Baptism
The Washing Away of Our Sins

    Indeed, the subject of baptism is confusing. Therefore, in this study each and every reference to baptism will be examined so that we might discover harmony between all of them.
    In the process of understanding the word "baptism," we will also learn much more about this wonderful salvation God has so lovingly and compassionately bestowed on those who have become saved. We will learn much about what happened at the cross and what happens to the individual who does become saved.
    As we try to harmonize each and every Biblical reference to baptism, it is most important that we first discover the Biblical meaning of the word "baptism." Once we clearly know the meaning of this word, we will be greatly helped in understanding all of the Biblical references to it. And wonderfully, as we understand the meaning of the Biblical references to it, we will also receive a much clearer understanding of God's magnificent salvation plan.
    We must follow a fundamental principle as we seek to understand the meaning of the word "baptism." That principle is that the Bible is its own interpreter. Indeed, it is its own dictionary. Therefore, our study will be altogether within the pages of the Bible.
    In the Greek language, the words that identify with baptism are baptizo, translated baptize; baptismos, translated baptism; and baptisma, translated baptism. John the Baptist is John the "Baptistes."

What about the Greek Word Bapto?

    Before we look at these Greek words, we should look at a similar Greek word, bapto. The reason we look at this word is because many Bible students are convinced that the word "baptize" means to immerse. One of their arguments is that the root word from which "baptism" is derived is the word bapto, and it is always translated "dip" in the Bible.
    The fact is, when we carefully study the Bible's usage of the word "baptism," we will discover it is never used to signify immersion. Moreover, we will find that the word "baptism," if it

has any spiritual application, always has to do with the washing away of our sins. These two principles will be clearly seen as we go along in our study.
    On the other hand, the Greek word bapto or a similar word, embapto, is always translated "dip." But when we look at every place in the Bible where either bapto or embapto is found, we will find that they are never used as synonyms for the washing away of our sins. That is, in no way do they signify or relate to salvation. Therefore, even though in some ways they may be a cousin word to "baptism," actually, they are different words as God uses them in the Bible.
    To make sure this is so, let us take time to examine every place in the Bible where the words bapto and embapto are found.

    Similarly, in Matthew 26:23, Mark 14:20, and Luke 16:24, we read:

    It can be seen that the words bapto and embapto menos in these verses have nothing to do with washing away of sins. Whatever God is teaching in this action of dipping the sop and giving it to the betrayer Judas, it has nothing to do with the salvation of Judas. Nor does the dipping of the finger of Lazarus provide salvation for Lazarus or the rich man.
    One other Bible verse employs a derivative of the word bapto, and that is Revelation 9:13, which declares:

    Actually, the word bapto is the Greek word bebamnenon which is a neutral participle perfect middle which literally translates "having been dipped."
    This verse is speaking of Christ as the Savior who bore the wrath of God for our sins. The question is, in whose blood was his vesture dipped. If it were in His blood then in this passage the word "bapto" or bebamnenon would relate to salvation. But if the blood in which His vesture was dipped was our blood, then we would know that the word "bapto" is not identifying with salvation because our blood cannot bring salvation.
    We will discover that the blood that was on his garments was the blood of those He had come to save. A Bible citation that helps us understand this is Isaiah 63:2-3:

    Please note that phrase "and their blood shall be sprinkled upon my garments" is similar to the phrase "vesture dipped in blood" found in Revelation 19:13. We see, therefore, that the phrase "that His vesture was dipped in blood" is referring not to His blood but to the blood of those He came to save. This verse in Isaiah is speaking of Jesus as He was being punished for the sins of those He came to save. He was both the judge and the lamb. His anger against sin is against the sinner He came to save. But He as our substitute is receiving the penalty for sin demanded by God's righteous fury against sin. He alone bore the wrath of God for our sins but it was as if we whom He came to save were present with Him.
    Therefore, in principle it was our blood that stained His garments. We will learn more about this very important concept later in this study. Our blood on His apparel is the evidence that He is the one who had become sin on behalf of those He had come to save. His vesture was dipped in our blood.
    He gave His life and experienced the second death, so that we would be washed of our sins. We read in Revelation 1:5:

    And we read in I John 1:7:

    Thus, we see that Revelation 19:13, where a derivative of the word bapto is used, as well as all of the other versus where we find the words bapto or embapto, give us no clue as to the meaning of the word "baptism."

