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form all that the law required of redemption of the transgressions us : John X. 18.

that were under the first Testa. To prove that, as our sponsor, ment,* they that are called might he hath actually obeyed and suf. receive the promise of an eternal fered according to the demands inheritance."

A second coveof law, a few texts of Scrip. nant promising the inheritance ture will be sufficient. Christ footing of

grace, could not was a Savior of God's providing, be introduced, until the first was "he called him in righteousness, removed by the payment of the sanctified him, and sent him into penalty of its violation. Then, the world to redeem it. God and not till then, the way would exalted him to be a Savior, to be clear for God to have mercy give repentance and forgiveness on whom he would, consistent of sins: He came not to destroy, with his declaration, In the day but to fulfil the law. He always thou eatest thereof thou shalt did those things that pleased the surely die. Thus, a door of Father. He was the end of the mercy was opened by the remov. law for righteousness. He was al of the first covenant; so said faithful to him that appointed the apostle, Heb. x. 6. (Where. him, not merely as a servant like fore when he cometh into the Moses, but as a Son in his own world, he saith, sacrifice and of. house. These texts are suffi. fering thou wouldest not, but a cient to show the design of body thou hast prepared me: In Christ's mission, and his faith. burnt offerings and sacrifices for fulness to God in holy obedi.

sin thou hast had no pleasu ence to the law.

Then said I, Lo, I come to do Still, however, satisfaction thy will, o God. He taketh was to be given for the violation away the first, that he may es. of the law, by the first Adam, tablish the second.” before the perfect obedience of

Thus it appears that Christ, Christ could redound unto jus. as our sponsor, has suffered the tification of life. The penalty penalty incurred by the first incurred by man must be paid, Adam, and obtained our disbefore any obedienee can be ad. charge from the demands of the mitted by the law, in plea of jus, law, as a covenant of life, and, tification. Hence Christ is said by a holy life and active obedi. to give his life a ransom for ence to the law, as a rule of life, many, to give his life for the life hath attained to the righteousness of the world, to lay down his thereof, and so, stands completelife for the sheep, to bear our ly justified before God. This is sins in his own body, to be made evident from his resurrection. For a curse for us, to be our atone.

had he been held by the power ment for sin, to be our Passover, of death, his obedience and death slain (in the purpose of God) from the foundation of the

* This Testament or Mosaic Dispen

sation, was a school-master to bring us unworld."

to Christ, by teaching the utter inefficacy The apostle informs us, that of all human means to atone for the viothe express purpose of this atonc.

lation of the first covenant, or any sin of

the soul, and so, to direct us to the gospel ment and sacrifice for sin, was, remedy, the atoning blood of Christ, as “that by means of death, for the the only efficacious sacrifice for sin


would have been of no benefit is according to the tenor of our to us. A dead Savior could present translation ; "I baptize not help us. As death was thee, in the name, of the Father, the penalty of disobedience, and and of the Son, and of the Holy the last enemy to be destroyed, Ghost.” According to the reso it was necessary that he should ceived usage of our language, conquer death, and destroy him this implies only that baptism is that had the power of it, and administered, by the command, thus obtain our discharge from by the permission, or by the authe curse, and lay a foundation thority, of the Trinity. This for the redemption of our bodies was most probably the apprehen. from death and the grave. This sion of our English translators. was a point to which, no created The Syriac and Latio interpre. being could attain ; but Jesus ters of the New Testament have Christ, as God-Man, had pow. adopted the same idea. They er to take his life again, and in have rendered εις το ονομα, by so doing he overcome the curse, ovs, and in nomine. and gave us a demonstrative

Though the idea conveyed by proof that he had finished the

this translation is true; that is, work God had given him to do; though it is true, that baptism iş that he had saved them who were

administered by the order and lost. Accordingly we read, that authority of the Trinity, yet, I “He was delivered for our of.

apprehend, the coinmon version fences, and raised again for our falis far short of expressing all justification."


that was intended by the inspired (To be continued.)

writer of the original Greek.

The rules of sound criticism require, that we should investi.

gale, whether the Greek prepo. So far as my information ex. tends, it is a common thing, in the verse under consideration,

sition, ass (which is rendered in, throughout the christian world, when joined with the word for ministers when they perform the rite of baptism, to repeat the BATTISOUTES) is, or can be so words of our Savior to his disci. rendered in other passages of the ples, recorded in Matthew xxviii.

