The Watchtower, February 1, 1945
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WATCH TOWER BIBLE & TRACT SOCIETY 117 Adams Street - - Brooklyn 1, N.Y., U.S.A.
Officers
N. H. Knorr, President W. E. Van Ambubgh, Secretary “And all thy children shall be taught of Jehovah; and great shall be the peace of thy children.” - Isaiah 54:13.
THE SCRIPTURES CLEARLY TEACH
THAT JEHOVAH is the only true God and is from everlasting to everlasting, the Maker of heaven and earth and the Giver of life to his creatures; that the Logos was the beginning of his creation, and his active agent in the creation of all other things, and is now the Lord Jesus Christ in glory, clothed with all power in heaven and earth, as the Chief Executive Officer of Jehovah;
THAT GOD created the earth for man, created perfect man for the earth and placed him upon it; that man willfully disobeyed God’s law and was sentenced to death; that by reason of Adam’s wrong act all men are born sinners and without the right to life;
THAT THE LOGOS was made human as the man Jesus and suffered death in order to produce the ransom or redemptive price for obedient ones of mankind; that God raised up Jesus divine and exalted him to heaven above every other creature and above every creature’s name and clothed him with all power and authority;
THAT GOD’S CAPITAL ORGANIZATION is a Theocracy called Zion, and that Christ Jesus is the Chief Officer thereof and is the rightful King of the world; that the anointed and faithful followers of Christ Jesus are children of Zion, members of Jehovah’s organization, and are his witnesses whose duty and privilege it is to testify to the supremacy of Jehovah, declare his purposes toward mankind as expressed in the Bible, and to bear the fruits of the Kingdom before all who will hear;
THAT THE OLD WORLD ended in A. D. 1914, and the Lord Jesus Christ has been placed by Jehovah upon his throne of authority, has ousted Satan from heaven and is proceeding to the establishment of the “new earth" of the New World;
THAT THE RELIEF and blessings of the peoples of earth can come only by and through Jehovah’s kingdom under Christ, which has now begun; that the Lord’s next great act is the destruction of Satan’s organization and the complete establishment of righteousness in the earth, and that under the Kingdom the people of good-will that survive Armageddon shall carry out the divine mandate to "fill the earth” with a righteous race.
ITS MISSION
HIS journal is published for the purpose of enabling the people to know Jehovah God and his purposes as expressed in the Bible. It publishes Bible instruction specifically designed to aid Jehovah’s witnesses and all people of good-wilL
It arranges systematic Bible study for its readers and the Society supplies other literature to aid in such studies. It publishes suitable material for radio broadcasting and for other means of public instruction in the Scriptures.
It adheres strictly to the Bible as authority for its utterances. It is entirely free and separate from all religion, parties, sects or other worldly organizations. It is wholly and without reservation for the kingdom of Jehovah God under Christ his beloved King. It is not dogmatic, but invites careful and critical examination of its contents in the light of the Scriptures. It does not indulge in controversy, and its columns are not open to personalities.
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“THEOCRATIC SERVANTS” TESTIMONY PERIOD
The testimony periods of 1945 open up with the “Theocratic Servants” Testimony Period, during the entire month of February. This will be also the second month of the special campaign to obtain more subscriptions for the Theocratic magazine The Watchtower. The attractive campaign offer will therefore continue to be extended by all Theocratic servants, namely, a year’s subscription for this magazine, together with a premium of a bound book and a booklet, all on the contribution of the regular subscription rate, which is $1.00. Where possible, “The Kingdom Is at Hand" should be the premium book offered. During this Testimony Period the new booklet One World, One Government is being released, and this should be the premium booklet. This midwinter month should not be let retard the Watchtower campaign because of cold and storm, but countermeasures should be arranged to keep on pressing this important educational effort. We are anxious to help all who want to serve the great Theocrat by a part m this gospel-preaching work, and we urge those without contact with local service groups to write in for necessary references. One important item not to be overlooked is to fill in report slips on the month’s work.
1*48 YEARBOOK OF JEHOVAH'S WITNESSES
The 1945 Yearbook of Jehovah’s witnesses sets out the officials of the corporations which Jehovah’s witnesses use as their legal servants, and features a detailed but most interesting report on the work they have accomplished this past year in the United States and 49 other countries of the earth. Besides this report by the Watchtower Society president, there is also his comment on the yeartext for 1945, followed by daily texts and comments for daily spiritual stimulation throughout the year. The 1945 Yearbook is now off the press, and will be mailed, postpaid, on a contribution of 50c a copy, this being due to the limited edition Companies will combine their orders and send in through the local company servant, together with remittance.
MEMORIAL NOTICE
Because of the uncertainties of international communications by mail due to the global war, we here give advance notice that the proper time for celebrating the 1945 Memorial will be after 6 p.m., New York Eastern Standard Time, on Wednesday, March 28,1945.
“WATCHTOWER" STUDIES
Week of March 4: “Baptism—Why!”
fl 1-23 inclusive, The Watchtower February 1, 1945.
Week of March 11: “Immersion to Date,”
fl 1-24 inclusive, The Watchtower February 1, 1945.
ANNOUNCING JEHOVAH'S KINGDOM
Vol. LXVI February 1, 1945 No. 3
BAPTISM—WHY?
"Baptism, which corresponds to it, now saves you also (not as the mere removing of physical stain, but as the craving for a conscience right with God)—through the resurrection of Jesus Christ."
—1 Pet. 3:21, Goodspeed.