What Does the Word "Baptism" Mean?

    Returning to our study of the Greek words baptizo, baptismos, and baptisma, we find that usually they are translated as "baptize" or "baptism." But in a few instances, the context does not allow that translation.
    We should examine each place in the Bible where these words are translated other than "baptize" or "baptism." This will help us to obtain the meaning of these Greek words.
    First, we will look at Mark 7:4, where we read:

    The word "wash" employed here is from the root of the Greek word baptizo which ordinarily is translated as "baptize." The word "washing" is baptismos which ordinarily is translated as "baptism."
    Moreover, in Luke 11:38 we read:

    In this passage, the word "wash" is the Greek word baptizo which also ordinarily is translated as "baptize."
    Likewise, in Hebrews 9:10 we read:

    The word "washings" is the Greek word baptismos which also is usually translated "baptism."
    Note that in all these passages the English words wash and washing are the same words as the Greek words which can be transliterated "baptize" or "baptism." The context of each of these

verses clearly shows that the word "washing" is a correct translation. Furthermore, there is no implication of dipping or immersion. For example, "tables" (Mark 7:4) are not dipped or immersed to clean them. These passages, therefore, show us that in the Bible the word "baptize" means to wash or cleanse or purify.
    These washings of the Pharisees before dinner and the washing of cups, pots, brazen vessels and tables are all related to the ceremonial cleansings of the Old Testament. This is intimated by the language of Luke 11:39-40, which immediately follows the verse dealing with Pharisees washing before dinner. Jesus says:

    This agrees with what we read in Hebrews 9:10, which declares that these Old Testament washings (and the Pharisees were attempting to keep as perfectly as possible the Old Testament ceremonial laws), stood only as carnal ordinances. We will look

into these Old Testament ceremonial washings in greater detail later in this study.
    We will discover that these Old Testament washings were signs pointing to the washing away of our sins by Christ's atonement. Thus, we can see why references to them in the New Testament Greek language are called baptizo or baptismos as we have been in the above verses.
    It might also be noted that the Greek words baptizo or baptismos are never translated "dip" or "immerse." This is in complete harmony with the principle that the idea of immersion is never used as a synonym for salvation. But as we will learn, washing or cleansing or purifying are repeatedly used to describe salvation. We will see this in verses such as Ezekiel 36:25 and Acts 22:16.

    Remember, too, that earlier in our study, we looked at Revelation 1:5 and I John 1:7, where we read about the blood of Jesus washing and cleansing us from our sins.
    We may thus be assured that baptize means to wash or cleanse. As we continue this study, we shall see to a much greater degree how true this is.

Old Testament Shadows of Cleansing from Sin

    To understand and appreciate the significance of baptism we must begin in the Old Testament, where the foundation was laid to prepare us for the New Testament baptism in any of its usages.
    In the Old Testament, God employs a number of signs or figures that point toward forgiveness of sins. The first of these was the shedding of blood, God laid down a rule that without the shedding

of blood there could be no remission or cleansing from sin (Hebrews 9:22).

Shedding of Blood Equals Giving of Life

    Throughout the Bible we find the emphasis that our sins are washed away by the shed blood of Jesus Christ. For example we read:

    These verses together with many like them clearly associate Christ's blood with our salvation.
    This introduces us to a very significant problem: when we look carefully at Christ as He is paying for our sins, we do not see Him literally shedding His blood. We see Christ as He endures the agony of God's wrath for our sins, doing so without shedding His blood. After He declares, "It is finished" He still retains His blood. Later in our study we will learn that when He cried, "It is finished" the penalty for sin had been fully paid. All that followed: His physical death, His burial, and His resurrection, were the evidence

that He had fully paid for our sins. But when He said "It is finished" he still as physically alive, He still retained most of His blood. It is true that He lost some blood as he experienced the lashes by which He was beaten and as they placed a crown of thorns on His head and as they nailed Him to the cross.
    In spite of all these traumatic events, He still retained enough blood so that physically He was very much alive when He said "It is finished."
    Moreover, after He was physically dead, the soldier thrust the spear into His side and water and blood flowed from Him. Therefore, we wonder why God insists that Christ shed His blood for our salvation.
    The key to solving this difficulty is in the phrase that is found in Deuteronomy 12:23:

