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New York 14609 USA (716) 482 - 0300 - Phone (716) 288 5989 - Fox < ; A VIEW OF BAPTISM, FROM THE GREEK TESTAMENT. IN THE LiosiT o:r ti3:e q-osipel. BY REV. BURNTHORN MUSGRAVE. § \ C. Milner lALIFAX, N. S. '#**'^ i>. t CKTIILE STS. ^22S@S§??^^ ( ' ^/' C A VIEW OF BAPTISM, FROM THE OREEK TESTAMENT, IN THE Lio-iaza? op^ TiaiE a-osi=EL. BY REV. BURNTHORN MUSGRAVE. PRICE FIVE CENTS. HALIFAX, N. S. : Nova Scotu Pri^kvo Compant, Cornbk GaA«v..L- .no Sackv.o.b- ^^ ^^ '' M .fc*^ /V%oC» / ■ V / / / / A VIEW OF BAPTISM, From the Greek Testament, in the Light of the Gospel. JT IS supposed by Baptists that what they call ''nnmersion" is the only true form of Christian Baptism ; and that the only proper recipients of this ceremony are believers, as believers, on the profession of their taith. The first idea, of "mode," involves a question in Oreek scholarship ; the second idea, of " subject," is purely a matter of Scriptural intelligence. 1. The verb " Baptizo " is not a word of the purest Attic Greek : it is not to be found in Thucydides in Xenophon,orin Demosthenes, in Euripides, in Sophocles or m ^schyltfs. Greek verbs ending in "izo" are verbs of intention and effect, never of mode. Thus, " hormizo" is " to bring a snip into harbour": "horizo" is "t- set up a boundary " "to Jimit": "emphanizo" is "to liake manifest" "'to exhibit ": " eggizo " is " to draw near ": " sophizo "is " to make wise" : " photizo " is « to enlighten" : " hubrizo " is "to insult": "elpizo"is "to expect": "thesaurizo" is to lay up treasures," " to hoard." It is simpi V impossible to attach the idea of exact mode to any of these verb.s. In consistency with tlie force of other Greek verbs of the same termination— Dr. Angus, in his Handi)ook of the Enjrlish Tonj,^ue, (at page U, of my edition) writes,— "For Baptize' the Anglo-Saxon was 'fullian,' to perfect, to make full, to purify." Accordingl} , the proper distinctive meaning of the Greek verb " Baptizo" is "to make full, to flood so as to fill, to drench, to saturate." Thus in Scripture, on the day of Pentecost, (in Acts 2:4) we read, " And they were all filled with the Holy Ghost." Our Lord, using this very verb, had told His disciples "John indeed baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Our Lord also, after His own ceremonial Baptism by John, used this same verb to foretell that He should be filled, or saturated, with suff-ering— " I have a baptism to be baptized with, and how am I straitened till it be accomplished !" And there are three uses of this verb in common Greek which verify strictly this meaning. The coast is said to be "baptized" by the tide. Drunken men are said to be "baptized" with wine! Ships which ship seas are said to be in danger of being " baptized," i. e., filled. Internal saturation is essential to the proper use of this Greek verb " baptizo," while there is a proper Greek verb, " bapto," for the sudden insertion into, and withdrawal from, a liquid. Bu fchi« word "bapto/- "to dip," is never once applnxl to Christians in the New Testament. On the other hand, another ecclesiastical word of intention and ettect-" rhantizo." from the Septuagint. (anala^ous to baptizo, and almost synonymous with "rlmino" the proper Attic word which means " to sprinkle") is apnlied to Christians in Hebrews 10:22. in a very ma", ked passage, which describes real Christians as "sprinkled as to the hearts from an evil conscience, and washed as to the body with pure water." The compound Greek verb for " washed-off " is again applied to disciples in 1 Cor. 6:ll_(in the middle voice.) " but ye have M^ashed-off yourselves for your- selves." '^ And our Lord uses both the proper Greek verbs for washing (that for complete bathing, and that for partial washing,) in John 13:8. 