JEHOVAH caused much to be set down in his written Word concerning baptism. Hence it must be important. Baptisma is the original word for it in the Greek language in which the Christian Scriptures were written under inspiration by Jesus’ apostles and disciples; and baptizein is the original word meaning to perform the act of baptizing. Our English words, therefore, are very nearly like the original words. Baptizein means no mere sprinkling with a few drops of water applied by the hand, neither any pouring of a small vesselful of water upon a person’s head as he stands in a pool of water up to his ankles. As Scripturally proved, baptizein, or to baptize, means to dip (as in water), to submerge or immerse completely. In this meaning it is written, at Mark 1:8: “I baptized you in [with] water; but he shall baptize you in [with] the holy spirit.” (Am.Stan. Ver.; margin) Or: “I immerse you in water, but he will immerse you in holy spirit.” —The Emphatic Diaglott; Rotherham.
’ Water baptism is performed by man. However, it did not originate with man, nor is it performed by the authority of men. Those immersed in water according to the Scriptures do not go through any rite or ceremony established and authorized by mere men. Baptism is of God, who once baptized a whole world with watery destruction, namely, by the flood of Noah’s day, which flood is referred to at 1 Peter 3:20,21: “The patience of God was waiting in the days of Noah, while an ark was being prepared, in which a few, that is, eight persons, were carried safely through the water. And immersion, a representation of this, now saves us; (not a putting away of the filth of the flesh, but the seeking of a good conscience towards God,) through the resurrection of Jesus Christ.” (Diaglott) Thus God caused baptism to even be foreshadowed long ago.
* The divine origin of baptism is proved in the case of John the Baptist. According to the Holy
1 Why must baptism be important, and what do the original Greek words from which our English words are drawn mean ’
2. Of what origin is baptism, and where was it foreshadowed?
3. How is baptism’s divine origin proved as concerns John the Baptist? Scriptures, he was the first man to perform baptism in water which had recognition in God’s sight. John did not claim to be the inventor; but, ascribing baptism to God, he said: “He that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the spirit descending, and abiding upon him, the same is he that baptizeth in the holy spirit.” (John 1:33, Am.Stan. Ver.) The One upon whom John in due time saw God’s spirit descend was Jesus Christ, who came from Nazareth to where John was baptizing. Toward the end of Jesus’ earthly ministry he was approached by the religious leaders of Judaism. They put a question to him, namely, by what authority he taught and did his works in Jerusalem and particularly in the temple. Jesus replied: Tirst, let me ask you a question, and then after you have answered I will tell you by what authority I do my works. The baptism performed by John, was it of heaven or was it of menV The Jewish chief priests, elders and scribes were cornered, because if they confessed the fact that John’s baptism was not of men but of heaven (which means of Him who sits upon the throne of heaven), then they would accuse themselves of being unfaithful to Jehovah God, because of their refusal to be baptized with John’s baptism. When, therefore, the Jewish religious leaders refused to tell Jesus honestly that the baptism was of heaven and hence by Jehovah’s authority, Jesus refused to tell them that the authority for his works was also of heaven, of God. They were too religiously dishonest to be deserving of an answer by Jesus.—Matt. 21:23-27.
‘Jesus recognized the baptism of John as being from heaven. For that reason he came to John at the Jordan river to have the act performed toward himself. So Jesus submitted to immersion at the hands of John, and said at the time: “For thus it becometh us to fulfil all righteousness.” (Alatt. 3:13-17) That is, Jesus was immersed because it was right; it was the will of God toward Jesus. This is not saying, however, that Jesus was baptized with
4. How did Jesus show he recognised the right origin at baptism? what was generally known as “John’s baptism”. This fact we soon shall see.
5 John’s baptism was for a particular purpose and applied to a particular people, namely, the sin-laden Israelites. This fact is testified to in the sacred Scriptures. The apostle Peter said: “The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, ye know, which was published throughout all Judsca, and began from Galilee, after the baptism which John preached.” (Acts 10:36,37) Paul the apostle shows further to whom John’s baptism was directed, saying: “God according to his promise raised unto Israel a Saviour, Jesus: when John had first preached before his coming the baptism of repentance to all the people of Israel.” (Acts 13:23, 24) “John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.” (Acts 19:4) That the Jews, not Gentiles, responded to John’s baptism, the disciple Mark testifies: “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judsca, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.”—Mark 1: 4, 5.
’ The testimony of the apostle Matthew also agrees. (Matt. 3: 1-12) The disciple Luke bears witness to the same effect (Luke 3:2-8); and he also informs us that the angel who gave advance notice of John’s birth said concerning John: “Many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”—Luke 1:13-17. '
’ John’s baptism, therefore, was for the remission of sins, the sins of the Jewish people. From what standpoint! This: The Jewish nation or Israelites, of whom John was a member through the priest family of Aaron, was in covenant relationship with Jehovah God. It was a consecrated people belonging to Him, who had redeemed them from the house of bondage in Egypt and brought them into covenant relationship with himself by the mediator Moses and over the sacrifice of the passover lamb. They were his people; they belonged to him their Redeemer and Deliverer. They were his servants; and at Mount Sinai, through the mediation of the prophet Moses, Jehovah God inaugurated or dedicated his covenant of the law with his redeemed people. The law of that covenant specified: “Ye shall therefore keep my
5 For whom was John’s baptism, as shown by Peter. Paul, and Mark? 6. How about the testimony of Matthew and Luke upon the subject? 7. For what was John's baptism, and from what standpoint was this so? statutes, and my judgments: which if a man do, he shall live in them: I am the Lord [Jehovah].” (Lev. 18:5) “Cursed be he that confirmeth not all the words of this law to do them.” (Deut. 27:26) For such reason the Jews that sinned against the law covenant would be under a curse and would continue under such unless God made provision for their sins to be remitted and canceled.
