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Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on Mark 10:16.
Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.
Albert Barnes
Notes on the Whole Bible
Were baptized - The word “baptize” βαπτίζω baptizosignifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See the notes at Mark 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Numbers 19:7; Hebrews 9:10. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, to those who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion.
It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the special service of Yahweh. John found this custom in use; and as he was calling the Jews to a new dispensation - to a change in their form of religion - he administered this rite of baptism (washing), to signify the cleansing from sin, the adopting of the new dispensation, or the fitness for the pure reign of the Messiah. He applied an old ordinance to a new purpose. As it was used by him it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew word טבלTabalwhich is rendered by the word “baptize,” occurs in the Old Testament in the following places, namely: Leviticus 4:6; Leviticus 14:6, Leviticus 14:51; Numbers 19:18; Rth 2:14 ; Exodus 12:22; Deuteronomy 33:24; Joshua 3:15; Job 9:31; Leviticus 9:9; 1 Samuel 14:27 (twice); 2 Kings 5:14; 2 Kings 8:15; Genesis 37:31; Joshua 3:15.
It occurs in no other places; and from a careful examination of these passages its meaning among the Jews is to be derived. From these passages it will be seen that its radical meaning is neither to sprinkle nor to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose.
Thus, to dip the finger, i. e., a part of the finger, in blood enough to sprinkle with, Leviticus 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these would be immersed the blood of a single bird, Leviticus 14:6. To dip hyssop in the water, to sprinkle with, Numbers 19:18. To dip a portion of bread in vinegar, Rth 2:14 . To dip the feet in oil - an emblem of plenty, Deuteronomy 33:24. To dye, or stain, Ezekiel 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, 1 Samuel 14:27. To dip in Jordan - a declaration respecting Naaman the Syrian, 2 Kings 5:14. The direction of the prophet was to wash himself 2 Kings 5:10, and this shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, 2 Kings 8:15.
In none of these cases can it be shown that the meaning of the word is to immerse entirely But in nearly all the cases the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed.
In the New Testament the word βαπτίζω baptizoin various forms, occurs 80 times; 57 with reference to persons. Of these 57 times, it is followed by “in” ἐν en18 times, as in water, in the desert, in Jordan; 9 times by “into” εἰς eisas into the name, etc., into Christ; once it is followed by ἐπί epi Acts 2:38, and twice by “for” ὑπέρ huper 1 Corinthians 15:29.
The following remarks may be made in view of the investigation of the meaning of this word:
1.That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew.
2.It would not occur to him that the word meant of necessity to dip entirely, or to immerse completely.
3.The notion of washing would be the one which would most readily occur, as connected with a religious rite. See the cases of Naaman, and Mark 7:4 (Greek).
4.It cannot be proved from an examination of the passages in the Old and New Testaments that the idea of a complete immersion was ever connected with the word, or that it ever occurred in any case. If those who were baptized went into the water, it is still not proved by that, that the only mode of baptism was by immersion, since it might have been by pouring, though they were in the water.
5.It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode.
In Jordan - The River Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, underground, for 13 miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the Lake Merom. From this small lake it flows 13 miles, and then falls into the Lake Gennesareth, otherwise called the Sea of Tiberias or the Sea of Galilee. Through the middle of this lake, which is 15 miles long and from 6 miles to 9 miles wide, it flows undisturbed, and preserves a southerly direction for about 70 miles, and then falls into the Dead Sea. The Jordan, at its entrance into the Dead Sea, is about 90 feet wide. It flows in many places with great rapidity, and when swollen by rains pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is, in March, in some places 600 paces, Joshua 3:15; 1 Chronicles 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jeremiah 49:19; Jeremiah 50:44. On the reason why a river, or a place abounding in water, was selected for administering baptism, see the notes at John 3:23.
Matthew Henry
Concise Bible Commentary
After Malachi there was no prophet until John the Baptist came. He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much enclosed. No place is so remote as to shut us out from the visits of Divine grace. The doctrine he preached was repentance; "Repent ye." The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affections, another and a better bias of the soul. Consider your ways, change your minds: you have thought amiss; think again, and think aright. True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had. The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him. It is a great encouragement to us to repent; repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was. There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness. The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, Heb 12:13. Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, and contempt of the world. By giving others this example, John made way for Christ. Many came to John's baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John's doctrine, testified their repentance by confessing their sins. Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, Zec 13:1.
SDA Bible Commentary (limited)
Volume 1-7
6. Baptized.Gr.baptizÅÂ, “to dip,” “to immerse.” BaptizÅÂ was used of immersing cloth in dye, and of submerging a vessel in order to fill it with water. It was also used metaphorically of bloody wounds received in a fight, as in Aeschylus of dyeing (literally, “baptizing”) a man in the red dye of Sardis. BaptizÅÂ was also used of a man drowning, as it were, in debt.
