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Section LXXXVIII. —The Gentiles Graffed in

While such as we have described was the constitution of the church in Jerusalem and Judea, in the days of the apostles, it elsewhere presented a different aspect. At Antioch, Ephesus, Philippi, Thessalonica, Corinth, Rome and other places, Jews and Gentiles were associated together in the churches. Where such was the case, the Jewish members, like their brethren in Judea, maintained the ordinances of both the Levitical and Christian liturgies. They kept sacred alike the Jewish Sabbath and the Lord’s day. They were circumcised, and observed all the requirements of the law of Moses, and maintained all the services of the synagogue system. At the same time, they on the Lord’s day, united with their believing Gentile brethren, in observing the ordinances of the gospel church, and the sacraments of baptism and the Lord’s supper.

On the other hand, the Gentile members of these churches were uncircumcised and free from the bondage of the ritual law. They kept holy the Lord’s day only; on which they united with their Jewish brethren in the ordinances of Christian worship and religion. At the same time these Gentile converts were more or less in the habit of frequenting the synagogue services, to hear the reading of the Scriptures and join in the worship of the God of Israel. In these services their position was similar to that held by the class of persons who were known as “devout persons,” or “proselytes of the gate.” In fact, it was usually from these that the first Gentile converts to Christ were gathered. The strong tendency, which the circumstances were calculated to induce in them, to embrace the entire system of Judaism as it was maintained by their Jewish Christian brethren, elicited from Paul those expostulations which have been misunderstood as implying the absolute abrogation of the law. His earnestness therein was induced by the fact, that the voluntary assumption of the yoke of the ritual law, by those upon whom God had not laid it, was a manifest apostasy from the doctrine of grace, – an attempt to fulfill a righteousness of works.

Of the mixed state of these churches, the first epistle to the Corinthians presents constant illustrations. In it, Paul indulges in a frequency of allusion to Old Testament facts which presupposes his readers to be familiar with the sacred books of the Jews. In one place, he addresses them as being of the stock of Israel, “Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea.” – Ch. x, 1-11. On the other hand, the apostle alludes to disorders and offenses, in the church, which were evidently committed by the Gentile members (vi, 9-11; xi, 20-22), and moreover, says expressly, – “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.” – xii, 2. He also, as we have already seen, gives express instructions for continuing the distinction between Jew and Gentile, in the church. “Is any man called being circumcised? Let him not become uncircumcised. Is any called in uncircumcision? Let him not be circumcised.” – vii, 18.

But there was yet another class of churches, which may be exemplified in Lystra, Derbe, and Galatia, – churches where there were no Jews, or in which their number was so small as to constitute an unappreciable element. In them, the Christian Sabbath and ordinances were alone observed, the assemblies and services on the Lord’s day being precisely the same in their nature and manner as those maintained where Jews and Gentiles were united.

Of all these churches, whether of Jewish, mixed, or Gentile elements, the local constitution and form of government was the same; being that of the synagogue. This the circumstances rendered inevitable; and to it all the statements and intimations of the Scriptures testify. In fact, in the epistle of James they are expressly designated by that name. – “If there come unto your synagogue, (sunagogēn) a man with a gold ring.” – Ja. ii, 2. It is true the epistle is inscribed, “to the twelve tribes which are scattered abroad.” – Ib. i, 1. But it is to the Christians of those scattered tribes, that he addresses himself. With them Gentile believers were always to be found united; and no one will pretend that there were two forms of organization; one for the Jews, and another for the Gentiles. These churches were self-governed, so far as internal order and discipline were concerned. But with relation to the fundamental laws of their existence and rule of their faith they were in a state of recognized and entire dependence on the church in Jerusalem. This relation was indicated and expressed in a very peculiar and conclusive manner. The vital question concerning the relation of the Gentiles to the law of Moses arose in the church in Antioch, in which there were not only certain prophets (Acts xiii, 1, 2), but Paul the great apostle of the Gentiles. Naturally, we should have expected such a question to be brought to an immediate decision, by prophetic revelation, or by the authority of the apostle, confirmed by signs following. And, in fact, there was an immediate divine interposition. But it was an interposition by which the question was remanded to Jerusalem to be decided there. Paul says to the Galatians, – “I went up to Jerusalem, with Barnabas, and took Titus with me also. And I went up (kata apokalupsin) in accordance with a revelation.” – Gal. ii, 1, 2. Again, when he came to Jerusalem, there were present John, the beloved of Jesus, and Peter, the chief of the apostles; beside James, the brother of the Lord and head of the church in Jerusalem. (Ib. ii, 9.) But not by either or all of them was the question decided, but referred to the council of the church, and, under the direction of the Holy Spirit, was there determined by deliberative consultation and vote; and the decree was drawn up and sent forth in the name of “the apostles, and elders and brethren.” – Acts xv, 22, 23, 25. The relation of that council to the Jerusalem eldership and church is indicated by the manner in which at a later date those elders referred to it, in conference with Paul. “As touching the Gentiles which believe, we have written and concluded.” – Acts xxi, 25, 18. Upon Paul’s return to Antioch, and resumption of his missionary labors, after the council, he and his attendants, “as they went through the cities, delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.” – Ib. xvi, 4. It would thus appear beyond question, that this business was so ordered by the Head of the church, as to demonstrate the fact of the organic dependence of the Gentile churches everywhere, – not upon the authority of the apostles, as such, but upon the ancient church of Israel, in the councils of which the apostles sat as elders, with the elders. (1 Peter v, 1.) It was an indication to the Gentile churches that their privilege was that of partakers with Israel in her spiritual things. (Rom. xv, 27.) Believing Israel was thus presented, as not only the source whence the gospel flowed to the Gentiles, but as ordained to be to them the authorized exponent of that gospel. The principle here involved, is appealed to by Paul, when in repressing the arrogant assumptions of some in the Corinthian church, he demands of them, – “What! came the word of God out from you? or, came it unto you, only?” – 1 Cor. xiv, 36. In this relation of the Jewish church to those of the Gentiles, there was a fulfilment of the prophecy of Isaiah (ii, 3) reechoed by Micah: – “In the last days … many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.” – Micah iv, 1, 2.

