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A Literal Translation of the New Testament






 

WHAT IS TRUE SALVATION?

 

 

by Hal Dekker

 

2008.07.25

Last page update:  2016.10.23

 

 

***Jump to an Excel Spreadsheets pivot table which analyzes the literal and figurative usages of the new covenant Greek words for baptize, baptism, etc..  This analysis is explained later in this study.

 

I believe true salvation, the salvation Jesus came to bring to mortalkind, isn't achieved through simply doing denominational, ritualistic acrobatics.  Rituals, as those done by the children of Israel under the covenant of the law, are meant to typify, point to, and convey the existence of spiritual realities; BUT, rituals are not the spiritual realities themselves.  Spiritual realities are apprehended through belief in one's heart of God's Word (Rom. 10:9-10).  Simply doing the motions of any ritual does not guarantee that the person has the required belief in their heart to receive into reality a spiritual promise of God.  The proof and guarantee of having received a spiritual promise into reality in one's life becomes self evident after one has truly believed in their heart God's Word, whether or not a ritual is done.

 

In order to separate Truth from error about what is true salvation according to God's Word, we must go to God's Word, not to what mortal's say about God's Word, not what I say, not what you say, and not what anyone else says.  The Word of the God is the authority, the physician, not mortalkind, who is the patient.

 

I believe that understanding how scriptural terminology is used by the prophets and apostles, God's agents, used both literally and figuratively, is the basic understanding anyone must have in order to understand and experience the kind of salvation Jesus Christ came to give us, versus the false salvation being pushed in most all modern denominations, through their Hollywood-like showbiz rituals, which produce little more than simply emotional experiences.  Social clubbing is about many things, but especially about getting quick and easy fixes of emotional feelings.  But apprehending real holy Spirit-based experiences takes hard work and practice of the first commandment, practice in loving our heavenly Father with all of our heart, soul and mind (Deut. 4:29, 6:5; Mat. 22:37).

 

Let's examine some examples in the holy scriptures of the use of words which represent literal physical things to portray spirit-based realities, words for physical things which we can see, hear, smell, taste and touch, which things are used as types for spiritual things and realities which we cannot see, hear, smell, taste and touch, but yet we can ascertain those spiritual things in our minds.

 

 

Jesus' use of the word water:

 

John 4:14 (LIT/UBS4) But (d’) perhaps (an) whoever (hos) may drink (piē) out (ek) of the (tou) water (hudatos) of which (hou) I (egō) shall give (dōsō) to him (autō), no (mē), absolutely not (ou) shall he thirst (dipsēsei) into (eis) the (ton) age (aiōna).

 

BUT (alla), the (ho) water (hudōr) which (ho) I shall give (dōsō) to him (autō) shall cause itself to become (genēsetai) in (en) him (autō) a fountain (pēgē) of water (hudatos) causing itself to jump (hallomenou) into (eis) ageless (aiōnion) life (zōēn)!”

 

Here, Jesus’ equates his figurative usage of the word water to be something which brings ageless life.  It's obvious to most any reader that Jesus is using something which exists in the physical realm, water, as a type to something which exists in the spiritual realm, ageless life.

 

But what else is in this verse which is important to understand?  This special kind of water can be "drank", and further more, the "drinking" of it will cause one to no longer "thirst".

 

If all you want to do is read a Bible translation which turns God's Word into a fast food restaurant drive-through window, you've got about 200 - 300 English Bible translations out there to choose from.  But they're not going to get you very far, since the reader must still search through all of God's Word, from Genesis to Revelation, and maybe even in some other ancient Greek texts which didn't make it into the 66 books of a Bible, book by book, and verse by verse, to discover what is the meaning of Jesus' figurative usage of the words, "water", "drink", "thirst", and "ageless life"

 

That takes time, and it takes hard work, to find and examine perhaps hundreds of passages throughout God's Word to discover where are, and what are, the definitions for the spiritual meanings of Jesus figurative usages of these words.  An hour a week sitting in a pew is no where near enough dedication necessary to search out these things.  Our level of dedication to God's Word which we demonstrate in order to discover the spiritual meanings for figurative usages corresponds directly to the level of our love for our heavenly Father, love with our heart, soul and mind!  How much love do we have?  Is it enough to drive us to spend hundreds of hour researching these kinds of things? 

