CalvinandHodges
Puritan Board Junior
Hi All:
On the previous, now locked, thread some of you (Steve Owen, Semper Fi, etc) asked if I would summarize the book I recommended earlier. I will try to do so and still keep the power of the arguments, Lord willing.
What About Baptism? A Discussion of the Mode, Candidate, and Purpose of Christian Baptism, by Ralph E. Bass, Jr.
He begins the book by investigating in-depth the definitions of the words used in the Bible (Old and New Testaments) that Baptists use to "prove" their view of Baptism. It is in these definitions that the credo-baptist thinks he has the advantage. However, a detailed look at the way the Bible uses these words produces a much different understanding to the neutral observer. Here are the various words the Bible uses transliterated from the Greek:
1) Bapto verb "To dip, dye, to put into and remove."
2) Baptidzo verb "To envelope, to merse (merge - to put together so as to remain together, to unite)
3) Baptismos noun "A washing, an act of cleansing."
4) Baptisma noun "A rite or ceremony of baptism."
5) Baptisteis noun "One who baptizes."
He points out that the word Bapto means to dip. He then points out that the word Baptidzo has a very different meaning: "it is characterized by the idea of 'putting in and leaving in' or 'envelopment'. The purpose of this envelopment is to produce a change of condition in the object enveloped. In the ancient Greek world if a person was Baptidzo in water, he was drowned. He was enveloped by the water without a withdrawal from the water. This produced a change of condition - from life to death."
A better definition of baptidzo when we look at the Bible's use of it (see below) would be to "merge, merse, or unite." The English word "immerse" and the Greek word baptidzo both mean to place under water without the provision to remove from the water. Thus, they both make a poor substitute for the idea of "dipping." Baptidzo carries the idea of putting together so as to remain together. The idea of "dipping" (to put in and to pull out) does not properly translate baptidzo. The real meaning of the word, as we shall see when we look at the Biblical use of it, is found in a change of condition.
The Believer in Christ is Baptized (baptidzo) by the Spirit, and is thus united to Him by the working of the Holy Spirit throughout his whole life. The idea of "dipping" (to put in and bring out) does not reflect accurately the Biblical concept of Baptism.
Chapter One: Its Mode:
Illustrated in the Jewish Ceremonies Referred to in the Book of Hebrews
When referring to the ritual purifications in the Old Testament the Apostle Paul notes that these washings (baptismos) were accomplished by means of pouring or sprinkling. Hebrews 9:9-22 reads:
See also: Ex 24:6-8 - which is referred to in Hebrews 9:19; Leviticus 8:19 (Hebrews 9:21); and Leviticus 16:14 (Hebrews 9:21 as well).
"Now what do these comparisons of Old Testament references to Hebrews 9 tell us? There is no complexity here: the washings (baptismos) spoken of in the Book of Hebrews are sprinklings.
You can see for yourself that the author of Hebrews, quoting the Old Testament accounts of sprinklings calls them baptisms. Therefore, by the authority of Scripture, sprinklings are an acceptable mode for baptisms."
As Bass continues in his book you will find that sprinkling is the only Biblical (both Old and New Testament) mode of Baptism.
The Baptisms (purifications) performed by John the Baptist were sprinklings.
When the Jews disputed with the disciples of John they questioned them concerning his work which they called purification:
We have already looked at Numbers 19 above.
See also: Numbers 8:7; Ps 51:7.
The syllogism goes like this:
1) The Jews knew that rites of purification were performed only by sprinkling.
2) John the Baptist - to them - were performing rites of purification by his baptisms.
3) Therefore, John the Baptist was baptizing by sprinkling.
"Had John been immersing at Aenon the subject of 'purifying' would never have been raised, for the purifications of the Old Testament were never by immersion." - Jesus refers to John as the greatest of the Old Testament prophets.
Illustrated in the question of John the Baptist being the Messiah
The ministry of John the Baptist centered around baptism. In doing so it appeared to the Jews that John was fulfilling certain prophecies concerning the Messiah. So they asked him the question, John 1:19,20. They were thinking about the following verses - compared to the NT description of John the Baptist:
Illustrated in our Lord's Baptism
Jesus was baptized in order to "fulfill all righteousness," Mt 3:13-17. As our sacrifice and High Priest He had to perfectly conform Himself to all of the Laws of Moses. Some of these criterion included:
1) He had to be thirty years old or older - Numbers 4:3,23 compare Luke 3:23.
