A Bible History of Baptism
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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 The fires and the terrors of Sinai were indeed withdrawn.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.
The following were the essential features of the constitution of the church thus erected:
1. Its fundamental charter was the covenant, embracing the ten commandments, in the reciprocal terms which have been considered in the preceding chapter.
2. The persons with whom these terms were made, and who were comprehended in the society thereupon erected, were all those, whether of Israel or the Gentiles, together with their households, who made credible profession of accepting the covenant, and were thereupon sealed with its baptismal seal. To this point we shall presently return.
3. The radical principle of organization was that of parental headship and family unity. The family is the divine original of all human society, as the parental office is of all human authority. Upon this basis was founded the Abrahamic covenant, and upon it was erected the system of government for Israel. It was administered by the fathers of families, of houses, and of tribes; the first-born son succeeding to his father as head of his house, under the designation of elder. This system was recognized in the first commission of Moses from God, and the elders, or heads of houses, were united with him in his mission to Pharaoh. (Ex. iii, 16, 18; iv, 29.) To them was committed the ordering of the passover on the night of the exodus. (Ib. xii, 21.) At Sinai, before the giving of the covenant, the system was perfected in its details, at the suggestion of Jethro, with the sanction of God. (Ex. xviii, 12-24.) Immediately upon the sealing of the covenant seventy of the elders, who had been previously assembled by the command of God, went up, as already stated, with Moses and Aaron, Nadab and Abihu, into the mount, and there celebrated on Israel’s behalf the feast of the covenant. “They saw the God of Israel, and did eat and drink.” – Ex. xxiv, 1, 9-11. Afterward, when the covenant was renewed in the plains of Moab, the relation of the elders thereto, in their official capacity, was expressly stated. “Ye stand this day, all of you, before the Lord your God, your captains of your tribes, your elders and your officers, with all the men of Israel, your little ones, your wives.” – Deut. xxix, 10.
Such were the essential features of the constitution of the church, as ordained at Sinai. To her, thus organized, were given ordinances of testimony, concerning which a few points only are here necessary. Since she was appointed simply to maintain, in her position in the midst of the nations, the lamp of gospel truth ever shining, until the set time should come for sending it forth through the world, the ordinances of testimony which were intrusted to her were adapted expressly to this office. They were: (1.) The oracles of God, his written word, from time to time imparted through Moses and other holy men, who spake as they were moved of the Holy Ghost. (Rom. iii, 2; 2 Pet. i, 21.) (2.) The holy convocations of the Sabbath days. (Lev. xxiii, 3; 1 Kings iv, 23; Acts xv, 21.) (3.) The priesthood and ritual service. (4.) The sanctuary worship and festivals. (5.) Public professions of faith, occasional and stated. (Deut. xxvi.) (6.) Poetic recitations and psalmody. (Ex. xv, 1-21; Deut. xxxi, xxxii; the book of Psalms.)
It was with a special view to the witnessing office of the church of Israel that the ritual system was constructed. The covenant and the ritual were testimonies to the better covenant and the heavenly realities which belong to it. It is with this view that the word “testimony” is so much used in designating them. Thus the Ten Commandments, the fundamental law of the covenant, were frequently designated “the testimony.” (Ex. xxv, 21.) The tables on which they were written were, in like manner, “the tables of the testimony.” They were kept in “the ark of the testimony,” which was in “the tabernacle of the testimony.” In the same way the whole system of ordinances and laws given to Israel is designated “the testimonies of God.” Of them, and the office of the church concerning them, the Psalmist says: “He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children, that the generation to come might know them: even the children which should be born; who should arise and declare them to their children; that they might set their hope in God, and not forget his works, but keep his commandments.” – Psalm lxxviii, 5-7.
