Mateus 3
J.C. Ryle · Citado em PreceptAustin
Mateus 3
Ryle wrote… There can be no true repentance without faith. You may cast away your old habits, as the serpent casts off his skin—but if you are not resting all upon the Lamb of God who takes away the sins of the world, and looking to be saved by simple faith in Him, you may be wise in your own eyes—but you are just ignorant of the root and fountain, the Alpha and the Omega, the beginning and the end, the first and the last, in all true gospel religion. You may tell us you have repented—but if you have not at the same time laid hold on Christ, you have hitherto received the grace of God in vain. Related Resources: What does the Bible say about repentance? What does it mean to repent? What is repentance and is it necessary for salvation? Bishop Ryle offers this descriptive definition of repentance - Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." (Repentance) J C Ryle has a few words of warning regarding repentance - We must carefully bear in mind that no repentance can make atonement for sin. The blood of Christ, and nothing else, can wash away sin from man's soul. No quantity of repentance can ever justify us in the sight of God. "We are accounted righteous before God, only for the sake of our Lord Jesus Christ, by faith, and not for our own works or deservings." It is of the utmost importance to understand this clearly. The trouble that men bring upon their souls, by misunderstanding this subject, is more than can be expressed. But while we say all this, we must carefully remember that without repentance no soul was ever yet saved. We must know our sins, mourn over them, forsake them, abhor them, or else we shall never enter the kingdom of heaven. There is nothing meritorious in this. It forms no part whatever of the price of our redemption. Our salvation is all of grace, from first to last. But the great fact still remains, that saved souls are always penitent souls, and that saving faith in Christ, and true repentance toward God, are never found asunder. This is a mighty truth, and one that ought never to be forgotten. Do we ourselves repent? This, after all, is the question which most nearly concerns us. Have we been convinced of sin by the Holy Spirit? Have we fled to Jesus for deliverance from the wrath to come? Do we know anything of a broken and contrite heart, and a thorough hatred of sin? Can we say, "I repent," as well as "I believe?" If not, let us not delude our minds with the idea that our sins are yet forgiven. It is written, "Except you repent, you shall all likewise perish." (Luke 13:3+) Related Resource: Great quotes on repentance primarily from Puritan writers For - Term of explanation. This one is easy to understand. Matthew explains why the Jews should repent. In the following passage (Mt 3:3) repentance is described figuratively with the commands to "make ready" and "make...straight." In short they needed to repent because the King was coming! The kingdom of heaven is at hand - "As close as your hand." While the Kingdom of Heaven has several meanings depending on the context, the simplest meaning is the Kingdom is at hand because the King Himself would soon be present in the midst of the Jews. And the King was coming with a message of good news describing victory over spiritual enemies but not over national enemies (that would occur at His Second Coming). John was calling for the Jews to repent and prepare for their King. The kingdom of heaven was waiting to be ushered in, but Israel was not ready for it! When Israel as a nation rejected their King, the kingdom was taken from them (Mt 21:42–43). Matthew records an almost identical proclamation by Jesus "From that time Jesus began to preach and say, “Repent (present imperative),, for the kingdom of heaven is at hand (eggizo).” (Mt 4:17+)
Mateus 3