WHY IMMERSE FOR REMISSION OF SINS
• Once a year, on the day of atonement, Jehovah God provided for the typical or pictorial cancellation of the sins of the whole nation by the sacrifice of a select bullock for the priestly house and the tribe of Levi, and by the sacrifice of the Lord’s goat for all the other tribes of Israel; after which a scapegoat, having had the nation’s iniquities confessed over its head by the high priest, was sent off into the wilderness to disappear from the nation’s sight. This was to symbolize how Jehovah by the aforesaid sacrifices dismissed the sins of the nation of Israel and released them from their obligations and disability which resulted to them from such sins against His covenant.—See Leviticus, chapter sixteen.
’ Furthermore, there were sacrifices which the individual Jew could render during the course of the year between one atonement day and the next, and by which sacrifices sins of ignorance and other sins could be canceled in a typical fashion.—Leviticus 4.
10 Such atonement-day procedure and those individual atonement sacrifices were continued to the time of John the Baptist. And yet, here comes John and calls upon the Jews to repent, “for the Kingdom of heaven is at hand,” and to bring forth fruits meet for repentance. He instructs the Jewish people to be immersed in water for remission of their sins. “Then went out to him Jerusalem, and all Judiea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins.” (Matt. 3: 1-8) How is this? Why did not those Jews perform sacrifices at the temple in Jerusalem? And was not the annual atonement day with its sacrifices sufficient to take care of the sins of the Jews? Why should the people come to John and be plunged into the waters of the Jordan for the remission of sins? Was not God’s law to this effect, that “without shedding of blood is no remission”? (Heb. 9:22) It must, therefore, have been for a particular purpose that John should preach to the Israelites to repent and baptize them in water.
8 . What annual sacrifices raised the question as to why be immersed for the remission of sins?
9 . What other sacrifices raised the like question?
10 Why did the people's coming to John seem irregular* and what does this indicate respecting his baptism?
11 It is true. John the Baptist was sent to the nation of Israel on a special mission, namely, to prepare from among them a people for the Lord, for the reception of Christ Jesus, the Prophet greater than Moses and who was foreshadowed by Moses. Jehovah’s angel had so stated to John’s father, Zacharias the priest, at the temple. (Luke 1:11-17) And also, on the day that the infant John was circumcised and given a name, his father Zacharias said by inspiration of God: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins.” (Luke 1:76,77) John, therefore, came baptizing the Jews for the remission of their sins. His baptism was not for the cancellation of sins in a general way, such sins as Gentiles or non-Jews could and did commit who were outside the commonwealth of Israel; but John was baptizing for the remission of sins committed against the law covenant which was binding exclusively upon the Jews. That covenant was meant as a guide or pedagogue to lead the Jews to Christ the Messiah. As the apostle Paul has stated it: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” (Gal. 3: 24) Unless the Jews were in harmony wuth the law covenant and honestly striving to live up to it, it would not act as a schoolmaster or conductor to lead them to the Greater Moses, Christ Jesus.
11 Consequently, the Jews needed to get into harmony with that covenant and its purpose. They needed to acknowledge they were sinners against it and its God. They needed the forgiveness of their sins against His covenant arrangement. Their hearts needed to be brought into line with the typical meaning of the law in order for them to recognize Jesus Christ as being the fulfillment of the law and of its typical shadows and accordingly to coine to Him as the Christ, their Leader and Redeemer, who is ‘the end of the law for righteousness to every one that believeth”. (Rom. 10:1-4) John’s baptism, therefore, was graciously instituted by God through this human servant. Not that the water in which the baptism took place could wash away their sins; but the baptismal act was a figure or symbol to picture how, through exercising faith in Jehovah’s provision and humbling themselves in his sight, confessing they were sinners and asking God to forgive them through his merciful provision, they might be restored to proper relationship with God. That way they might be transferred from Moses, the mediator of the old law covenant, and be brought into Christ Jesus, the
11. On what special mission, then, wu John the Baptist sent, as predicted concerning him?
12, 13. (a) In wbat way did the Jews need to get into harmony with that law covenant? (b) On what effect and symbolism, then, was John's baptism ?
Greater Moses. Thus they might become followers of their true Leader and Commander, Jesus Christ, whom Jehovah God raised up to them.—Isa. 55:4.
11 So the repentant Jews were immersed in water at John’s hands to symbolize the washing away of sins in the sight of God and their becoming dean to Him, having now a dean, righteous standing before God and being accepted as worthy to be taken in as followers of his Messiah, the Lord Jesus Christ. Such was the purpose of John’s baptism; and an examination of the circumstances and attending facts shows it was limited entirely to the Jewish people.
A NEW MEANING
” Six months after John had been carrying on his baptism with the above significance, along comes Jesus of Nazareth. Why should he come to John! He did not come to be immersed with John’s baptism, which was for the remission of sins, did he! Evidently not, according to the scripture which foretold the heart condition and attitude of Jesus, “the Son of David,” at the time of being immersed at John’s hands. The scripture which was written in the roll of the Holy Book, at Psalm 40: 7,8 (Am. Stan. Ver.), reads: “Then said I, Lo, I am come; in the roll of the book it is written of me: I delight to do thy will, 0 my God; yea, thy law is within my heart.” At Hebrews 10: 7,8, Paul applies this prophetic scripture to Jesus at the time of entering in upon his mission at the age of thirty years. The record of Jesus’ baptism does not portray him as confessing sins at the time of his submersion beneath the waters of Jordan; but it does say he was praying, and that he submitted to water immersion for righteousness’ sake, it being in harmony with the will of Jehovah God.—Luke 3: 21.
’* Necessarily in this case, then, the baptism in water had a new meaning. Jesus’ being immersed was for no remission of sins, of which sins he had none at all, neither for the public confession or typical cleansing away of sins as by water. Even John was forced to this conclusion. Having only his kind of baptism in mind, “John dissuaded him, and said, ‘I need to be baptized by you, and do you come to me!’ But Jesus answered, “Let it be so this time, for it is right for us to do everything that God requires.’ Then John consented.” (Matt. 3:14-16, Goodspeed) John then realized Jesus had a reason to be baptized which John did not discern or appreciate.
