A Bible History of Baptism

by Samuel J. Baird

2. The parenthetic clause, “For all the earth is mine,” is of singular interest. The covenant with Abraham conveyed the assurance that in him should “all the families of the earth be blessed.” The clause inserted in the Sinai overture was a reminder to Israel of that fact, to certify them and the world that the purpose concerning the latter was unchanged, that the peculiar relation now assumed toward Israel was not incongruous to it; that, on the contrary, whilst Israel was first, it was not alone in the obligations and promises of the covenant. “All the earth is mine;” and the claim which, in such a transaction, God thus makes he will surely vindicate, in his own good time, by taking his own to himself, bringing them, also, within the pale of his covenant, and gathering from them a revenue of praise and glory.

3. “A kingdom of priests.” Israel’s acceptance of the first condition of the covenant, “If ye will obey my voice,” erected them into a kingdom, of which God was the alone sovereign,—the kingdom of God. This promise defines the character and function of that kingdom,—“a kingdom of priests;” or, rather, “a priest-kingdom.” Israel was thus ordained to the exalted office of intercessory mediation for the world, and of testimony to it on God’s behalf. Had ten righteous men been found in the cities of the plain, they would have been spared, for the sake of those ten. (Gen. xviii, 32.) The angels of destruction could do nothing to Sodom until Lot departed out of it. (Ib. xix, 22.) Had one righteous man been found in Jerusalem in the days of Jeremiah, the city would have been spared for the sake of that one. (Jer. v, 1.) Aaron the priest, with his golden censer—a type of the prayers of the saints (Rev. v, 8; viii, 3)—standing between the living and the dead, stayed the plague in the camp of Israel. (Num. xvi, 46-48.) So, Israel itself was now ordained a mediating priest, to stand for the time then present, between the living and the dead of the nations, in the ordinances at the sanctuary, uplifting a censer of intercession which stayed the sword of justice that was ready to destroy them; and appointed to become at length the agent of the world’s salvation, through atonement made by one of their nation, and the gospel sent forth from Jerusalem to all the world, by the preaching of Israel’s sons. Thus was it a priest-kingdom, set apart and sanctified of God, to be for salvation to all the ends of the earth.

This priestly consecration of Israel, moreover, constituted her a witness on behalf of God among the nations. It was the lighting of a lamp to shine amid the darkness of the world. The office to which she was thus ordained was not yet aggressive; for the times of the Gentiles were not come. Yet was hers none the less a public and active testimony, which, if they would, the Gentiles could hear, a gospel light which did, in fact, penetrate far into the darkness, and prepared the nations for the coming of Christ and the gospel day. For the time being, it was the office of Israel to cherish the light, by keeping the oracles and maintaining the ordinances of God’s worship, and transmitting them to their children, until the fullness of time.

4. “A holy nation.” The word “holy” primarily designates the completeness and symmetry of the moral perfections of God. From hence, it is transferred to those attributes in the intelligent creatures which are in the likeness of God’s holiness. And, as the distinguishing characteristic of holiness in a creature is surrender and consecration to God, the word is used to designate all such things as are his by peculiar dedication to his service. Thus, the altar, the tabernacle, and all the vessels and things pertaining thereto, were holy. So the tithe of the land, of the flocks, and of the herds, was holy; and the firstborn of men and of beasts. (Lev. xxvii, 30, 32; Luke ii, 23.) In this sense of accepted consecration, and of appropriation to himself, God here puts upon Israel the designation of “a holy nation.” Henceforth, they were so named, and the obligation implied therein constantly insisted upon, as demanding from them real separation to God, and holiness of heart and life. Says the Lord: “Ye shall be holy men unto me, neither shall ye eat any flesh that is torn of beasts in the field.”—Ex. xxii, 31. Moses exhorts them to abhor and destroy the idols of the land, “For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.... Thou shalt, therefore, keep the commandments and the statutes and the judgments which I command thee this day to do them.”—Deut. vii, 6-11. From this article of the covenant, the New Testament designation of the members of the visible church is derived. Says Peter, “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.”—1 Peter, ii, 9. Hence, the name of “saints,” or, “holy ones,” which, familiar in the Psalms, is constantly used in the epistles, as the distinctive title of the members of the New Testament Church.

Thus it appears that in all the provisions of the covenant earthly and temporal blessings are not once alluded to. That clause of the Abrahamic covenant which concerned the possession of Canaan was, indeed, referred to at Sinai, and Israel was assured of its fulfillment. (Ex. xxiii, 23.) But it was then, and ever after, spoken of and treated as already and finally settled by the promise made to Abraham. (Ex. vi, 3-8; Deut. vii, 7-9; ix, 5, 6; Psalm cv, 8-11.) Moreover, the bestowal of Canaan was in no sense a secular transaction. Not only as a type of the better country was it designed and calculated to awaken and stimulate heavenly aspirations. (Heb. xi, 8-16.) But, like the fastnesses of the Alps, for centuries the retreat and home of the gospel among the martyr Waldenses, Canaan, planted in the very center of the old world-empires, and upon the mid line of march of the world’s great history, was chosen and prepared of God as a fortress of security entrenched for Israel’s protection, in the midst of the apostate and hostile nations, while tending and nourishing the beacon fire of gospel light which glowed on Mount Zion, and shed its beams afar into the gloom of thick darkness which enshrouded the world. As such, it was assured to Abraham’s seed by the covenant with him and the seal set in their flesh.