Ryle has an excellent summary regarding the obvious popularity of John the Baptist - J C Ryle - Let us observe, in the third place, how great were the effects which the ministry of John the Baptist produced for a time on the Jewish nation. We are told that, "People from Jerusalem and from all over Judea traveled out into the wilderness to see and hear John. And when they confessed their sins, he baptized them in the Jordan River." The fact here recorded is one that is much overlooked. We are apt to lose sight of him who went before the face of our Lord, and to see nothing but the Lord Himself. We forget the morning star in the full blaze of the Sun. And yet it is clear that John's preaching arrested the attention of the whole Jewish people, and created an excitement all over Palestine. It aroused the nation from its slumbers, and prepared it for the ministry of our Lord, when He appeared. Jesus Himself says, "He was a burning and a shining light--you were willing to rejoice for a season in his light." (John 5:35.) We ought to remark here how little dependence is to be placed on what is called "popularity." If ever there was one who was a popular minister for a season, John the Baptist was that man. Yet of all the crowds who came to his baptism, and heard his preaching, how few, it may be feared, were converted! Some, we may hope, like Andrew, were guided by John to Christ. But the vast majority, in all probability, died in their sins. Let us remember this whenever we see a crowded church. A great congregation no doubt is a pleasing sight. But the thought should often come across our minds, "How many of these people will reach heaven at last?" It is not enough to hear and admire popular preachers. It is no proof of our conversion that we always worship in a place where there is a crowd. Let us take care that we hear the voice of Christ Himself, and follow Him. (Commentary) Matthew 3:6 and they were being baptized by him in the Jordan River, as they confessed their sins. NET Matthew 3:6 and he was baptizing them in the Jordan River as they confessed their sins. GNT Matthew 3:6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ᾽ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. NLT Matthew 3:6 And when they confessed their sins, he baptized them in the Jordan River. KJV Matthew 3:6 And were baptized of him in Jordan, confessing their sins. ESV Matthew 3:6 and they were baptized by him in the river Jordan, confessing their sins. NIV Matthew 3:6 Confessing their sins, they were baptized by him in the Jordan River. ASV Matthew 3:6 and they were baptized of him in the river Jordan, confessing their sins. CSB Matthew 3:6 and they were baptized by him in the Jordan River as they confessed their sins. NKJ Matthew 3:6 and were baptized by him in the Jordan, confessing their sins. NRS Matthew 3:6 and they were baptized by him in the river Jordan, confessing their sins. YLT Matthew 3:6 and they were baptized in the Jordan by him, confessing their sins. NAB Matthew 3:6 and were being baptized by him in the Jordan River as they acknowledged their sins. NJB Matthew 3:6 and as they were baptised by him in the river Jordan they confessed their sins. GWN Matthew 3:6 As they confessed their sins, he baptized them in the Jordan River. were - Mt 3:11,13-16 Eze 36:25 Mk 1:8,9 Lu 3:16 Joh 1:25-28,31-33 3:23-25 Ac 1:5 2:38-41 10:36-38 11:16 19:4,5,18 1Co 10:2 Col 2:12 Tit 3:5,6 Heb 6:2 9:10 *Gr: 1Pe 3:21 confessing - Lev 16:21 26:40 Nu 5:7 Jos 7:19 Job 33:27,28 Ps 32:5 Pr 28:13 Da 9:4 Mk 1:5 Lu 15:18-21 Ac 2:38 19:18 22:16 Jas 5:16 1Jn 1:9 Matthew 3 Resources - Multiple Sermons and Commentaries BAPTIZING THOSE CONFESSING THEIR SINS And they were being baptized by him in the Jordan River as they confessed their sins - Were being baptized is in the imperfect tense (as was going out in Mt 3:5) giving the picture of one after another, a veritable stream (pun intended) of humanity coming into the river! A B Bruce says "The movement of course was gradual. It began on a small scale and steadily grew till it reached colossal proportions." One baptism after another was symbolic of a new life, but in John's baptism true new life was neither caused nor obtained, for that would await the coming of Messiah. And as stated below, many of the baptisms were not even truly symbolic, but with time proved to be hypocritical professions, so to speak. John's baptism was different from the traditional Jewish ritual washings of hands, feet and head, washings which were repeated by the person himself, representing repeated purification for repeated sinning. But John's baptism was the entire body and was a one time event and John was the one doing the baptizing, not the individual (as with their ritual washings). Gentiles who sought to associate with Judaism were baptized one time signifying that they as outsiders were coming into Judaism. Thus for a Jew to submit to a one time baptism like John's baptism was tantamount to them admitting they were outsiders seeking entrance into the people of God! As they confessed their sins suggests that their confession of sins occurred at the same time as their baptism.
