15. Lecture XIV; Baptism on Pentecost
LECTURE XIV.
BAPTISM ON PENTECOST.
Acts 2:5; Acts 2:22-32; Acts 2:36-41.
"And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven, — (Parthians, Medes, &c.) — Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands, have crucified and slain: whom God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. — Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."
Such is the record of the first example of the manner in which the Apostles executed the commission which they had received from their Lord. Let us now attend to its import.
1st, The example harmonizes with the commission on the perpetuity of baptism. There is nothing in the narrative suggesting the temporary character of baptism. On the contrary, the question proposed by the Jews, and answered by Peter, is common to all convinced sinners in every age. Every mouth is stopped: the whole world is become guilty before God. Every one must put the question, What shall I do to be saved? And to every convinced sinner we must answer with Peter, “Repent, and be baptized every one of you in the name of Jesus Christ, and ye shall receive the gift of the Hoi}’ Ghost." The more particularly the answer is examined, the perpetuity of the ordinance is the more clearly evinced. The promise is not to be restricted to the Jews who first believed, but must be extended to their descendants to the end of time. —
"The promise is to you, and to your children." The promise is not to be limited to the Jews, or to the descendants of Jews, it must to the end of time be extended to all that are afar off, to every Jew and Gentile whom God shall call. “Make disciples, baptize, and teach, and lo, I am with you always, even to the end of the world."
2dly, The example harmonises with the commission as to the design of baptism. There is a small difference in the preposition rendered in. In the commission, the preposition rendered in, signifies to, or into. In the example, a different preposition is used. The translators have rendered it in also; but, literally, it signifies on. Both, however, express the application of the truth to the mind. The English reader will, without the original, observe that, in the name, here, though it implies, does not, in the first instance, signify, by the command of. When Peter directs them to be baptized in the name of Jesus Christ, he means that, by their baptism, they must signify that their minds have fixed on the doctrine respecting Jesus Christ. There is a small difference, also, in the adjunct to the word name. In the commission it is, — into the name of the Father, of the Son, and of the Holy Ghost. In the example it is, — upon the name of Jesus Christ. But the name of Jesus Christ is the Gospel; and the name of the Trinity is the same Gospel.
Thus, from the words of the commission, and from the example, we learn that the design of baptism is to represent the effectual application of the truth to the mind of the baptized. The matter leads to the same conclusion as the words. Peter charged his hearers with guilt. The truth took effect, — they were pricked in their heart. Peter told them that the miracle which they witnessed was the seal of God appended to the apostles’ commission. They believed him, — they acknowledged him and his colleagues as ambassadors of God. Hence, they said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Peter preached to them the glad tidings of salvation through Christ. They gladly received his word; and of this effectual application of the truth to their minds, baptism was the symbol.
3dly, The commission and the example are in harmony, as to the qualifications of the baptized. According to the commission, the apostles were commanded to teach, to preach the Gospel. Peter and his colleagues faithfully executed their commission. To men out of every nation .under heaven, Peter preached, or proclaimed, the name of Christ, — the truth concerning Christ; in particular, he preached repentance and the remission of sins. The qualifications of the baptized must correspond to this preaching. These qualifications are, knowledge, faith, and repentance. The description of Peter’s hearers exemplifies these qualifications.
4thly, The commission and the example harmonise as to the privileges of the baptized. The privileges of the baptized specified in the commission are, salvation, and the remission of sins. The specification in the example is of the same import, viz. the remission of sins, and the gift of the Holy Ghost. The first Christians, when necessary, received and exercised the miraculous gifts of the Holy Ghost. These have ceased. The promise does not mean that they should continue, or even that all the first Christians possessed them. The promise refers especially to the Holy Ghost, as the common privilege of all believers. If any man have not the spirit of Christ, he is none of his. This is salvation. It is through the spirit that the salvation of Christ is received. The remission of sins, the other privilege specified by Peter, leads to the same hope. The remission of sins is, by an indissoluble tie, connected with salvation in all its parts — Rom 8:30. The privileges of the baptized, though differently expressed in the commission and the example, are the same for substance in both.
