to the real issues involved in the question respecting the form of the ordinance; and to the various and abundant testimonies of the Scriptures, as to its origin and office, its mode and meaning, its history and associations.
In the same line of investigation, it is the expectation of the writer, should time and opportunity concur, to offer to the Christian public, at some future day, a treatise, similar in plan to that now presented, on the ordinances and church of God, historically traced from the apostasy, and the renewal of the covenant in Eden, to the close of the sacred volume.
Book I.
OLD TESTAMENT HISTORY
Part I.
BAPTISM AT SINAI
Section I. —Baptism Originated in the Old Testament
At the time of Christ’s coming, baptism was a rite already familiar to the Jews. The evangelists testify of them that, “when they come from the market, except they baptize (ean mē baptisōntai) they eat not. And many other things there be which they have received to hold, as the baptisms (baptismous) of cups and pots and brazen vessels and tables.” – Mark vii, 3, 4. On account of this rule of tradition, a Pharisee at whose table Jesus was a guest “marveled that he had not first baptized (ebaptisthē) before dinner.” – Luke xi, 38. Hence, when John came, a priest, baptizing, there was no question raised as to the origin, nature, form, or divine authority of the ordinance which he administered. The Pharisees, in their challenge of him, confine themselves to the single demand, by what authority he ventured to require Israel to come to his baptism, since he confessed that he was neither Christ nor Elias nor that prophet. (John i, 25.) Their familiarity with the rite forbade any question concerning it. Had we no further light on the subject, we might suppose that this ordinance had no better source than the unauthorized inventions of Jewish tradition. But the Apostle Paul,2 an Hebrew of the Hebrews, taught at the feet of Gamaliel, and versed in all questions of the law, excludes such an idea. He declares that in the first tabernacle “were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience; which stood only in meats and drinks and (diaphorois baptismois) divers baptisms– carnal ordinances imposed on them until the time of reformation.” – Heb. ix, 9, 10. The conjunction “and” (“divers baptisms and carnal ordinances”) is wanting in the best Greek manuscripts; is rejected by the critical editors, and is undoubtedly spurious. The phrase “carnal ordinances” is not an additional item in the enumeration, but a comprehensive description of “the meats and drinks and divers baptisms” of the law. Paul thus speaks of them by way of contrast with the spiritual grace and righteousness of the Lord Jesus. A critical examination of this passage will be made hereafter. For the present, we note two points as attested by the apostle:
1. Among the Levitical ordinances there were not one but divers baptisms.
2. These were not merely allowable rites, but were “imposed” on Israel as part of the institutions ordained of God at Sinai.
It may be proper to add that they were baptisms of persons, and not of things. They were rites which were designed to purify the flesh of the worshiper. (vs. 9, 13, 14.)
These baptisms were, therefore, well known to Israel, from the days of Moses. This explains the fact that, in the New Testament, we find no instruction as to the form of the ordinance. It was an ancient rite, described in the books of Moses and familiar to the Jews when Christ came. No description, therefore, was requisite. We are then to look to the Old Testament to ascertain the form and manner of baptism.
Section II. —No Immersions in the Old Testament
Says Dr. Carson: “We deny that the phrase ‘divers baptisms’ includes the sprinklings. The phrase alludes to the immersion of the different things that by the law were to be immersed.”3 Had this learned writer pointed out the things that were to be immersed, and the places in the law where this was required, it would have saved us some trouble. In default of such information, our first inquiry in turning to the Old Testament will be for that form of observance. We take up the books of Moses, and examine his instructions as to all the prominent institutions of divine service. But among these we find no immersion of the person. We enter into minuter detail, and study every rule and prescription of the entire system as enjoined on priests, Levites, and people, respectively. But still there is no trace of an ordinance for the immersion of the person or any part of it. We extend our field of inquiry, and search the entire volume of the Old Testament. But the result remains the same. From the first chapter of Genesis to the last of Malachi, there is not to be found a record nor an intimation of such an ordinance imposed on Israel or observed by them at any time. Not only is this true as to baptismal immersion performed by an official administrator upon a recipient subject. It is equally true as to any conceivable form or mode of immersion, self-performed or administered. There is no trace of it. But here is Paul’s testimony that there were “divers baptisms imposed.” By baptisms, then, Paul certainly did not mean immersions.
The impregnable position thus reached is further fortified by the fact that, in all the variety and exuberance of figurative language used in the Bible to illustrate the method of God’s grace, no recourse is ever had to the figure of immersion. All agree that the sacraments are significant ordinances. If, then, the significance of baptism at all depends on the immersion of the person in water, we would justly expect to find frequent use of the figure of immersion, as representing the spiritual realities of which baptism is the symbol. But we search the Scriptures in vain for that figure so employed. It never once occurs.
Section III. —The Old Testament Sacraments
As there are no immersions in the Old Testament, we must look for the divers baptisms under some other form. Assuming that in this rite there must be a sacramental use of water, we will first examine the ancient sacraments. On a careful analysis of the ordinances comprehended in the Levitical system, we find among them four which strictly conform to the definition of a sacrament, and which are the only sacraments described or referred to in the Old Testament.
1. Sacrifice.– The first of these in origin and prominence was sacrifice. Originating in Eden, and incorporated in the Levitical system, it had all the characteristics of a sacrament. In it the life blood of clean animals was shed and sprinkled, and their bodies burned upon the altar. Thus were represented the shedding of Christ’s blood, and his offering of atonement to the justice of God. But here is no water. It is not the baptism for which we seek.
2. Circumcision.– The second of the Old Testament sacraments was circumcision, whereby God sealed to Abraham and his seed the covenant of blessings to them and all nations through the blood of the promised Seed. Here, again, no one will pretend to identify the ordinance with the baptisms
I assume what I believe to be demonstrable, that Paul was the author of the Epistle to the Hebrews.
“Carson on Baptism” (published by C. C. P. Crosby: New York, 1832), p. 117.
