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We are commissioned to preach the truth of the text, though it anger those who hear

CharlesSpurgeonI. Very carefully let us CONSIDER THE DOCTRINE TAUGHT BY THE APOSTLE IN THIS TEXT.

Friends will remember that it is not our object to preach the doctrine which is most popular or most palatable, nor do we desire to set forth the views of any one person in the assembly; our one aim is to give what we judge to be the meaning of the text. We shall probably deliver doctrine which many of you will not like, and if you should not like it we shall not be at all surprised, or even if you should be vexed and angry we shall not be at all alarmed, because we never understood that we were commissioned to preach what would please our hearers, nor were expected by sensible, not to say gracious men, to shape our views to suit the notions of our audience. We count ourselves amenable to God and to the text; and if we give the meaning of the text, we believe we shall give the mind of God, and we shall be likely to have his favor, which will be sufficient for us, contradict us who may. However, let every candid mind be willing to receive the truth, if it be clearly in the inspired Word.

Charles H. Spurgeon- Salvation Altogether by Grace (2 Timothy 1:9)- Delivered on Sunday Morning July 29th, 1866

Free Ebook- Around the Wicket Gate

by Charles H. Spurgeon (1834-1892)

Download in Epub, .mobi, Pdf

“Just now we have to do with [those], who are not far from the kingdom, but have come right up to the wicket gate which stands at the head of the way of life. One would think that they would hasten to enter, for a free and open invitation is placed over the entrance, the porter waits to welcome them, and there is but this one way to eternal life. He that is most loaded seems the most likely to pass in and begin the heavenward journey; but what ails the other men? This is what I want to find out. Poor fellows! they have come a long way already to get where they are; and the King’s highway, which they seek, is right before them: why do they not take to the Pilgrim Road at once?…Only the Lord Himself can …lead them to take the great decisive step. Yet the Lord works by means; and I have prepared this little book in the earnest hope that He may work by it to the blessed end of leading seekers to an immediate, simple trust in the Lord Jesus.” —from the Preface, Charles Spurgeon

Pages: 40.

Item code: atwg.

Format: booklet

Definitions of Doctrine-Volume 3- Chapter 30- The Lord’s Supper

CHAPTER 30-THE LORD’S SUPPER #Mt 26:26-30 Mr 14:22-26 Lu 22:14-20 #1Co 10:16,17,20,21 11:17-34

The Old Covenant religion was characterized by ceremonies and the priest was the important person. He offered sacrifices for his own sins and then for the sins of the people. These ceremonies were typical and found their fulfillment in Christ. This made them temporary. They passed away with the coming of Christ and the one sacrifice He made.

In the New Covenant religion there are but two ceremonies or ordinances: baptism and the Lord’s Supper. Baptism symbolizes the work of Christ in death and resurrection; and also our legal union with Him in death and resurrection. In Him we are dead to sin and alive unto God. The Lord’s Supper symbolizes our participation of the benefits of Christ’s death and resurrection.

Baptism says that the believer is in Christ; the Lord’s Supper says that Christ is in the believer. These two ordinances gave us a full picture to the eye of the whole gospel. Do not save but give us a picture of what saves.

We will try to answer some pertinent questions concerning the Lord’s Supper.

1. What is it?

2. Why observe it?

3. How should we observe it?

1. WHAT IS THE LORD’S SUPPER?

1. It is a memorial supper. It is to be done in memory of Christ.

2. It is a church ordinance, a church act. The church must act in concert. Christ is one bread or loaf and the church is one body. At Corinth it was observed individually or in groups or parties. One group would come and bring their basket and eat, then another group, and so on. The rich would have a big meal and get drunk; the poor would have nothing and go away hungry. Paul says tarry one for another. Thinking of it as a church ordinance, we might ask, Who is to come to the table? What are the steps to take to get to the table?

2a) Salvation- one must be a believer.

2b) Baptism-all Christians say that baptism must precede the Lord’s Supper.

2c) Church membership.

2d) Self examination.