Mateus 3
Ryle - That voice was the voice of God the Father. It declared the wondrous and ineffable love which has existed between the Father and the Son from all eternity. "The Father loves the Son, and has given all things into His hand." (John 3:35+) It proclaimed the Father's full and complete approbation of Christ's mission to seek and save the lost. It announced the Father's acceptance of the Son as the Mediator, Substitute, and Surety of the new covenant. There is a rich mine of comfort, in these words, for all Christ's believing members. In themselves, and in their own doings, they see nothing to please God. They are daily sensible of weakness, shortcoming, and imperfection in all their ways. But let them recollect that the Father regards them as members of His beloved Son Jesus Christ. He sees no spot in them. (Song 4:7.) He beholds them as "in Christ," clothed in His righteousness, and invested with His merit. They are "accepted in the Beloved," and when the holy eye of God looks at them, He is "well pleased." (Commentary) in whom I am well-pleased - The other synoptic Gospels record the testimony of the Father regarding His Son at His transfiguration... While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen (present imperative) to Him!” (Mt 17:5) Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen (present imperative) to Him!” (Luke 9:35+) THOUGHT - Note the addition of the command "Listen to Him" (calling for this to be a lifestyle) which would have been directed to the 3 disciples (Peter, James and John) who were with him. By application, this command should be obeyed by us today as His disciples! Are you listening to Him? Are you daily in the Word, so that you might hear His voice? Are you relying on the Spirit to enable you to obey the command? Or are you vainly trying to obey the command by relying on your own natural power? If so, you are destined to fail. Only as we learn to rely wholly on the Holy Spirit will we be enabled to successfully keep this command (and for that matter any of the 100's of commands in the NT!) See discussion of the Need for the Holy Spirit to obey NT commands. Well-pleased (take great delight)(2106)(eudokeo from eu = well, good + dokeo = to think) means literally to think well of and so to be well pleased, to take pleasure or delight in. To delight means to take great pleasure, to give keen enjoyment, to provide a high degree of gratification. Note that five of the first six uses of eudokeo refer to the Father's taking pleasure in His Son (Mt 3:17; Mt 12:18; Mt 17:5; Mk 1:11; Lk 3:22+; cf 2 Pe 1:17+). John
Mateus 3
Ryle applies this truth to believers today - There is a rich mine of comfort, in these words, for all Christ's believing members. In themselves, and in their own doings, they see nothing to please God. They are daily sensible of weakness, shortcoming, and imperfection in all their ways. But let them recollect that the Father regards them as members of His beloved Son Jesus Christ. He sees no spot in them. (Song 4:7.) He beholds them as "in Christ," clothed in His righteousness, and invested with His merit. They are "accepted in the Beloved," and when the holy eye of God looks at them, He is "well pleased." (Commentary) L O Richards adds that well pleased means, "among other things, that Jesus was fulfilling the Messianic role to which God had called him. In contrast, God was not pleased with the sacrifices and offerings of the OT system (Heb 10:6, 8+). They could not be established in His purpose as a way to cleanse humanity from sin." (Expository Dictionary of Bible Words) Related Resources: What does the Bible teach about the Trinity? What are some popular illustrations of the Holy Trinity? How can there be subordination / hierarchy in the Trinity? How is the doctrine of the Trinity not tritheism? What is Trinitarianism? Is Trinitarianism biblical? HERESY - DECEITFUL SPIRITS AND DOCTRINES OF DEMONS - "Jesus Only" or Oneness Pentecostalism teaches there is no Trinity, just different "modes" but a verse like this shows how utterly ridiculous, foolish and deceived such a belief actually is! Is Jesus a ventriloquist, throwing His voice into the clouds so that it speaks words of affirmation to Himself? This shows how far some cults go to twist the truth of Scripture. What is dangerous about the Oneness Movement is it looks so much like the "real thing," and it is easy to fall into this cultish system! It is always best to let the Scriptures speak for themselves and in this passage a simple reading/understanding of the text shows that Jesus is not the Father and the Father is not Jesus. Could it be more clearly/plainly portrayed? I think not! Gotquestions adds "The "Jesus Only" movement, also known as Oneness Pentecostalism or oneness theology, teaches that there is only one God, but denies the tri-unity of God. In other words, oneness theology does not recognize the distinct persons