2) He had to be called of God, as was Aaron - Exodus 28:1 and Hebrews 5:4-6.
3) He had to be sprinkled - Numbers 8:5-7 reads:
To anoint is to pour or sprinkle. Christ was consecrated by water and anointed by the Holy Spirit. The picture of Holy Spirit baptism is water baptism by pouring or sprinkling.
There is no anointing by dipping in the Bible.
Illustrated in the Relationship of Water Baptism to the Holy Spirit
Baptism with water portrays the way the Holy Spirit baptized His Church. Notice how water baptism and Holy Spirit baptism are identified in the New Testament:
To try to separate baptism from the work of the Holy Spirit is to do violence to the whole revelation of the Scriptures upon the subject. Real baptism is the work of the Holy Spirit, and water (ritual) baptism is that which symbolizes His work. Yet the most uneducated reader cannot fail to see that in the New Testament believers were not dipped into the Spirit, nor were they immersed in Him, nor plunged down into Him and taken out, but, to the contrary, the Spirit was shed forth, was poured out, fell, came, or rested upon them, and as a result they were baptized with the Holy Ghost. Baptism then is not the person's being put into the element, but rather the element's being put upon the person.
Illustrated by the Sprinkling of Blood
Mr. Bass unrolls a whole roll of Scripture verses to prove this:
Ex 29:16 - and shall take its blood and sprinkle it around on the altar
Ex 29:20 - and sprinkle the rest of the blood around
Le 1:5 - the blood and sprinkle the blood around on the altar
Le 1:11 - the priests shall sprinkle its blood
Le 3:2 - the priests shall sprinkle the blood
Le 3:8 - Aaron's sons shall sprinkle its blood
Le 4:6 - in the blood, and sprinkle some of the blood
Le 4:17 - in the blood, and sprinkle it
Le 5:9 - he shall also sprinkle some of the blood of the sin
Le 7:2: - and he shall sprinkle its blood
Le 16:14-19
Le 17:6 - And the priest shall sprinkle the blood
Nu 18:17 - You shall sprinkle their blood
Nu 19:4 - blood with his finger, and sprinkle
2 ki 16:15 - and their libations; and sprinkle on it all the blood
Eze 43:18 - offerings on it and to sprinkle blood
Heb 9:22 - blood of the calves and the goats with water and scarlet wool and hyssop and sprinkled.
Hebrews 10:22 - having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Hebrews 12:24 - and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
1 Peter 1:2 - according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood.
Time has run up on me, and I must end at this point. I understand that there are questions which credo-baptists might have concerning the above. The above is not exhaustive, and Mr. Bass addresses those questions in the ensuing pages.
Blessings,
Rob
On the previous, now locked, thread some of you (Steve Owen, Semper Fi, etc) asked if I would summarize the book I recommended earlier. I will try to do so and still keep the power of the arguments, Lord willing.
What About Baptism? A Discussion of the Mode, Candidate, and Purpose of Christian Baptism, by Ralph E. Bass, Jr.
He begins the book by investigating in-depth the definitions of the words used in the Bible (Old and New Testaments) that Baptists use to "prove" their view of Baptism. It is in these definitions that the credo-baptist thinks he has the advantage. However, a detailed look at the way the Bible uses these words produces a much different understanding to the neutral observer. Here are the various words the Bible uses transliterated from the Greek:
1) Bapto verb "To dip, dye, to put into and remove."
2) Baptidzo verb "To envelope, to merse (merge - to put together so as to remain together, to unite)
3) Baptismos noun "A washing, an act of cleansing."
4) Baptisma noun "A rite or ceremony of baptism."
5) Baptisteis noun "One who baptizes."
He points out that the word Bapto means to dip. He then points out that the word Baptidzo has a very different meaning: "it is characterized by the idea of 'putting in and leaving in' or 'envelopment'. The purpose of this envelopment is to produce a change of condition in the object enveloped. In the ancient Greek world if a person was Baptidzo in water, he was drowned. He was enveloped by the water without a withdrawal from the water. This produced a change of condition - from life to death."
A better definition of baptidzo when we look at the Bible's use of it (see below) would be to "merge, merse, or unite." The English word "immerse" and the Greek word baptidzo both mean to place under water without the provision to remove from the water. Thus, they both make a poor substitute for the idea of "dipping." Baptidzo carries the idea of putting together so as to remain together. The idea of "dipping" (to put in and to pull out) does not properly translate baptidzo. The real meaning of the word, as we shall see when we look at the Biblical use of it, is found in a change of condition.