    Furthermore, Leviticus 17:11 declares:

    In these verses God is teaching that life and blood are virtually synonymous. This is readily understood if we realize that any man or animal whose blood has been removed is dead. It is imperative that our blood be within us if we are to be alive.
    Therefore, we can understand that when the Bible speaks of the blood of Christ it is speaking of the life of Christ. All of the verses which speak about the blood of Christ have in view the life of Christ.
    For example, when He was in the Garden of Gethsemane and the sweat was pouring from His body like great drops of blood, it is speaking about Him giving His life as God was punishing Him for our sins. The Bible speaks of "sweat" and sweat comes from labor or work. Jesus was working to save us as God was punishing

Him with the second death on account of our sins. "Like great drops of blood" means He was giving His life. It means He was enduring the second death, eternal damnation for our sins.
    This is why in John 6 God insists we are to drink the blood of Christ. God is teaching by this that we are to receive eternal life because Christ gave His blood. That is, Christ gave His life so that we can have life.
    John 6:54-57 declares:

    In this passage Jesus is emphasizing that we receive our life (eternal life) because Christ gave His life by experiencing the second death on our behalf.

    Therefore, we are not to look at the physical blood of Jesus as being the instrument of salvation. Salvation is possible because Jesus experienced the second death, eternal damnation. That is, He gave his life in the ultimate eternal sense. The giving of His life is expressed by the phrase "He shed His blood." Thus, the Bible uses this phrase as God declares "without the shedding of blood there is no remission of sin."
    We know that the term shedding His blood is equivalent to giving His life. Christ gave His life in the ultimate sense because

He experienced the second death, eternal damnation, on behalf of all those He came to save.
    During the days of the Israelites, the priests repeatedly offered blood sacrifices of birds and animals as they sought forgiveness for their own sins as well as for the sins of the people. None of their sacrifices was sufficient for a permanent, eternal cleansing so they were required to sacrifice repeatedly. Whatever forgiveness was derived from these sacrifices was only because they were types or shadows looking forward to the shed blood of Christ on Calvary. That is, they looked forward to the time when Christ would become sin for those He came to save. Because He took upon Himself the sins of those he planned to save, He had to experience the second death, which was the eternal wrath of God which is God's just penalty for sin.
    When Christ shed His blood for our sins, that is, when He gave His life, He brought an end to the blood sacrifices. The fact that He endured the second death, eternal damnation (He shed His blood), was sufficient to provide eternal cleansing for those who have believed on Him as the sacrifice for their sins.
    It might be noted that God wants us to remember the great sacrifice of Christ's shed blood by means of the Lord 's Supper. By partaking of the elements of this wonderful supper, we remember the Lord's death until He comes (I Corinthians 11:26). We remember that He cleansed us from our sins by His shed blood, that is, by giving His life.
    Moreover, after we have partaken, and the bread and the fruit of the vine become part of our body, we are reminded that if we have been saved, we are completely identified with Christ in His death and in His resurrection, so that it is as if each one of us who believe on Him had hung on that cross and suffered the eternal punishment of hell for our sins. Moreover, the elements of which we partake represent the fact that we receive our life (eternal life) because he gave His life.
    This grand truth is emphasized by two verses we have already examined, Revelation 1:5 declares that Jesus, "washed us from our sins in his own blood," and I John 1:7 reiterates, "the blood of Jesus Christ his Son cleansed us from all sin."

Offerings by Fire

    A second Old Testament figure or type employed by God in relationship to cleansing that of an offering by fire. Ordinarily, the offering by fire was an act that was done simultaneously with the shedding of blood. The animal was killed and then offered as a burnt offering by fire. It was also sometimes performed without the shedding of blood, for instance, when a cereal offering was made (Leviticus 6:14-17). We see this also in Leviticus 5. If a sin had been committed by someone, he was to offer a lamb or a goat as a sin offering (Leviticus 5:1-6). If he could not afford an animal, he was to offer two turtledoves or two pigeons (Leviticus 5:7-10). If he could not afford these, he was to offer flour as a sin offering. Leviticus 5:11-12:

    It might be noted that normally the priests were to eat of the burnt offering and whoever touched it became holy (Leviticus 6:16-29). This offering, which looked to Christ's atonement, reminds us of Jesus' words in John 6:53-56:

    Even as the priests ate of the burnt offering, which pointed to the spiritual blessing that would come from Christ as the burnt offering, so we are partakers of the body of Christ as He offered Himself as a burnt offering, an offering by fire for our sins.
    This beautiful truth is emphasized in the Lord's supper. As we partake of the elements of the Lord's Supper, we are symbolically partaking of the broken body and shed blood of Christ. That is, this is a sign that points to the marvelous truth that if we have become saved we have been given eternal life because Christ gave His life for us. He endured the equivalent wrath of God demanded by the law of God as payment for our sins. Just as the burnt offerings and blood sacrifices of the Old Testament were ceremonial laws pointing to the coming of Christ to pay for our sins, so, too, the New Testament Lord's supper is a ceremonial law pointing to the death of Christ.

Coals of Fire

    Returning to the offering by fire, we see another aspect of this in the burning of incense. Incense laid on the coals fro the altar of burnt offering pointed to the atonement to be provided by Jesus. We see this in the experience of Korah, Dathan, and Abiram. When these three men offered strange fire to the Lord, God killed them and 250 others (Numbers 16:1-35). When the Israelites murmured about this, God sent a plague among them, which killed 14,700 (Numbers 16:41-49). To stop the plague, Moses told Aaron in Numbers 16:46-48:

    Of course, it was not the physical offering of incense that produced atonement. The physical act was a shadow that pointed to the spiritual reality of Christ enduring the wrath of God for our sins.
    The same figure for cleaning was used by God in preparing Isaiah for his ministry. Isaiah 6:5-7 declares:

    The live coal represents Christ who endured the fires of hell on behalf of those He came to save. By His enduring the wrath of God, our sin is purged. That is, we are cleansed of our sins.
    Incidentally, this is why Romans 12:20 teaches:

    The enemy is anyone who is not saved. The food and drink we give him is the Gospel. The coals of fire represent the salvation provided by Christ because He endured the fires of hell.
    Thus, we see that in addition to the shedding of blood, God used the offering by fire as a symbol of cleansing from sin.

Washing or Bathing

    A third figure or type employed by God in relationship to cleansing from sin is that of washing or bathing in water.
    Let us consider the Old Testament high priest as he was about to offer sacrifice. Outside of the most holy place wherein the ark

was placed was a laver filled with water. Exodus 30:17-21 indicates:

    This washing of the priests' hands and feet was necessary because the priest had guilt. He himself was a sinner. By this washing, he was ceremonially cleansed so that he could come into the presence of the Lord and offer the sacrifice.
    The fact that washing with water was related to the cleansing from sin can be seen additionally in a number other Old Testament references. The leper who was healed was clean after he had washed his clothes and bathed his body (Leviticus 14:9). A discharge from a person's body made that person unclean before God (Leviticus 15:2). When his discharge had cleared up, "then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean"

(Leviticus 15:13). This washing was to be followed by a burnt offering (Leviticus 15:15).
    To eat an animal that had died of itself was a sin (Leviticus 22:8), but the guilty person could be cleansed by washing. Leviticus 17:15-16:

    A final example of the Old Testament use of water for cleansing is given in Numbers 8:6-7:

    This cleansing by water was followed by a burnt offering and a sin offering (Numbers 8:8-13). Thus, we see that God used the shedding of blood, the offering by fire, and cleansing by water as means to signify spiritual cleanness.

    Unfortunately, there was a serious problem connected with these Old Testament symbols of cleansing. While the believer could wash in water, offer a blood sacrifice, and make an offering

by fire, and be ceremonially cleansed of his sin, he never had the permanent cleansing which identifies eternal life. He had to offer the same sacrifices again and again. The high priest had "to offer up sacrifice, first for his own sins, and then for the people's" (Hebrews 7:27). We read in Hebrews 10:1-3:

    Gifts and sacrifices were offered, as we read in Hebrews 9:9-10:

    Therefore, the Bible clearly shows the need for a more permanent cleansing. Jesus provided the permanent cleansing by His death on the cross.
    Thus far then we have learned that ceremonial acts of the Old Testament congregation, which looked forward to the washing away of sin by the coming Messiah, include the blood offerings, the burnt offerings, and washing with water. Washing with water could include sprinkling, washing the hands and feet, and even washing the whole body. Likewise, in the New Testament church age God introduced the ceremonial sign of water baptism which emphasized and pointed to our need to have our sins washed away.