2. WHY OBSERVE IT?

1. Because Christ commanded it. “And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me” (#1Co 11:24).

2. It is to help us remember His blood shed for us. “And he said unto them, This is my blood of the new testament, which is shed for many” (#Mr 14:24).

3. HOW SHOULD WE OBSERVE IT?

1. It is to be done worthily. That is, in a worthy manner. Not a question of personal worthiness. It is not to honor ourselves as if we were worthy. He is to be honored as the one altogether worthy.

2. What is the worthy manner of observing it? Answer: There must be the exercise of three faculties: memory, faith, and hope.

2a) Our memory must work. Memory looks back. We are to remember Christ, not father or mother or wife, or any other human being. And we are to remember Christ on the cross dying for our sins. Christ said: “This do in remembrance of me”. We are not to remember Jesus lying in the cradle or Jesus going about doing good. We are to remember Him as He hung on the cross.

2b) Faith must be exercised. What does faith do? It discerns his body. In partaking of the emblems of the body and blood of Christ we are symbolizing our faith. Just as eating is appropriating food for the body; so faith is appropriating the benefits of His shed blood.

2c) Our hope is exercised. “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (#1Co 11:26). In observing the Lord’s Supper we should look back at the cross and look forward to the future when we will have all the benefits of the cross in glorification.

Communion is a misunderstood word. We talk about communing with one another at the Lord’s table. It is not communing with one another but with Christ. We commune with one another only in the sense that we are physically together, but we all participate together as a unit of His blood by means of the symbol. We participate symbolically occasionally while we participate by faith continually.

The Corinthians perverted the Lord’s Supper:

1. By mixing with heathen ceremonies, “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (#1Co 10:21).

2. By making it a common meal to satisfy hunger. “For if we would judge ourselves, we should not be judged” (#1Co 11:31).

3. By failure to discern the Lord’s body. “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord” (#1Co 11:27).

4. The order and meaning of the Lord’s table. “For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come” (#1Co 11:23-34).

C. D. Cole-Definitions of Doctrine-Volume 3

Charles Spurgeon’s Letters-Letter 74

MENTONE, 1877.

MY DEAR SON TOM, —

I am very sorry that you are feeling so weak, and as your dear Mother thinks a voyage would do you good I cannot but yield to the wish. I am rather afraid that it will be too severe a remedy, but I shall not demur to its being tried. If it ends in your going in for the college course and coming into the ministry I shall not regret it; indeed, I shall rejoice if you went round the world seven times if it ended so.

You will preach, I am sure, but without good training you cannot take the position which I want you to occupy. Theology is not to be learned in its amplitude and accuracy by one destined to be a public instructor without going thoroughly into it, and mastering its terms and details. Perhaps a voyage may give tone to your system and prepare you for two years of steady application. Only may the Lord make you a great soul-winner, and I shall be more than content.

We meet some awful donkeys when travelling, but a lady at San Remo is beyond all others. She said that she regretted that our Lord Jesus was a Jew. When asked if she would have preferred his being an Englishman she replied, “No, but you see it is such a pity that he was a Jew’ it would have been far better if he had been a Christian like ourselves!!”

Your loving father,

C. H. SPURGEON.

The Wednesday Word: Eternal life

There are those who say that Jesus was an enlightened teacher, but not God. Well, of course, He was a brilliant teacher. Just think of His influence compared to that of Socrates, Plato and Aristotle. They taught for a total of 130 years, but Jesus taught for only 3. Yet those 3 years turned the world upside down and impacted more people than did Plato and the boys put together.

But, Jesus was more than an excellent teacher; He was God manifest in the flesh. This means that He was the greatest teacher ever. And, in addition to teaching, He did things worthy of Deity. For example, He gave the gift of eternal life. Which of the other praiseworthy teachers of the past gave the gift of eternal life? Not Plato, not Socrates, not Aristotle—none of them.

