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Section XCIV. —Symbolic Meaning of this Baptism

The rite of immersion is inseparably identified with the theory that ritual baptism is designed to symbolize the burial of the Lord Jesus. By the advocates of this theory, the baptism administered to the converts of Pentecost is held to have been the original of the institution. By all, that baptism must be recognized as a most conspicuous and normal exemplification of the rite. We are perfectly willing to stake the whole issue upon the question of the symbolic meaning of the ordinance, as determined by the Scriptural statements concerning that baptism.

It has been shown that the Old Testament baptisms symbolized the gift from on high of the Spirit of life from God. We have seen that John administered his baptism as an announcement and symbol of that which the coming One should dispense, – the baptism of the Holy Ghost. We have heard the Lord Jesus appropriate to himself the testimonies of John, and promise their fulfillment, in terms by which the baptism to be administered by him was distinctly identified as the antitype of that of John. “John truly baptized with water, but ye shall be baptized with the Holy Ghost.” – Acts i, 5. We have seen the promise fulfilled, and heard the testimony of Peter, that therein was accomplished the prophecy of Joel, – a prophecy in which and the kindred language of the other prophets, the baptisms of the Old Testament were so clearly interpreted. We have seen that his baptizing office was the great end of Christ’s exaltation, and the consummate function of his scepter, – that by which he begins, carries on, and accomplishes the salvation and the glory of his people; and that this, his exaltation and saving power, were, on the day of Pentecost, preached as the express ground of the call to repent and be baptized, for his name’s sake. In view of these facts, how is it possible, by argument or by sophistry, to avoid the conclusion that the ritual baptism to which Peter’s hearers were thus called, was designed to signify that real baptism with which it was thus so closely identified? But the evidence is more specific.

1. The sum and substance of the preaching of John and of Jesus was the same, and reported by the evangelists in the same words: – “Repent, for the kingdom of heaven is at hand.”

2. In both cases, this preaching was accompanied with a ritual baptism, which was as identical as was the preaching. Else, have we a house divided against itself, – the one doctrine, attested by two rival rites, which, under one and the same name, competed for acceptance with the Jews!

3. Of this baptism, Paul says, that “John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after, that is on Christ Jesus.” – Acts xix, 4. Of it, Mark and Luke state that “John did baptize in the wilderness and preach the baptism of repentance for the remission of sins.” – Mark i, 4; Luke iii, 3. And John himself declares, – “I indeed baptize you with water, unto repentance: but He … shall baptize you with the Holy Ghost, and with fire.” – Matt, iii, 11. It thus appears that this baptism was identified with a doctrine the cardinal elements of which are (1) repentance, and (2) faith in the Lord Jesus; as the conditions precedent; and (3) the remission of sins, as the result. These were what the ordinance meant. From them it took its name, – “The baptism of repentance for the remission of sins.”

4. On the day of Pentecost, this, precisely, was the preaching and baptism of Peter. “Repent, and be baptized every one of you, for the name’s sake of Jesus Christ, unto the remission of sins.” – Acts ii, 38.

5. Peter had already proclaimed that the Lord Jesus, “being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, hath shed forth this, which ye now see and hear.” – Ib. 33. A few days afterward, he explained more precisely to the rulers, the significance of this great fact. – “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give to Israel repentance and (aphesin hamartiōn) remission of sins.” – Ib. v, 31.

From these things it irrefragably follows, (1) that whereas, Christ’s baptizing office is fulfilled by shedding down his Spirit upon his people, the baptisms of John and the disciples prior to the day of Pentecost, as well as that administered by Peter and the twelve on that day, were all proclaimed symbols of this the great reality; (2) that, while the intent and end of Christ’s baptism is, through the bestowal of the Spirit, to give repentance, faith, and the remission of sins – the other baptisms and conspicuously, that of the apostles on Pentecost, were designed to signify and bear witness to that very thing. Not only are these conclusions manifest and incontrovertible; but by them and the facts on which they rest the idea of the burial of Christ, as included in the symbolism of baptism, is not merely ignored, but utterly excluded, as incongruous and unmeaning, in that connection.

This impregnable conclusion is further fortified by the fact already shown, that in this meaning of the rite and in it only can be reconciled the two forms of expression, “Baptizing into the name of the Father, and of the Son, and of the Holy Ghost;” and, – “into the name of the Lord Jesus.” Baptism shows forth the Triune Godhead united in the salvation of man, and uniting the saved with that blessed Godhead.