Section X.—The Visible Church was thus established.

The Sinai covenant gave origin to the visible church of God. By the visible church, I mean that society among men which God has called and taken into covenant and communion with himself, and ordained to be his witness to the world. Two points are essentially involved in the definition. The first is the relation to God established by the terms—“I will take you to me for a people; and I will be to you a God.” The second is the office to which the church is thus called and ordained, to be God’s witness, testifying on his behalf against the world’s apostasy. Such is Peter’s declaration, quoting the terms of the Sinai covenant, and applying them to the New Testament church: “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light; which in time past were not a people, but are now the people of God.”—1 Peter ii, 9, 10. This privilege of communion, and this office of testimony were implied and involved in the whole covenant, and all its terms; but especially indicated by that expression, “Ye shall be unto me a kingdom of priests, and a holy nation.” It is the privilege of priests to draw nigh to God, and their office to testify on God’s behalf to men.

The manner and meaning of the designation by which, throughout the Greek Scriptures of the Old Testament and of the New, the body thus constituted is known as the ekklēsia, the church, is worthy of special notice in this connection. The fact of God having met with Israel at Sinai, and communed with them in an audible voice, is referred to by Moses and emphasized as being a signal demonstration of relations established of extraordinary intimacy. “What nation is there so great, which hath God so nigh unto them as the Lord our God in all things that we call upon him for?... Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart, all the days of thy life; but teach them thy sons and thy sons’ sons, specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.... And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude; only ye heard a voice.”—Deut. iv, 7-13. Again, he says: “Ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from one side of heaven unto the other, whether there hath been any such a thing as this great thing is, or hath been heard like it. Did ever people hear the voice of God speaking out of the midst of fire, as thou, hast heard, and live? Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord thy God did for you in Egypt before your eyes? Unto thee it was showed, that thou mightest know that the Lord he is God; there is none else beside him.”—Ib. iv, 32-35.

The presence of God with Israel, thus impressively manifested, was not casual or transient. The fires and the terrors of Sinai were indeed withdrawn. But the tabernacle of testimony was erected, and the shechinah there revealed for the express purpose of being a testimony to Israel that God was with them dwelling in their midst. Of the services to be there established, he directed Moses that there should be “a continual burnt-offering throughout your generations, at the door of the tabernacle of the congregation before the Lord, where I will meet you to speak there unto thee. And there will I meet with the children of Israel, and the tabernacle” (or rather, as the margin, “Israel”) “shall be sanctified by my glory. And I will dwell among the children of Israel, and will be their God.”—Ex. xxix, 42-46.

Thus the gathering of Israel at Sinai was not a mere congregation or assembling of the people to each other, but a meeting with God; and this fact is very remarkably indicated in the Septuagint Greek. In the description of the Sinai scene, given in Deut. iv, in that version, the tenth verse stands thus: “The day that thou stoodest before the Lord thy God in Horeb (tē hēmera tēs ekklēsias), in the day of the assembly, when the Lord said to me (Ekklēsiason pros me), Assemble to me the people.” Previous to that occasion the word ekklēsia is not found in the Greek Scriptures. That day was, by Moses, habitually designated “the day of the ekklēsia—the assembly” (Deut. ix, 10; x, 4; xviii, 16), and the reason of the designation is thus, by the Greek translators, stamped upon the face of that version. It was so called because the people on that day met with God, in compliance with the command (Ekklēsiason), “Assemble to me the people.” In accordance with the special meaning to which the word was thus appropriated it is used throughout the Scriptures. In the Old Testament and Apocrypha it occurs nearly one hundred times, and a careful examination fails to discover an instance in which it is used otherwise than to designate Israel in their sacred character as the covenant people of God. In that sense it passed into the New Testament. In one place it is exceptionally used by the town clerk of the Greek city of Ephesus, and by Luke, after him, in its classic meaning, to designate an assembly of the freemen of the city. (Acts xix, 39, 41.) But everywhere else it is employed in the same sense as in the Septuagint. It is thus applied (1) to Israel in the wilderness (Acts vii, 38), and at the temple (Heb. ii, 12); (2) to the religious assemblies of the Jews during the time of Christ’s ministry (Matt. xviii, 17), and ever afterwards, in the Acts, Epistles, and Revelation, to the New Testament Church. According, therefore, to the uniform usage of the Scriptures, the word is appropriated to designate an assembly with God, and, in a secondary sense, the people as related to such an assembly. Such is the designation given to Israel as the people of God by covenant and fellowship, among whom he held the communion of mutual converse, he with them in the words of his testimony and the communications of his grace, and they with him in all things in which they called upon him. (Deut. iv, 7. Compare Matt. xviii, 20; Acts x, 33.) In the assembly of Israel, the church of the apostles finds an origin in no wise unworthy her own lofty character and office. Happy she when with conscious experience she can take to herself the glad words of Israel’s song, “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved; God shall help her, and that right early.... The Lord of hosts is with us, the God of Jacob is our refuge.”—Psalm xlvi, 4-7.