And while we are considering this, let’s ask, just who exactly is qualified to give eternal life? Even someone who has not read the Bible knows the answer to that one. The only one who can give eternal life is someone who has it to give. I can neither give eternal life to you nor can you give it to me….we are somewhat deficient in the eternal life department. But God is the possessor of eternal life, and if ever we are to be given it, we must be given it by God. That’s why we are informed in Romans 6:23 that, whereas the wages of sin is death, the gift of God is eternal life. No one else but God can give eternal life. Moses for all his thundering could not give it, Isaiah for all his holy living couldn’t give it, Jeremiah in spite of his immense compassion couldn’t give it, none of the Prophets, Priests or Kings of Israel could give it, for it wasn’t theirs to give.

Then along came Jesus. This man refused to be put into the category of merely a good teacher. One day, as He sat talking to His disciples about sheep and shepherding, he fixed His gaze on them and announced,

“My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” John 10:27-28.

Did you hear that? “I give unto my sheep eternal life and they shall never perish!” So what’s He saying here … He’s saying, “I’m God.”A man who is merely a good teacher, in spite of other abilities, cannot give eternal life to anyone. Only God can give eternal life, for the gift of God is eternal life—–so if Jesus is telling the truth, then He is God. I like what John Gill has to say on this subject,

“Christ gives eternal life to his sheep ———- he gives them himself, who is the true God and eternal life, and whoever has him has life; he gives them the knowledge of himself, which is life eternal; and he gives them his righteousness, which is their justification of life, or what entitles them to eternal life; — this is a pure gift, it is of grace, and not of works; and it is in the gift of Christ as Mediator, who has power to give it to as many as the Father has given him.”

John Gill: Exposition of the Bible.

When Jesus claimed the ability to give eternal life to His sheep, He was declaring his infinite Deity. He was putting Himself on an equal footing with God! And this was a legitimate exercise on which to embark since He was the eternal God walking around in human form. However, if Christ were not the eternal God manifest in the flesh we, once more, must denounce Him as a madman or an evil worker. If He’s not God, He’s a fraud! Making those outlandish claims, yet having no power to back them up, qualifies him as one of the greatest kooks of all time! But if He is God, trust Him with your soul, follow Him and worship Him.

Come All Harmonious Tongues

Your noblest music bring;

“Tis Christ the everlasting God,

And Christ the man we sing.

And that’s the Gospel Truth!

Miles Mckee

www.milesmckee.com

Attributes of God: Truth- Book 2- Chapter 2- Section 8

Book Second

CHAPTER II.

SECTION VIII. – TRUTH.

GOD IS A BEING OF INVIOLABLE TRUTH.[50]

The truth of God includes veracity and faithfulness: –veracity in his declaration of things as they are, and faithfulness in the exact fulfilment of his promises and threatenings. Men often err in their testimony from mistake of facts, and fail through inability to fulfil promises which they have made with honest intentions. The omniscience of God renders mistake with him impossible; and his omnipotence and unchangeableness render the fulfilment of his intentions certain. Truth, as a moral attribute, is the agreement of what is spoken with the mind of the speaker. We never charge men with want of veracity, when they err in their testimony through mere mistake; or with want of faithfulness, when they fail to fulfil their promises entirely from inability. God’s testimony is true, because it agrees perfectly with his view of things, and that this view agrees with the actual state of things, results, not from his truth, but his omniscience. His promises are true because they agree precisely with his intentions; and that these intentions are exactly fulfilled, results from other attributes, as has been explained. Truth is understood for the most part to refer to something spoken or written; but the truth of God may be understood, in a wider sense, to denote the agreement of all the revelations or manifestations which he has made of himself, with his mind and character.

Because God’s manifestations of himself are true, it does not follow that they are complete and perfect. He showed his glory to Moses; but it was only a part of his glory that he exhibited, because Moses was unable to bear the full display. All manifestations to his creatures are necessarily limited; and they are made as seems good in his sight. Our knowledge of God, which is necessarily imperfect because of our weakness, is often erroneous, through our misuse of the manifestations which he has made. So the heathen world, when they knew God, glorified him not as God, but changed the truth of God into a lie.