Thus, while the great body of Israel after the flesh rejected the Angel of the covenant, who was promised at Sinai to their fathers (Ex. xxiii, 20), and in so doing forfeited and were cut off from its fold, their believing brethren remained in full possession of its rights, and privileges; and the Gentiles, receiving Christ, became with them partakers therein, according to the proviso which from the beginning reserved room for them; – “For all the earth is mine.” – Ex. xix, 5.

It was at a time when the condition of things here described, in Judea and among the Gentiles had attained to its completest realization, that Paul addressed the Romans in a figure which is in beautiful accord with the literal facts; as they had been already realized. “If some of the branches be broken off, and thou being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree, – boast not against the branches. But, if thou boast, thou bearest not the root; but the root, thee. Thou wilt say, then… The branches were broken off, that I might be graffed in. Well: because of unbelief they were broken off, and thou standest by faith. Be not highminded but fear. For if God spared not the natural branches, take heed lest he also spare not thee… And they also if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree, which is wild by nature, and wert graffed contrary to nature into a good olive tree; how much more shall these which be the natural branches, be graffed into their own olive tree.” – Rom. xi, 17-24.

The Christian church is not a new institution, nor its constitution a new organic law. But it is, in the strictest and most absolute sense, lineally and organically one with that of Israel, founded and perpetuated upon the covenant of Sinai.

Part XV.
CHRISTIAN BAPTISM

Section LXXXIX. —History of the Rite

But two of the evangelists, Matthew and Mark, mention baptism in connection with the last instructions of Jesus; and of these, Mark introduces it in an incidental way, as though it had been a matter already understood. (Matt, xxviii, 19, 20; Mark xvi, 15, 16.) The reason was that the apostles were not then first commissioned to baptize. On this point, Calvin speaking with reference to the arguments of the Anabaptists says, “It is a mistake worse than childish to consider that commission as the original institution of baptism, – which Christ had commanded his apostles to administer, from the commencement of his preaching. They have no reason to contend, therefore, that the law and rule of baptism ought to be derived from those two passages, as if they contained the first institution of it.”¹¹⁸ Upon this, Dr. Dale says, – “Calvin is right in dating Christian ritual baptism from the ministry and authority of Christ, and not from that of John, even if they were entirely identical, which they are not. The baptism of John is Christian baptism, as far as it goes; but it is Christian baptism undeveloped in the blood shedding of an atoning Redeemer, in which shedding of blood, ‘for the remission of sins,’ ritual baptism has its exclusive ground.” Again, speaking of the words of Peter, on the day of Pentecost, – “Repent and be baptized,” – he asks, – “What was this baptism? Was it a Jewish baptism, a ceremonial cleansing of the body, merely? Was it John’s baptism, a spiritual baptism (baptisma metanoias) in which no Holy Ghost was yet ‘poured out,’ no crucified Redeemer was yet revealed? Was it Christian baptism, the baptism of Christ, the crucified, the Risen, the Ascended, the Pourer out of the Holy Ghost?”¹¹⁹ In these passages we have a statement of differentia upon which the lamented author insists earnestly, as distinguishing the baptisms named, from each other. As to the Jewish baptisms, – those which were appointed by the divine law, they were, as we have seen, spiritual in the same sense precisely as were the baptisms of John and of Christ; and the latter were and are “a ceremonial cleansing of the body, merely,” in the same sense as were the baptisms of the Jews. To this day, “the letter,” or outward form of Christian baptism is a ceremonial cleansing of those who are ritually unclean. No otherwise could it show forth “the spirit” of the ordinance, which is the real purging, by the Spirit, of those who are spiritually defiled. From the beginning to the present day, the ritual baptisms always signified the very same spiritual truths. And they were all alike devoid of any spiritual power in themselves.