10. when he says- it I wash thee not thou hast no part with me he that is bathed needeth not save to wash for hhiiself (middle voice) his feet " We find the comn.encement of the practice of Christian Baptism in John 3 : 22, and 4:1, 2. Our Lord's missionary injunction after His Resur- rection must consist with that practice of His disciples which he had previously sanctioned. But our Lord's own baptism by John (which was a submissive acknowledgment of Jehovah's prophet and a ceremonial preparation for His own ministry according to Levitical requirement at thirty years of age) could 6 not in reason be identical with Christian Baptism : for the essence of Christian Baptism is that we " put on Christ," (Gal. 3 :27), that we are "baptized into. or unto Christ Jesus " (Rom. 6:3); and -t is inconceivable that Chris*) shouhi put-on Himself, or that He should be committed, (i. e., entrusted) or diseipled to Himself. Our Lord, as our substitute, fulfilled the ceremonial as well as the moral law on our behalf ; and this cere- monial law (Exod. 29 : 4, and Levit. 8:6) enjoined that the priests weie to be first washed with water, then anointed with oil, and afterwards spiinkled with blood. Our Lord accordingly as our High Priest was first washed by His forerunner, then anointed by the Holy Ghost from Heaven, and afte.wards sprinkled with blood, when He tasted death on Calvary. (Blood is always the symbol of death, as oil is that of grace, and water is that of cleansino-). And these several baptizings by washing, by pouring, by sprinkling, in Exodus 29, were particular instances of some of the "various baptizings" mentioned in Hebrews 9 : 10, (translated " divers washings ") under the Leviticai dispensation. These ceremonial purifications, (or syra^ bols of cleansing and qualifying) are indicated in the New Testament by the plural of a Greek noun " baptismos," used in Mark 7 : 4, and Hebrews 6 : 2, as well as in Hebrews 9:10; but the one real internal baptism of Christians is invariably described in the singular by another cognate noun of eflfect, " baptisma," " baptizedness "— as in the passage "one Lord, one faith, one baptizedness" (Eph. 4:5): " for by one Spirit are we all baptized into one body ; and have been all made-to- indrink one Spirit," 1 Cor. 12 : 13. Unless we understand the distinction of meaning between baptismos, an external ceremonial rite, and baptisnia, an internal spiritual reality, we canfiot recon- cile the statement of Hebrews 9 : JO with that of Ephesians 4:5; nor can we comprehend the force of 1 Peter 3 : 21, which distinguishes the efficacy of the antitype which " doth now save us " (the internal reality which includes the response of a good conscience towards God through the resurrection of Jesus Christ), from the futility of the external type wl \ figures the putting away of the filth of the flesh. In order to discover the most scriptural form in which the rite of Baptism can be administered by pastors and missionaries, we must revert to the state- ments in John 3 : 22, 26, and 4 : 1, 2. It is plain that our Lord's disciples did in His life time on earth make other disciples to Him by baptism. But no account of their mode is given in the New Testament, while the Holy Ghost has clearly apprised us that "Jesus Himself did not baptize." We who hold our Lord's divine nature can see that any administration by Himself of the rite would have conferred that internal reality which He alone can give to the symbolical water baptism. A sharp distinction is made by John the Baptist between water baptism and the real spiritual baptizedness. "I