 

For what did Jesus say that we "hunger" and "thirst"?  Jesus said that the ones who are pining and thirsting for the righteousness of God, they shall be pastured (Mat. 5:6)

 

Mat. 5:6 (LIT/UBS4) Happy ones (makarioi) [are] the ones (hoi) pining (peinōntes) and (kai) thirsting (dipsōntes) for the (tēn) righteousness (dikaiosunēn);

 

because (hoti), they (autoi) shall be pastured (chortasthēsontai)!

 

So far, through putting together the verses John 4:14 with Mat. 5:6, we can see that the "water" Jesus spoke of figuratively, for which some are "thirsty", is the righteousness of God.  So then it must be that the righteousness of God is what gives us "ageless life".

 

Jesus figurative "water" is the righteousness of God.

 

And so then having the righteousness of God equals having "ageless life".

 

 

Jesus' use of the word statements:

 

Now lets look at another passage.

 

John 6:63 (LIT/UBS4) The (to) Spirit (pneuma) is (estin) the one (to) making one alive (zōopoioun).

 

The (hē) flesh (sarx) absolutely does not profit (ouk ōphelei) absolutely not one thing (ouden)!

 

The (ta) statements (rhēmata) which (ha) I (egō) have spoken (lelalēka) to you (humin), [each one] is (estin) Spirit (pneuma) and (kai) [each one] is (estin) life (zōe).

We know from reading various passages throughout various books of the Bible that Jesus refers to statements of the orthodoxy which he says his heavenly Father taught to him (John 7:14-17, 14:24). 

 

Here's some more, Mat. 7:28, 16:12, 22:33; Mark 1:22, 27, 4:2, 11:18, 12:38; Luke 4:32; John *7:16, *17, *18:19; Acts *2:42, 5:28, *13:12; Rom. 16:17; 1 Cor. 14:6, 26; Heb. 6:2, 13:9; 2 Tim. 4:2; 2 John *1:9, 10; Rev. 2:14, 15, 24, 6:17.

 

Jesus, in his preaching and teaching, constantly made statements which defined the true orthodoxy which His heavenly Father taught him, and which he subsequently taught everyone else around him, especially his disciples and apostles. 

 

Matthew wrote (Mat. 7:28, 22:33) that Jesus was teaching the people his orthodoxy (didachē).  Mark also wrote this (Mark 1:22, 27, 4:2, 11:18, 12:38). Luke also wrote this (Luke 4:32).  John also wrote this (John 18:19).

 

Jesus himself tells us that the statements he makes in his preaching and teaching are not about an orthodoxy he made himself, but they are about the orthodoxy his heavenly Father gave to him to preach and teach.

 

John 7:15 (LIT/UBS4) Therefore (oun) the (hoi) Judeans (Ioudaioi) were being amazed (ethaumazon), saying (legontes), “How (pōs) has this one (houtos) seen (oiden) [the] writings (grammata), he not having learned (mē memathēkōs)!?”

 

John 7:16 (LIT/UBS4) Therefore (oun) the (ho) Jesus (Iēsous) was caused to make a decision (apekrithē) for them (autois), and (kai) he enunciated (eipen), “The (hē) orthodoxy (didachē) of me (emē) is (estin) absolutely not (ouk) of me (emē), BUT (alla), [it is the orthodoxy] of the one (tou) having sent (pempsantos) me (me)!

 

John 7:17 (LIT/UBS4) If perhaps (ean) anyone (tis) may desire (thelē) to do (poiein) the (to) desire (thelēma) of Him (autou), he shall cause himself to know (gnōsetai) about (peri) the (tēs) orthodoxy (didachēs), whether (poteron) it is (estin) out (ek) of the (tou) God (theou), or (ē) [whether] I (egō) speak (lalō) from (ap’) [out] of myself (emautou).

