14. Lecture XIII; Baptism of the Disciples

LECTURE XIII.

BAPTISM OF THE DISCIPLES DURING CHRIST’S HUMILIATION.

John 3:22, “After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there; and they came and were baptized. Ver. 26, And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. John answered and said, A man can receive nothing, except it be given him from heaven." John 4:1, “When, therefore, the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (’though Jesus himself baptized not, but his disciples), He left Judea, and departed again into Galilee."

Such is the record of the baptism by the disciples of Christ during his humiliation; but however summary, it leads to the same conclusions with the record of the baptism of John To be satisfied of the justice of this remark, we must attend to the import of the words quoted, and the connection in which they stand.

1st, As to the import of the words, we are told that Christ made and baptized disciples. To make disciples is, by teaching, to persuade men to be farther taught. Those who were made disciples, were afterwards baptized. Such is the import of the words, and from them we learn the character of the subjects of Christ’s baptism; they were neither infants nor ignorant, but taught, and capable of farther teaching. They were first made disciples and afterwards baptized.

2dly, As to the connection of the words, we find the baptism of Christ and of John reported in one continued narrative. The narrative of Christ’s baptism is continued in the same strain with the narrative of John’s baptism: there is no hint that the character of the one is different from the character of the other, — the inference is, that their leading character was the same. Suppose, that instead of Christ’s baptism, an account of John’s had been continued, it would be natural to infer, that John continued to preach and baptize as before. The record of Christ’s baptism must be explained on the same principle; we are bound to suppose that Christ’s disciples taught and baptized in the same manner in which John taught and baptized. Some may need to be reminded, that we are not now speaking of the disciples baptizing after the general commission, recorded in Mat 28:1-20 and Mark 16:1-20, but of their baptizing previous to that commission. We call it Christ’s baptism, because it was administered by his orders, during his humiliation.

Previous to the general commission, we learn from the connection and strain of the words, that Christ’s disciples taught and baptized in the same manner with John Observe, now, the consequence — all that we have heard of John’s baptism must, for substance, be applied to the baptism administered by the disciples of Christ. 1st, The design of John’s baptism was to represent the application to his hearers of the truth which he preached, and which they professed to believe. The design of Christ’s baptism was the same; the great object of John’s baptism was the manifestation to Israel of the Son of God, John 1:31; and this manifestation was made by a figurative death, burial, and resurrection, shadowing forth what was afterwards to take place, 1Co 15:3-4.; and to this Jesus referred, when he said, “I have a baptism to be baptized with," Luk 12:50. He had been buried and raised in a figure at Jordan, but he was to descend into the lower parts of the earth that he might ascend up far above all heavens.

All the subjects of the kingdom which John was sent to announce, were to have fellowship with the King in his death and resurrection, Col 2:12; for flesh and blood shall not inherit the kingdom of God. All, therefore, who professed repentance, and their readiness to receive Him whose coming John announced, were buried in Jordan, and raised again. When Jesus came to be baptized, John forbade him, for he knew the purity of his life and conversation (being his near kinsman), although he did not know he was the Messiah, till the voice from heaven, and the Holy Spirit resting upon him in the form of a dove, made and as this design refers to professing disciples exclusively, so professing disciples exclusively were baptized by both. 2dly, The qualifications for John’s baptism were knowledge, faith, and repentance. The qualifications for Christ’s baptism were the same. Infants do not possess these qualifications. 3dly, The duties connected with John’s baptism were confession of sins, and fruits meet for repentance. The duties connected with Christ’s baptism were the same. Infants can perform none of these duties. 4thly, The privileges represented in John’s baptism were remission of sins and its consequences. The privileges represented by Christ’s baptism were similar. These privileges belong to believers exclusively; and consequently the symbol belongs only to such as profess to believe. 5thly, The subjects of John’s baptism were adults. The words of the historian, and the connection in which they stand, prove that the subjects of Christ’s baptism were adults also. 6thly, John administered the ordinance by immersion. The words, and the connection in which they stand, prove that the disciples administered the ordinance in the same way; they baptized, that is, they immersed the disciples whom they had made. The commission, as recorded by Matthew, we have in Mat 28:18-20, “And Jesus came and spake unto them saying, All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world. Amen." Mark 16:15-16, "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned." Compare .Luk 24:45-49; John 20:21-23. Such is the commission which Christ gave to the Apostles; let us now attend to its import.

1st, Respecting the perpetuity of baptism. It is baptism with water of which the commission speaks, Acts 10:47. Peter teaches us that baptism with water is not superseded by the reception of the Holy Ghost. Cornelius and his friends were baptized with water because they had already received the Holy Ghost. That the ordinance of water baptism was to continue to the end of the world, appears in various ways, particularly from the connection in which it stands. It stands connected with teaching, preaching, and believing. Go teach all nations, baptizing them, teaching them to observe all things whatsoever I have commanded you. Go preach the Gospel to every creature; he that believes and is baptized shall be saved. Teaching, preaching, and believing are permanent duties, and the connection of baptism with permanent duties proves its own permanency. When Christ promises to be with the Apostles always to the end of the world, he teaches us that the commission shall remain in force to the end of the world.