The meaning of the word itself, together with specific details of the narrative in the Gospels, makes it clear that John’s baptism was administered by immersion. John the evangelist emphasizes the fact that John the Baptist “was baptizing in Aenon near to Salim, because there was much water there” (John 3:23). Furthermore, all four Gospel writers note that most, if not all, of John’s ministry was carried on in the immediate vicinity of the Jordan River (Matt. 3:6; Mark 1:5, 9; Luke 3:3; John 1:28). Had John not baptized by immersion he would have found sufficient water almost anywhere in Palestine.
The same was apparently true also of Christian baptism, for in the description of the baptism of the Ethiopian eunuch it is noted that both the one baptizing and the one baptized “went down … into the water” and came “up out of the water” (Acts 8:38, 39). Had pouring or sprinkling been permissible, the eunuch, instead of waiting until they “came unto a certain water” before requesting baptism (v.36), might have offered Philip water from his flask.
Furthermore, only immersion accurately reflects the symbolism of the baptismal rite. According to Rom. 6:3-11 Paul teaches that Christian baptism represents death. To be “baptized,” Paul says, is to be “baptized into his [Christ’s] death” (v.3), to be “buried with him by baptism into death” (v.4), to be “planted together in the likeness of his death” (v.5), to be “crucified with him” (v.6). Paul then concludes, “Likewise reckon ye also yourselves to be dead indeed unto sin” (v.11). Obviously, pouring and sprinkling are not symbols of death and burial. Paul makes his meaning doubly clear by pointing to the important fact that coming forth from baptism symbolizes being “raised up from the dead” (v.4). It is evident that the writers of the NT knew only of baptism by immersion.
That John the Baptist was probably not the first to introduce the practice of baptism is evident from ancient sources. The Jews early followed the practice of baptizing proselytes to Judaism. It is not certain when the practice was adopted, but incidental details concerning the procedure were a point of dispute between the school of Shammai and the school of Hillel in the 1st century a.d. Since by that time the practice was apparently already well established, it is highly probable that the baptism of proselytes dates from pre-Christian times. See MishnahPesahim 8. 8, Soncino ed. of the Talmud,pp. 490, 491; TalmudPesaḥim 92a, Soncino ed., pp. 491, 492; see also Tosephta Pesahim 7. 13 and Jerusalem TalmudPesahim 8. 36b. 31, both cited in Strack and Billerbeck, Kommentar zum Neuen Testament,vol. 1, p. 103.
It is also well established that the mode of proselyte baptism was immersion. The regulations required that the entire body be covered with water (see Talmud‘Erubin 4b, Soncino ed., p. 20; Yebamoth 47a, 47b, Soncino ed., pp. 311, 312). Finds at QumraÌ‚n and in Cairo (see pp. 53, 54, 90-92) reveal that the Jewish sect known as Essenes baptized themselves daily by immersion, symbolically washing away their sins. QumraÌ‚n is in the “wilderness of Judaea,” where John preached.
It is apparent that the Jews who flocked to John in the wilderness understood the meaning of the rite and considered it an appropriate procedure. Even the representatives of the Sanhedrin sent to question John did not challenge the rite of baptism itself, but only John’s authority to perform it (see John 1:19-28).
That the rite of Christian baptism is simply a symbol and does not convey divine grace, is evident throughout the NT. Unless a man believes in Jesus Christ (Acts 8:37; cf.Rom. 10:9) and repents of sin (Acts 2:38; cf.ch.19:18), baptism can be of no value to him. In other words, there is no saving power in the rite itself, apart from faith in the heart of the one receiving the rite. From these and other considerations it is clear that infant baptism is a meaningless procedure so far as the salvation of the child is concerned. Baptism can become meaningful only when the child is old enough to understand salvation, faith, and repentance.
Although the Jews recognized the validity of proselyte baptism, the rite was only for Gentile converts to Judaism. That John required it of the Jews themselves—even of their religious leaders—was the striking aspect of his baptism. Furthermore, he considered his baptism only preparatory to the baptism to be administered by Christ (Matt. 3:11). Unless the Jews accepted John’s baptism and the subsequent baptism of the Holy Spirit by Jesus Christ, they were no better than the heathen. Their descent from Abraham would avail them nothing (Matt. 3:9; cf.John 8:33, 39, 53; Rom. 11:21; Gal. 3:7, 29; James 2:21; etc.).
Confessing. When we confess, God forgives (1 John 1:9). John the Baptist felt an intense hatred for all kinds of sin and wrongdoing. God never sends messages to flatter the sinner; that would be fatal for eternal life. One of the marks of genuine reformation is sincere repentance of sin and a turning away from it. Similarly, it is one of the marks of the genuineness of a message from God that the communication points out sin and calls for repentance and confession. Thus it was with the prophets of old (see Isa. 1:1-20; 58:1; etc.), thus it was in NT times (Matt. 3:7; 23:13-33; Rev. 2:5; 3:15-18), and thus it is today (3T 254). John’s baptism was a “baptism of repentance” (Mark 1:4); that was its most prominent characteristic. It was the sins of Israel that lay at the root of all their personal and national woes (Isa. 59:1, 2; Jer. 5:25; etc.). From these calamities they sought in vain for deliverance. They longed and prayed for release from the yoke of Rome, but most of them failed to realize that sin had to be separated from the camp before God could work for them. See Vol. IV, pp. 30-33.