When men abuse the knowledge of God which they possess, and the means of knowledge which he has afforded them, it is not inconsistent with his character to give them up, in righteous judgment, to their own hearts’ lusts. Because they receive not the love of the truth, God shall send them strong delusions,[51] that they should believe a lie. So Ahab desired a false prophecy, and his prophets desired to gratify him, and God gave him up to be deceived.[52] This is expressed, in the prophetic imagery of Scripture, by his sending a lying spirit into the prophets. Ahab was deceived; but it was in spite of the true word of God, by the prophet whom he rejected. Jeremiah complains that God had deceived him; but this, in the most unfavorable construction that can be put on his language, amounts to nothing more than an impatient exclamation of the prophet, under a severe trial.

We can have no knowledge of God, except by the manifestations he has made of himself. When we receive these, however made, as expressing to us the mind and character of God, we exercise faith in God. But when we close our understandings and hearts against these manifestations, or, through disrelish of them, misinterpret them in any manner, we are guilty of the great sin of unbelief, which rejects the testimony of God, and makes him a liar.

[50] Deut. xxxii. 4; Ps. cxix. 142; John viii. 26; Rom. iii. 4; Tit. i. 2; Heb. vi. 18; Rev. iii. 7.

[51] 2 Thess. ii. 11.

[52] 1 Kings xxii.

John L. Dagg- Manual of Theology

Every word in scripture has been selected by Divine wisdom and positioned with unerring precision

Arthur PinkGod’s Word then is made up of words, and each one in it is selected by Divine wisdom and positioned with unerring precision. It therefore behooves us to spare no pains in seeking to ascertain the exact meaning of each of its terms and most diligently to scrutinize the exact order in which they are placed, for the right understanding of a passage turns first upon our obtaining a correct understanding of its language. That should be so obvious as to require no argument, yet it is surprising how often that elementary principle is ignored and contravened.

Arthur W. Pink-Interpretation of the Scriptures

Paul reminds Timothy that the great doctrine that the grace of God reigns in the salvation of men

Spurgeon 3It is somewhat remarkable-at least it may seem so to persons who are not accustomed to think upon the subject-that the apostle, in order to excite Timothy to boldness, to keep him constant in the faith, reminds him of the great doctrine that the grace of God reigns in the salvation of men. He gives in this verse-this parenthetical verse as some call it, but which seems to me to be fully in the current of the passage- he gives in this verse a brief summary of the gospel, showing the great prominence which it gives to the grace of God, with the design of maintaining Timothy in the boldness of his testimony for Christ. I do not doubt but that a far greater power for usefulness lies concealed within the doctrines of grace than some men have ever dreamed of. It has been usual to look upon doctrinal truth as being nothing more than unpractical theory, and many have spoken of the precepts of God’s Word as being more practical and more useful; the day may yet come when in clearer light we shall perceive that sound doctrine is the very root and vital energy of practical holiness, and that to teach the people the truth which God has revealed is the readiest and surest way of leading them to obedience and persevering holiness.

May the Holy Spirit assist us while we shall, first, consider the doctrine taught by the apostle in this text; and, secondly, the uses of that doctrine.

Charles H. Spurgeon- Salvation Altogether by Grace (2 Timothy 1:9)- Delivered on Sunday Morning July 29th, 1866

Free Ebook- Spiritual Union and Communion

A.W. Pink- 1886-1952

Contents:

1. Introduction ……………………………………………………………………1

2. Divine Union ………………………………………………………………….7

3. Mediatorial Union …………………………………………………………14

4. Mystical Union ……………………………………………………………..23

5. Federal Union ……………………………………………………………….33

6. Vital Union…………………………………………………………………..36

7. Saving Union………………………………………………………………..39

8. Practical Union ……………………………………………………………..43

9. Experimental Union ………………………………………………………49

10. Glory Union………………………………………………………………….68

11. Conclusion……………………………………………………………………78

© Copyright 2001 by Chapel Library, Pensacola, Florida. Published in the USA. Permission is expressly granted to reproduce this material by any means, provided:

1) it is not charged for beyond a nominal sum for cost of duplication

2) this copyright notice and all the text on this page is included.