“ Jesus’ baptism in water had not been foreshadowed, no, not even by the washing which the high priest of Israel and the underpriests performed
14 Did Jmui come to John to be Immersed tor remission of sins? and wbat does Psalm 40 Indicate as to this?
IS. How did John come to realise Jesus bad a special reason tor being baptised?
16. was the baptism of Jesus foreshadowed by the washing of Israel's high priest? and whom did Aaron and bls sons typify? on occasion. At the time that Aaron, Israel’s first high priest, and his sons as underpriests were installed in office, Moses saw to the execution of God’s command, namely: “And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water”; after which washing they were clothed upon with their official garments. (Ex. 40:11-16) “And Moses brought Aaron and his sons, and washed them with water. . . . And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses.” (Lev. 8:6-13) Aaron typified Christ Jesus, God’s High Priest; and Aaron’s sons typified the footstep followers of Christ Jesus, the members of Christ’s body.
17 Rather than typify the baptizing of Jesus and his followers, the washing of both Aaron and his sons was required of them in order to be bodily clean, thereby to picture how Christ Jesus-the sinless One and his body members, his church, are clean in God’s sight as new creatures. Christ Jesus was not defiled by taking the course on earth that provided the ransom sacrifice for both his body of footstep followers and also the other believers of humankind. His cleanness, his faultlessness as regards his integrity after completing the course of sacrifice, was foreshadowed by Aaron’s washing on the day of atonement after offering the blood of the bullock and of the Lord’s goat in the Most Holy and then sending off the scapegoat into the wilderness. Thus Jesus was clean, sinless, and undefiled when ending up his personal course of sacrifice, just as he was clean and undefiled when beginning his sacrificial course, as pictured by Aaron's washing at the laver before putting on his sacrificial garments before beginning the atonement-day priestly duties. (Lev. 16:4,23,24) Since Jesus, as Jehovah’s High Priest, was “holy, harmless, undefiled, separate from sinners”, his baptism in water by John could not have been pictured by Aaron’s washing at the laver. And the baptism of Jesus’ followers in imitation of his example could likewise not have been pictured by the washing of Aaron's sons at the same laver. —Heb. 7:26.
*’ The Bible plainly shows that Jesus came to be immersed by John to show forth and to symbolize his absolute consecration to Jehovah God, “to do thy will, 0 my God,” as foretold. Jesus, being born of a Jewish virgin who was under the law covenant, was already a member of the consecrated nation dedicated to do Jehovah’s will. But that dedication to do God’s will was according to the law covenant made through Moses. Now Jesus strikes out on a
17. Wbat. then, did the washing of Aaron and his sons typify, and why? 18 Why did Jeaus come for immersion to John? and why did it indicate something new ahead? new road, on the road of the antitypical fulfillment of the law covenant. That was the newly revealed will of God, and the Lord Jesus stepped out onto that road as a pioneer. Accordingly, Jesus came to do the will of God as it was foreshadowed in the types and shadows of the law covenant; as he said: “Think not that I am come to destroy the law, or the prophets [including Psalm 40: 7,8]: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matt. 5:17,18) Jesus came specifically to do God’s will as the spirit of God should thenceforth reveal it to him. It was for this reason that he consecrated himself, dedicated himself wholly to his God and Father. Thenceforth he would be dead, as it were, buried to his own will, and his heart attitude would be, “Not my will, but thine be done."
l* Whereas by his full consecration to Jehovah God Jesus was dead and buried as to his own will, nevertheless he would live thereafter. By God’s spirit he would be raised as a new creature to life, even though yet in the flesh, living unto God’s will as the Lord God would reveal it to him. And that was the significance of Jesus’ baptism, his being submerged by John beneath the waters as in burial and his being raised up again therefrom by John’s strong arms. That water baptism symbolized that the Son of God had died, in figure, and was buried to his own personal will, even though his was the righteous will of a perfect, sinless Son of God. Thereafter, in harmony with the law of God, he was called of God to something special as foreshadowed in the sacrificial and ceremonial shadows of the law covenant, to live the rest of his days on earth in exact accord with the manifested will of God.
JESUS FAVORED IT
"Unquestionably, Jesus approved of water baptism as to others. He had it carried out in his presence and under his supervision. We read: “After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in zEnon near to Salim, because there was much water there: and they came, and were baptized.” John’s disciples then came to him and said as to Jesus: “He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him." “WTien therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus himself baptized not, but his disciples,) he left Judaea,
19 Why was the baptizing of Jesus a fitting symbol of what was taking place with respect to him ?
20. How did Jesus, during Jobs's lifetime, further show he approved of water baptism ?
and departed again into Galilee.” (John 3:22-26; 1: 1-3) This agrees with the fact that the creature on earth doing the baptizing does not baptize into his own name. Jesus favored water baptism, and all the immediate disciples of Jesus from among the Jews underwent water baptism.
21 Jesus approved not alone of John’s baptism, but of the water baptism which followed when John’s baptism had served its purpose respecting the Jews and passed out. Just prior to ascending into heaven, the resurrected Jesus gave to his apostles and other disciples the commission: “Go, disciple all the nations, immersing them into the name of the Father, and of the Son, and of the holy spirit; teaching them to observe all things [including water baptism] which I have enjoined upon you.”—Matt. 28:19,20, Diaglott.