Respecting the ritual system, there are two propositions which are believed to be demonstrable, but are here presented without argument. The first is, that these rites were not dark forms, veiling rather than disclosing a new revelation; but were inscriptions in luminous characters, setting forth the doctrines of a faith well understood by the patriarchs and fathers from the beginning, and from them transmitted and known to Israel. Second. The ritual forms in which the gospel was clothed in the Levitical system were far more suitable for the purposes of popular instruction and world-wide dissemination than would have been any conceivable exposition of it in writing. The art of writing was in its infancy. A written gospel would have been, even to Israel, a sealed book; how much more to all other people! The history and laws were put in writing and kept at the sanctuary for the direction of the priests and magistrates in the performance of their duties, the administration of justice, and the instruction of Israel. But the gospel, for the people, was clothed in forms which required no interpreter, which meant the same in every language under heaven, and which were calculated, by their appeals to the imagination through the eye and the senses, to stamp themselves indelibly upon the memory and the affections. Thus were they eminently adapted to arrest the attention and impress the minds of strangers, and of the young, for whom especially they were designed. (Ex. xii, 26; xiii, 14; Deut. vi, 20; Josh. iv, 6, 21; 1 Kings viii, 41, 42.)
The fact is of an importance which entitles it to distinct and emphatic mention, that the Aaronic priesthood and the ritual law were no part of the constitution of the church, as it was established by the covenant. They were not in existence when the covenant was made, but were ordinances afterward given to the church, as already existent and organized. They were bestowed as means of fulfilling her witnessing office, means adapted to the times and circumstances of Israel, but subject to be modified, as they were in the temple system, or to be wholly suspended or set aside, without impairing the constitution of the church or the completeness and efficiency of its organization. Not only thus did the covenant precede the ritual law and the priesthood, but when, forty years afterward, the covenant was renewed, and the parties to it were enumerated in detail, the priests were altogether ignored. (Deut. xxix, 10-12.) They were in no wise essential to it.
Section XI. —The Terms of Membership in the Church of Israel
With some slight circumstantial differences, having reference to the difference in the office of the church under the two dispensations, the conditions of membership were essentially the same as propounded at Sinai and as prescribed under the gospel. While the spiritual blessings of the covenant were from the beginning conditioned upon true faith and loving obedience, the privilege of membership in the visible church was at Sinai bestowed upon those, with their households, who made credible profession of these graces, and upon them only. On “the day of the assembly,” all the people professed to take God for their God, and to devote themselves to him as his believing and obedient people. And as on the days of Pentecost, so on this occasion, the profession was accepted, and their admission was sealed with baptism; although doubtless, in both cases, there were false professors included with the true. With certain exceptions, ordained for special reasons (Deut. xxiii, 1-8), the conditions of membership were the same for the Gentile world as for Israel. The law was explicit and most emphatic on this point. “One ordinance shall be both for you of the congregation and also for the stranger that sojourneth with you, an ordinance forever in your generations: as ye are, so shall the stranger be before the Lord. One law and one manner shall be for you and for the stranger that sojourneth with you.” – Num. xv, 14-16, and 29; and see ix, 14; xix, 10; Ex. xii, 43-49; Deut. xxxi, 12; Josh. viii, 33, etc.
For eliminating unworthy members, the means provided in the Sinai ordinances were as abundant as those now enjoyed by the church, and would seem to have been as well adapted to the effectual securing of the end proposed. They come under three heads. (1.) Certain offenses were visited with the penalty of death or of utter separation from the communion of Israel. (Ex. xxxi, 14; Num. ix, 13, etc.) (2.) The expenses incident to a faithful performance of the duties required of members of the church of Israel were large and continual. Firstfruits, firstlings, and tithes, trespass offerings, sin offerings, freewill offerings, and other oblations, made up an aggregate which can not have fallen short of one-fifth of all the income of Israel, and probably went far beyond that amount. The law provided none but moral means for enforcing these requirements; and numerous facts in the history of Israel show that by many they were entirely neglected. (Neh. xiii, 10-13; Mal. iii, 8-10.) Those who thus withheld what belonged to the Lord were self-excluded from the fellowship of the covenant society, and were “cut off from the congregation (ekklēsia from the church) of the Lord.” (3.) The irksome and humiliating nature of the regulations concerning uncleanness and purifying were very efficient means of separating between the believing and the profane. As we shall presently see, occasions of uncleanness were of almost daily occurrence, in every house. These required a conscientious watchfulness and assiduity, in guarding against defilement, and in using the appointed rites of purifying, which often involved the interruption and expense of journeys to the sanctuary and offerings there.