The Believer in Christ is Baptized (baptidzo) by the Spirit, and is thus united to Him by the working of the Holy Spirit throughout his whole life. The idea of "dipping" (to put in and bring out) does not reflect accurately the Biblical concept of Baptism.
Chapter One: Its Mode:
Illustrated in the Jewish Ceremonies Referred to in the Book of Hebrews
When referring to the ritual purifications in the Old Testament the Apostle Paul notes that these washings (baptismos) were accomplished by means of pouring or sprinkling. Hebrews 9:9-22 reads:
The English word used here for washings is the Greek word baptismos or baptism and is referenced throughout the passage as sprinkling. The purifications/washings in the Old Testament that are specifically referred to in the New Testament as baptisms were done by sprinkling or pouring. This is further proved:Accordingly both the gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, since they relate only to food and drink and various washings (baptismos), regulations for the body imposed until a time of reformation ... (vs 13) For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God ... (vs 19) For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people ... (vs 21) And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood. And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.
Then for the unclean person they shall take some of the ashes of the burnt purification from sin and flowing water shall be added to them in a vessel. And a clean person shall take hyssop and dip it in the water, and sprinkle it on the tent and on all the furnishing and on the persons who were there, and on the one who touched the bone or the one slain or the one dying natural or the grave, Numb 19:17-18 (Heb 9:13)
See also: Ex 24:6-8 - which is referred to in Hebrews 9:19; Leviticus 8:19 (Hebrews 9:21); and Leviticus 16:14 (Hebrews 9:21 as well).
"Now what do these comparisons of Old Testament references to Hebrews 9 tell us? There is no complexity here: the washings (baptismos) spoken of in the Book of Hebrews are sprinklings.
You can see for yourself that the author of Hebrews, quoting the Old Testament accounts of sprinklings calls them baptisms. Therefore, by the authority of Scripture, sprinklings are an acceptable mode for baptisms."
As Bass continues in his book you will find that sprinkling is the only Biblical (both Old and New Testament) mode of Baptism.
The Baptisms (purifications) performed by John the Baptist were sprinklings.
When the Jews disputed with the disciples of John they questioned them concerning his work which they called purification:
By observing the behavior of John the Baptist the Jews came to the conclusion that he was performing rites of purification. All of the rites of purification that the Jews were familiar with were done by sprinkling:And John also was baptizing in Aenon near Salim, because there was much water there; and they were coming and were being baptized ... There arose therefore a discussion on the part of John's disciples with a Jew about purification, John 3:23-26.
We have already looked at Numbers 19 above.
Anyone who touches a corpse, the body of a man who has died, and does not purify himself, defiles the tabernacle of the LORD; and that person shall be cut off from Israel. Because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is still on him, Numbers 9:13.
To cleanse the house then, he shall take two birds and cedar wood and a scarlet string and hyssop, and he shall slaughter the one bird in an earthenware vessel over running water. Then he shall take the cedar wood and the hyssop and the scarlet string, with the live bird, and dip them in the blood of the slain bird, as well as in the running water, and sprinkle the house seven times, Leviticus 14:49-51.
See also: Numbers 8:7; Ps 51:7.
The syllogism goes like this:
1) The Jews knew that rites of purification were performed only by sprinkling.
2) John the Baptist - to them - were performing rites of purification by his baptisms.
3) Therefore, John the Baptist was baptizing by sprinkling.
"Had John been immersing at Aenon the subject of 'purifying' would never have been raised, for the purifications of the Old Testament were never by immersion." - Jesus refers to John as the greatest of the Old Testament prophets.
Illustrated in the question of John the Baptist being the Messiah
The ministry of John the Baptist centered around baptism. In doing so it appeared to the Jews that John was fulfilling certain prophecies concerning the Messiah. So they asked him the question, John 1:19,20. They were thinking about the following verses - compared to the NT description of John the Baptist:
If you continue reading in the Ez 36 passage you will find that sprinkling clean water, cleansing from sin, and the Holy Spirit are all mentioned. These three are all associated with John the Baptist's ministry.For I will take you from the nations, gather you from all the lands, and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean, (Ezekiel 36:24 - compare with Acts 1:5)
He will sprinkle many nations, Is 52:13-15.