22 By that command Jesus authorized water baptism to be performed toward all who became his disciples through the teaching activities of those whom he sent forth as preachers of the gospel. His faithful followers at once acted upon and in obedience to his authoritative command. Thus it came that on the day of Pentecost, immediately after the pouring out of the holy spirit began in fulfillment of Joel 2: 28-32, the baptism in water of thousands in the name of Jesus Christ took place. “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” This was in response to Peter’s exhortation to the multitude: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the holy [spirit]. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. . . . Save yourselves from this untoward [perverse] generation.” (Acts 2: 37-41) The apostle Peter there stated that if they accepted Jesus Christ as the basis for God to forgive them their sins and were
21 What commission did Jesus give bis disciples concerning baptism7 22 What did he thereby authorize7 and on what occasion and with a hat words did Peter promptly put this commission into effect? baptized in water, then they would be in the way to receive the baptism with the holy spirit. Christ Jesus, having ascended- to heaven and having received from the Father the promised holy spirit, was the One who could baptize with the holy spirit; and hence they must first be baptized in the name of Christ Jesus.—Acts 2:32,33.
” Peter’s exhortation to be baptized in Jesus’ name for the remission of sins is not to be understood as meaning that justification from sin is by being immersed in water; nor as meaning that baptism in Jesus’ name pictures the washing away or cleansing of sins. It is to be remembered that Peter was here addressing Jews and proselytes and was using the first of the “keys of the kingdom of heaven’’ to unlock to their understanding the knowledge concerning their opportunities of entering into the kingdom of heaven. (Acts 2:5-10) The “seventy weeks” of Jehovah’s special favor to the natural Jews had not then expired, but had yet three and a half years to run. (Dan. 9: 24-27) Therefore Peter exhorted the conscience-stricken Jews to confess that they had sinned against and broken God’s law covenant toward their nation, and especially in rejecting His Messiah, the Christ, and causing him to be killed. But as Jews they could come back into God’s favor during this remaining time of his special favor to Israel, only by exercising faith in Jehovah’s Messiah and receiving the remission or forgiveness of their sins on the basis of that faith. They could give a public expression of such faith in the Messiah by being immersed in water in the name of Jesus Christ. Thus they would symbolize their consecration to Jehovah God through Christ. Their consecration as a nation to God through Moses and the typical passover lamb was no more valid, because the Greater Moses, Christ Jesus, had come and died as the antitypical passover Lamb and they had turned him down. It was needful for them now to make personal consecrations.
23 Why did Peter exhort the Jews to be baptized Id Jesus' name for the remission of sins? and with what benefit to them would they be doing this?
IMMERSION TO DATE
HERE we are today, more than nineteen centuries removed from that Pentecostal day of the 'descent of God’s spirit upon his faithful ’onsecrated ones. Among the readers of this magazine there are few natural Jews. The majority of readers are Gentiles according to the flesh; and such vere never in covenant relationship with the Lord lod by the law covenant made in Egypt and inaugurated by Moses at Mount Sinai. Hence there is no
1. Why is John’s baptism not fitting for Gentiles? and when did water >aptism begin to be applied to them? basis for such Gentiles to be immersed with “John’s baptism”; they have no sins to confess as committed against that covenant which was established through Moses over the typical passover lamb. However, when Jesus commanded his followers to ‘go, make disciples out of all the nations (the goyim, or Gentiles), baptizing them and teaching them’, it meant that water baptism was not to be limited to natural Jews, but was to be extended to the Gentiles in God’s due time. It turned out exactly so. Water baptism began to be applied to the Gentiles when Jehovah God sent the apostle Peter to Caesarea to preach the gospel to the Italian centurion, Cornelius, and all his household.
* Even while Peter was preaching to the Gentiles assembled at Cornelius’ home the believing Gentiles were baptized with the holy spirit, and they were heard to “speak with tongues, and magnify God”. Did Peter think that such baptism with the holy spirit was sufficient for those consecrated believing Gentiles! “Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the holy [spirit] as well as we [Jewish Christians]! And he commanded them to be baptized in the name of the Lord.” (Acts 10: 44-48) Let it be noted, though, that the command was not for them to be baptized for remission of sins against the law covenant, for that covenant had never applied to the Gentiles.
’ It is evident, therefore, that the baptism of the Gentile believers was and is different from John’s baptism. What, then, did their immersion in water symbolize! Without question it symbolized the same thing as it did in the case of the Lord Jesus. Peter declared that Christ Jesus ‘left us an example that we should follow his steps’. (1 Pet. 2:21) And as to following in his footsteps, Jesus said: “If any man will come after me, let him deny himself, and take up his [stake] daily, and follow me.” (Luke 9: 23) That denial of self to follow Christ Jesus and bear the burden of his reproaches even to the death must certainly mean consecration to God according to the likeness of Jesus’ consecration. He began his consecrated course at thirty years of age by being immersed in water, and true believers and followers of Him follow him also in respect of his example as to the matter of water baptism.
4 Take note again that Jesus’ baptism was not for the remission of sins but was to symbolize his devotion to God and his absolute consecration to do the will of the Sovereign Most High God of the universe. Likewise the water baptism of all those who tread in his footsteps represents their consecration to Jehovah God to do His will now and ever thereafter, that is, evermore. That this is what distinguishes it from John’s baptism, there is the occurrence during Paul’s missionary journey to show. The book of the Acts of the Apostles, chapter 19, records where certain Gentiles at Ephesus had been immersed with John’s baptism but had failed to receive the holy spirit and its gifts. Paul inquired as to their faith and understanding, and was informed that they had been bap-
2. Did Peter think that the baptism with the holy spirit made water baptism unnecessary? and what proof have we in answer?
3. If not for remission of sin, what has the baptism of Gentile believers symbolised?
4. How does this agree with the meaning of Jesus* baptism? and how doe* Paul's treatment of Gentiles at Ephesus further show this distinction from John’s baptism? tized with John’s baptism, by Apollos, it appears; but they had never heard of any holy spirit. “Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the holy [spirit] came on them; and they spake with tongues, and prophesied. And all the men were about twelve.” —Acts 19:1-7.