have baptized you with water but 8 Mark 18. And this Vital distinction is affirmed bv Jehovah's prophet, in every one of the four Gospe L as though ,t were repeatedly and sejlulonsly revealed ll us as most momentous matter. ,. '™ » us It is recorded once in John 1 : 33, that John the Bapt St was limited to the use of water by inspired d reetion. It does not follow that he baptized the know that he preached to the people ■■ the baptizednrs IndTwr'/";"'''^'^ '■'"■ ""^ -""-on 'of si- ne GrteW "'' "' *"' '" ^^P'-^-' "■« Savio„;. The Greek proposition "en" tells us nothing of mode • tor this same preposition tells us that •■ they that lake' and hat they ..were baptized by, or with (en) the Holy Ghot, when • the Holy Ghost fell on them as on li at the beginn ng," Acts 11 -li ifi a j .i,- °" ^ acts 11 IK ir ■ ■ ' •*"** '"^"^ passage (acts 11. 15 16, m connexion with Acts 10 • 44 4M proves absolutely that the verb " baptizo ' does not express dipping. How then did Christ's disciple c«-e monially baptize fresh disciples ? ^ Our Lord was a Jew .- and his first disciples were W and t e declaration has come to us ? 1 ou Lord own ips-« Salvation is of the Jews" hI ca. cleansing, a ce^ret:XrSrn^ ;rhrtwt such precedents-one for the congregation L Cnbers 19 . 19, and one for thejeper. in Leviticus, 14 : 7. 8. (Sin is the leprosy of the soul : and Christ's Church i^ fZlr ^' ''^" "'^ ^"^"^ '^ ^'- 'or cleansing Both these precedents demanded a public snrinkUnc. and subsequently a private bathing. '^'^^^^'^S, A perfect typical "baptizing" has two pa.ts-the first hgurat.ve. simple, and decorous for T pub seZTl ; the second personal, private, Ir'ouJ seeking or, and actually appropriatir.g to self the benefit betokened by the first As the first discioles nf r^,^t^ c • „ . , ,, , ''^ipifs or our buviour were nnf pnest.. and „, ,Heir action .,i,„p,y ..di.cip •■" o oest s „tod to guide the practice of the earliest Chri, •an dascples. And if our „ ,noH inference on «, matter appears at all weak; our „ posteriori proof blazing and conclusive. • l"ooi is The averment is this-that a perfect Baptisn.al cere- mony consists of two part.,, a prior public tvZ, sprinkling and a subsequent private typical bib,, washing, cleansing. ""^ o.icning. The passage in Numbers I»: 19, 20, isthi.s-"And he ttrd" r"""/""' ^Pri"kle upon the unclean on the thiid day and on the .seventh dav: and on the ZT 7, 'r '"''" P""*^- hi-elf and wash hh clothes and bathe himself in water, and shall be elea^ a even. But the man that .shall be unclean and shall "Ot purify himself, that soul shall he cut off fro. 10 among the congregation, because he hath defiled the sanctuary of the Lord : the water of separation hath not been sprinkled upon him : he is unclean." This double ceremonial purification is referred to in Ezekiel 36 : 25, where Jehovah Himself promises to perform for His people the dual realities typified in Jewish symbol Jehovah engages first to sprinkle (Why to sprinkle." except that he refers to His own cerenionial appointment ?) clean water on His people that they may be clea ; and secondly, to cleanse them, Himself, from all their filthiness and from all their Idols. The same double type Is recognized in the New Testament-in Hebrews 10 : 22-where we are repre- sented as " sprinlded (in) our hearts from an evil conscience, and hatheA (in) our body with pure water." (The " pure water " is the word of God. John 15 • 3 and tph. 5 : 26.) And the same two emblems of cleans-' 'ng ara alluded to by Ananias in Acts 22 : 16. when he urges St. Paul-" And now why tarriest thou ? Stand! ing up baptize thyself (first emblem); and wash away or thyself thy sins (the second emblem); calling for thfLord ' ''''"'^ ''"^'"" ""^^^""^^ "P"" *^^ "^^^'^ «f (Paul ha.j already received the Holy Ghost, and yet he IS required to take the sinner's place in baptism. The three Greek verbs are in the middle voice.) That ceremonial practice which is ordered in the l^aw; which is ratified by Jehovah Himself in His ^f Si .