5thly, The duties connected with baptism are the same in the commission and the example. Those baptized on Pentecost previous to their baptism, professed their faith, otherwise the apostles could not have known who did, and who did not, gladly receive their word. Of their duties after baptism, we have a very particular and interesting account. Acts 2:41, “Then they that gladly received his (Peter’s) word were baptized; and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. Ver. 44, And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart, praising God, and having favor with all the people. And the Lord added to the Church daily such as should be saved." These words need no exposition. Those who gladly received Peter’s word were baptized, — were added to the Church immediately on their baptism, — and attended, without exception, to the duties of their ecclesiastical relation. 6thly, The subjects baptized are the same in the commission and in the example. In the commission, the subjects of baptism are described as capable of attending to and believing the Gospel. They are commanded, after their baptism, to observe all things whatsoever Christ has required of them. In the example, this teaching and obedience are exhibited. The example on Pentecost ascertains the import of the commission, as recorded by Matthew. Thus, from the execution of the commission by the inspired apostles, we learn its unquestionable meaning. It has been quaintly said, that if infants be not in the Apostles’ commission, they are out of it; meaning, that if infants are not included, they must be excluded, for the commission cannot be altered.
Infant baptism or sprinkling has been supposed to be countenanced by these words in the narrative, “For the promise is unto you and to your children." But the supposition is unfounded. That the word children does not, in this place, signify infants, but adult descendants, appears from two considerations. 1st, The prophet, quoted by Peter, speaks of the sons and daughters of the children of Israel, as capable of prophesying; that is, as adult. Verse 16, “But this is that which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy." The promise, in the words of the prophet, is this, — “I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy." The words of Peter are, “Repent, and be baptized every one of 3’ou, in the name of Jesus Christ, and ye shall receive the gift of the Holy Ghost; for the promise (of the Holy Ghost) is (by the prophet Joel, made) to you and to your children;" — you, your sons and your daughters, shall prophesy. What Peter calls children, therefore, the prophet calls sons and daughters, capable of prophesying.
It has been alleged, that by the promise here we are to understand the general promise of the Messiah, and not the particular promise of the Holy Ghost. But this is alleged without proof; and not only without proof, but in the face of very decisive evidence to the contrary. Let the inquirer compare the prophecy, Joe 2:1-32, with the quotation and application of it, in Acts 2:1-47, and he will, without assistance, perceive that what Peter calls the promise, is the promise of the Spirit, as given by the prophet. He will observe, that the Apostle expressly quotes the prophet Joel as predicting the effusion of the Holy Ghost which they witnessed, Acts 2:16, “For this is that which was spoken by the prophet Joel." And the inquirer will observe that Peter tells his hearers, that they themselves, as well as the apostles, might receive the Holy Ghost. “Repent, and be baptized every one of you, in the name of Jesus Christ, and ye shall receive the Holy Ghost." He proves his assertion from the prophet. The promise is not to us apostles only, but to all flesh, particularly to you and to your children; your sons and your daughters shall prophesy. The inquirer will observe, farther, how the promise concludes in Joel, and how that conclusion is quoted by the apostle. The concluding words of the prophet are these: Joe 2:32, “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call." The words of Peter are, Acts 2:21, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Ye men of Israel, hear these words." And after proving from Psa 16:1-11 the death and resurrection of Christ, he adds, vs. 18, “Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost; for the promise (quoted from Joel), is unto you, and to your children (your sons and daughters), and to all that are afar off, even as many as the Lord our God shall call"
"The remnant," means the Israelites remaining after their captivity, whether near Jerusalem or far off from it, and also the Gentiles (all flesh), even as many as the Lord our God shall call. "The remnant whom the Lord shall call." So evident is it, that the prophecy of Joel respecting the Holy Ghost and salvation is the promise of remission of sins, and the Holy Ghost, mentioned by Peter. But, 2dly, Independently of the prophecy, it is certain, from the words of Peter himself, that by children he means adult descendants. These children, to whom the promise is made, are twice described, ver. 21, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." And they are again described as those "whom the Lord should call." Infants may be sanctified, but they cannot be called: — calling supposes that the Gospel is preached and heard: — effectual calling supposes that the Gospel is preached, heard, and obeyed.