’ Thus, after they were baptized in water in Jesus’ name, then Paul laid his hands upon them and they were baptized by Christ Jesus with the holy spirit. This account shows, therefore, that the Gentiles are treated on a different basis from the Jews of the days of John the Baptist; and their consecration is what is symbolized by the water baptism. They undergo the water baptism to testify symbolically that they are dedicated to do God’s will, to be dead henceforth to their own selfish will and its worldliness, and to be alive in entire devotion to God to do his will now and forever. Even the natural-born Jews, since the seventy weeks of Jehovah’s special favor ended at the time of Cornelius’ conversion, are on the same basis with the natural-born Gentiles; as Peter said: ‘God there began to make no difference between Jews and Gentiles.’ (Acts 15:7-9) “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.” (Rom. 10: 12) “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God.” (Rom. 3: 22, 23) Therefore the baptism in water of a Jew since the end of the “seventy weeks” of exclusive Jewish favor must have the same meaning now as in the case of baptism of the Gentiles.
“INTO HIS NAME”
' It is clear that for anyone to be baptized in water now there are certain prerequisites, certain advance steps such one must take. Certainly he must believe in Jehovah God, that He is the only true and living God and that he is the Rewarder of them that seek him and show faith in him. (Heb. 11:6) And he must come to Jehovah God through Christ Jesus, “the way, and the truth, and the life.” (John 14: 6) The very requirements that Jesus stated to his apostles in connection with the baptizing of disciples show that the condition prerequisite to being baptized in water is that one must have made a conse-
5. If Gentiles are treated on a different basis from that of the Jews submitting to John's baptism, are Jews «tlll dealt with on a different basis, and why?
6. For one now to be baptized in water, what general requirements must first be met, and how were these requirements Indicated in Jesus’ command to his disciples? cration of himself wholly and completely to the Most High God to do his will. Consider again Jesus’ command : “Go ye therefore and disciple all the nations, immersing them into the name of the Father, and of the Son, and of the holy spirit; teaching them to observe all things whatsoever I myself have commanded you.”—Matt. 28:19, 20, Rotherham.
T As fully explained in the leading article on the above text in the December 15, 1944, issue of this magazine, baptism “into the name of the Father” means that the baptized one must recognize that not only is Jehovah the Father and Life-giver of all who get life but He is the Supreme One of the universe; he is The Theocrat and it is not for us to question but for us to obey his will; we are subject to him and we must be obedient to him in all trust and confidence. Being baptized into the name of the Father must mean that we consecrated ourselves to Jehovah God in recognition that He is the rightful Owner and Exerciser of the universal domination and he is the Highest Power and every creature ought according to the fitness of things to be subject to him and obey him. One can not be baptized validly unless having and making a recognition of these facts as to Jehovah’s name, which name stands for what he is.
8 The one to be baptized cannot come to Jehovah God on the basis of his own worthiness or righteousness. Our own righteousness and so-called “character development” are as filthy rags in the sight of God. We must be baptized, therefore, into the name of the Son of God, namely, Jesus Christ. Baptism “into the name of the Son” means that we have to recognize the fact that the Lord Jesus Christ is Jehovah’s Great Servant; that he is the One associated with Jehovah in The Theocratic Government; and that he is the Commander and Leader whom Jehovah has given for his consecrated people to follow. (Isa. 55: 4) He is likewise our Redeemer and Ransomer, and no man can come to the Father except through him. We must also recognize that he is Jehovah’s Anointed King, clothed with royal authority in the kingdom of heaven. To be baptized into the name of the Son Jesus Christ means we are baptized in recognition of these facts, and hence when we made a consecration to God Jehovah we did it through the worthiness of his exalted Son Jesus Christ and also in his name and good offices.
* Consecration to God cannot be carried out in our own strength. We must have the help of the spirit or active force of Almighty God. Hence we are baptized “into the name of the holy spirit”. That means we are baptized unto a recognition of the fact that 1 the holy spirit, the active force, proceeds from Jehovah God and by or through his Son Jesus Christ. And that holy spirit is thus exercised for the accomplishment of Jehovah’s will. When we are baptized in water into the name of the holy spirit it means we recognize the power of God and therefore consecrate ourselves to do, to act, and to speak in harmony with the holy spirit or active force of God, and we will not go contrary to the holy spirit nor blaspheme against it. No; but we will order our lives, as far as possible, to serve, work and co-operate with God’s holy spirit. We pray to be filled with more and more of his holy spirit and to be led by it, rather than be led by our own selfish will or any other man's will.—Luke 11:13; Eph. 5:18; Gal. 5:16,18; 6:8.
” It becomes very apparent, now, that in view of the meaning of being baptized into the name of those three, one must be wholly consecrated to God before one is immersed in water. Otherwise, water immersion does not mean a thing in the sight of God except ignorance or hypocrisy. Unless one was baptized in water in symbol of an honest and intelligent consecration to God through Christ Jesus he could never receive the baptism with the holy spirit, which baptism Jesus began on the day of Pentecost ten days after ascending to God’s right hand. Such baptism with the spirit has been reserved for only those followers of Christ Jesus who become members of his body under him their Head. Concerning this the apostle Paul writes in his epistle to the consecrated ones at Corinth who were members of Christ’s body, saying: “[For] the manifestation of the spirit is given to every man [in the body] to profit withal. . . . For as the [human] body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit. . . . Now ye are the body of Christ, and members in particular.”—1 Cor. 12: 7-27.