Section XCV. —The Mode of the ritual Baptism on Pentecost

As to the mode of the baptism of that day the evidence is not doubtful. The assembled throng were “Jews, devout men out of every nation,” – men whose cherished faith and hopes all centered on Moses and the covenant made and sealed with their fathers at Sinai. The baptismal seal of that covenant, perpetuated in the sprinkled water of separation, was familiar to them everywhere. They were conversant with the prophecies which assured them that in the latter days God would “sprinkle clean water upon them,” – that the Messiah would “sprinkle many nations,” and “pour out of his Spirit upon all flesh.” They are now told by the apostles that these prophecies are announcements of the baptizing office of the Lord Jesus, – that he, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, had, in the exercise of his baptizing office, shed forth this, which they saw and heard. And, in response to their penitent cry, they are required to be “baptized for the name’s sake of the Lord Jesus.” Is it possible to avoid the conclusion that the baptism thus propounded was the sprinkled baptism which was familiar to them all? Or, are we to accept the opposite assumption? Then must Peter have explained to the multitude. – “Our fathers, at Sinai, were sealed to the covenant with the sprinkled blood and water. In all generations of our race, the same seal has been familiar, in the same office; as it is, this day, to you. The prophets have explained the affusion of water as being a symbol of the official work of the Messiah. In that office and work, the reality of the Sinai rite is to-day fulfilled. And now, ye are to be baptized into the name of the Lord Jesus; but with another baptism, – a baptism dislocated from all relation to the past, – a baptism severed from all analogy, even, or association of ideas with that of the Spirit, which is this day dispensed by the Lord Jesus. He baptizes by outpouring; but ye must be dipped. He baptizes by a pouring out of the Spirit, of which, in the prophecies, and in the baptisms of our fathers, living water was the constant symbol; but to you, dipped in that living water, it is to become the symbol of the sepulchre of Joseph, in which the body of Jesus was laid. His baptism gives repentance and remission of sins; and the baptism to be received by you might seem to mean this very thing; for it is conditioned upon repentance and is ‘unto remission.’ But it means not that; but the burial of the dead body of Jesus.”

And now, where shall the water be found, for the immersion of these thousands? And by what miracle shall the rite be performed, “decently and in order,” within the hours of that day? For, not only is the record specific, which limits the time, – but the supposition of a delay implies the encumbrance of after time, of which each day had its own duties and labors, its own converts and baptisms. It is demonstrably possible for the twelve apostles to have baptized the entire multitude by sprinkling in the ordinary manner in which we administer the rite within four or five hours. But such was not, as I conceive, the manner of the administration. No mere rite could without disparagement endure such repetition for hour after hour. The reiteration must obscure and obliterate the spiritual significance of the rite. The attention of the witnesses would become exhausted and diverted, and the monotony of the form would inevitably become a weariness and an offense. By such a manner of observance, the very intent of the ordinance would be lost, and this as much in one form, as in another.

But we are not reduced to the necessity of encountering these obvious embarrassments. We have seen the millions of Israel baptized by Moses, in the hours of one morning, they receiving the rite either collectively in one body, or by tribe-families or tribes. It is very probable that this was the manner in which the rite was ordinarily administered by John to the throngs that attended on his ministry, and by the disciples of Christ, when he “made and baptized more disciples than John.” The Jews were familiar with the use of the hyssop bush as appointed in the law, for administering the rite. There was nothing in the nature of the ordinance, nor in the circumstances of the occasion, to render inappropriate or improbable a resort to that mode. On the contrary, every consideration, of convenience, of dignity, propriety and edification, united to commend it as the most suitable way, the water being sprinkled with a hyssop bush, and the recipients of the rite presenting themselves in companies of suitable size, by scores or by hundreds. Thus was set forth by a joint baptism the doctrine of Paul. “By one Spirit are we all baptized into one body.” – 1 Cor. xii, 13.

Such is the conclusion to which the analogy of the Scriptures points. Such, I doubt not, was the form of administration that day. For the present purpose, however, this much is clear and sufficient, – that the record of Pentecost contains nothing incongruous to the previous history and doctrine of baptism, – that on the contrary, the Spirit-baptism of that day and all the circumstances, concur to the same conclusion which the foregoing history indicates. “Not immersion; but affusion” – is the unambiguous voice of Pentecost.

