A Bible History of Baptism

by Samuel J. Baird

Were the first and third letters dimly written, or blurred, the one word might readily be taken for the other.

Section LI.—Baptisms of Utensils and Furniture.

Another point in Mark’s statement is the baptisms of cups and pots, brasen vessels and tables. It is unnecessary to insist upon the argument which is deducible from the practical impossibility of the immersion of these things; nor to notice the theories which have been devised to overcome the difficulties which it interposes to the Baptist mode. The reader who has followed the course of this history will recognize, in the Levitical ordinances respecting the purifyings of things, the source whence was derived the hint of these supererogatory rites. And a comparison of the various Mosaic regulations on the subject will satisfy the candid reader that the list here given is not designed to be exhaustive, but an exemplification merely of the observances in question. This is further evident from the fact that the enumeration, as made by the Lord Jesus (v. 8), was of pots and cups, only; which Mark in his subsequent account amplifies by the other additional examples. Respecting them, the ritual of Moses provided modes of purifying varied both with respect to the nature of the things to be cleansed, and the character of the defilements; as we have formerly seen. We may well suppose that the scribes did not fail to imitate every form of the legal purifyings, in their additions to the law of God. It is not only possible, but very probable that some of these inventions were in the form of immersion. For, as we have formerly seen, that was one of the forms appointed in the law, for the purifying of things. But the evangelist speaks, not of one, but of various rites; which he designates by the plural and generic name of (baptismous),—baptisms. The word thus selected is the very same which is used by Paul as the comprehensive designation of the purifying rites of the Mosaic law,—the “divers baptisms,” imposed at Sinai. The conclusion is therefore irresistible, that whilst Paul used the[the] word in a generic sense, as comprehending the various forms of legal purification, among which the immersion of person is not to be found, Mark uses it in a like generic sense as comprehensive of the various forms for the purifying of things, among which immersion may have been one, although, if such was the fact, the proof is yet to be produced.

The result of our examination is, that among the Pharisaic rites, no trace of the immersion of the person is to be found.

Part IX.
JOHN’s$1BAPTISM.

Section LII.—The History of John’s Mission.

The account of John’s ministry in the evangelists, is invariably introduced by an appeal to the prophecies which foretold his coming and office. A remarkable passage from Malachi is alluded to by the angel Gabriel, in announcing to Zacharias the birth of the forerunner (Luke i, 17), and by Mark in his introduction to the gospel. (Mark i, 2). A prophecy of Isaiah is cited in all the gospels; as is also John’s own account of his commission and office. It will be convenient for the purposes of the present discussion to bring these passages together. Says the Lord by Malachi, “Behold, I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come to his temple, even the Messenger of the covenant whom ye delight in; behold he shall come, saith the Lord of hosts. But who may abide the day of his coming, and who shall stand when he appeareth? For he is like a refiner’s fire and like fuller’s soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment, and I will be a swift witness against the sorcerers.... Remember ye the law of Moses my servant which I commanded unto him in Horeb, for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth” (the land of Israel) “with a curse.”—Mal. iii, 1-5; iv, 4-6.

The citation from Isaiah (xl, 3-5), together with John’s exposition of it, is thus given by Luke. “John came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; as it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord; make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees; every tree, therefore, which bringeth not forth good fruit is hewn down, and cast into the fire.... I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose; he shall baptize you with the Holy Ghost and with fire; whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.”—Luke iii, 3-17. In John’s gospel, some additional points are given. “John seeth Jesus coming unto him, and saith, Behold the Lamb of God which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. And I knew him not; but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven, like a dove, and it abode upon him. And I knew him not, but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God.”—John i, 29-34.

The title by which, in the prophecy of Malachi, the Lord Jesus is designated,—“the Messenger of the covenant,” carries us back to the scene at Sinai, when the covenant was made and sealed. In the close of the prophecy, our attention is expressly directed to that occasion. “Remember the law of Moses, which I commanded unto him in Horeb, for all Israel, with the statutes and judgments.” The intimations thus given lead us up to the originating occasion of John’s testimony.

Immediately after the coming of Israel to Sinai, among the communications which expounded the covenant, preparatory to its sealing, the Lord said to them, “Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him and obey his voice. Provoke him not, for he will not pardon your transgressions; for my name is in him.”—Ex. xxiii, 20, 21. This Angel is by the Lord elsewhere called “My Presence” (Compare Ex. xiv, 19; xxxii, 34; xxxiii, 2, 14, 15), and by Isaiah, “the Angel of His presence.”—Isa. lxiii, 9. He is thus announced to Israel as sent to be God’s servant in the fulfilling of the Sinai covenant, and is hence by the prophet called “the Messenger of the covenant.”