BAPTIZED WITH HOLY SPIRIT
“ Notably down to A.D. 1931, those consecrated ones who have and who show the proof of being made members of the “body of Christ” were baptized in water to symbolize their consecration to God; and God accepted them to be associated with Christ Jesus in the heavenly kingdom. Therefore God justified them graciously through faith in the shed blood of Christ Jesus and accepted them to be sacrificed with his Son in vindication of the name of Jehovah. Hence he begot them of his spirit or life force to
10. (a) What, then, does this show must be one's position toward God‘> (b) What other baptism could not follow water baptism unless one had taken thia position, and when did such baptism begin1
11. Till when, in general, has such baptism been in effect’ and what are the steps leading unto being baptized Into the body of Christ? become his spiritual sons, “heirs of God, and jointheirs with Christ.” As such spiritual sons God anointed them with his spirit to be his witnesses and servants in Christ, and thus they were baptized by his spirit into the body of Christ. That is to say, the spirit of God to do his work is upon the entire bodt of Christ, immersing it in its entirety, and all the members of the body are anointed through their Head Christ Jesus. (1 John 2:20,27) Such body members must, if continually faithful to the end, be united with their Head in heavenly glory, beyond the life in the flesh.
" Since Christ Jesus laid down his earthly life in order to vindicate his heavenly Father’s name, and since he laid aside all things of this earth and Jehovah God begot him to the heavenly life, therefore the baptism into the body of Christ means death with him, the human nature being laid down for ever. The apostle explains it to us, at Romans 6:3-11, saying: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over liim. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”
13 The apostle Paul refers to this same baptism into the body of Christ through the holy spirit, saying, at Galatians 3: 27, 28: “For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” Showing that it is a baptism into the death of Christ, which must finish up in actual death in each one’s fleshly body in vindication of God’s name, the apostle writes to the body members, saying: “And ye are complete in him, which is the head of all principality and power: . . . buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the
12 In effect, what does baptism irto Christ's body mean1 and how does the apostle Paul state it at length in Romana 6:3-11?
13 How does Paul refer to such baptism at Galatians 3 and Coloaaians 2? and how do Jesus1 words to bis disciples show the testing connected itli such baptism?
dead.” (Col. 2:10-12) Such baptism into death, under tribulation that straitens one, is evidently what Christ Jesus designated when he said: “But I have a baptism to be baptized with; and how am I straitened till it be accomplished!” (Luke 12:50) His baptism in water at John’s hands had already been accomplished, but not so this baptism into death under the fiery test of integrity toward God. Jesus pointed to this same baptism into death when he said to James and John, who were once disciples of the Baptist and who had doubtless been baptized in water by him, these words: “Can you drink the cup which I drink? or undergo the immersion with which I am being overwhelmed [immersed] ?” When they answered Wes’, Jesus said: “You will drink the cup which I drink, and undergo the immersion with which I am being overwhelmed [baptized].” —Mark 10: 38, 39, Diaglott.
“ In harmony with such baptism into death, the apostle Paul said he made it his goal to know Christ, and “the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death”. (Phil. 3:10) For the like reason, Paul spoke of those members of the body of Christ as being “baptized for the dead”, that is to say, baptized to be dead ones with Christ Jesus in order that in the resurrection of the dead they might live with him in the heavenly kingdom.—1 Cor. 15:29; 2 Tim. 2:11,12.
” It is to the baptism with the holy spirit that Ephesians 4: 4, 5 refers, saying: “There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism.” The baptism is one in that all members of the body of Christ partake of such baptism with the one spirit; it is common to them all. This does not mean that water baptism is not required and enjoined with respect to those who become body members of Christ and who are anointed with the spirit. True, the apostle Paul does say: “Were ye baptized in [into] the name of Paul? I thank God that I baptized none of you, but Crispus and Gaius; lest any should say that I had baptized in [into] mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel.” (1 Cor. 1:13-17) But those words to the body members of Christ at the city of Corinth do not mean that Paul saw that water baptism was wrong or no longer proper and that he discontinued baptizing in water and confined himself exclusively to preaching. The facts are against such an arbitrary conclusion.
14 What did Paui therefore make bls goal? and why did be aay suchlike are “baptized for the dead”?
15 Since Paul says there la "one baptism’, does that mean water baptism is not required? and do not his words at 1 Corinthians 1*13*17 prove it?
” The Acts, chapter 18, tells of Paul’s coming to Corinth and of the baptism of the above-named Crispus. After spending more than a year and a half at Corinth Paul left; and no direct record says he ever got back (Acts 20:1-3), but he wrote two epistles to the congregation there. After leaving Corinth, Paul came, in the course of his journey, to Ephesus, from which city, certain authorities (Weymouth, Diaglott, Horne, Smith, etc.) believe, Paul wrote his first epistle to the Corinthians. In spite of what Paul said in that epistle, Acts 19:1-7 narrates that Paul caused to be rebaptized the twelve men at Ephesus who were formerly baptized nominally with John's baptism, this time “in the name of the Lord Jesus”.
17 Still later Paul, when addressing the mob of infuriated Jews at Jerusalem, was not ashamed to confess the properness of water baptism but quoted Ananias’ words to Paul after his conversion, namely: “And now why tarriest thou ? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” (Acts 22:16) “And he received sight forthwith, and arose, and was baptized.” (Acts 9:18) There exists therefore no proof for the argument of some that since the baptism of the spirit the baptism in water ceased to be of value and was dispensed with by the apostles and the early church; but all proof is the other way around. It is also manifest that baptism into Christ's death and into his body is not what is symbolized by the water baptism. It being God who determines and wills whether the consecrated one shall be baptized into Christ’s body as a spiritual son, the immersion in water must picture simply the being submerged into the will of God, the consecration of the person to do God's will.