Illustrated in our Lord's Baptism
Jesus was baptized in order to "fulfill all righteousness," Mt 3:13-17. As our sacrifice and High Priest He had to perfectly conform Himself to all of the Laws of Moses. Some of these criterion included:
1) He had to be thirty years old or older - Numbers 4:3,23 compare Luke 3:23.
2) He had to be called of God, as was Aaron - Exodus 28:1 and Hebrews 5:4-6.
3) He had to be sprinkled - Numbers 8:5-7 reads:
If Jesus was anointed in any other way than that of sprinkling then He would not have been fulfilling all righteousness! Acts 10:38-39.Again the LORD spoke to Moses, saying, 'Take the Levites from among the sons of Israel and cleanse them. And thus you shall do to them, for their cleansing: sprinkle purifying water on them
So Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, Lev 8:30.
To anoint is to pour or sprinkle. Christ was consecrated by water and anointed by the Holy Spirit. The picture of Holy Spirit baptism is water baptism by pouring or sprinkling.
There is no anointing by dipping in the Bible.
Illustrated in the Relationship of Water Baptism to the Holy Spirit
Baptism with water portrays the way the Holy Spirit baptized His Church. Notice how water baptism and Holy Spirit baptism are identified in the New Testament:
Now, notice the mode of the Baptism of the Holy Spirit:John answered and said to them all, 'As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and with fire, Luke 3:16
And gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, Which, he said, you heard from Me; for John baptized with water, but you shall be baptized with the Holy Spirit not too many days from now, Acts 1:4,5.
They saw what seemed to be tongues of fire that separated and came to rest on each of them, Acts 2:3.
...but this is what was spoken of through the prophet Joel: And it shall be in the last days, God says, That I will pour forth of my Spirit upon all of mankind, Acts 2:16-17.
Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit He has poured forth this which you both see and hear, Acts 2:23.
While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, Acts 10:44-45.
And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and coming upon Him, Mat 3:16-17.
And John bore witness saying, I have beheld the Spirit descending as a dove out of heaven, and remaining upon Him, John 1:32.
And the Holy Spirit descended upon Him in bodily form like a dove, Luke 3:22.
He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, Titus 3:5-6
Mr. Bass continues quoting the following Scriptures: Acts 2:16-18; Isaiah 55:3; Acts 11:15-16.
To try to separate baptism from the work of the Holy Spirit is to do violence to the whole revelation of the Scriptures upon the subject. Real baptism is the work of the Holy Spirit, and water (ritual) baptism is that which symbolizes His work. Yet the most uneducated reader cannot fail to see that in the New Testament believers were not dipped into the Spirit, nor were they immersed in Him, nor plunged down into Him and taken out, but, to the contrary, the Spirit was shed forth, was poured out, fell, came, or rested upon them, and as a result they were baptized with the Holy Ghost. Baptism then is not the person's being put into the element, but rather the element's being put upon the person.
Illustrated by the Sprinkling of Blood
Mr. Bass unrolls a whole roll of Scripture verses to prove this:
Ex 29:16 - and shall take its blood and sprinkle it around on the altar
Ex 29:20 - and sprinkle the rest of the blood around
Le 1:5 - the blood and sprinkle the blood around on the altar
Le 1:11 - the priests shall sprinkle its blood
Le 3:2 - the priests shall sprinkle the blood
Le 3:8 - Aaron's sons shall sprinkle its blood
Le 4:6 - in the blood, and sprinkle some of the blood
Le 4:17 - in the blood, and sprinkle it
Le 5:9 - he shall also sprinkle some of the blood of the sin
Le 7:2: - and he shall sprinkle its blood
Le 16:14-19
Le 17:6 - And the priest shall sprinkle the blood
Nu 18:17 - You shall sprinkle their blood
Nu 19:4 - blood with his finger, and sprinkle
2 ki 16:15 - and their libations; and sprinkle on it all the blood
Eze 43:18 - offerings on it and to sprinkle blood
Heb 9:22 - blood of the calves and the goats with water and scarlet wool and hyssop and sprinkled.
Hebrews 10:22 - having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Hebrews 12:24 - and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
1 Peter 1:2 - according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood.
Time has run up on me, and I must end at this point. I understand that there are questions which credo-baptists might have concerning the above. The above is not exhaustive, and Mr. Bass addresses those questions in the ensuing pages.
Blessings,
Rob
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