Читать книгу A Bible History of Baptism - Baird Samuel John - Страница 27

That the sprinkled purifyings were the theme of Paul’s argument is evident:

1. He distributes the whole ritual system under two categories. His statement (Heb. ix, 8, 9), literally translated, is, that “the first tabernacle,” erected by Moses, was “(parabolē eis ton kairon enestēkota), an illustrative similitude, unto the present time (kath hen13) in accordance with which (similitude), both gifts and sacrifices are offered, which, as to the conscience, can not perfect the worshipers; depending only on meats and drinks and divers baptisms, – righteousnesses of the flesh, imposed until the time of reformation.” The word (dikaiomata) “righteousnesses” (from dikaios, righteous), is repeatedly so translated in our English version (Rom. ii, 26; v, 18; viii, 4), although in some other places beside the text it is rendered, – “ordinances.” – Luke i, 6; Heb. ix, 1, 10. The latter rendering, however, fails to develop the true idea of the word, which is, – ordinances imposed, in order to the attaining of righteousness by obedience. So it should be in the first verse of this chapter. “Then, verily, the first covenant had also righteousnesses of worship,” (ritual righteousnesses), “and an earthly holy place.” By the phrase, “righteousnesses of the flesh,” the writer indicates the contrast between the outward ritual righteousnesses of the law, – its circumcision of the flesh, its offerings of bulls and goats, and its washings and sprinklings with material elements, – and “the circumcision of the heart;” “the offering of Jesus Christ,” and “the washing of regeneration and renewing of the Holy Ghost.” The ritual observances fulfilled the law of carnal commandments, and were thus righteousnesses of the flesh, and figures of the true, the righteousness of Christ.

Paul distributes these observances into the two categories of offerings and purifyings. The law required each sacrifice to be accompanied with a meat offering made of fine flour mingled with oil, and a drink offering of wine. For the altar was God’s table, where he as a Father fed and communed with his children. It must, therefore, be furnished with all the provisions of a table. (Num. xv, 3-5, 7, etc.) Thus, the offerings upon the altar were all comprehended under the two heads of meats (brōmasi, solid food), and drinks, – nourishments for the body. Paul’s other category is, the divers baptisms. These, of necessity, are the purifying rites of the Levitical system. For, he describes the whole system as including “only meats and drinks and divers baptisms;” whereas all were actually comprehended under the two heads of offerings, which symbolized atonement made, and purifyings, representing its application, to the purging of sins. That it is of the purifyings that he now speaks, is evident not only from the meaning of baptism, itself, but from the whole tenor of his argument, which is directed exclusively to the two points just indicated, atonement made, and purification accomplished.

2. The baptisms of which the apostle speaks were purifyings of persons and not of things. They were righteousnesses of the flesh, upon which men in vain relied for the purging of their consciences, (vs. 9, 14.)

3. There were but two ordinances to which Paul can possibly refer. Except the sprinklings, and the self-performed washings, there was no rite in the Levitical system in which water was used, or to which the name of baptism is, or can be, attributed, with any pretense of reason or probability.

4. The self-washings will be examined presently. As compared with the sprinklings, they were of minor importance. Separately used only for superficial defilements, they purged no essential corruption. They were without sacrifice, administrator, or sacramental meaning. They symbolized no work of Christ, signified no bestowal of grace, and sealed no blessing of the covenant. In all this, they stood in eminent contrast with the sprinkled rites. To suppose that Paul, in a discussion which has respect to the cleansing efficacy of Christ’s blood and Spirit, and the Levitical types of it, should refer to the minor rite of self-washing, which did not symbolize those things, and by an exclusive “only” reject from place or consideration the sprinklings which did, is absurd; as it is, moreover, to suppose that, in such an argument, the latter would not, of necessity, have a paramount place and consideration.

5. This conclusion is fully confirmed upon a critical examination of the connection of Paul’s argument. The “meats and drinks and divers baptisms” he characterizes as “righteousnesses of the flesh,” in confirmation of the assertion just made, that they could not “perfect,” or purify the conscience of the worshiper. He then, immediately, presents in contrast the atonement of Christ. “They,” says he, “depended only on meats and drinks and divers baptisms, righteousnesses of the flesh imposed until the time of reformation. But Christ being come, … neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ … purge your conscience.” Thus, in immediate exposition of his statement as to divers baptisms, the apostle specifies the two most conspicuous forms of the sprinklings of Sinai, that of the whole people, upon the making of the covenant, and that administered with the water of separation – the one being the original of the ordinance, and the other its ordinary and perpetuated form. For, that there may be no mistake as to his reference, in speaking of the blood of bulls and of goats, he proceeds, a little farther on to describe particularly its use in the Sinai baptism: “For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament (the covenant), which God hath enjoined unto you.” – Vs. 19, 20. As we examine Paul’s argument throughout the chapter, we find his attention directed, from first to last, to the sprinklings of the law alone, while the self-washings are not once named nor alluded to. This, afterwards, very signally appears in that magnificent contrast of Sinai and Sion, in which he sums up the whole argument of the epistle. The crowning feature in the attractions of Sion is “the blood of sprinkling that speaketh better things than that of Abel.” – Heb. xii, 24. In the presence of it the self-washings are not counted worthy to be named.

6. The manner in which, in the next chapter, self-washing is at length introduced is a singular confirmation of the view here taken. So long as the writer is occupied in the argument as to Christ’s work of expiation, he makes no allusion to the self-washings. But when he proceeds to urge upon his readers the practical plea which his argument suggests, he does it by referring to the two rites, in the relation to each other which we have indicated. “Having, therefore, brethren, boldness to enter into the holiest, by the blood of Jesus, … and having a High Priest over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our own bodies washed with pure water.” – Heb. x, 19-22. To an unclean person, desiring to claim the privileges of the sanctuary, the requirement of the law was, Let him be sprinkled on the third day and on the seventh, to set forth Christ’s and the Spirit’s grace; and then, let him wash himself, in token of the maintaining of personal holiness. From the rites which he has been discussing, Paul’s exhortation takes form, and in them finds interpretation.

The conclusion is evident. Had Paul meant by the phrase in question to designate the self-washings, they were by affusion, and it would follow that that is the mode of baptism. But that his reference was distinctively and emphatically to the sprinkled rites is beyond candid contradiction. We, therefore, plant ourselves upon this impregnable position, and challenge assault. For fifteen hundred years of the church’s history, baptism was uniformly administered by sprinkling. It was so administered down to the time of Christ. It was so administered in the time of Paul. The word does not then mean to dip or to immerse; for, Paul being witness, the rite was not so performed. Had we no further evidence, this should be conclusive.