“OTHER SHEEP" BAPTIZED
18 Today, and particularly since 1931, the majority of those who have come to the Lord Jesus Christ the Good Shepherd and been baptized in water have come indeed to do God's will concerning them. But the facts that have developed since, and the Scriptures that have been unfolded since, show that these thousands upon thousands of consecrated ones have to this day not had any spiritual hope raised in their hearts looking toward life in the spirit in heaven. They are looking forward solely to life on this earth under the Kingdom, and are eager by God’s grace to survive the battle of Armageddon and, continuing obedient thereafter, never to die off the earth. Plainly, the water immersion they underwent could not symbolize being baptized into Christ’s
16 From where did Paul write 1 Corinthians’ and what action at such place shows whether 1 Corinthians 1 • 13-17 means be quit water baptism? 17 How does Paul’s address to the mob at Jerusalem give further proof on this issue’ and why does water baptism not symbolize Baptism into Christ’s death and body?
18 What facts particularly rince 1031 regarding baptized persons of good-will show further the proper meaning of water baptism? body and hence into His death. It must picture their consecration to the Most High God through Christ, to be dead and buried to their own natural will and to live in the future unto the doing of God’s will, following after Christ Jesus with the remnant of his “little flock” of body members and doing the work now authorized to be done before Armageddon. The question may well be asked: Such baptism of these persons of good-will, who do not become members of Christ’s body, is it authorized and supported by God’s Word? Very evidently so!
” At 1 Corinthians 10:1, 2 it is written: “I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea.” With the water cloud above them and with the waters of the Red sea on either side of them, the Israelites escaping from the Egyptian hosts were baptized unto or into Moses as Jehovah’s mediator, the commander of His people, the visible earthly representative of God. There is this fact to note in this connection. When those Israelites passed dryshod through the Red sea there was a “mixed multitude” of non-Israelites of good-will with them, and these attached themselves to Jehovah’s covenant people to worship and serve him with the Israelites. (Ex. 12:37,38) Their being reported thereafter with the Israelites in the wilderness (Num. 11:4) shows that this mixed multitude of good-will also passed through the Red sea and were under the cloud and hence were baptized unto Moses as visible head of Jehovah’s typical organization on earth. There, then, in type is to be found an argument and basis for the water baptism of the presentday “men of good-will”, who were foreshadowed by that “mixed multitude”.
” A like Scriptural basis arguing for the immersing of such good-will persons or “other sheep” of the Lord is found in the circumstance of Noah’s day, to which 1 Peter 3:20,21 refers. The eight souls that were saved in the ark included the three sons of Noah and their wives. Referring to their taking refuge in the ark and being enclosed therein with Noah and his wife, for salvation through the flood, the apostle Peter explains: “And immersion, a representation of this, now saves us; (not a putting away of the filth of the flesh, but the seeking of a good conscience towards God,) through the resurrection of Jesus Christ.” (Diaglott) The seeking of a good conscience toward God or the craving of a conscience right with God is by making a complete consecration of oneself to God and then seeking to carry out such consecration. This consecration is
19 . How do the circumstances of the crossing of the Red sea "i'll Moses furnish an argument and basis tor water baptism of such good will persons?
20 . What circumstance Ln connection with the flood of Noah's day la there that argues tn the same direction? what is symbolized by water immersion. Hence in the taking shelter of Noah’s sons and daughters-in-law inside the ark subject to Noah we have another Scriptural illustration which argues for the fitness of water immersion on the part of those who become the “other sheep” of the Greater Noah today, Christ Jesus.
11 Salvation, of course, is not gained solely by water baptism, as some would interpret the spurious verse at Mark 16:16 to mean, but is gained by carrying out that which is symbolized by the water baptism, namely, one’s entire consecration to God through faith in Christ Jesus. The baptized one must continue faithful to God in the footsteps of the Son of God to realize eventually eternal life. Thus he must demonstrate by works of integrity the sincerity of his faith in God and in his provided Redeemer, Christ Jesus.
” Water baptism, then, being understood to symbolize the believer’s unreserved consecration of himself to God, who is there to say that water baptism may not be practiced after the battle of Armageddon under the thousand-year reign of Christ Jesus and his body-members? Consecration to God will surely be in order then for those on earth who desire to gain everlasting life in the Paradise earth. The bringing forth of those in the graves who have done evil and who will come forth in a resurrection of judgment will not mean their automatic consecration to God. (John 5:28,29) “There shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15); and certainly the unjust are not con-
21 Is salvation gained solels of water baptism’ and t\hy’
22 Seeing that ^ater baptum mean* v>hnt It does, then how about such a practice after Armageddon during Christ's reign? secrated to God. The malefactor who died on the tree with Jesus, asking to be remembered by Him in his kingdom, died not consecrated. Nor will he come forth from the grave into the earthly Paradise consecrated. (Luke 23:39-43) He, and the other unjust ones who come forth in the judgment resurrection, will have to determine whether to consecrate to God and obey the King and Redeemer and thereby gain life by keeping their consecration vows even amid Satan’s loosing at the end of the thousand years.
” Likewise, the children born after Armageddon to the “great multitude” of the Lord’s “other sheep” who survive that battle and who thereafter carry out the divine mandate to “be fruitful, and multiply, and replenish the earth” will be obliged to make a personal consecration to God through the King Christ Jesus. They will have to fulfill such consecration, if they desire to attain to eternal life on earth.—Gen. 1: 28; 9:1, 7.
14 No more appropriate symbol of the unconditional consecration of all these ones to God could there be than that symbol which the Son of God himself performed at his being immersed in the waters of Jordan. But whether or not during the 1000-year reign of Christ, baptism in water of those consecrating to God by his King Christ Jesus is valid and according to the will of God unto this day, and until the antitypical flood of the battle of Armageddon.—See The Watchtower, October 1, 1916, page 294.
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