of the Godhead: Father, Son, and Holy Spirit. It has various forms—some see Jesus Christ as the one God, who sometimes manifests Himself as the Father or the Holy Spirit. The core doctrine of Oneness Pentecostal / Jesus Only is that Jesus is the Father and Jesus is the Spirit. There is one God who reveals Himself in different "modes." As an aside a popular singing group in Christian contemporary music is named Phillips, Craig and Dean, a group which has apparently espoused teachings of the Jesus Only movement (See discussion of their doctrinal beliefs). The point is that in these "last days" every true believer needs to be a BEREAN (Acts 17:11+) who is taking in solid food (PURE MILK OF THE WORD - 1 Pe 2:2+) which is "for the mature, who because of practice have their senses trained to discern good and evil." (Hebrews 5:14+). What are the Beliefs of Jesus Only/Oneness Pentecostals? What is Oneness doctrine? | GotQuestions.org What is the United Pentecostal Church? | GotQuestions.org What is Sabellianism (Modalism)? Sabellianism, Modalism, and Monarchianism Dr Wayne Grudem's discussion of the Trinity and Modalism in his online text Systematic Theology) - "Modalism gains its attractiveness from the desire to emphasize clearly the fact that there is only one God." (Grudem) Baptize, Baptism Kenneth Wuest These two words are not native to the English language. Therefore. they do not have any intrinsic meaning of their own. The only rightful meaning they can have is the one that is derived from the Greek word of which they are the spelling. The verb is spelled baptizō (βαπτιζω), from which with a slight change in spelling we get our word “baptize.” The noun is baptisma (βαπτισμα), and taking off the last letter, we have “baptism.” We will study these words first in their classical usage. The word baptizō (βαπτιζω) is related to another Greek word baptō (βαπτω). The latter meant “to dip, dip under.” It was used of the smith tempering the red-hot steel. It was used also in the sense of “to dip in dye, to colour, to steep.” It was used of the act of dyeing the hair, and of glazing earthen vessels. It was used as a proverb in the sense of “steeping someone in crimson,” that is, giving him a bloody coxcomb. It meant also “to fill by dipping in, to draw.” It was used of a ship that dipped, that is, sank. Baptizō (Βαπτιζω), the related word meant “to dip repeatedly.” It was used of the act of sinking ships. It meant also “to bathe.” It was used in the phrase “soaked in wine,” where the word “soaked” is the meaning of baptizō (βαπτιζω). It is found in the phrase “overhead and ears in debt,” where the words “overhead and ears” are the graphic picture of what the word meant. The word here means therefore “completely submerged.” Our present day English equivalent would be “sunk.” A baptes (βαπτες) is one who dips or dyes. A baptisis (βαπτισις) is a dipping, bathing, a washing, a drawing of water. A baptisma (βαπτισμα) is that which is dipped. A baptisterion (βαπτιστεριον) is a bathing place, a swimming bath. A baptistes (βαπτιστες) is one that dips, a dyer. Baptos (Βαπτος) means “dipped, dyed, bright colored, drawn like water.” Baptizō (Βαπτιζω) is used in the ninth book of the Odyssey, where the hissing of the burning eye of the Cyclops is compared to the sound of water where a smith dips (baptizo) a piece of iron, tempering it. In the Battle of the Frogs and Mice, it is said that a mouse thrust a frog with a reed, and the frog leaped over the water, (baptizō (βαπτιζω)) dyeing it with his blood. Euripedes uses the word of a ship which goes down in the water and does not come back to the surface. Lucian dreams that he has seen a huge bird shot with a mighty arrow, and as it flies high in the air, it dyes (baptizō (βαπτιζω)) the clouds with his blood. An ancient scholium to the Fifth Book of the Iliad makes a wounded soldier dye (baptizō (βαπτιζω)) the earth with his blood. In Xenophon’s Anabasis, we have the instance where the Greek soldiers placed (baptizō (βαπτιζω)) the points of their spears in a bowl of blood. We come now to the usage of these words in Koine Greek, giving examples from the papyri, the LXX, and the New Testament. In secular documents of the Koine period, Moulton and Milligan report the following uses of baptizō (βαπτιζω), “a submerged boat, ceremonial ablutions, a person flooded or overwhelmed in calamities.” They say that the word was used in its metaphorical sense even among uneducated people. A biblical example of this use is found in our Lord’s speaking of His Passion as a “baptism” (Mk. 10:38). These scholars report the use of baptō (βαπτω) as referring to fullers and dyers. The word is used of colored garments, and of wool to be dyed. The word baptisma (βαπτισμα) is found in a question regarding a new baptism someone is reported to be preaching. This use of this noun is peculiar to the N.T., and to ecclesiastical writers. In the LXX