 

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Definitions of Doctrine-Volume 3-Chapter 29-The Baptism that Saves

CHAPTER 29-THE BAPTISM THAT SAVES #Mt 3:13-15

At a banquet honoring some athletic celebrities, Helen Wills Moody was called on for a speech. She said something like this: “To be seen one has to stand; to be understood one has to speak distinctly; and to be appreciated one has to sit down.”

In this message I want to affirm something and then support that affirmation. I affirm that there is a baptism that saves. In this message we shall discover that baptism. What is baptism?

NEGATIVELY:

1. The baptism that saves is not the baptism of the sinner in water. It is not denied that water baptism saves figuratively and symbolically. Saul was already saved when he was told by Ananias to arise and be baptized and wash away thy sins. He was converted and called into the ministry when he met Jesus on the Damascus road. Water has cleansing properties and is a fit emblem of the blood of Christ that actually cleanses from all sin. It is also an emblem of the Holy Spirit and of the word of God.

ARGUMENT:

1. The contention that water baptism saves is unreasonable as well as unscriptural. If water baptism is essential to salvation, then all who are unbaptized are in their sins and lost, regardless of how much evidence they may give of a birth from above. This theory shuts out all Quakers who do not believe in water baptism at all, but among whom can be found many people of evident spirituality. It also shuts out of heaven all unimmersed Presbyterians and Methodists. This view limits the number of the saved to a small denomination of professing Christians. The implication is narrow, carnal, and cruel.

2. Passages that may seem to teach baptismal remission can be fairly, honestly, and intelligently interpreted in the figurative sense. “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (#Joh 3:5). Water is here made by some to mean baptism. But it is a false and dangerous scheme of interpretation to make water and baptism interchangeable terms. Water is often used where there can be no possible allusion to baptism. “Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again” (#Joh 4:13); “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (#Joh 7:38); “Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me” (#Joh 13:8); Now ye are clean through the word which I have spoken unto you” (#Joh 15:3). All through the gospel of John water is used in a figurative and spiritual sense to make John 3:5 refer to literal water of baptism is to use the word water in a different sense in which it is used in all the other places. And besides, the word baptism is not in #Joh 3:5 and to introduce baptism here is to violate the meaning of water in the gospel of John.

3. Water baptism cannot save because of the subject to be baptized. Baptism is for believers only and the believer is a saved person. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (#Joh 3:16); “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (#Joh 3:36); “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (#Joh 20:31); “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (#Ac 16:31). The pastor is looking for people to baptize; where will he find them among the saved or lost? The answer is obvious.

4. Water baptism cannot save because baptism is no part of the gospel which is the power of God unto salvation. “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures” (#1Co 15:3,4). Paul thanked God that he had not baptized many of the Corinthians. “I thank God that I baptized none of you, but Crispus and Gaius;” (#1Co 1:14). “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel” (#1Co 4:15).

5. Water baptism cannot save because of the design of baptism. Baptism is not a saving sacrament but a symbol of what does save; namely the death, burial and resurrection of Christ. Baptism speaks of the legal union between Christ and the believer. The believer is dead to the guilt of sin and alive unto God and to this, baptism testifies. Baptism is a burial and a burial testifies to the death of a person. Our old man was crucified with Christ. Old man does not mean our old nature, our old nature is still very much alive. The old man is the man of old the person I once was under law and cursed by it and awaiting the day of execution. As a believer in Christ I can look back at the cross and see the sentence of death against me executed in the death of Christ. Christ had my guilt upon Himself and died under it, then rose again, and as my Surety and substitute, I died and rose again in His death and resurrection. Now the purpose of baptism is to symbolize all this, to put it before our eyes in visible symbol.

This death and resurrection is not something to be felt, but something to be reckoned as so because God says so. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (#Ro 6:11). Reason may argue, but I do not feel dead to sin. But feeling has nothing to do with it. What God says is the important thing. And God says that what Christ did on the cross and in coming out of the tomb is what saves us. The believer is declared to be dead to the guilt of sin and alive unto God on the ground of the death and resurrection of Christ.