The communion of the church of Israel thus consisted of those only, with their families, who added to the obligations of a public profession of faith, a fidelity to all the requirements of the law, its moral precepts, its ritual observances, its tithes and offerings, its rites of purifying and its annual feasts. In a word, the account given of Zacharias and Elizabeth describes the character required, in order to fellowship in the church of Israel: “Righteous before God, walking in all the commandments and ordinances of the Lord blameless.” – Luke i, 6. Such, and such only, were the clean, to whom the privileges of Israel’s communion belonged. To them they were certified by the seal of baptism.
Section XII. —Circumcision and Baptism
It is commonly assumed that baptism has come into the place and office of circumcision. This I conceive to be a mistaken view, which involves the whole subject in confusion. Circumcision is the distinctive and peculiar seal of the Abrahamic covenant. While it is true, that in that covenant, as relating to the terms of salvation, all believers were accounted as seed of Abraham, and heirs of the promises, it is equally true that, by its terms, peculiar blessings unspeakably great were assured to the seed of the patriarch after the flesh. Not only was Christ to come of his flesh; not only was the church to be for fifteen centuries constituted of his offspring, but Paul moreover testifies, that richer blessings than they have ever yet enjoyed are to be bestowed on Israel and on the Gentiles through Israel, in the coming future: “If the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fullness?.. For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?” – Rom. xi, 12, 15. This the apostle, futhermore, puts upon the ground that “the gifts and calling of God are without repentance.” – Ib. 29. It was with a view to this relation of the covenant to Abraham’s natural seed, that circumcision was appointed as its seal. Said God: “I will establish my covenant between me and thee and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee.” – Gen. xvii, 7. Hence, by circumcision, the token of the covenant was set in the flesh of the males, through whom the descent is counted. So long, therefore, as the church was, for the divine purposes, restricted to the family of Israel, the rite of circumcision was necessary as a prerequisite condition of admission to its privileges, because it was the seal of incorporation by birth or adoption into that family. But this did not constitute admission into the church. The Sinai covenant had its own baptismal seal. The church consisted, not of Israel, the circumcised; but only of the clean of Israel. Of this, baptism was the token and seal. It hence resulted that when the restriction was removed, and the gospel was given to the Gentiles, emancipated from the yoke of circumcision, baptism remained unchanged in place or office, the original and only seal of actual admission to the fellowship and privileges of the church of God. Of all this we shall see more hereafter.
Part III.
