The rulers in Israel, Sellers wrote, “showed great zeal for the commandments and traditions of men such as the washing (νίψωνται, nipsontai; see Mark 7:3-4) of pots, cups, copper vessels, and couches.
The ceremonial application of water in any manner was held to be especially devout (Mark 7:7-9). These “washings” were called baptisms [διαφόροις βαπτισμοῖς, diaphorois baptismois; Hebrews 9:10), but many of them were not out of God. They were merely the traditional practices of men. John did not take one of these “baptisms” and make it a practice of his own.[1]
John had to have baptized himself before he could baptize others. “I do not think that John played a childish game with one of his disciples saying: ‘I will baptize you and then you can baptize me.’ John the Baptist had divine authority to baptize, and thus the title. This was not a nickname given him because he baptized. . . . He was John the Baptizer before he ever baptized even one person.” He “had the divine authority and he had the ceremony. Both of these were given to him by God.
No one can say today exactly what this ceremony was. It seems to have been a simple dipping into water. Neither do we know what words were spoken. . . . We would suppose that his words would have referred to their avowal of submission and a declaration that they were now identified with the submissive ones in Israel. This was the declared purpose of his baptism: “I indeed identify you by means of the water into submission [μετάνοιαν, metanoian].” (Matthew 3:11).
Sellers saw an analogy between being baptized and enlisting in military service. Yes, the taking of an oath is a ceremony, but one whose performance enacts an irrevocable reality: the enlistee is no longer a civilian but a solider subject to Uniform Code of Military Justice. Continue reading “Sellers’s Baptismology, Part 4: John’s Identification of Israel’s Submissive Ones with the Kingdom of God”