by Rev. E. A. Rayner B.A.
(continued from page 180)
The mode of baptism is the second great area of controversy between Baptists and other Christians. The Scriptures most often referred to by Baptists in support of immersion rather than sprinkling or pouring are Rom. 6:4 and Col. 2:12. “Therefore we are buried with him by baptism into death,” etc. The Baptists think that the manner of baptism is implied when the Apostle speaks of being buried with Him. Thereby they conclude that immersion is referred to in those words. It may first of all be observed that in the East during New Testament days that the burial of a corpse was not put into a hole in the ground, but in a cavern hewn from rock on a cliff-side or bank. So that rather than a body being lowered into the ground and covered over, the dead was lifted into the cavern. Therefore going down into the waters would not be a proper figure of burial, and it would not be the mode of baptism that the Apostle refers to here.
Peter Edwards on Infant Baptism analyses this text in Romans and logically concludes that it could not refer to baptism. From those words, “Know ye not that so many of us as were baptised into Jesus Christ were baptised into his death? Therefore we are buried with him by baptism,” he makes the following observations, — “We have here three things: (1) a baptising into Jesus Christ; (2) into His death; (3) into His burial, and the last is made a consequence of the first. We are brought by baptism into His life, into His death and into His burial. Now, if baptism brings us into each of these and one of them, as Baptists say, is an allusion to the mode of baptising, then for the same reason, so must the other two. That is His life must allude to the mode, so must His death, so must His burial, and the reason is, because baptism unites us to Him in each of these. And if all of these are to allude to the mode, I should be glad to know what kind of mode it must be at last, which is to bear resemblance to every one. The life of Christ was action, His death crucifixion, His burial the enclosing of His body in a cavity of a rock.” p.130. The matter referred to in Romans by the Apostle is surely one of identification of the believer with Christ in His life, death, burial and resurrection, and has nothing to do with the mode of baptism.
The next point to make clear about the mode of baptism is the meaning of baptism. Baptists say that baptism is a command to immerse in water in order to symbolise the death, burial and resurrection of the believer with Christ. But as Hodge in the Confession of Faith, p.340 says, “the true position is that baptism is a simple, single command to wash with water to symbolise the purification wrought by the Holy Ghost.” Hence the mode has nothing to do with it.” The baptism of the Holy Ghost is never set forth in Scripture as an immersion but always as a pouring and sprinkling. Such Scriptures as these testify to this where it is stated that the Holy Spirit was “poured out”, “shed forth”, or “fell on them”. (see Acts 2:1-4, 32, 33; 10:44-48; 11:15-16). Is. 44:3 says “I will pour my Spirit upon thy seed, Is. 52:15, “So shall he sprinkle many nations,” and Joel 2:28 and 29, “I will pour out my spirit upon all flesh.” Thus baptism with water symbolises the baptism of the Holy Ghost, the purpose of which is spiritual cleansing. Since this baptism of the Spirit was by falling upon, pouring out, sprinkling, it would be appropriate that water baptism should be in the same manner.
Furthermore the meaning of the word ‘baptise’ and its use in Scripture does not imply immersion. The Greek word for ‘to baptise’ in classical usage means not only to dip but also to wash, wet or purify. Let two Scripture references suffice to illustrate. In Mark 7:4 we read “and many other things there be, which they hold, as the washing (Greek, baptism) of cups, brazen vessels and tables” and Luke 11:38 “and when the Pharisees saw it, he marvelled that He had not washed (Greek, ‘baptised’) before dinner.” It would be ridiculous to suggest that the Jews immersed tables or beds, or bathed themselves before each meal. This points to the fact that the general and accepted manner of ceremonial purification among the Jews was by sprinkling or pouring. The hands and the feet of the priests, were, for example, washed (baptised) at a brazen laver from which water poured out through spouts.
Furthermore the examples of baptism in the New Testament may be referred to briefly. It will be noticed that immersion is unlikely in many instances because baptism did not occur, it would appear, at or in any river e.g. that of Paul, the Philippian jailer, Cornelius and the three thousand at Pentecost. It would not have been possible for the Apostles after preaching the gospel to the three thousand, to go and baptise so many in the Jordan which was a considerable distance away. In the instance of Paul we are told that he had fasted three days. When baptised, “he arose and was baptised. And when he had received meat he was strengthened.” If Paul was so weak after three days fasting it is unlikely he would be taken out in his weak condition and baptised in a river at some distance. In the case of Cornelius’ household, Peter exclaimed, “can any man forbid water,” indicating that water should be brought. Nor is it likely that the jailor should leave his duty to go out into the night to be baptised in a river. The house of the jailer was simply another part of the building. John also baptised in Aenon near to Salim, “because there was much water there,” Jn. 3:23. It is interesting to note some margin readings are “many waters”, rather than “much water”. T. S. Swan in Water Baptism, p.17, says, “The name Aenon appears to be derived from the Hebrew meaning, “springs of water.” The reference is therefore to the many streams of waters issuing from the springs, rather than to indicate the amount and depth of water.”
While Baptists dogmatise that baptism always means immersion, never pouring or sprinkling, other Christians have never denied that immersion is a proper mode of baptism. Yet it would seem that the more Scriptural mode is rather sprinkling or pouring if the types and analogy are to be complied with in Scripture.