Section XCVI. —Other Cases Illustrating the Mode

The next case that illustrates the mode, is the baptism of the eunuch. “As they went on their way, they came unto a certain water. And the eunuch said, See, here is water, what doth hinder me to be baptized?.. And he commanded the chariot to stand still; and they went down both into the water, both Philip and the eunuch, and he baptized him. And when they were come up out of the water.” – Acts viii, 36-39. To what has been said already concerning this passage, one or two points only need be added. Dr. Dale has pointed out the fact that the verb (katebēsan), “they went down,” has primary reference to the chariot, out of which they descended. He refers to the Septuagint of Judges iv, 15, “And Sisera (katebē) stepped down from his chariot;” and to Matt. xiv, 29, – “Peter (katabas) stepping down from the boat walked on the water, to go to Jesus.” The essential point, however, is that the descent was not the baptism, – that, with the style of clothing, then as now, worn in the east, nothing would have been more natural and convenient than that they should have stepped into the water, as the most convenient way of access, even though the baptism was to be performed by sprinkling or pouring. “The place” (periochē, the section), which the eunuch was reading, begins with Isa. lii, 13, and includes the whole of liii. It is a continuous prophecy of the Messiah, under the designation of God’s servant. In the fifty-third chapter, down to the eleventh verse the pronoun “he” is used to designate the subject of the account. It refers back to lii, 13, to which we must look for the theme of the prophecy. “Behold my servant shall deal prudently.” When, therefore, the eunuch read liii, 7, 8, – “He was led as a sheep to the slaughter,” and asked, “Of whom speaketh the prophet this?” Philip must of necessity have turned back to the beginning of the section, for the answer. In so doing, he finds this among the first things said of the person described: – “As many were astonied at thee, his visage was so marred more than any man, and his form more than the sons of men, … so shall he sprinkle many nations.” – lii, 14, 15. This prophecy, thus coinciding with that of Joel, which was the text of Peter’s Pentecostal discourse, could not be overlooked by Philip, in his instructions to the eunuch. The latter, although himself a Jew, was identified with a Gentile nation. He was chamberlain, or treasurer, to Candace, the queen of Meroe, in upper Egypt.¹²⁵ The prophecy, therefore, “So shall he sprinkle many nations,” could not fail to arrest his attention and elicit the story of Pentecost, as the beginning of redemption to the Gentiles. That, with Christ’s baptizing office brought thus into view, his ordinance concerning ritual baptism should be announced, was not only a necessary result of the circumstances, but was an essential part of that office which Philip was to perform. “Disciple all nations, baptizing them.” In favor of the hypothesis that the eunuch was immersed, there is nothing but the fact that they went down to, or into the water. On behalf of his being sprinkled, is the explicit testimony of the prophet as to the manner of the real baptism, of which the ritual ordinance is the symbol.

2. The baptism of the apostle Paul next presents itself. Of it we have two brief accounts which are mutually supplementary. (Acts ix, 10-20; xxii, 12-16.) After his vision of Jesus, on the way, he had lain for three days in the house of Judas, in Damascus, blind, fasting and prostrate. To him Ananias was sent and said to him – “And now, why tarriest thou?” Why liest thou thus prostrate and desponding? “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” – Acts xxii, 16. Literally “(Anastas, baptisai, kai apolusai), Rising, be baptized, and let thy sins be washed away, calling upon the name of the Lord.” Says Alexander, “Be baptized, is not a passive, as in ii, 38, but the middle voice of the same verb, strictly meaning, ‘baptize thyself,’ or, rather, ‘cause thyself to be baptized,’ or suffer (some one) to baptize thee. The form of the next verb [apolusai] is the same, but can not be so easily expressed in English; as it has a noun dependent on it. This peculiarity of form is only so far of importance as it shows that Paul was to wash away his sins in the same sense that he was to baptize himself; i. e. by consenting to receive both from another. As his body was to be baptized by man; so, his sins were to be washed away by God. The identity, or even the inseparable union, of the two effects, is so far from being here affirmed, that they are rather held apart, as things connected by the natural relation of type and antitype, yet perfectly distinguishable in themselves, and easily separable in experience.”¹²⁶ The exhortation, “Let thy sins be washed away,” is intimately dependent upon the next clause, – “calling upon the name of the Lord.” – Calling not as a mere reverential invocation; nor as a mere profession or act of faith. But “calling on him to purge away thy sins with the washing of regeneration, and renewing of the Holy Ghost; and accepting the baptism of water as the symbol and pledge of the other.”

In the parallel account, it is stated that “he received sight forthwith (kai anastas, ebaptisthe) and rising up, was baptized.” – Acts ix, 18. Thus, in both of these accounts, the same form of expression is used as to the manner of the baptism, – a form which indicates that the administration was immediate, upon his rising from his couch. “Rising up, be baptized.” “And he, rising up, was baptized.” In the original, the force of the expressions is even stronger, to the same effect. The circumstances coincide with this interpretation. The prostration, resulting from the vision by the way, from the blindness, and the three days in which he was “without sight, and neither did eat nor drink” (Acts ix, 9), must have been very great; and it was not until after his baptism that “he received meat and was strengthened.” – Ib. 19. There is no intimation of leaving the place. There is no word of such preparation as an immersion would require. But the whole case stands in the expression twice employed, from which but one meaning can be deduced, – that he was baptized immediately, in his chamber, as he rose from his couch, and stood before Ananias. Whatever the mode, it can not have been immersion.