Having sufficiently exposed the vulgar perversion of this Scripture, I am at liberty to observe, that, in so far as this example is concerned, infant baptism must be rejected.
7thly, The commission and the example agree in the mode of baptism. In the history of the example we have these words, “And the same day there were added unto them about three thousand souls-" This fact is supposed to be inconsistent with immersion. Where, it is asked, was there water sufficient for immersing three thousand? And supposing that water is found, it is asked farther, how twelve men could, during the part of the day that remained after Peter’s sermon, examine, baptize, and admit to the church a number so great? But the answer is easy. An inspired record must be credited, though we cannot explain the things recorded. Besides, the words of the history do not bear that the three thousand were baptized on the day of their conversion. The words are, “Then they that gladly received his word were baptized." Neither does the historian say, that all the converts were baptized by the apostles in person. The other disciples, as in the case of Cornelius, might share the labor with the apostles. As to water, there was abundance in and about Jerusalem. But whether we can, or cannot explain it, we have full assurance of the fact. The historian tells us that they that gladly received the apostle’s word were baptized; that is, they were immersed. Should it be asked, whether we are obliged to understand the word “baptize" in the sense of immersion? I answer, — assuredly we are, for the following reasons: — 1st, Immerse is the natural and primary meaning of the word baptize. 2dly, We must understand the word in the same sense in which the same writer uses it elsewhere. In his history of the baptism of the Ethiopian, the word, beyond all reasonable doubt, is used in the sense of immersion, Acts 8:35. The New Testament has but one Author. The Holy Spirit dictated the whole, though he employed different amanuenses. When any author explains his own words, according to that explanation we must understand them, when used without explanation. By three of the evangelists, in the history of John’s baptism, we have seen that the Spirit uses the word baptize in the sense of immersion. How, then, are we to understand Him when using the pen of the other evangelist? In the same sense, assuredly, in which he uses it when explained. This, we have seen, is immersion; therefore, in the record before us, we must understand it in the sense of immersion also. The more learned abettors of sprinkling, aware of the primary meaning of the word “baptize," and that the Holy Spirit uses it in the sense of immersion, have strained every nerve to show that, in some instances, the word is used in the New Testament in the sense of sprinkling. They have quoted the baptism of the Holy Ghost, the divers washings mentioned in the Hebrews, and particularly Mark 7:4. But to no purpose. The primary meaning of words, in a plain narrative, is not to be learned from figures of speech. It has never yet been proved that the word baptize is used in the sense of sprinkling. Suppositions prove nothing. As to Mark, the words are, “For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. And when they come from the market, except they wash, they eat not. And many other things there be which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables" — in the margin it is beds. The word rendered wash, is, in the original, baptize, and how can these pieces of furniture be immersed? But the question recurs, and to what end should they be sprinkled % We are not acquainted with the nature of the articles specified; whatever they were, the historian tells us that they were purified by immersion; and what an inspired writer tells me, it is my duty to believe, whether I can explain the matter recorded or not.
I shall conclude this lecture by remarking, that this first illustrious example is a pattern in all the concerns of baptism, to be imitated by all churches in all ages. I have, therefore, particularly marked these concerns, and in each of them pointed out the . harmony of the example with the commission. It has been fully proved, that the Acts of the Apostles are recorded for the regulation of the churches. The conclusion is plain — this pattern must be imitated. By it, in connection with the commission and other examples, we must regulate our judgment and practice as to the perpetuity, design, qualifications, privileges, duties, subjects, and mode of this ordinance.