New Testament, where it is con.

nected with other derivatives 19. Having been frequently called to perform the duty of from the verb βαπτιζω. . baptizing, I have been led to ex. The question is not, whether ercise my thoughts upon the 'Els may never signify in, in the words, to which I have just re- New Testament.

This is un. ferred, and shall now communi. doubtedly the case in many in. cate to you the result of my re. stances. But a preposition, it fections. If

think they are

is well knowo, may when its con. agreeable to truth and sound nexion is peculiar, bear a differ. criticism, and may be useful to ent signification from its general others, you are at liberty to and appropriate meaning. The publish them in your useful general signification of erg is into, Miscellany.

unto, to. Now if the writers of The usual language of ministers the New Testament use it in this Vos. II. New Series.






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sense, when

connected with the sense, why should a variation Battiaw, or its derivatives, in be made, in the verse under con. every case, except Matt. xxviii. sideration, from the general con. 19, and others exactly similar, struction in the New Testament? then we shall have good reason to

And especially, as no advantage suppose that it ought there to be is gained, to clear up the sense translated, agreeably to this sense.

of the sacred writer, by substi. The following passages may tuting in for into ? assist, in satisfying the mind as to

From a view of these instances, this point.

I am persuaded that the transla. Matt. iii. 3. “I indeed bap. tion of Beza, and inany

others tize you, with water, unto (ELS)

since his time, of the passage un

der consideration ("baptize them repentance." Mark i. 3. “John did baptize in the wilderness, and

into the name, &c.) is more preach the baptism of repentance agreeable to the original

, to the

usage of the New Testament, (ELS) for, margin unto, the remis.

and to the sense of the sacred sion of sins."

writers, than our English trans. To translate Eiç by in here, as

lation. is done Matt. xxviii. 19, would di. If I have reasoned on princi. vest the passages of any tolera. ples of criticism, which are just, ble meaning.

the conclusion is, that it would Acts xix. 3. "And he said be more correct for ministers to unto them, Unto what then were baptize into the name of the ye baptized? And they said, (€) Trinity, than in their name. This upto John's baptism.” Rom. conclusion

may perhaps be vi. 3. “Know ye not, that so strengthened, by considering many of us as were baptized the meaning and propriety of (E15) into Jesus Christ, were baptizing into the name of the baptized (El) into his death ?" Trinity. Gal. iii. 27. "For as many of

In order to come at these, let of you as have been baptized

us take the instances, which (ELS) into Christ have put on

have been already adduced. Christ.” 1 Cor. 8. 2. "And

“To be baptized (Elç) into, or were all baptized (€) unto for the remission of sins,” must Moses."

mean, as it appears to my mind,

to be baptized, with this hope If in these cases we follow the and design, that the remission of translation of Matt. xxviii. 19, we shall find serious difficulty, in

sins may be obtained : and that

the subject of such baptism may making the passages bear the be counted as a convert to the appearance of propriety. For Christian faith. It implies a how can we say “Baptized in hope in the breast of such an in, John's baptism? In Christ? In dividual, that he has obtained his death? In Moses ?”

true remission of his sins. So If then, as is clear from these places, the word baptize is used

“ baptism (ELS) into repentance" in many cases, with

implies that the subject of it has this preposition cannot be trans. truly repented; it is a sign or seal lated by in, without destroying fies that he is in a state of repent

of repentance to him ; it signi.

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εις where

ance. “Baptism (ELG) into, or it is said, that the Israelites, see. unto John, implies, that such as ing the great work which the were baptized professed their Lord had done upon the Egypbelief in what was spoken by tians, “believed the Lord and his Joho; and looked for the prom

servant Moses ;" or, as the ised Messiah. In other words, original Hebrew is, "believed

Lord and they became the disciples of John, in the

in his believing what he taught and

servant Moses.' 66 That is" obeying what he commanded.

says this learned commentator, So when Paul says, the saints they were fully persuaded that Sare baptized (915) into Christ,” God was present in their camp,

and that Moses was the faithful what can be his meaning, but that they profess Christ, as the true

servant of God, whom he had

sent to deliver their nation. Be. Messiah, declare themselves to be his disciples, and express their

sides they placed their confidence desires and hopes to be made

in God, and in Moses his servant, partakers of the blessings, which lieve) would not be deserted in

who (they now had reason to behe bestows? In like manner, when the any exigencies however great.

