13. Lecture XII; The Baptism of John

LECTURE XII. THE BAPTISM OF JOHN

Compare Mat 3:1-17; Mark 1:1-11; Mark 11:30-33; Luk 3:1-22; Luk 7:29-30; John 1:19-34; John 3:23; John 4:1; John 10:40; Acts 1:5; Acts 19:1-7.

1st, The subjects of John’s baptism were adults. Mat 3:5-6, “Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." Verse 11, "I indeed baptize you with water unto repentance," &c. Mark 1:4-5, “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Luk 3:3, “And he (John) came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." Ver. 7, “And he said to the multitude that came forth to be baptized of him," "Bring forth therefore fruits worthy of repentance." Ver. 21, “Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son, in thee I am well pleased." John 4:1, “When, therefore, the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John"

These last words show that both our Lord and the Baptist, his forerunner, baptized adults. Both made disciples, and then baptized them. They made disciples; that is, they instructed the applicants for baptism, and after these applicants were instructed, they baptized them. Jesus himself began to be about thirty years of age when he was baptized. All the other scriptures respecting John’s baptism prove, that the subjects of John’s baptism were adults.

2dly, We find no account of the baptism or sprinkling of infants in any part of the record of John’s ministry. From the complexion of the narrative we are led to believe that infants were not baptized by John Mat 3:5-6, "Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." This event is recorded by all the Evangelists; each of them amplifies the description. Their object required, and this amplification particularly required, the mention of children, had children been brought to John’s baptism, or been baptized by him. To such as went out to him, John preached the baptism of repentance for the remission of sins. This circumstance is likewise repeatedly recorded. From this service infants are excluded; they could not profit by the Baptist’s preaching.

Again, such as were baptized by him are repeatedly said to confess their sins. Infants cannot confess sin. Once more, the Evangelist John tells us how baptism was administered both by Christ and his forerunner, John 4:1. Thus, from the tenor of the narrative, we are led to believe that infants were not baptized by John

3dly, Qualifications incompetent to infants, were required of such as were baptized by John Of this description is repentance. John preached the baptism of repentance for the remission of sins; he urged his hearers to bring forth fruits meet for repentance; and such as were baptized of him were baptized in Jordan, confessing their sins. I need not remark that infants are incapable of this qualification. Faith in Christ is another of the qualifications for baptism as administered by John Acts 19:4, “Then said Paul, John verily baptized with the baptism of repentance, saying unto the people that they should believe on him which should come after him, — that is, on Christ Jesus. There is no exception in favor of infants. A third qualification is knowledge. John preached to the candidates for his baptism, and by his preaching made disciples of them previous to baptism, Mark 1:4, John 4:1. Infants cannot be made disciples in this way.

4thly, Duties Summary as is the account of the Baptist’s labors, yet in it we find the duties of the baptized, antecedent and consequent. Previous to baptism, a confession of sin was made. After baptism, John exhorted his hearers to bring forth fruits meet for repentance, or, as it is in the margin, answerable to amendment of life. It is evident that none of these duties could be performed by infants.

5thly, The privileges of the baptized, as represented in the history of John’s baptism, are remission of sins and its consequences. Mark tells us, John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. It must be recollected that all the benefits of the covenant of grace are connected by an indissoluble tie. Whoever, therefore, receives the remission of sins, receives along with it all the benefits of Christianity — grace, glory, and all subservient good. I make the remark, now, that the harmony between the baptism of John and the baptism of Christ may not be overlooked or mistaken. Infants cannot receive the symbol of these benefits, because they cannot give evidence that they believe.

6thly, The design of the ordinance, according to the record of John’s baptism, was to represent the truth which he preached, as applied to his hearers. He preached the same truth to all; but many rejected it, whilst many professed to receive it. These classes were distinguished by their submission to baptism, or by their rejecting it. Luk 7:29, “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." Did John call them to repentance? by submitting to baptism, they professed to repent. Did John say unto the people that they should believe on him which should come after him, that is, on Christ Jesus? by submitting to his baptism, they professed to believe that the kingdom was about to appear. Did John teach them to expect the remission of sins in this course? by submitting to baptism, they professed their hope of this privilege. Did John teach them to bring forth fruits becoming repentance? by submitting to baptism, they professed their purpose of acting accordingly. These things throw much light on a branch of this subject highly interesting, but apparently little understood. I need hardly add, that infants were incapable of answering this design, because they were unconscious of what was taking place.