 

John 7:18 (LIT/UBS4) The one (ho) speaking (lalōn) from (aph’) [out] of himself (heautou) searches (zētei) for the (tēn) glory (doxan), the (tēn) [glory] of his own (idian).  

 

But (de) the one (ho) searching (zētōn) for the (tēn) glory (doxan) of the one (tou) having sent (pempsantos) him (auton), this one (houtos) is (estin) a true one (alēthēs), and (kai) there is absolutely not (ouk estin) unrighteousness (adikia) in (en) him (autō).

 

Now we can see, through putting John 6:63 together with John 7:15-18, and with the other verses I've referenced, that Jesus statements, of which each one is Spirit, and each one is life, are the orthodoxy of the God.  The orthodoxy of the God, which He taught to His firstborn son Jesus Christ, which Jesus Christ taught to his apostles and disciples (Acts 2:42), and to everyone else, equals Spirit and Life

 

So then, God's Word, which is the God's orthodoxy, which constituted the statements of Jesus Christ, is Spirit and Life

 

 

Summary of Jess' figurative usages in these passages so far:

 

John 4:14 and Mat. 5:6 - Jesus figurative "water" is the righteousness of God.  And having the righteousness of God equals having "ageless life".

 

John 6:63 and 7:15-18 - Jesus' statements of his heavenly Father's orthodoxy, God's Word, those statements are Spirit and Life.

 

The "water" Jesus spoke about, which brings righteousness and  ageless life,  is his Father's orthodoxy, God's Word, which constituted Jesus' statements, which statements were Spirit and Life.  Therefore the conclusion of all of this is that the "water" Jesus spoke about is God's Word, which is Spirit and life, and which, when believed, brings righteousness and ageless life.

 

What did apostle Paul preach and teach?

 

Is this what apostle Paul also believed and spoke, who said he was taught God's orthodoxy by revelation of Jesus Christ himself (Gal. 1:12)?

 

This is how apostle Paul also put it together (Gk. sunesis, Strong’s # 4907, used 7 times; i.e., confluence) in his own mind, that figuratively, "water" = God’s Word And this is how apostle Paul uses the word “water” in Eph. 5:26:

 

Eph. 5:26 (LIT/UBS4) in order that (hina) he may make her holy (hagiasē autēn), the (tō) bath (loutrō) of the (tou) water (hudatos) in (en) a statement (rhēmati) having cleansed (katharisas) [her];

 

Eph. 5:27 (LIT/UBS4) in order that (hina) he (autos) may stand alongside (parastēsē) to himself (heatō) the (tēn) assembly (ekklēsian) in glory (endoxon), she having (echousan) no (mē) stain (spilon), or (ē) wrinkle (rhutida), or (ē) any (ti) of the (tōn) like things (toioutōn);

 

BUT (all), in order that (hina) she may be (ē) a holy one (hagia), and (kai) an unblemished one (amōmos)!

 

The “water” of which Jesus spoke, and of which apostle Paul speaks here, is the kind of "water", which a believer can drink it, a believer can bath in it, and a believer can be cleansed in it.  This is how Jesus figuratively used the word "water".  Jesus was concerned with believers getting "bathed" and "cleansed" on the inside, in their hearts, in their attitude and belief toward God and His Word.  Mortalkind is much more concerned with outward appearances!  The spiritual leadership in Jesus' time was much more concerned with people washing their hands, and so on (Mat. 23).  The salvation Jesus came to bring to mortalkind was a "salvation" which "cleansed" people on the inside, it cleansed their hearts toward God, to produce repentance in their hearts, and then their works on the outside would be "righteous" and thereby acceptable to God!