    Having reviewed these Old Testament washings, the next question we must face is: How does John the Baptist fit into the picture? Was the baptism he performed part of the Old Testament washings or is something new being introduced?
    We will look carefully at his activity as we continue this study.

The Baptism of John the Baptist

    Early in the Gospels, the strange figure of John, who was called the Baptist, is seen by the River Jordan, calling the Jews to repentance and baptizing them in the river. What baptism was this? Was it related to the water baptism of believers which followed after Pentecost? Or did it bear a closer relationship to the washings of the Old Testament which we have seen were a part of the Old Testament ceremonial laws. Since it was called "baptism," we know that it had to be related to cleansing or washing.
    We can find the answer to these questions if we consider for a moment the timing of John's baptizing. Let us carefully look at John baptizing Jesus.
    The time had almost arrived for ending the ceremonial laws, the Aaronic priesthood, and the temple as the place where God came down to man. The great high priest, Jesus, who was to offer Himself as the sacrificial Lamb, was to appear at any moment. He was to be the fulfillment of all the Old Testament laws which looked forward to His coming.
    The Aaronic priesthood was fast becoming obsolete. Hebrews 8:13 declares:

    Thus, God writes to us in the Book of Hebrews regarding the end of the Aaronic priesthood and the related covenant. A new priesthood was being established.

    But the new high priest had to be ceremonially cleansed. We will develop this point as we continue this study.
    Let us recall that a laver or basin was located in the temple. The high priest was required to wash his hands and his feet with water from the laver before he ministered at the altar. Exodus 30:17-21:

    By having his hands and his feet washed the high priest was ceremonially cleansed and could proceed with his priestly duties.

The Baptism of Jesus

    But Jesus was the sinless one. What does the washing of priests who were sinners before God have to do with Jesus? Much, if we will recall the roles Jesus was to play in the salvation drama that was unfolding.
    First, He had to come as the high priest who was to offer the sacrifice. Second, He was to be the Lamb that was to be sacrificed. This is seen so beautifully in the words of John the Baptist in John 1:29, "Behold the Lamb of God, which taketh away the sin of the world."
    He had come to save mankind, and in order to do this, He had to completely identify with sinful man. While He, Himself, was without sin, He became sin for us. He was laden with every dirty, rotten sin that those whom He had come to save had done. He stood, therefore, guilty to God. He become as one who needed cleansing for sins.

    We must remember, of course, that His priesthood was in a real sense altogether different from the Aaronic priesthood in that His was an eternal priesthood after the order of Melchizedek (Hebrews 5:6, Hebrews 7). In another sense it was patterned after the Aaronic priesthood (Hebrews 9:24, Hebrews 10:1). Therefore, He had to be ceremonially washed before He could offer the sacrificial Lamb.
    How could He be washed? He could not go into the temple and use the laver located there because it could be used only by the Levites. Jesus was of the tribe of Judah. Moreover, the laver in the temple was related to the altar in the temple and the holy places. Jesus' alter was to be the cross and the holy place was to be heaven itself (Hebrews 8:1-2, Hebrews 9:24). Therefore, something quite different from the temple laver was required for His ceremonial washing.

    And so God introduced us to John the Baptist who was a transition character raised up to be a bridge between the Old Testament law on the one hand, and on the other hand, the new covenant which was to be established by Jesus. John's father, Zechariah, was a priest of the seed of Aaron and his mother, Elizabeth, was a descendant of Aaron. John, therefore, was of priestly rank. He was inherently qualified to administer the ceremonially cleansing water. Moreover, he was specifically mandated by God to baptize with water. Matthew 3:13-15:

    The focal point of the priestly office of John the Baptist was distinctly related to the Aaronic priesthood which was almost

ended. The task of John the Baptist was to be the one who prepared the way for Jesus by ceremonially washing Him and by announcing Him as the Messiah. However, since Jesus' priesthood was not of the tribe of Levi, John had to perform his tasks elsewhere, not in the temple.
    So John was at the River Jordan, baptizing and calling for repentance. The baptismal rite he offered could have no less signification than that of the ceremonial washings outlined in Old Testament law and was surely adequate for the ceremonial washing of a priest.
    The Old Testament washings and sacrifices were dim shadows of the cleansing to be provided by Christ's atonement and which pointed to salvation to be provided by the coming Messiah. The baptism by John was also pointing to the cleansing to be provided by Christ's atonement.