Now, because God had led the apostle says, that saints are

Israelites through the Red Sea, “baptized (EIS) into the death of that they might place confidence Christ,” does not this signify that in Moses, the apostle says, they they profess their belief in his

were baptized into Moses. That death and resurrection, and a is, they were baptized, in the hope or desire that they may cloud and in the seu, that they have communion with these, or might trust in Moses, as a faith. share in the blessings which they ful servant of God; might after, have purchased ?

wards adhere to him in all their One more instance yet remains. subsequent calamities; and might "And were all baptized (ELG) acknowledge him as a lawful into or unto Moses." This dif. conductor and commander, rais. ficult passage has been the cause cd up for this purpose by divine of great perplexity among many power. To conclude, in simple able commentators, and called terms, they were baptized that forth many claborate philologi. that they might believe in Moses; cal disquisitions. The learned for baptism follows belief, and Vorstius has endeavored to solve we are rightly said to be baptiz. the difficulty, by laboring to ed into him, in whom we believe.” shew, that eis is here used as a

It will be seen that the expo. Hebraism, and may signify the sition of this illustrious com. same thing as dia, since the He. mentator, is in unison with the brew prefix , is translated by sidered in other cases. If a hap

analogy of faith, as already con. both these particles. He would

py and consistent sense can be render it 6 baptized by Moses.”

Bat the acute and able Vitrin. put upon any phrase, by follow. ga has given an exposition, which ing this analogy, it is safe and is more satisfactory to my mind. He refers to Exod. xiv.31, where

We might now proceed to apply this analogy to the principal

proper to follow it.

subject, under consideration, but The way is now open to ex. one difficulty must be first re. plain the meaning of “baptiz. moved. Our phrase is not ex. ing into the name of the Father, actly like the others. The Scrip. &c.It is manifesting and protures speak of " baptizing into fessing our communion with the Christ-into John--and into Father, Son, and Holy Ghost. Moses” simply, without any re- It is to glorify the Trinity-to dundant words. But in the case profess that we belong to them before us it is, “ baptize into the as their property ; to acknowl. nume of the Father, &c." Is edge them as our God, and the name"

a redundant word, af- proper object of divine worship. ter the Hebrew manner, here; or It is to acknowledge the Father is it a significant word, which as our Father ; the Son as our could not be omitted without Redeemer ; and the Holy Spirit materially changing the sense of as the distributor of his gifts. the passage ?

It is putting the name of the true I am inclined to believe that God upon us, and making us as name is a mere pleonasm, for the his, and denoting our willingness following reasons.

to receive him as our God, and In Rom. vi. 8, and Gal. iii. our desires to be acknowledged 16, the apostle speaks of being as his people. “baptized into Christ.” In Acts

Thus it appears, that to bap. viii. 16, the sacred historian, tize" in the name of the Father, speaking of certain disciples, &c." falls far short of expressing says they had been baptized all, which is designated by baptiz. (EIS) into the name of the Lord ing "into the name, &c.” The Jesus." The two expressions former denotes, according to appear to be the same. In the common custom, and the usage same manner to call on the of the sacred writers, baptizing name of the Lord,is the by the order or authority of the same as to call on the Lord; to Trinity: but the latter, accord. believe on the name of Christ,"

ing to analogy in other cases, is the same as to 66 believe in implies what has just been ex. Christ.” Many other instances pressed. might be easily produced. But The only objection to the such Hebraisms may be found by foregoing criticisms, which now every observing reader,

occurs to my mind, arises from The learned Vitringa has Acts x. 48, and ii. 38, where shewn, from Maimonides, that baptism is spoken of, ati and ev the Jewish writers, when they “ in the name of the Lord.” speak of baptizing a gentile, in But these I understand to mean order that he might be a prose. simply, by the order and authorlyte, or a slave, or a freed man, ity of the Lord, and not as parexpress it by “baptizing unto the allel with the cases which I have name of a proselyte, or a slave, been considering. or a freed man, ” as the case may

It gives me satisfaction to find be. This affords additional that the learned Vitringa has deproof, that name,” in the case fended, in a very able manner, before us, is a Hebraism, and a the opinions, which I have now redundancy.

advanced. I acknowledge my


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