What I have just demonstrated for you is called rightly cutting in God’s Word (2 Tim. 2:15). Those without the gift of holy Spirit working in them absolutely cannot “see” the confluence (sunesis) of these things in God’s Word, and therefore can’t rightly cut God’s Word; because the “natural man”, (Gk. psuchikos anthrōpos, i.e. soul-based mortal) absolutely does not receive the things of the Spirit of the God (1 Cor. 2:14).

Here’s the axiom again, how Jesus equates his figurative use of terms with one another:

The
"water" Jesus spoke about, which brings righteousness and  ageless life,  is his Father's orthodoxy, God's Word, which constituted Jesus' statements, which statements were Spirit and Life.  Therefore the conclusion of all of this is that the "water" Jesus spoke about is God's Word, which is Spirit and life, and which, when believed, brings righteousness and ageless life.

As we have seen in these passages of holy scripture, and elsewhere, sometimes these words are used figuratively, sometimes not. But many times they are used figuratively, as in these three verses, and in many more as I'll show you. 

 

I believe that anyone who can’t “see” the figurative/idiomatic usage of terms in God’s Word, and their confluence in God’s Word, absolutely does not have God’s Spirit working in them, or they would absolutely see them. To me, it’s just that simple. Either God’s Word is Truth, or it’s a lie.  Either God's Word is a lie, and the gift of holy Spirit in a believer can't help them to understand God's Word, or the gift of holy Spirit can and does, and God's Word is Truth!

Here's the huge problem I see with denominations teaching "salvation" today:  I believe that anyone who teaches that the word “water” or the word “baptism” always refers to a water baptism, makes God’s Word a lie, and they make a liar out of themselves.  And therefore, by someone's “fruit” of lies, or of Truth, a believer can see for whom that one is working for.  A person is either working for Satan, the devil, the father of lies (John 8:44), of for the God, their heavenly Father. Believers who have God’s gift of holy Spirit working in them can manifest, and will manifest it, which is the Spirit of Truth (John 14:17, 5:26), which shall lead them into Truth (John 16:13), or else God’s Word is a lie.  God’s Word is Truth (John 17:17)!

 

 

A Believer Can "Drink" It!

 

As I've pointed out already, there are clear passages of holy scripture which when examined distinguish for us between theological theory and the Truth of God's Word, which Truth can be learned and subsequently believed through gathering scriptural evidence (Rom. 10:17). 

 

Now I would like to show you some figurative usages of the word “water”, when it is used specifically to refer to the gift of holy Spirit, where it is often spoken of as being drank.

 

Here's a passage from the record of Jesus meeting with a women at a well.

 

John 4:7 (LIT/UBS4) A female (gunē) causes herself to come (erchetai) out (ek) of the (tēs) Samaria (Samareias) to bale (antlēsai) water (hudōr).  

 

The (ho) Jesus (Iēsous) says (legei) to her (autē), “Give (dos) to me (moi) to drink (pein)”,

 

John 4:8 (LIT/UBS4) (because (gar) the (hoi) disciples (mathētai) of him (autou) had gone away (apelēlutheisan) into (eis) the (tēn) city (polin) in order that (hina) they may go to market to buy (agorasōsin) nourishment (trophas).)

 

John 4:9 (LIT/UBS4) Therefore (oun) the (hē) female (gunē), the (hē) Samaritan one (Samaritis), says (legei) to him (autō), "How (pōs) [do] you (su), being (ōn) a Judean (Ioudaios), request (aiteis) to drink (pein) alongside (par’) of me (emou), being (ousēs) a female (gunaikos) of a Samaritan (Samaritidos)?

 

Because (gar) Judeans (Ioudaioi) absolutely do not cause themselves to use things together with (ou sunchrōntai) Samaritans (Samaritais)!"

 

John 4:10 (LIT/UBS4) Jesus (Iēsous) was caused to make a decision (apekrithē), and (kai) he enunciated (eipen) to her (autē), "If (ei) you had seen (ēdeis) the (tēn) gift (dōrean) of the (tou) God (theou), and (kai) who (tis) is (estin) the one (ho) saying (legōn) to you (soi), 'Give (dos) to me (moi) to drink (pein)', [what if] perhaps (an) you (su) requested (ētēsas) of Him (auton), and (kai) perhaps (an) He gave (edōken) to you (soi) living (zōn) water (hudōr)!?"

