A Purifying Ordinance
To the Jewish mind baptism appealed very strongly as a purifying ordinance. They had long been accustomed to “divers washings” (Hebrews 9:10) and ablutions of a ceremonial nature, and on this account were led to regard baptism in a similar light. Therefore when John came baptizing in Aenon near Salim, presenting a new cleansing ceremony, straightway “there arose a question between some of John’s disciples and the Jews about purifying.” (John 3:23-25)
The apostles also presented the subject in the light of a purifying ordinance. Thus, Peter said to the penitent Jews, “Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins.” (Acts 2:38) The language clearly implies that baptism, as well as repentance, is for the remission of sins. So also Ananias said to Saul, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” (Acts 22:16)
This appeared very clear and natural from the Jewish standpoint, for they were accustomed to the idea of double cleansing, actual and ceremonial. By consulting Leviticus 14:2-7, where the law concerning the cleansing of the leper is given, the reader will see that the actual healing of the leper is one thing and that his ceremonial “cleansing” is another thing. “The priest shall look, and, behold, if the plague of leprosy be healed…. Then shall the priest command to take for him that is to be cleansed two birds alive and clean….” (verses 3-4) This double cleansing was recognized by Christ; for when He granted a leper perfect healing (the actual work), He said to him, “Go thy way, show thyself to the priest, and offer the [ceremonial] gift that Moses commanded, for a testimony unto them.” (Matthew 8:1-4)
Now, baptism as a purifying ordinance does not cleanse the soul from sin actually, but ceremonially, being “a testimony unto them”—the people; the outward sign of an inward work of grace. We are “dead to sin…. Therefore… buried with him by baptism.” (Romans 6:2,4) The actual cleansing of the soul from sinful elements cannot be effected by literal water, but it is “the blood of Christ” that is able to “purge your conscience from dead works to serve the living God.” (Hebrews 9:14) Yea, He hath “washed us from our sins in his own blood.” (Revelation 1:5) “The blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7)
Peter also shows the figurative nature of baptismal cleansing or salvation. He says: “The long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ.” (1 Peter 3:20-21) Baptism is not our actual salvation, but our figurative one; it is not the actual “putting away of the filth of the flesh, but the answer of a good conscience toward God.” How do we obtain this good conscience? Answer: the blood of Christ purifies our conscience (Hebrews 9:14). Therefore we have blood-cleansing first, and ceremonial- or water-cleansing afterwards, as the “answer of a good conscience toward God.”
One author contends that “The manner in which Noah and his family were ‘saved by water’ represents the manner in which ‘baptism doth also now save us.’ ” But it was necessary for Noah’s household to get into the ark first, before they were ready for that water-salvation. So also we must first get into the antitypical ark, Christ, before we are ready for the ceremonial salvation of water baptism. In the days of Noah what happened to those who got in the water first? And what will be the result if we now seek water-baptism before we find safety in Christ?