A Bible History of Baptism

by Samuel J. Baird

In the foregoing exegesis, I have regarded both forms of the pronoun in the beginning of the twenty-first verse, as alike spurious; at the same time that the language of that verse is understood as containing a reflex allusion to Noah and his family “saved by water.” The phrase “antitype baptism” does not, it is true, necessitate the previous mention of a type baptism. But it certainly does invite us to look for, and expect such mention, an expectation confirmed by the presence of the particles, “also, now.” “You, also, now, antitype baptism saves.” Here seems to to be an allusion to something in the past, corresponding to the antitype baptism of the present. And when we find the immediately preceding mention of the salvation by water of Noah and his family, we can not be mistaken in recognizing this as the type to which, in the phrase “antitype baptism,” Peter refers. The salvation, therefore, of Noah by the waters of the deluge was a baptism. Dr. Dale asserts the ark and not the water, to have been the instrument of the salvation, and quotes examples to justify the translation of dia hudatos, by “through the water,” as a medium and not an instrument. But (1.) it is, of course, true that this is one meaning of dia. (2.) One of his examples, “faith tried by fire” (1 Peter i, 7), shows that it may also express instrumental relations. (3.) More pertinent would have been a citation of the parallel clause which immediately follows the phrase in question. As Noah is stated to have been saved “by water” (dia hudatos), in the typical baptism, so “antitype baptism saves us by the resurrection (dia anastaseōs), of Jesus Christ.” The parallel, here, between type and antitype, requires that in both clauses, the preposition should be understood in the same sense; and, as in the antitype, dia certainly points out the resurrection of Christ, as being the instrument or means of our salvation, so in the type, must we understand it to designate the waters of the flood as the means of Noah’s deliverance.

Section LXXIII.—Christ’s Baptizing Administration.

Thus Jesus fills the throne in the heavens, and possesses all power and prerogative for accomplishing the purposes of the Godhead, concerning the human race—the redeemed and the lost; concerning Satan and his angels, and the whole universe of God, moral and physical, as inseparably connected with the moral history and destinies of these. And thus, in every aspect of his work, as it progresses, from the day of Pentecost to the final consummation and glory, he is in the exercise of that office wherein he was announced by his herald John, as he that should baptize with the Holy Ghost, and with fire,—that office of the gracious aspects of which as toward his people, the baptism of water has been, for all ages, the symbol and seal. For, on Pentecost, Jesus only began to fulfill the prophecy and promise,—“I will pour out of my Spirit on all flesh.” Not even yet is the breadth of its meaning accomplished. He will continue to breathe his Spirit into his people, till all are gathered in. So, of them, individually, the purifying, although assured by the first baptism which they respectively receive, is brought to fruition only through the daily breathings of Christ’s life in them, the influences of his Spirit quickening them continually; as the leper was not cleansed by one affusion, but was sprinkled seven times. And while the idea of baptism has special reference to the first act of grace in bestowing the Spirit, it views that act as comprehensive of the whole process of grace, which is potentially involved in, and secured by it.

It is not for us to know the times and seasons “which the Father hath put in his own power.”—Acts i, 7. But, respecting some things of vital interest as to the order and issue of coming events, in the history of Christ’s baptizing office, we do know by the testimony of God.

1. Whatever, to our limited and carnal apprehensions, may be the mysteries of the past history of the gospel in the world, there has been no lack of power in the baptizing scepter of Christ, nor mistake in its exercise. The Baptizer is that Son of man in whom dwelleth all the fulness of the Godhead bodily, and who is the personal Wisdom of God, and the Power of God. His blood paid the price of salvation. His arm overcame and his heel crushed the serpent, during the days of his humiliation in the flesh. And now, enthroned in power, he doeth in his wisdom according to his pleasure. If the heathen of old could say, “The mills of the gods grind slow, but they grind exceeding fine,” well may we confide in our King, that he need not make haste, in the fulfillment of his purposes. “Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.”—2 Pet. iii, 8. Four thousand years rolled by, before the promise made to the fallen woman in the garden was fulfilled, in the virgin birth of the babe of Bethlehem. And now, “the vision is yet for an appointed time; but at the end it shall speak and not lie; though the promise tarry wait for it; because it will surely come; it will not tarry.”—Hab. ii, 3.

It does not fall in with the purposes of the present discussion to enter into the prophetic question, as to the time and manner of the future developments and glory of the Redeemer’s kingdom. Respecting it, one thing is certain. The past has been a time of the hiding of his power; but the light of the knowledge of the glory of the Lord will yet cover the earth as the waters cover the sea. The Branch of Jesse “shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious.”—Isa. xi, 10.[Isa. xi, 10.]

2. Every soul to whom the grace of God has come, from the day of Pentecost to this hour, has received it from the immediate hand of Jesus, baptizing him with the Holy Ghost. And so it will be to the end. Thus, each one so redeemed is a new proof and pledge that Jesus fills the throne,—that Satan and all the powers of darkness are under his feet; and that the hearts of men are in his hands, to give eternal life to as many as the Father hath given him.

3. When the end shall come, and the mystery of God shall be finished, it will appear that in every aspect of the issues joined with Satan, triumph and glory crown the head of the Son of man. Nor will it be the mere force of physical omnipotence crushing the feebler powers of Satan. But the glory of perfect righteousness, of wisdom and understanding, of counsel and might, of knowledge and fear of the Lord, in the Head and leader of the salvation,—a perfection, not merely of moral excellence but of all gifts and endowments, tried and proved, first, in the form of a servant under the law, in obedience and sufferings, amid the temptations of the world and the flesh, the wiles of the devil, and the inflictions of God,—a perfection then shown upon the throne of glory, in administering with perfect wisdom and perfect skill the vast and various affairs of God’s boundless empire, thwarting and turning to confusion the plots and policies of Satan and his angels, rectifying the disorders wrought by the enemy, and vindicating God’s glory impeached through man.

It will be a moral triumph revealed in each one of the redeemed, once a prostrate slave of Satan and sin, baptized and quickened, and aroused to struggle for liberty, and made more than conqueror, in the conflict, through the grace and Spirit of Christ, over Satan and all his powers without, and indwelling sin and corruption,—each one scarred with the wounds of battle, but all—the crushed serpent writhing beneath their feet,—wearing the white robes of triumph and waving the palms of victory;—all clothed in the righteousness of One, and each grown to the stature of Christ, in the perfection of holiness and beauty, after the image of God.

It will be the moral triumph of the whole ransomed host, by one Spirit baptized into one body, her garments of wrought gold and needle-work, received and revealed, spotless and complete in all divine perfections,—the bride of the Lamb, the glory of her husband, as he is the image and glory of God. (1 Cor. xi, 7.) In them shall the principalities and powers in the heavenly places behold and study and admire the reflected likeness of the unapproachable glory of the infinite Invisible.