Chapter XCVI: Section XCIV: Symbolic Meaning of this Baptism

The rite of immersion is inseparably identified with the theory that ritual baptism is designed to symbolize the burial of the Lord Jesus. By the advocates of this theory, the baptism administered to the converts of Pentecost is held to have been the original of the institution. By all, that baptism must be recognized as a most conspicuous and normal exemplification of the rite. We are perfectly willing to stake the whole issue upon the question of the symbolic meaning of the ordinance, as determined by the Scriptural statements concerning that baptism.

It has been shown that the Old Testament baptisms symbolized the gift from on high of the Spirit of life from God. We have seen that John administered his baptism as an announcement and symbol of that which the coming One should dispense,—the baptism of the Holy Ghost. We have heard the Lord Jesus appropriate to himself the testimonies of John, and promise their fulfillment, in terms by which the baptism to be administered by him was distinctly identified as the antitype of that of John. “John truly baptized with water, but ye shall be baptized with the Holy Ghost.”—Acts i, 5. We have seen the promise fulfilled, and heard the testimony of Peter, that therein was accomplished the prophecy of Joel,—a prophecy in which and the kindred language of the other prophets, the baptisms of the Old Testament were so clearly interpreted. We have seen that his baptizing office was the great end of Christ’s exaltation, and the consummate function of his scepter,—that by which he begins, carries on, and accomplishes the salvation and the glory of his people; and that this, his exaltation and saving power, were, on the day of Pentecost, preached as the express ground of the call to repent and be baptized, for his name’s sake. In view of these facts, how is it possible, by argument or by sophistry, to avoid the conclusion that the ritual baptism to which Peter’s hearers were thus called, was designed to signify that real baptism with which it was thus so closely identified? But the evidence is more specific.

1. The sum and substance of the preaching of John and of Jesus was the same, and reported by the evangelists in the same words:—“Repent, for the kingdom of heaven is at hand.”

2. In both cases, this preaching was accompanied with a ritual baptism, which was as identical as was the preaching. Else, have we a house divided against itself,—the one doctrine, attested by two rival rites, which, under one and the same name, competed for acceptance with the Jews!

3. Of this baptism, Paul says, that “John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after, that is on Christ Jesus.”—Acts xix, 4. Of it, Mark and Luke state that “John did baptize in the wilderness and preach the baptism of repentance for the remission of sins.”—Mark i, 4; Luke iii, 3. And John himself declares,—“I indeed baptize you with water, unto repentance: but He ... shall baptize you with the Holy Ghost, and with fire.”—Matt, iii, 11. It thus appears that this baptism was identified with a doctrine the cardinal elements of which are (1) repentance, and (2) faith in the Lord Jesus; as the conditions precedent; and (3) the remission of sins, as the result. These were what the ordinance meant. From them it took its name,—“The baptism of repentance for the remission of sins.”

4. On the day of Pentecost, this, precisely, was the preaching and baptism of Peter. “Repent, and be baptized every one of you, for the name’s sake of Jesus Christ, unto the remission of sins.”—Acts ii, 38.

5. Peter had already proclaimed that the Lord Jesus, “being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, hath shed forth this, which ye now see and hear.”—Ib. 33. A few days afterward, he explained more precisely to the rulers, the significance of this great fact.—“Him hath God exalted with his right hand to be a Prince and a Saviour, for _to give_ to Israel _repentance_ and (_aphesin hamartiōn_) _remission of sins_.”—Ib. v, 31.

From these things it irrefragably follows, (1) that whereas, Christ’s baptizing office is fulfilled by shedding down his Spirit upon his people, the baptisms of John and the disciples prior to the day of Pentecost, as well as that administered by Peter and the twelve on that day, were all proclaimed symbols of this the great reality; (2) that, while the intent and end of Christ’s baptism is, through the bestowal of the Spirit, to give repentance, faith, and the remission of sins—the other baptisms and conspicuously, that of the apostles on Pentecost, were designed to signify and bear witness to that very thing. Not only are these conclusions manifest and incontrovertible; but by them and the facts on which they rest the idea of the burial of Christ, as included in the symbolism of baptism, is not merely ignored, but utterly excluded, as incongruous and unmeaning, in that connection.

This impregnable conclusion is further fortified by the fact already shown, that in this meaning of the rite and in it only can be reconciled the two forms of expression, “Baptizing into the name of the Father, and of the Son, and of the Holy Ghost;” and,—“into the name of the Lord Jesus.” Baptism shows forth the Triune Godhead united in the salvation of man, and uniting the saved with that blessed Godhead.