Finally, The principle on which infant sprinkling rests is rejected. This principle is descent. Infants are generally sprinkled on the supposed grace of their parents, one or both, more immediate or more remote. But the plea of descent is expressly rejected in this history. Mat 3:9, “And think 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; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." This truth is repeated in the same connection, and almost in the same words by the Evangelist Luke. The meaning is, that the evangelical differs from the legal dispensation. Though descent, under the law, entitled children to certain external privileges, under the Gospel it was unavailing. The religion of the Gospel is a thing altogether personal. The child cannot be baptized on the faith of his parent. The ordinance of baptism was corrupted, first, by admitting infants to baptism, instead of believers; and afterwards, by substituting sprinkling instead of immersion. We have adverted to the record of John’s baptism, and we now come to examine the mode of baptism, as exhibited in that record. On examination, we shall find all the satisfaction that can reasonably be desired, that John administered this ordinance by immersion.

Let us first attend to the primary meaning of the word “baptize." The translators of the Bible have not translated this word at all — for what reason may easily be guessed. The word “immerse" would have condemned the general practice; the word “sprinkle" would not have given the sense of the word “baptize;" they left it, therefore, as they found it in the original. The abettors of sprinkling have availed themselves of this circumstance, and tell us that though baptism be immersion, and although those who are immersed are rightly baptized, that yet to baptize may likewise signify to sprinkle; and, therefore, those who are sprinkled are rightly baptized, as well as those who are immersed. We must, therefore, notice first, what cannot be denied, that the first and primary meaning of the word “baptize," is to immerse. Of this the learned can satisfy themselves when they please by consulting their Greek lexicon; and the unlearned may satisfy themselves by desiring any scholar, on whose truth they can depend, to read to them, from the dictionary, the first and natural meaning of the word “baptize."*

Knowing the result, I shall hereafter take it for granted that the word “baptize “in the record, means immerse. When John is said to baptize, we are taught that he immersed.

2dly, You will recollect the place where John administered the ordinance — it was the river Jordan. Mat 3:5, “Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan." Ver. 13, “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him." Mark 1:5, “And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan.’’ John 10:40, “And (Jesus) went away again beyond Jordan into the place where John at first baptized." Had John administered the ordinance by sprinkling, there was no necessity for putting himself and such multitudes out of Jerusalem and all Judea, to the expense and trouble of repairing to the river Jordan. And I must add, had immersion been a matter of indifference, the Spirit of God would not have repeated so often, what we have heard of the place where John baptized. This single consideration is sufficient to determine the practice of all, who like little children, learn the mind of Christ from the Scriptures. The Evangelist John has, however, in as many words, determined the matter. He tells us that much water was needed, and that this necessity determined the place of administration. John 3:23, “And John was baptizing in Aenon near to Salim, because there was much water there; and they came and were baptized." The inquirer will observe that the Holy Ghost has acquainted us with the reason why John baptized in Aenon — “there was much water there." If John administered the ordinance by immersion, the reason is good, but if by sprinkling, it is absurd. So plainly is the mode of baptism determined by the place selected by John for its administration.

3dly, The prepositions in, into, out, out of, &c, prove that John administered the ordinance by immersion. Mat 3:5-6; Mat 3:16, “And Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." It is natural to inquire, — When was this voice heard? The answer is explicit: As soon as Christ went up out of the water. Suppose it had been translated, from the water, the time of this very interesting event, would be left undetermined; we should not know whether it took place in the wilderness, or on the road; we should not know whether it took place on the day of the baptism, or on some other day. The correctness of the translation is ascertained both by the words and the circumstances. Christ’s coming up out of the water, after baptism, shows that he went into the river Jordan, and was immersed there. Mark 1:5 — 10. The inquirer will mark the similarity of language used by the different Evangelists, and the reason of it. In the whole record of John’s baptism, nothing whatever occurs in favor of sprinkling.

Whether we are bound to obey the Bible or not, 1 am not at present inquiring — that question has been fully discussed and determined. I take it for granted that we are bound to obey the Scriptures; and now, from the whole record, it appears that John administered the ordinance by immersion. To baptize is to immerse. Much water is necessary to immersion, but not to sprinkling. For the purpose of sprinkling, it was worse than useless to go into a river.

Add to all this, that immersion is, and sprinkling is not, a symbol significant of the design, duties, and privileges of the ordinance.