Subject: MARK 16:16: Was it perverted? |
Bible Note: punkiedo, I rather like what the late and eminent A.T. Robertson ( a noted Greek Scholar) says of 1 Peter 3:21: "Which also (o kai). Water just mentioned. After a true likeness (antitupon). Water in baptism now as an anti-type of Noah's deliverance by water. For baptisma see on "Mt 3:7". For antitupon see on "Heb 9:24" (only other N.T. example) where the word is used of the earthly tabernacle corresponding (antitupa) to the heavenly, which is the pattern (tupon Hebrews 8:5) for the earthly. So here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. Doth now save you (umaß nun swzei). Simplex verb (swzw, not the compound diaswzw). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain. Not the putting away of the filth of the flesh (ou sarkoß apoqesiß rupou). Apoqesiß is old word from apotiqhmi (Romans 2:1), in N.T. only here and 2 Peter 1:14. Rupou (genitive of rupoß) is old word (cf. ruparoß, filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13). Peter here expressly denies baptismal remission of sin. But the interrogation of a good conscience toward God (alla suneidhsewß agaqhß eperwthma eiß qeon). Old word from eperwtaw (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether eiß qeon (toward God) be taken with eperwthma or suneidhsewß. Through the resurrection of Jesus Christ (di anastasewß Ihsou Cristou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus." The Commentary Critical, long noted for it's solid exposition, and time-tested faithfulness says: " vs. 21. whereunto—The oldest manuscripts read, “which”: literally, “which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Co 10:1, 2, 5; Jud 1:5; puts into a state of salvation) us also (two oldest manuscripts read ‘you’ for ‘us’: You also, as well as Noah and his party), to wit, baptism.” Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God’s word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Jn 3:5; Eph 5:26; Tit 3:5; Heb 10:22; compare 1Jn 5:6. not the, .—“flesh” bears the emphasis. “Not the putting away of the filth of the flesh” (as is done by a mere water baptism, unaccompanied with the Spirit’s baptism, compare Eph 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit." If "Baptism is immersion in water" as you say, then how whould you explain 1 Cor. 10:1-2: "For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; and all were baptized into Moses in the cloud and in the sea;" Two questions come to mind; 1. Who got wet?, and 2. Who died? Those who were "baptized into Moses" were the Egyptians- who's baptism (water) was unto death. Moses and the Israelites, on the other hand recieved a "dry" baptism and lived! Speaking the Truth in Love, BradK |