But let us trace the line of connection between them. Very early in the ministry of Jesus, before the imprisonment of John, while the latter was baptizing in Enon, “Jesus and his disciples came into the land of Judea; and there he tarried with them and baptized.” But “when the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus himself baptized not, but his disciples), he left Judea, and departed again into Galilee.” – John iii, 22; iv, 1-3. Here, be it observed, (1.) that John was the intelligent, faithful and inspired forerunner and herald of the Lord Jesus. The gospel which he preached was that which the Spirit of Christ gave him, and the baptism which he administered set forth that gospel in ritual figure. His preaching was summed in one word. “Repent, for the kingdom of heaven is at hand.” (2.) The Lord Jesus preached the very same word, and gave it to the apostles and the seventy to proclaim, when he sent them abroad through the land. “Repent, for the kingdom of heaven is at hand.” (3.) There is not an intimation in the Scriptures, nor suggestion to justify the idea, of the least difference in the form and nature of the baptisms at this stage of the history, administered by them respectively. Certainly if there were differences, they must have been characterized by a minuteness and subtlety, fit rather to exercise the ingenuity of hair-splitting schoolmen, than to instruct the common people of Judea; who, upon the supposition of diversity, were called to choose between the rival baptisms. John’s baptism was at first into the name of “the coming One,” “the Baptizer with the Holy Ghost and with fire.” Of that baptism his was proclaimed to be a symbol. When Jesus came, John at once identified him as the coming One, and thenceforth his baptism was into the name of Jesus of Nazareth. I do not mean that John made use of those phrases. To this point we shall come presently. But “John verily baptized with the baptism of repentance, saying unto the people that they should believe on him which should come after him; that is, on Christ Jesus.” – Acts xix, 4. The rite which he dispensed sealed upon the recipients their profession of repentance and faith in Jesus, the Son of God, the atoning Lamb, the King Baptizer. In a report of one of his discourses, which occupies seven verses of the gospel of John, each of these titles and the things implied in them is brought out with perfect distinctness. (John i, 29-36.) That John was ignorant of the precise form of crucifixion, as that in which atonement was to be made, is possible; although even there the facts do not warrant the confidence of Dr. Dale’s assertions. But that he was not ignorant of Christ’s atoning office, his own words distinctly testify. “Behold the Lamb of God, which taketh away the sin of the world.” – John i, 29. (4.) The whole manner of the narrative from which we learn the fact that Christ’s disciples baptized, indicates the identity of the ordinance as administered by them with that of John. The fact is not mentioned for its own sake, but as introductory and explanatory of the testimony of John respecting Jesus. (John iii, 22-30.) In fact, we have no information whatever of the nature and meaning of Christ’s baptism, as thus originated, except in its justly assumed identity with that of John. This, the language of John’s interlocutors implies (Ib. 26), and upon the basis of this assumption the whole narrative rests. This remark applies also to the subsequent statement, – that “the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John; though Jesus himself baptized not, but his disciples.” – John iv, 1, 2. Here the one word, “baptized,” without qualification or differentiating phrase, is applied to both Christ’s disciples and John, and plainly identifies the rite administered by them as one and the same. That such was the case can not be successfully questioned.

And now, what have we, in the ordinance thus dispensed by the disciples under the eye, and as a seal to the preaching, of Christ, but Christian baptism? True, the disciples were ignorant at that time, of the doctrine of the cross, which in fact they refused to believe, till their Master was crucified before their eyes. But while the baptism was administered by their hands, it was in Christ’s immediate presence, by his authority, and as a seal to the gospel which he preached. How then could their ignorance and hardness, or that of John, if he be so impeached, change the nature of the rite which by Christ’s authority they both administered? And, especially, how could this be, when in fact that baptism, while it presupposed Christ’s atoning sufferings, yet had no immediate relation to them, but to his kingdom and glory, – the theme of John’s preaching, – the one thing in Christ’s instructions which the apostles gladly received?