we have in Leviticus 4:6 the words, “And the priest shall dip (baptō (βαπτω)) his finger in the blood, and sprinkle (prosrainō (προσραινω)) of the blood seven times before the Lord.” Here the word baptō (βαπτω) is found in juxtaposition to prosrainō (προσραινω), a verb closely allied to prosrantizo, baptō (προσραντιζο, βαπτω) meaning “to dip,” the latter verb “to sprinkle.” In the N.T., we have the rich man asking that Lazarus dip (baptō (βαπτω)) his finger in water and cool his tongue (Luke 16:24). In Heb. 9:10 baptisma (βαπτισμα) is translated “washings” and refers to the ceremonial ablutions of Judaism. In Mk. 7:4 baptisma (βαπτισμα) is used of the ceremonial washing of cups, pots, brazen vessels, and tables. Baptisma (Βαπτισμα) is used in Mt. 3:7, and baptizō (βαπτιζω) in Mt. 3:16, and I Cor. 1:14, of the rite of water baptism. In Mk. 10:38 our Lord speaks of His sufferings on the Cross as the baptisma (βαπτισμα) with which He is to be baptizō (βαπτιζω). In these examples of the various uses of the words baptō (βαπτω) and baptizō (βαπτιζω) we discover three distinct usages, a mechanical one, a ceremonial one, and a metaphorical (μεταφοριχαλ) one. The mechanical usage can be illustrated by the action of the smith dipping the hot iron in water, tempering it, or the dyer dipping the cloth in the dye for the purpose of dying it. These instances of the use of our Greek word, give us the following definition of the word in its mechanical usage. The word refers to the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. While the word, we found, had other uses, yet the one that predominated above the others was the above one. Observe how perfectly this meaning is in accord with the usage of the word in Romans 6:3, 4, where the believing sinner is baptized into vital union with Jesus Christ. The believing sinner is introduced or placed in Christ, thus coming into union with Him. By that action he is taken out of his old environment and condition in which he had lived, the First Adam, and is placed into a new environment and condition, the Last Adam. By this action his condition is changed from that of a lost sinner with a totally depraved nature to that of a saint with a divine nature. His relationship to the law of God is changed from that of a guilty sinner to that of a justified saint. All this is accomplished by the act of the Holy Spirit introducing or placing him into vital union with Jesus Christ. No ceremony of water baptism ever did that. The entire context is supernatural in its character. The Greek word here should not be transliterated but translated, and the translation should read; “As many as were introduced (placed) into Christ Jesus, into His death were introduced. Therefore we were buried with Him through the aforementioned introduction into His death.” The same holds true of I Cor. 12:13 which should be translated, “For through the instrumentality of one Spirit were we all placed into one body.” It is because we so often associate the English word “baptism” with the rite of water baptism, that we read that ceremony into Romans 6. A student is one of the writer’s Greek classes who is a Greek himself, who learned to speak that language as his mother tongue and studied it in the schools of Greece, stated during a class discussion that the Greek reader would react to the Greek text of Romans and the word baptizō (βαπτιζω) as the writer has. The purely mechanical usage of our word is seen in the following places: Mt. 3:11 (second occurrence); Mk. 1:8 (second); Luke 3:6 (second), 16:24; John 1:33 (second), 13:26; Acts 1:5 (second), 11:16 (second); Rom. 6:3, 4; I Cor. 12:13; Gal. 3:27; Eph. 4:5; Col. 2:12; Rev. 19:13. Before listing the places where the word occurs in its ceremonial usage, we will trace the usage of baptizō (βαπτιζω) back to Levitical washings. In the LXX (Lev. 14:8, 9, 15:5, 6, 7, 8, 10, 11, 16, 18, 21, 22, 27, 17:15, 15:13, 16:4, 24, 28) the word “wash” is louō (λουω). This Greek word is found in Acts 22:16 in connection with the word baptizō (βαπτιζω) in the expression, “Be baptized and wash away thy sins.” According to Mk. 7:4 “washing of cups” (baptizō (βαπτιζω)), Lk. 11:38, and Heb. 9:10, where baptizō (βαπτιζω) is used, that word seems to have been the technical term at the time for these washings. Expressions like those in Isaiah 1:16, and the prophecies like those in Ezek. 36:25, 37:23, and Zech. 13:1 are connected with the Levitical washings. These washings and the prophecies are connected with the purification which followed the act of expiation or cleansing from sin (Ex. 19:14; Lev. 13:14; Heb. 10:22, 23). Thus, that which the word baptizō (βαπτιζω) stood for was not unknown to the Jews. While the ceremonial washings of Leviticus were performed by the person himself, with one exception, and that was where Moses in installing Aaron and his sons as priests, himself washed them (Lev. 8:6), John baptizō (βαπτιζω) his converts himself. Baptizō (Βαπτιζω) in the ministry of our Lord and John was, like the theocratic washings and purifications, a symbol whose design was to point to the purging away of sin on whom the rite was performed (Mt. 3:6; John 3:22–25). John’s baptism was in response to the repentance of the individual (Mt. 3:11). It was connected with his message of an atonement for sin that was to be offered in the future, and the necessity of faith in that atonement (Acts 19:4). John’s baptism had looked ahead to a coming Saviour. Paul’s baptism, or Christian baptism now looks back to a Saviour who has died and who has arisen again (Acts 19:5). That the rite of water baptism is the outward testimony of the inward fact of a person’s salvation, and that it follows his act of receiving Christ as Saviour and is not a prerequisite to his receiving salvation, is seen in the use of the preposition eis (εἰς) in Mt. 3:11 where the translation should read, “I indeed baptize you with water because of repentance.” While the act of Christian baptism is a testimony of the person that his sins have been washed away, it also pictures and symbolizes the fact of the believing sinner’s identification with Christ in His death, burial, and resurrection (Rom. 6:), for baptizō (βαπτιζω) means, “to dip, to immerse.” It never means “to sprinkle.” The Greeks had a word for “sprinkle” namely, rantizō (ῥαντιζω). The two words, baptizō (βαπτιζω) and rantizō (ῥαντιζω) are used in juxtaposition in Lev. 4:6. The following are the places where baptizō (βαπτιζω) is used of the baptism administered by John the Baptist and by the disciples of our Lord under the dispensation of law. Mt. 3:6, 11:1 (first mention), 13, 14, 16; Mk. 1:4, 5, 8 (first mention), 9; Lk. 3:7, 12, 16 (first mention), 21, 7:29, 30; John 1:25, 26, 28, 31, 33 (first mention), 3:22, 23, 26, 4:1, 2, 10:40; Acts 1:5, (first mention) 11:16 (first mention), 19:4 (first mention). The noun baptisma (βαπτισμα) when it is used of the baptism in the dispensation of law is found in the following places: Mt. 3:7, 21:25; Mk. 1:4, 11:30; Lk. 3:3, 7:29, 20:4; Acts 1:22, 10:37, 13:24, 18:25, 19:34. The word baptizō (βαπτιζω) is used of the ablutions of the Jews which were extra-Biblical, and which were called the traditions of the elders (Mt. 15:2), in Mk. 7:4, Lk. 11:38. The noun baptismos (βαπτισμος) is used in connection with the same practices in Mt. 7:4; Mk. 7:8. It is used of the Levitical ablutions in Heb. 6:2, 9:10. Baptizō (Βαπτιζω) is used of Christian baptism in Mt. 28:19; Acts 2:38, 41, 8:12, 13, 16, 36, 38, 9:18, 10:47, 48, 16:15, 33, 18:8, 19:5, 22:16; I Cor. 1:13, 14, 15, 16, 17, 15:29. Baptisma (Βαπτισμα) is used in I Pet. 3:21 of Christian baptism. The metaphorical use of baptizō (βαπτιζω) we find in Mt. 20:22, 23; Mk. 10:38, 39; Lk. 12:50. A metaphor is the use of a word or phrase literally denoting one kind of object or idea in place of another by way of suggesting a likeness or analogy between them, for example, “the ship plows the sea.” In the above passages, our Lord is speaking of His sufferings in connection with the Cross. He speaks of them as a baptism. The words were uttered while He was on His way to Jerusalem to be crucified. John the Baptist had announced His coming and had baptized the multitudes. Our Lord’s disciples had been baptizing during the three years of His ministry. The words baptizō (βαπτιζω) and baptisma (βαπτισμα) which are used by Matthew, Mark, and Luke had by that time become the technical and common Greek words used to describe the rite administered by John and our Lord’s disciples. Our Lord used the rite of baptism as a metaphor to speak of His coming sufferings. Just as a convert was plunged into the baptismal waters, He was about to be plunged into His sufferings. Just as the person would be immersed in the water, so He would be overwhelmed by His sufferings. Just as the person would come up out of the water, so He would be freed from His sufferings and arise from the dead. There is one passage in which baptizō (βαπτιζω) is found that we have not classified. It is I Cor. 10:2 “were all baptized unto Moses.” Expositor’s Greek Testament has an illuminating note on it. “ ‘The cloud’ shading and guiding the Israelites from above, and the ‘sea’ making a path for them through the midst and drowning their enemies behind them, were glorious signs to ‘our fathers’ of God’s salvation; together they formed a washing of regeneration (Tit. 3:5), inaugurating the national life; as it trode the miraculous path between upper and nether waters, Israel was born into its Divine estate. Thus ‘they all received their baptism unto Moses in the cloud and in the sea’ since in this act they committed themselves to the guidance of Moses, entering through him into acknowledged fellowship with God.” (From Studies in the Vocabulary of the Greek New Testament) (Eerdmans Publishing - used by permission)