ADMINISTERED BAPTISMS=SPRINKLINGS
Section XIII. —Unclean Seven Days
In the laws of Moses there were two grades of uncleanness defined – uncleanness of seven days, and uncleanness till the even. The former was a symbol of that essential corruption which is in us by nature, to which are essential the redeeming blood of Christ and the renewing of the Holy Spirit, without which no man can see God in peace. Uncleanness till the even symbolized those casual defilements to which God’s renewed people are liable by contact with the evil of the world. The ritual, concerning the uncleanness of seven days, was designed to signalize the light in which man’s apostate nature, and the depravity and sin thence resulting, appear in the sight of a God of ineffable holiness. To this conception the word unclean was designed to give expression, the intense meaning of which is liable to escape the casual reader of the Scriptures. It signified, not the mere external soiling of the living person, but death, corruption, and rottenness within the heart, the fermenting source of pollution poured forth in the outward life. To impress us with a just sense of the exceeding evil of this thing the Spirit employs every variety of figure expressive of deformity and loathsomeness. In the primitive faith, of which the book of Job is a record, it is characterized in language which is a key-note to all the Scriptures on the subject. “Behold he putteth no trust in his saints” (his holy angels); “yea, the heavens are not pure in his sight. How much more abominable and filthy is man, which drinketh iniquity like water.” – Job xv, 15, 16. Says the Psalmist, “The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside; they are all together become filthy.” – Psa. xiv, 3. Here the word “filthy” is in the margin rendered “stinking.” It is the same in the original as in the above place in Job, and means the offensiveness of putrefaction. David, in his penitential Psalm, indicates his sense of this radical evil of his nature. “Wash me thoroughly from mine iniquity and cleanse me from my sin… Behold I was shapen in iniquity, and in sin did my mother conceive me. Behold thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean; wash me and I shall be whiter than snow… Create in me a clean heart, O God; and renew a right spirit within me.” – Psa. li, 2-10. Isaiah and other sacred writers represent the same evil by the figures of the vomit and filthiness of a drunken debauch, and by every kind of abominable and loathsome thing. (Isa. xxviii, 8; Prov. xxx, 12.) By the designation, unclean, the moral deformity and offensiveness of Satan and the “unclean spirits,” his angels, are described. And in the accounts of the riches of grace and glory in store for the church, the crowning feature is the exclusion of the unclean. “A highway shall be there, and a way; and it shall be called, The way of holiness; the unclean shall not pass over it.” – Isa. xxxv, 8. The church is called upon for this cause to exult: “Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come into thee the uncircumcised and the unclean.” – Ib. lii, 1. And again, John, in the vision of the glory of the new Jerusalem, which crowns and closes his revelation, says of her: “And there shall in no wise enter into it any thing that defileth” (literally, “any thing unclean”), “neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb’s book of life.” – Rev. xxi, 27.
For the purpose of inducing a profound sense of this evil and loathsomeness of sin, as working in the heart, the ordinances respecting the uncleanness of seven days were appointed, each having its own lesson.
1. The birth of a child was the actual propagation, from the parents, of part in the uncleanness of the apostate nature. It was, therefore, attended with natural phenomena, and marked by ritual ordinances which characterized it, and every function connected with it, as unclean and defiling. Emphasis was thus given to the challenge, “Who can bring a clean thing out of an unclean? Not one.” – Job xiv, 4.
2. Running issues of all kinds were appropriated as symbols of the corruption of man’s nature, festering within, and breaking forth in putrescent streams of depravity and sin in the active life. (Ezek. xvi, 6, 9.)
3. Death is “the wages of sin” (Rom. vi, 23), and physical death is a terrible emblem of its loathsome and accursed nature. And as sin and the curse are diffused to Adam’s seed by the very contagion of nature, this, their symbol, was ritually endowed with the same contagious character. He that touched the dead was reckoned no longer among the living but the dead. He was, therefore, cast out from the camp, from his family, the sanctuary, and the privileges of the covenant. To them all he was dead. He was unclean.
Thus, as the loving and bereaved stood by the couch of death, gazed upon the face and form once blooming in health and beauty, and beheld the sightless and sunken eyes, the ghastly features and cadaverous hue – pledges of corruption begun – while the very air of the chamber seemed to breathe the cry, “Unclean!” as they realized the instinctive recoil which love itself must feel from the very touch of the departed, and felt as Abraham, concerning the beloved Sarah, the constraint to “bury his dead out of his sight,” – as, in all this, they knew that these last offices even must be fulfilled at the expense of defilement and exclusion from the privileges of God’s earthly courts and the society of his people, for seven days, they and all Israel received a lesson of divine instruction as to the exceeding sinfulness of sin, the wages of which is death, its loathsomeness in God’s sight, its contagious diffusion and power, and its curse, to which human speech or angel eloquence could have added nothing.