It has been asserted that Paul’s baptism was not ritual but spiritual. The supposition is encumbered with the same difficulties which attend the like idea respecting the baptism of Pentecost. The occasion of Ananias being sent to him was the fact attested by the Lord Jesus, – “Behold he prayeth.” – Prayer so attested lacked neither repentance nor faith. He had, therefore, already received the baptism of the Spirit, – that is his renewing grace; although not his miraculous gifts. Moreover, the baptism which he received in his chamber was something to which the ministry of Ananias was requisite, and for which his rising from his couch was preparatory. None of these things harmonize with the idea that it was the baptism of the Holy Ghost. Nor was it implied in the language of Ananias, – “That thou mightest receive thy sight and be filled with the Holy Ghost.” – Acts ix, 17. With this is to be compared the previous statement concerning him, made in vision by Jesus to Ananias, “He hath seen in a vision a man named Ananias coming and putting his hand upon him, that he might receive his sight.” – Ib. 12. It was through the laying on of the hands of Ananias that Paul’s sight was restored and the miraculous gifts of the Holy Ghost conferred upon him. Such was the ordinary manner, as we have already seen, of the imparting of those gifts; which was undoubtedly the nature of the present endowment of Saul of Tarsus.

3. The baptism of the house of Cornelius is equally unfavorable to the idea of immersion. (Acts x, 44-48.) The words of Peter admit of but one construction. “Can any man forbid (to udōr) the water; that these should not be baptized.” – Acts x, 47. We have already pointed out that this language means that the water, as an instrument, was to be brought to the place, in order to the baptism. Moreover, the baptism of this company, thus, with water, was by Peter expressly predicated upon the fact that they had been already baptized with the Holy Ghost, by his outpouring upon them. “The Holy Ghost fell upon all them which heard.” “On the Gentiles also was poured out the gift of the Holy Ghost.” “Can any man forbid the water, that these should not be baptized, which have received the Holy Ghost as well as we?” – Acts x, 44, 45, 47. And lest there should be any possible doubt about the meaning of all this, Peter explains himself to the church in Jerusalem, – “Then remembered I the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost.” – Ib. xi, 16. Here again the facts are decisive in favor of affusion.

4. The Philippian jailer and his family are the only remaining instance in which illustrative circumstances are recorded. (Acts xvi, 25-34.) As bearing upon the mode, these are, that at midnight, in the jail, upon his professed repentance and faith, the jailer was baptized, “he and all his straightway.” – Acts xvi, 33. This too was before he had taken Paul and Silas out of the jail proper, into his own apartments. The impossibility of the rite, administered in such circumstances, having been immersion, would seem evident. Nor is it admissible, as proposed by Baptist writers, to suppose that the jailer and his family with the prisoners went out to the river and were there immersed. The suggestion is not only contradicted by the record, which describes the baptism as having been (parachrēma) “straightway,” with neither time nor action intervening. But it would have been an act of official dereliction, involving peril to the jailer’s life, and rendering the message of Paul to the magistrates, the next day, an impudent pretence. They sent the sergeants to the jailer, saying, “Let these men go.” “But Paul said unto them, They have beaten us openly, uncondemned, being Romans, and have cast us into prison. And now do they thrust us out privily? Nay, verily, but let them come themselves and fetch us out.” – Ib. 37. Is this the language of men who had already stolen out of the prison, by night?

We have thus passed in review every instance of Christian baptism mentioned in the New Testament, in which any particulars are given. The only other cases named are the Samaritans (Acts viii, 12, 13, 15), Lydia (Ib. xvi, 15), the Corinthians (Ib. xviii, 8; 1 Cor. i, 14-17), and the twelve disciples of John at Ephesus (Acts xix, 1-5). Of them we are only informed that they were baptized. As to the cases which we have examined it is certainly remarkable and significant that with the exception of the eunuch, they each present physical difficulties in the way of immersion, serious if not insurmountable; and that in the excepted case, the utmost that can be said is, that nothing appears to render immersion physically impossible; while the connection of the occasion points distinctly to a sprinkled baptism.

The cumulative argument arising out of these baptisms is overwhelming. They can not have been by immersion.