Ellen G. White
Counsels on Diet and Foods, 225
339. The inquiry of fathers and mothers should be, “What shall we do unto the child that shall be born unto us?” We have brought before the reader what God has said concerning the course of the mother before the birth of her children. But this is not all. The angel Gabriel was sent from the heavenly courts to give directions for the care of children after their birth, that parents might fully understand their duty.CD 225.1
About the time of Christ's first advent the angel Gabriel came to Zacharias with a message similar to that given to Manoah. The aged priest was told that his wife should bear a son, whose name should be called John. “And,” said the angel, “thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.” This child of promise was to be brought up with strictly temperate habits. An important work of reform was to be committed to him, to prepare the way for Christ.CD 225.2
Intemperance in every form existed among the people. Indulgence in wine and luxurious food was lessening physical strength, and debasing the morals to such an extent that the most revolting crimes did not appear sinful. The voice of John was to sound forth from the wilderness in stern rebuke for the sinful indulgences of the people, and his own abstemious habits were also to be a reproof of the excesses of his time.—The Signs of the Times, September 13, 1910CD 225.3
The efforts of our temperance workers are not sufficiently far-reaching to banish the curse of intemperance from our land. Habits once formed are hard to overcome. The reform should begin with the mother before the birth of her children; and if God's instructions were faithfully obeyed, intemperance would not exist.CD 225.4
God does not send messengers to flatter the sinner. He delivers no message of peace to lull the unsanctified into fatal security. He lays heavy burdens upon the conscience of the wrongdoer, and pierces the soul with arrows of conviction. The ministering angels present to him the fearful judgments of God to deepen the sense of need, and prompt the cry, “What must I do to be saved?” Then the hand that has humbled in the dust, lifts up the penitent. The voice that has rebuked sin, and put to shame pride and ambition, inquires with tenderest sympathy, “What wilt thou that I shall do unto thee?”DA 104.1
When the ministry of John began, the nation was in a state of excitement and discontent verging on revolution. At the removal of Archelaus, Judea had been brought directly under the control of Rome. The tyranny and extortion of the Roman governors, and their determined efforts to introduce the heathen symbols and customs, kindled revolt, which had been quenched in the blood of thousands of the bravest of Israel. All this intensified the national hatred against Rome, and increased the longing to be freed from her power.DA 104.2
Amid discord and strife, a voice was heard from the wilderness, a voice startling and stern, yet full of hope: “Repent ye; for the kingdom of heaven is at hand.” With a new, strange power it moved the people. Prophets had foretold the coming of Christ as an event far in the future; but here was an announcement that it was at hand. John's singular appearance carried the minds of his hearers back to the ancient seers. In his manner and dress he resembled the prophet Elijah. With the spirit and power of Elijah he denounced the national corruption, and rebuked the prevailing sins. His words were plain, pointed, and convincing. Many believed him to be one of the prophets risen from the dead. The whole nation was stirred. Multitudes flocked to the wilderness.DA 104.3
John informed his disciples that Jesus was the promised Messiah, the Saviour of the world. As his work was closing, he taught his disciples to look to Jesus, and follow Him as the Great Teacher. John's life was sorrowful and self-denying. He heralded the first advent of Christ, but was not permitted to witness His miracles, and enjoy the power manifested by Him. When Jesus should establish Himself as a teacher, John knew that he himself must die. His voice was seldom heard, except in the wilderness. His life was lonely. He did not cling to his father's family, to enjoy their society, but left them in order to fulfill his mission. Multitudes left the busy cities and villages and flocked to the wilderness to hear the words of the wonderful prophet. John laid the ax to the root of the tree. He reproved sin, fearless of consequences, and prepared the way for the Lamb of God.EW 154.1
Herod was affected as he listened to the powerful, pointed testimonies of John, and with deep interest he inquired what he must do to become his disciple. John was acquainted with the fact that he was about to marry his brother's wife, while her husband was yet living, and faithfully told Herod that this was not lawful. Herod was unwilling to make any sacrifice. He married his brother's wife, and through her influence, seized John and put him in prison, intending however to release him. While there confined, John heard through his disciples of the mighty works of Jesus. He could not listen to His gracious words; but the disciples informed him and comforted him with what they had heard. Soon John was beheaded, through the influence of Herod's wife. I saw that the humblest disciples who followed Jesus, witnessed His miracles, and heard the comforting words which fell from His lips, were greater than John the Baptist; that is, they were more exalted and honored, and had more pleasure in their lives.EW 154.2
John came in the spirit and power of Elijah to proclaim the first advent of Jesus. I was pointed down to the last days and saw that John represented those who should go forth in the spirit and power of Elijah to herald the day of wrath and the second advent of Jesus.EW 155.1
The experience of Enoch and of John the Baptist represents what ours should be. Far more than we do, we need to study the lives of these men,—he who was translated to heaven without seeing death; and he who, before Christ's first advent, was called to prepare the way of the Lord, to make His paths straight.GW 51.1