2dly, Observe the import of the commission in respect of the design of baptism, which is to represent the truth as applied to the baptized. The Gospel is to be preached, the Gospel is to be believed, and the believer is to be baptized, that his reception of the Gospel may be exhibited. The same thing appears from the expression, — Baptizing them into the name of the Father, of the Son, and of the Holy Ghost. The name of the Father, Son, and Holy Ghost means what the Scriptures teach concerning the Father, Son, and Holy Ghost; and to be baptized in or into this truth is to represent its application to the baptized. This doctrine comprehends what we are to believe, what we are to expect, and what we have to do. The symbol represents the faith, the hope, the duty of the baptized, corresponding to whatever is revealed respecting the Father, the Son, and the Holy Ghost.

3dly, Observe the import of the commission respecting the qualifications of the baptized. These qualifications are knowledge, faith, and repentance. Knowledge is a necessary qualification: “Go ye, therefore, and teach all nations, baptizing them." Faith is a requisite qualification: "He that believeth and is baptized shall be saved." Repentance is a requisite qualification. Accordingly, Peter said to his hearers, "Repent and be baptized every one of you."

Observe, 4thly, The doctrine of the commission respecting the privileges of the baptized. These privileges, in general, comprehend all that the believer is taught to expect from the Father, the Son, and the Holy Ghost; particularly, his baptism represents to the believer that he is “dead, and that his life is hid with Christ in God." His baptism represents to the believer that he shall be saved: “He that believeth and is baptized shall be saved." His baptism represents to the believer the remission of his sins. Hence Ananias said to Saul, “And now, why tarriest thou? Arise and be baptized, and wash away thy sins;" and Peter tells us that baptism saves us — through the resurrection of Jesus Christ.

5thly, Observe the import of the commission in respect of the duties connected with baptism. These are all the duties connected with our holy religion. Previous to baptism, we arc bound to believe and profess our faith. The administrator must have evidence of that belief. Hence the words of Philip to the Ethiopian, “If thou believest with all thine heart, thou mayest" be baptized. During the administration, the baptized are bound to meet the truth represented in the ordinance with corresponding regard. “Baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ." After baptism, the believer is bound to justify his profession by his subsequent conduct. Hence these words in the commission, “teaching them to observe all things whatsoever I have commanded you."

6thly, Observe the import of the commission in respect of the subjects of baptism. These are believers: "He that believeth and is baptized shall be saved." Every man who hears the Gospel is bound to believe it; and every one who believes it is bound to profess it, by being baptized; and every one who is baptized, is bound to observe all things whatsoever Christ has commanded. If there be any exception to this rule, the exception must be produced; if it cannot be produced, it becomes the duty of every one after believing to be baptized. This part of the commission calls for the most serious attention of every man of principle.

7thly, Observe the bearing of the commission on infant baptism. We have just seen that the commission respects adults exclusively. Infants are as incapable of answering the design of baptism, as they are of answering the design of the supper. Infants cannot exhibit the requisite qualifications of knowledge, faith, and repentance. The wicked lives of many who survive the age of infancy, prove that all infants, even the infants of believers, have no right to the privileges represented in baptism. Infants cannot perform the duties connected with baptism. The consequence is, they cannot be baptized. The commission cannot be altered. It is not a little surprising, that a conclusion so plain should be resisted by reference to abrogated institutions, or to the plainly predicted corruptions of Christianity.

8thly, Observe the import of the commission in respect of the mode of administering this ordinance. The mode of administration is intimated — 1st, By the word baptize, which signifies to immerse. 2dly, The symbol of immersion in water is very significant. We are reminded by the disciple of Christ being immersed in the name of the Trinity, that he is a mere recipient, and that salvation from first to last is altogether of the mercy and grace of God; we are reminded of his translation out of the kingdom of Satan into the kingdom of Christ; of his being brought out of the world into the church. Particularly, we see represented the death, burial, and resurrection of Christ, and our union with him in each of these. Hence the apostle tells us, Rom 6:3, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The consequences of union with Christ are represented. We are by nature guilty, but our guilt is washed away in the blood of Christ. We are by nature corrupt; but we are sanctified, purified, or washed, by the Spirit of Christ. We are by nature miserable; but we are refreshed by the Holy Spirit. Total immersion is peculiarly significant of that entire subjection by which genuine religion is distinguished. As the disciple of Christ goes into the water, he goes into Christianity, without reserve; he is immersed into the name; that is, into whatever is revealed respecting the Father, the Son, and the Holy Ghost; he goes into the truth as to faith, hope, and practice — with Christ he dies, and is buried; he becomes dead to sin through the death of Christ. He emerges out of the water; he rises with Christ to newness of life, and to share in all the consequences of his Savior’s resurrection. He puts off the old man, and puts on the new; he repairs to the church, and there with his fellow-Christians, learns to observe all things whatsoever Christ has commanded him; and with them enjoys the presence of his Lord.

I need hardly observe, that little or nothing of all this is exhibited in the baptism of an unconscious infant.