 

“the gift of the God” – Note that the “living water” is the gift of God.  Apostle Paul refers to it as “an offering of God” (Eph. 2:8). 

 

'Give (dos) to me (moi) to drink (pein)', and “you requested of Him” – Note here that Jesus says a believer must request God's gift (See Mat. 7:7 also), and that it must be requested from God, Jesus' heavenly Father, not from Jesus Christ.  In nothing else on earth does paying attention to these little details pay of in such big dividends!  We need to keep retraining ourselves to read out of God's Word, not read mortal-made theories and ideas into it, as virtually all denominations subtly train people to do.

 

John 4:13 (LIT/UBS4) Jesus (Iēsous) was caused to make a decision (apekrithē), and (kai) he enunciated (eipen) to her (autē), “Everyone (pas), the (ho) one drinking (pinōn) out (ek) of the (tou) water (hudatos) of this (toutou), he shall thirst (dipsēsei) again (palin).

 

“one drinking out of the water of this” – one literally drinking the water in the well.

 

John 4:14 (LIT/UBS4) But (d’) perhaps (an) whoever (hos) may drink (piē) out (ek) of the (tou) water (hudatos) of which (hou) I (egō) shall give (dōsō) to him (autō), no (mē), absolutely not (ou) shall he thirst (dipsēsei) into (eis) the (ton) age (aiōna).

 

BUT (alla), the (ho) water (hudōr) which (ho) I shall give (dōsō) to him (autō) shall cause itself to become (genēsetai) in (en) him (autō) a fountain (pēgē) of water (hudatos) causing itself to jump (hallomenou) into (eis) ageless (aiōnion) life (zōēn)!”

 

“BUT, the water which I shall give to him” – Jesus Christ, on the Father’s behalf, is going to give a believer the "gift of the God" which Jesus now refers to figuratively as “water” of some kind.  John the Baptist understood what was this spiritual "water" in which Christ Jesus would baptize believers in the very near future (Mat. 3:11).

 

“no, absolutely not” – Notice the use of the double negative to enforce the strength of the absolute negation.  A very common Middle Eastern idiom.

 

“BUT” – Notice the use of the superlative conjunction to mark the contrast and opposition between being “thirsty” for righteousness and God's gift of His holy Spirit, and being Spiritually quenched.

 

“may drink” – notice the subjunctive mood of the verb, "may", expressing the conditional qualification which must be met to be given the gift to be able to "drink" it, which qualification was to "request it from God".

 

“shall become a fountain of water” – One little “drink” of the gift of God's “water” from Christ Jesus shall turn into an entire fountain of “water”.

 

In John 6 we can see another figurative/idiomatic usage of the verb “drink” used metaphorically to “drink” the knowledge of God’s Word, specifically the gift of holy Spirit, i.e., its life-giving ability.

 

John 6:53 (LIT/UBS4) Therefore (oun) the (ho) Jesus (Iēsous) enunciated (eipen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), if perhaps (ean) you may not eat (mē phagēte) the (tēn) flesh (sarka) of the (tou) Son (huiou) of the (tou) Mortal (anthrōpou) and (kai) you may [not] drink (piēte) the (to) blood (haima) of him (autou), you absolutely do not hold (ouk echete) life (zōēn) in (en) yourselves (heautois)!

 

“you absolutely do not hold life in yourselves” – Jesus says that the goal for his disciples is to hold “life” in them.  In the immediate context, in verse 63, Jesus tells us what we must “eat” and “drink” his statements, because each one is Spirit and life.  Apostle John says that the Word became flesh and tented among us (John 1:14).  Jesus Christ is the Word made flesh, because he speaks God’s Word, the words of life.