2. The baptism that saves is not the baptism in the Holy Spirit.

ARGUMENT:

1. Because of the design of Spiritual baptism. Spiritual baptism was not for salvation but for power. Holy Spirit baptism was associated with the miraculous. The disciples (who were already saved) were told to tarry in Jerusalem until the coming of the Holy Spirit who would empower them for witnessing. Holy Spirit baptism at Pentecost enabled the disciples to speak in tongues or languages they did not know. “But this is that which was spoken by the prophet Joel” (#Ac 2:16). In Acts 8 the Samaritans who had been converted under Philip’s preaching and had been baptized in water received the Spiritual baptism through the laying on of the hands of Peter and John. “Then laid they their hands on them, and they received the Holy Ghost” (#Ac 8:17). In Acts 10, Cornelius and others heard Peter say that whoever believed in Christ should receive remission of sins. And as Peter spake they believed and the Spirit fell on them and they spake in tongues. “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God” (#Ac 10:43-46). I do not believe we have Holy Spirit Baptism today; else we would have people speaking in languages unknown to them as well as performing other miracles as they did in the early church. “And be not drunk with wine, wherein is excess; but be filled with the Spirit” (#Eph 5:18).

And so the baptism that saves is neither water baptism nor Spiritual baptism. It is not the baptism of the sinner in anything. The baptism that saves is the baptism of the Savior at Calvary. The Bible speaks of baptism in water, in the Holy Spirit, in fire, and in suffering. And the way to be saved is to trust in what Christ suffered on the cross.

John the Baptist was baptizing in the Jordan River. He was baptizing people who came to him confessing their sins. He refused to baptize anyone else. He turned down the Jews who wanted to be baptized as descendants of Abraham. Jesus walked from Galilee to the Jordan and asked John to baptize Him. John demurred, saying, “I have need to be baptized of thee and comest thou to me?” (#Mt 3:14). John was baptizing self confessed sinners and he could not think of Jesus as a sinner. But Jesus prevailed by saying. “Suffer it to be so now: for thus it becometh us to fulfil all righteousness” (#Mt 3:15). John then baptized Him. Jesus was not a sinner but He was in the sinner’s place and to save sinners He must work out a perfect righteousness for them. “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (#Php 2:8). And so John’s baptism of Jesus fulfilled all righteousness only typically and figuratively. It pointed to another baptism of Jesus when He would be baptized in suffering and thus provide righteousness for sinners. The baptism of Jesus was a prophecy and pledge of the cross.

And so the baptism that saves was the baptism of Christ at Calvary. We find Christ speaking of another baptism after His water baptism. On His last trip to Jerusalem He told His disciples of His approaching death under the figure of a baptism. “Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able” (#Mt 20:20-22); “But I have a baptism to be baptized with; and how am I straitened till it be accomplished!” (#Lu 12:50).

On the cross our dear Savior was immersed in suffering. Hear Him in the prophetic word: “The sorrows of death compassed me, and the floods of ungodly men made me afraid. The sorrows of hell compassed me about: the snares of death prevented me” (#Ps 18:4,5).

The cross is the place to look for salvation. The way of the cross leads home. The water baptism of Christ typified His baptism of suffering; and our baptism in water symbolizes what He did in his death and resurrection. His water baptism looked forward to the cross and our water baptism looks back to the cross. The baptismal pool that actually washes away sin was filled at Calvary, filled with the blood of Christ.

“There is a fountain filled with blood,

Drawn from Emanuel’s veins;

And sinners plunged beneath that flood

Lose all their guilty stains.

“The dying thief rejoiced to see

That fountain in his day;

And there may I,

though vile as he,

Wash all my sins away.

“Ere since by faith,

I saw the stream Thy flowing wounds supply,

Redeeming love has been my theme,

And shall be till I die.”

—Cowper.

C. D. Cole-Definitions of Doctrine-Volume 3