To what extent this baptizing function of the apostles continued in exercise during the subsequent ministry of Christ, we are not informed. But, the manner in which, first and last, the subject is treated by the evangelists implies that it never was in abeyance. Hence, in his final interviews with them, Jesus does not speak of the ordinance as a novelty, nor as a rite to be reintroduced; but alludes to it as to a familiar subject. In fact, his only recorded references to it, have in view, not the ordinance, in itself considered, but its bestowal on the Gentiles. “Go ye, disciple all nations, baptizing them.” – Matt. xxviii, 19. “Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned.” – Mark xvi, 15, 16. By this decree, the ordinance, which, as we have seen, was already divested of its sacrificial elements, was released from its peculiar and restricted relation to the Jewish people. Heretofore, only the circumcised could be admitted to baptism; and the rite, when administered to them, was received as a certificate of title to the privileges of the covenant, in connection with the Mosaic ritual and the temple service. But, by this decree of Christ, it was appropriated to the use of the Gentiles, also; as certifying to them a part in the same covenant, relieved of the encumbrance of the ritual law. That its administration to the converts of Christ’s ministry is not mentioned, presents no just occasion of surprise, in view of the familiarity of the ordinance and the emphasis already given to it in connection with John’s ministry. That Christ’s disciples baptized at all is only known to us by the incidental mention in the last of the evangelists.

The facts here developed are of immense importance in their bearing upon our present inquiry. The Lord Jesus did not institute baptism, at any time. He recognized it as an ordinance of God given to Israel ages before, – accepted it personally from the hands of John, – immediately appointed his disciples to administer it to the Jews in conjunction with John, and then, after his resurrection and assumption of the sceptre, commanded them to dispense it to the Gentiles also. – “All power is given unto me in heaven and earth. Go ye therefore and teach all nations baptizing them.”

The rebaptism of the twelve disciples of John, by Paul at Ephesus (Acts xix, 1-7), may be thought inconsistent with the assertion of the identity of the baptisms of John and of the Christian church. But when the facts are considered in their true relations, they will appear in perfect harmony with all that have been heretofore adduced, and entirely consistent with the conclusions thence derived. John was the herald of Christ. His preaching and baptism had neither significance nor value, except as they directed the attention and faith of his disciples to the coming of Christ and the baptism of the Holy Spirit, which He should administer. To the great mass of those who received his baptism, no profit resulted, because it was not followed up by a waiting for Christ’s coming, and a devotion to him when he was revealed. It effected no actual separation of such disciples from the unbelieving mass of the nation. When, therefore, the crisis came and the Saviour was crucified, they sustained no relation of identity with him and his cause; but were an undistinguishable part of the nation, whose rulers betrayed and crucified Him. The baptism which they had received was no magical rite, leaving an indelible impress on the recipients; but a rational ordinance, designed to mark and seal a separation and consecration unto Christ. Precisely here, was the point of Paul’s testimony to these men. – “John verily baptized with the baptism of repentance, saying unto the people that they should believe on him which should come after him, that is, on Christ Jesus.” Where this intent of John’s baptism did not follow, – where no separation unto Christ was actually effected, the parties remained unclean, with the unclean nation. In them was fulfilled the proverb of the son of Sirach. – “He that is baptized from the dead, and again toucheth the dead, what availeth his washing?” – Ecclus. xxxi, 30. Such was the case with any of the converts of Pentecost, who had been John’s disciples. And such evidently were the Ephesian disciples. They were believers in the Messiah of prophecy, as heralded by John. But their faith was weak and supineness prevalent. They had not followed up the line of John’s testimony, with the zeal of a living consecration. The baptism which they had received had effected no separation unto Christ. When, therefore, under the ministry of Paul, they were prepared to begin a new life, their consecration was sealed by a new administration of the same baptism.¹²⁰

That this is a just view of the case in question farther appears from the manner in which it is presented in immediate connection and contrast with that of Apollos, whose story closes the eighteenth chapter of the Acts, as that of the twelve opens the nineteenth. Of him it is stated that he was “an eloquent man, and mighty in the Scriptures, instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue; whom, when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.” – Acts xviii, 24-26. The silence, here, on the subject of baptism, and the emphasis given to its statement immediately after, in the case of the twelve, is pregnant. For, all occurred in the same city of Ephesus, where Apollos was instructed and preaching just before Paul’s coming, and the baptism of the twelve.

Note. – How can we consistently restore excommunicated persons without rebaptism? Is not the prevalent practice a relic of the opus operatum heresy? “If any one assert that in the three sacraments, baptism, confirmation, and orders, there is not a mark imprinted on the soul, – that is a certain spiritual and indelible token, whence, it may not be repeated, – let him be anathema.” —Council of Trent, Sess. vii. Canon 9. Is this the faith which we hold?