What Does "Baptize" Mean?

I come at once to the main question: “What does the word baptize mean?”

The Baptist version substitutes the word “immerse” wherever it occurs: and that translation expresses the Baptist idea. If it expresses the mind of the Spirit, then it ought to be so translated. I used to think that it did: I am very certain now that it does not. The translators of our English Bible were wise in transferring the word; because, as I will show you, we had no one word in the English language to express the idea intended.

But what is the idea intended to be conveyed? This is the question at issue. And it is of no use to say that “as it is a mere matter of outward ceremony, it is not worth disputing about.” Certainly it is not worth while to cherish a disputatious spirit about anything: but if it were worth while for our Lord and Master to establish such an ordinance at all, it is worth our while to try to find out what he meant by it. Whatever Christ commands, be it something little or great, it is certainly worth our while to try to understand it, so that we may obey it.

So long as there is an honest and wide divergence of views among Christian people — so long as one of the largest Protestant denominations separate themselves from their brethren, on this ground alone — it is worth our while trying to find some method of removing the misunderstanding.

If our Baptist brethren are right in maintaining that baptism is immersion, and nothing else, then the rest of us are wrong. If we are right, they are wrong. And I assume that we all alike desire to be right in our understanding of just what Christ requires. In your letter to me you say: “I want to find the truth: nothing else will do anybody any good.” I believe you, and agree with you. Again you say: “I have learned some things every year; I am not beyond learning more.” This, is certainly the only proper ground for any Christian to stand upon.

Now the question at issue between us turns, and must turn, mainly, if not entirely, upon the meaning of the word itself which is used in the Great Commission. That Commission I do not need to quote to you; but it is worth the time that I take to write it, and that it will take you to read it, to have it distinctly before us. Here it is: “Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father, the Son, and the Holy Spirit; teaching them to observe all things whatsoever I have commanded you” (Matt. 28:19, 20).

If the word “baptizing,” found in this Commission, was understood by Christ to mean “immersing,” then the minister of the gospel cannot execute it by sprinkling. If the word means “sprinkling,” then it could not be fulfilled by immersing. But suppose now it should be found that this word “baptizing” conveys the general idea of “ceremonial cleansing, or ritual purification, by water,” then possibly the requirement may be fully met by either immersion, pouring, or sprinkling. In that case, the Baptist theory falls to the ground. If it is a word of particular mode, then that particular mode alone can satisfy the command. If, on the other hand, it is a term of general import, then the question of mode does not enter into the substance of the command at all; and it is left to the administrator, or the person to be baptized, to choose the particular mode according to his best judgment.

To make my meaning clear to every one, let me illustrate from the Commission itself. Here are four words’of command: (i) “Go”; (2) “Disciple,” or “Make disciples of”; (3) “Baptize”; (4) “Teach.”

Take the first. “Go” is evidently a word of general import; not a word of particular mode. If a commanding officer in giving orders to a soldier bids him “walk” to a certain place, for the soldier to “ride” would not be obedience. If he orders him to “go on horseback,” making the trip in a carriage would not be compliance. But if he commands him simply to “go,” the soldier is at liberty to consult his own judgment as to the most fitting method of accomplishing the distance, unless there is something else to indicate the manner of his going; as, for example, there might be a general standing order that all soldiers of a certain class should uniformly go in a certain way.

Take the second: “Disciple,” or “Make disciples of.” I quote the new version, because in the old version two entirely different words in the Greek are translated by the same word “teach.” The new version translates the former as above — “Make disciples of.” It might have used the word “evangelize,” transferring the Greek word, and expressing the same idea. Either of these forms of expression is of general import. In obedience to the command, the Christian Church may send out preachers, establish colleges, organize Sunday-schools, instruct the young, build houses of worship, preach in the marketplace, visit from house to house, sing gospel hymns, or do anything else that may be adapted to accomplish the work of converting the world. They are not limited to any particular mode of operation in evangelizing the nations.

Take the fourth: “Teaching.” This too is a word of general import. In carrying out the commission to teach the people to observe all the things commanded, we may do it orally or we may do it by the printed page. We may circulate Bibles or publish tracts or send out religious books or Christian newspapers. We may teach them privately or publicly, in any and every way as may seem best.

Of the four words of command in this Great Commission three are general. The missionary may go into all the world as best he can — on a sailing vessel, on a steamship, on railroad cars, by stage coach, horseback, or on foot, as seems to him good; and he may adopt the means that shall seem best to him for discipling and instructing the nations (unless elsewhere forbidden) because the words are broad enough to cover them all.

The third word of command in this Commission is “baptize.” Is this also a word of general import? or is it one of specific mode?

This is the question before us; and it is one to be settled, not by prejudice, but by sound judgment. That the other three words are of general signification weighs nothing, of course, to prove that this is. I have only taken these others as illustrations to bring the issue clearly before us. Whether this third word of command is one of general import or of specific mode is to be settled by careful, candid, and thorough examination. I used to think that it was the latter. After most laborious research, in spite of the beliefs of twenty-five years to combat, I am sure that it is not.

It neither means to immerse nor to sprinkle nor to pour upon. It conveys in its ritual use the general idea of ceremonial purification by water — including all these methods, but limited to none of them. No one English word expresses it; and it was, therefore, wise and necessary to transfer the word from the Greek to the English. You have told me that you were “not a Greek scholar, knowing little more than the Greek alphabet;” and have requested that in these letters I should spell out in English characters the Greek words which it might be necessary or convenient to introduce. This I shall be happy to do. I begin with the word baptizein — to baptize. You notice that our English spelling of the infinitive simply drops the last two letters of the Greek. Were you to look for the word in a Greek lexicon you would find it given baptizo — I baptize. Maybe, before my next letter, you may interest yourself in looking it up.