Hebrews Chapter Six, Doctrine of Baptisms

 

Hebrews 6:2a of the doctrine of baptisms,

 

The word defined as baptisms in this verse is, “baptismos,” and, not to be confused with water baptism or the baptism of the Holy Spirit, is translated, “distinct from baptisma (the term for water immersion), it is used for the ceremonial washing of a vessel.” That being said, the NKJV (or KJV) has a weaker translation. The NIV renders the term, “cleansing rites.” The NASB uses, “washings.” The HCSB renders it, “ritual washings.” Finally, the RSV translates the term, “ablutions,” which simply means cleansing something with water. If the writer meant for the readers to understand this to be exclusively related to water baptism, something practiced by John the Baptist and by the Christian Church, he would have used the word baptisma.

The same term is used later in the epistle, found in Hebrews 9:10 where we read: “[the old covenant symbolized by the tabernacle is] concerned only with foods and drinks, various washings (baptismos), and fleshly ordinances imposed until the time of reformation.” A few verses further and we learn that the blood of Christ will cleanse (purge, KJV) our conscience from dead works to serve the living God, Hebrews 9:14. This word is, “katharizo,” and means, “to make clean, either literally from physical stains or in a moral sense from the defilement of sin,” contrasting the futility of ceremonial cleansing with the efficacy of Christ’s blood.

 

Where else is this term employed? We find it twice in short order in Mark’s gospel. Mark narrates, explaining that, “When [the Jewish leaders] come from the marketplace they do not eat unless they wash,” Mark 7:4. Jesus condemns this tradition, saying, “For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do,” Mark 7:8. The idea seems to hearken back to ritual washings performed by the Jewish people, taken to a new level in the time of Christ, as mentioned in Mark chapter 7.

 

There are many examples to cite from the Old Testament regarding ritual washings. One such citation would be, “He who eats of its carcass shall wash his clothes and be unclean until evening. He also who carries its carcass shall wash his clothes and be unclean until evening,” Leviticus 11:40. Or, “But if the priest examines it, and indeed the plague has not spread in the garment, either in the warp or in the woof, or in anything made of leather, then the priest shall command the they wash the thing in which is the plague; and he shall isolate it another seven days,” Leviticus 13:53, 54. The concept of ritual cleansing is rife in the Jewish mind. Something was only good for use in service to Yahweh when it had been properly cleansed. Likewise, He did not permit His people to interact with anything or anyone that could defile them ceremonially, or had not been ceremonially washed.

 

If water baptism is in view here, then it is referred to as a type of ceremonial cleansing, practiced by John and our Lord’s disciples. Peter writes, “There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ,” 1 Peter 3:21. Peter emphasizes that the act of water baptism is not efficacious, “not the removal of the filth of the flesh.” Rather, when a believer consents to baptism this act demonstrates the saving faith that led him to believe in the One who commanded His followers to be baptized in His name: “but the answer of a good conscience toward God.” God isn’t concerned about the action, whether it was the washing of clothes and utensils in the OT, or the washing of our bodies by immersion in the New. Neither “washing” is salvific. Yes, water baptism could certainly qualify as “the ceremonial washing of a vessel.” Scripture calls Christians vessels on more than one occasion, 2 Timothy 2:20, Romans 9:21.

 

In fact, in both instances two types of vessels are contrasted: ones made for honor, and another for dishonor. The cleansed, or the sanctified vessel is capable of being used by God for honorable things, the unclean vessel being disqualified for such uses, Titus 1:16. The ceremonial aspect of baptism is our association with Jesus’ burial and resurrection, Romans 6:4, 5. It represents a “likeness,” or a representation or replication of our Lord’s burial, demonstrating our symbolic death with Him and newness of life when we emerge from the water, just as Jesus emerged from the grave. Though baptism is commanded of believers once we confess Christ (Matthew 28:19) it is not necessary for salvation; neither does it confer merit or grace upon the practitioner. Paul separates water baptism from the gospel of salvation, informing the Corinthian church that his purpose was to preach the gospel, not to baptize with water, 1 Corinthians 1:17. Perhaps baptism is indeed a part of what the writer is getting at, but we mustn’t forget that the word “baptisms” is in the plural; in other words, washings, not simply washing. The act and its purpose need separation, however. When Philip preached Christ to the eunuch of Candace and he asked, “what hinders me from being baptized?” Philip’s response demonstrates that it is faith—not baptism—that saves, and he needed to make sure the eunuch understood this vital detail: “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God,” Acts 8:36, 37. Otherwise baptism, like every effort people make to earn salvation, becomes a “dead work.”

 

 Finally there is the baptism of the Spirit. When someone believes on the Lord Jesus Christ they are sealed by God the Holy Spirit who comes to abide in them, John 14:16, 17, 16:7, 13. During Jesus’ parting words He explained what this baptism is. “You shall be baptized with the Holy Spirit not many days from now…you shall receive power when the Holy Spirit has come upon you,” Acts 1:5, 7. Using synonymous language, Jesus informed us that the baptism of the Holy Spirit is the same as Him coming upon us, wherein He abides with us forever and seals us as John and Paul relate, see Ephesians 1:13, 14. John the Baptist likewise foretold of this baptism, Matthew recording his testimony: “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I…He will baptize you with the Holy Spirit and fire,” Matthew 3:11. Acts 2:4 sees the realization of this revelation when the disciples are filled with the Holy Spirit who descends upon them as divided tongues of flame.

 

The supernatural gift of tongues was manifest evidence that they had received the gift of the Helper, as Jesus promised them. Later in Acts, to show the Jewish saints that the Gentiles had access to the same God through faith, Cornelius and his household were saved through faith when Peter preached to them. “While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word…for they heard them speak with tongues and magnify God,” Acts 10:44, 46. Still further on, 12 disciples received the baptism of the Spirit after Paul deepened their understanding of the Christ and His sufferings. It is written, “when Paul laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied,” Acts 19:6. God the Holy Spirit seals believers in this dispensation, and it is written that this baptism, this sealing, is for the day of redemption, Ephesians 4:30. The Holy Spirit having bestowed the gift of tongues to Jew and Gentile alike to publicly demonstrate their mutual acceptance through this baptism into the body of Christ. “Now you are the body of Christ, and members individually,” 1 Corinthians 12:27.

 

In any case, the writer commands the Jewish Christians (and us as well) to move beyond this rudimentary teaching to a mature faith that enables us to teach others. The Jew that became a Christian was not commanded to forsake the Law; rather they were taught that Christ fulfilled the requirement of the Law. Our great High Priest washed us in His own blood, cleansing us from sin, Revelation 1:5. Since they are being warned to leave behind this rudiment, it implies they are still fixated on some aspect of ceremony. Water baptism is commanded of a new believer and occurs but once in our lifetime. Further cleansing, Jewish or otherwise, is superfluous. It may be that the writer merely cautions his readers to focus not on ceremony but on Christ. Verse 1 commended having faith toward God, followed by the doctrine of baptisms. Thus cleansed through our faith in Christ, no other cleansing is necessary, but every saint has liberty in Christ to do what he will in good conscience toward the Lord.