«! f 11 oWn promise throup;h his prophet Ezekiel, ancf which is established by corresponding statements of the clearest reference in the Epistle to the Hebrews and of close analogy in the Acts, can hardly be declined, and cart never be discarded by Christians. We rejoice to know that ours is a spiritual and not a ceremonial religion, that wt are all children of God by faith in Christ Jesus, and that as many of us as have been baptized into Christ have put on Christ; still we regard sprinkling as by far the most scriptural and instructive as well the most spiritual and submi.ssive form of baptizing disciples to Christ. 2. For when asked. Who are the proper subjects of Christian Baptism ? we answer clearly— Disciples of Christ, as sinners, and not as believers. The Baptist idea, that Baptism is confined to believers as believers, impairs the Gospel of the Grace of God, and entirely misunderstands the relation of this ordinance to the Gospel itself. The Gospel comes to us, and begins with us, as sinners. " This is a faithful saying and worthy of all accepta- tion that Christ Jesus came into the world to save SINNERS." " God commendeth His love toward us, in that, while we were yet sinners, Christ died for us." " When we were yet without strength, in due time Christ died for the uxgudly." "Good and upright is Jehovah ; therefore will He teach SINNERS in the wa3\"— Psalm 25 : 8. 12 Therefore Bapti,™ L blen ' ^h^? :„ rV'T' Gospel for the world." "^''''° The Lord's Supper exhibits Christ a. th. and joy-the bread and the wine-o Hi , P'""'' Baptism belongs to sinners. Tho „ee 1 dl' •"'' ' "?"' nera, and teaching ,. disciples orTearnts ' " ™- c'earinr^.-Hrs'ir :r^ - -„ ., of evidenti; "he thltLTr . *"" ^^ '"''^'^'i" » Hebrewle.hnsln';': :';/.";" "^ ,'^"""'>'-" ^he " will teach ■• or " wHl ! ' '„ "" °'' " ''"anslated ■^pHnkie, or .. j,La;t,i::r; j j:;T'r;i'' baptisms." is"„f t*,, I '^ "°' *" *"='ri"e of Th . bapt,2,„gs of teaching." baptizing ti:eT„-«Z::r'' '^ '? -^-iP'^ an nations, ;ngthe„r-i„to the'NL?:.' t^^'^X^^^'y- '•^en. to observe a„ things that C.STlfltJ:^:!, Baptismal water is the sign That sin needs cleansing Grace; Whz e, at the feast of bread and wine Believers find their place. The one requirement for all ceremonial « .• • our common sinfulness ceremonial Baptism is 13 substitute. •■HesUnlnn . '""^"P Himself the anto salvation" twZrH'"™'' """^ «'»'*««'«« m(A ain.) ' ^"'^ "' "PP^"''^'' '•>« first time t^ . oased on the acknowledcment of ,ln They were all baptized by John „, 7 ] iessing their sins.^jMat/g C Ma k 1 V™": professing their faith. And the a1.Tv > ^' ""' clear upon this point when he pfeac* .^ch"" "■' ''"""^ n.inds. and be baptized every Je7.1 ;„ >"^' ^'"'' Jesus Christ for ror „nt„-v .k t ■'^.^ '" ">' "»'»'> °f .„j ■ n ^ ^ ""* d'smission of your qiv cut mK-do>vn ward,, the severance, which .sunders' he body of Chr,st ; as contrasted with the "circu.ncision " thecuttmg-round, which oncircl.. and encloses the body ot Ghmt in Its separation fro:., the world. ■ The circum cision here represents the true Church. " For we are the circumcision who worship God in the Spirit and rejo,ce .n Christ Jesus, and have no confi'denclL the .. ,y!:^"'^'" ^fr '' " ^Pirit"al body. It comprehends the.,pu-,ts of just men made perfect," some of whom hke Isaac Watts and Matttiew Henry were sprinkled in and other Moravians, have been baptized, kneelin. without