Jesus Is Baptized

    Now the high priest, the Lord Jesus, has arrived on the scene. But before He can officially begin to perform His work as high priest as we have already learned, to fulfill all righteousness He has to be ceremonially cleansed, even as Aaron was ceremonially cleansed before he began his work as high priest. John the Baptists has arrived to apply the ceremonial cleansing water to Jesus. The cleansing anticipated by the shadows of ceremonial washings is about to become a fact of history.
    It would become a fact of history as God poured out His wrath upon Jesus when He went to the cross. The shadow, that is, the washing or baptism provided by John the Baptist is sharply and intensely focused. It is still a shadow, however. The water baptism of John had no cleansing value in itself even as the shadow of a tree has no substance in itself. The tree can exist without the shadow, but the shadow is nothing without the tree. The closer the shadow is to the tree, the more clearly the shadow reflects the true substance of the tree.
    So John cries out for repentance; he speaks of baptism or washing for the forgiveness of sins. Mark 1:4, "John did baptize in

the wilderness and preach the baptism of repentance for the remission of sins." It almost sounds like the cross has already happened.

    John's baptism, together with the baptism by the apostles before the time of the cross, was, therefore, of the same nature as the Old Testament washings in that they were a shadow of a future event, but they were far more intense and vibrant with meaning. These baptisms were pointing to the requirement that we must have our sins washed away. Both repentance and the washing away of sins could be accomplished only by the action of God in applying the washing provided by Jesus to our lives.
    So the drama unfolds. The sacrificial Lamb (Jesus) is on the scene. The high priest (also Jesus) who is to offer the sacrifice has arrived.
    Perhaps John the Baptist chose the Jordan River because it is the river where Naaman was cured of his leprosy. Do you recall when Naaman, the Syrian leper, came to Elisha for healing? Elisha told him to wash seven times in the Jordan River and he would be clean. II Kings 5:9-10:

    God used leprosy as a type for sin. The healing of Naaman, by washing in the River Jordan, was a type or shadow pointing to cleansing from sin.

Jordan River: A Picture of Hell

    Another cogent reason why John the Baptist may have been baptizing in the Jordan River is because the Jordan River at times is used by God as a picture of hell. Remember when Israel went into the land of Canaan, the river was at flood stage and yet Israel went through the river on dry ground. The priests with the ark were in the bottom of the river when Israel crossed over. The ark represented Jesus who endured hell for us, thus permitting us to pass, as it were, through hell without being touched by the wrath of God.

    When Jesus was baptized (washed) in the Jordan River, it emphasized that He must endure the wrath of God, symbolized by the Jordan River, in order that He might be washed of our sins which had been laid upon Him.
    Likewise, the people who were baptized in the Jordan River by John the Baptist and by the apostles were being reminded that because of their sins, they were under the wrath of God. And only after they had endured the eternal wrath of God (symbolized by the Jordan River), could they have become washed or cleansed of their sins.
    Returning to John the Baptist, Jesus was appearing on the scene. Even as the priest had to wash so that he would be holy before the Lord, Jesus, as we have learned, had to be ceremonially washed. Jesus' ceremonial cleansing was accomplished by being baptized by John the Baptist. Through the act of baptism, He was ceremonially cleansed: He was ceremonially washed; He was purified so that He could go on to offer the sacrifice for sins.

    If He had not been baptized, He would not have been qualified to continue as high priest to offer the sacrificial Lamb. There were no short cuts in Jesus' work as eternal high priest. To "fulfil all righteousness" (Matthew 3:15), He needed to wash before offering the sacrifice, just as the Old Testament priest was to wash his hands and his feet before offering the sacrifice. This baptism was a necessary ceremony because it pointed to the fact that Jesus was laden with the sins of all those he had come to save. Somehow He had to be washed of these sins.