any water at all ; but all of whom have been penetrated and therefore baptized by the spirit of As a matter of fact, the English verb to immerse IS used in two totally different .senses. I„ one sense ifc means to LTT Zu ' "'''^'' ^^ """^^^'- - "^e-n« to permeate. When we say that Britain was inm.ersed in superst, tion m the tin.e of the Druids, we really n.ean that Britain was then permeated and filled with supor stition. In this sense we might use the Greek word baptizo but this verb is never used in the sense of bapto to put m, and take out of, a liquid." Penetration and permanence are both included in the proper distinctive sense of baptizo. The distinction between baptismos and baptisma is essential to real Christianity. It is a distinction which 17 'inff, in cannot be ignored in other Greek nouns with these respective terminations. " Horisinos " is " the setting up of a boundary " : "horisma" is "the boundary set up." " Meirisnios" is " a dividing of shares": '^ morisnia" is " the portion, or share." " H.3lign)os " is the rolling of a coil : '• heligma" is the coil. The ceremonial word baptismos is a baptizing : baptisma is the baptizedne.ss. May the Lord the Spirit of Light explain to His people the connexion of the divine sequence—'' One Lord, one faith, one baptizedn'ess "— " baptisma." This is " THE baptizedness " of Romans C : 4 to 8, and of Colossians 2 : 12, to which our ceremonial baptizing, mentioned in Romans 6 : 3, significantly points. This is a real death—" that we being dead to sins should live unto righteousness," 1 Peter 2 : 24 : " for he that is dead is freed from sin," Romans 6:7. We are "co-sepulchred with Christ through the baptizedness unto the death." This is the baptizedness which Christ Himself declared that He had to be baptized with, after His own ceremonial Baptism, and which was typified by the killing of the ram and the sprinkling of its blood, in Exodus 29 : 20, and Leviticus 8 : 23, 24 ; and which Christ also told His disciples that they likewise should be baptized with (Mark 10 : 38, 39,) after their cere- monial baptism. Lest we should be misled by the word " buried," we must remember that Christ was not interred, but that 18 lis body « put lateraiJy into a sepulchre ,^h " qmrrmi in the rock." IVTatt quarriftd oat of rock." Matt 2.*J : 53, mrtd f.hat a ,ston 'ch was 27 m, " which l.ad been ^- 4({,"cut in stone," Luke verb that would be n.Tf ""'^ '^ ^''« «»™e Lexicon) and i.Lrta; tYr^d ^ ^^""^^^'^ ^ny idea of submergence. '^""^"^ *° "'^ John the Baptist was certainly Drechul. I f use of blood, or of the ashes of an he^L. . "' *"^' else except " water "fn T * 1 ' ""' °^ anything itwouldLern 1 ; nl?, "^/'^ " ^'""^^ "'^'-"' ^ut he sprinkled . e rd!'" :' '?'" "^'••^- ^ ■ ''' that hi-, to whom h prdti 1 rr '^ '^ ^^^p^^-^ ^^ ance. He did not evw haptizedness of repent- repentance, Matt. 3:1].' "' hapt];.edness of Four practical conclusions re^jnlf f.^ tion of the New Tcta^en": Baptl - ""' ''"'"""^- Christ ; and we mav IT i , "''^ °' °°'l i" who cu down.,. ,-J„!lt "'"'^ ">a Quaker,, 2 TV J- ^^""P"'' ''"'""'«'' 't i'^ not the road. 4 v^generation hrst. and to refuse baptism 2h was e WdSesL. T "•"■«'•« tl.e be. fnn ^'^ ^P^«al *"d not QM►^ -^'^^'"aniie] /^n ^ generating and sanetif J i^'"" '"^^"^ ^oi-MH^ORTH. JVov. Q ^"^^^fying Grace. invr o or ^e Name of S^^y from th e Thi my „ ^ ^y have. '^ Christ, and ' ^"^^'^e in the Placed at the apparent by '■^es. They fJiscipJed to ® cJoud and ^.^ 'j' suhsfcan- ^ yet He ^ but only ' Name of 't^J trans- ^ verb is ^ special he Name ^ut onjjr ' of the 8 faith, sterling ■ant or ii'iiiiiiiffliiiiiiiM'iiiiiiilffliiii jiiaiiiiiriiiiiiiii&it li ? ' ' 1 -^ffr^--^-^^''-^^'^^'---^-