 

“eat the flesh” and “drink the blood” – Jesus’ figurative/metaphorical usage of the verbs “eat” and “drink” tell us how to get the “life” into us.  The concept of “eating” God’s Word is an ancient Hebraism (Jer. 15:16).  We are to “eat” and “drink” the words of Jesus Christ, the “Word” made flesh.  Specifically, we are to “eat” the “flesh”, the “bread” (John 6:51), the true bread from heaven (John 6:32); and “drink” the “blood”.  Jesus doesn’t define the allusion to his “blood” in the immediate context, but I believe it is a reference to Lev. 17:11, which says that the life of the flesh is in the blood, and that it is the blood, rather the life in the blood, which makes an atonement for the soul.  Jesus shed his physical blood for our physical health and wholeness (Isa. 53:4-5; 1 Pet. 1:25).  But his figurative “blood” which we are to drink, is God’s Word which is in him, and comes out of his mouth.

 

John 6:54 (LIT/UBS4) The one (ho) gnawing (trōgōn) the (tēn) flesh (sarka) of me (mou) and (kai) drinking (pinōn) the (to) blood (haima) of me (mou) holds (echei) ageless (aiōnion) life (zōēn); and I (kagō) shall stand him up (anastēsō auton) to the (tē) last (aschatē) day (hēmera).

 

John 6:55 (LIT/UBS4) Because (gar) the (hē) flesh (sarx) of me (mou) is (estin) true (alēthēs) food (brōsis), and (kai) the (to) blood (haima) of me (mou) is (estin) true (alēthēs) drink (posis).

 

John 6:56 (LIT/UBS4) The one (ho) gnawing (trōgōn) the (tēn) flesh (sarka) of me (mou) and (kai) drinking (pinōn) the (to) blood (haima) of me (mou), stays (menei) in (en) to me (emoi), and I (kagō) [stay] in (en) to him (auton).

 

And...

 

John 7:37 (LIT/UBS4) But (de) in (en) the (tē) last (eschatē) day (hēmera), the (tē) great (megalē) [day] of the (tēs) feast (heortēs), the (ho) Jesus (Iēsous) had stood (heistēkei) and (kai) cried out (ekraxen), saying (legōn), “If perhaps (ean) anyone (tis) may thirst (dipsa) let him cause himself to come (erchesthō) to (pros) me (me) and (kai) drink (pinetō)!

 

John 7:38 (LIT/UBS4) The one (ho) believing (pisteuōn) into (eis) me (eme), down according to as (kathōs) the (hē) writing (graphē) enunciated (eipen), 'out (ek) of the (tēs) belly (koilias) of him (autou) shall flow (rheusousin) rivers (potamai) of living (zōntos) water (hudatos)'.”

 

John 7:39 (LIT/UBS4) (But (de) this (touto) he enunciated (eipen) about (peri) Spirit (pneumatos) which (ho) the ones (hoi) having believed (pisteusantes) into (eis) him (auton) are being about (emellon) to receive (lambanein);

 

because (gar) Spirit (pneuma) was absolutely not yet being (oupō ēn) [given], because (hoti) Jesus (Iēsous) was but absolutely not yet (oudepō) glorified (edoxasthē)!)

 

Here in John 7:39, the apostle John defines the “living water” as Spirit.

 

1 Cor. 10:4 (LIT/UBS4) and (kai) all (pantes) drank (epion) the (to) same (auto) Spirit-based (pneumatikon) drink (poma), because (gar) they were drinking (epinon) out (ek) of a Spirit-based (pneumatikēs) Rock (petras) following (akolouthousēs) [them];

 

but (de) the (hē) Rock (petra) was being (ēn) the (ho) Christ (Christos)!

 

Here again is a summary of the key words Jesus and his apostles use figuratively to correspond to the gift of holy Spirit:  If "water", and God's Word = Spirit, and Spirit = life, and God’s Word = life, then by process of logical deduction, the "water" Jesus spoke of in John 4:14 must be God's Word, i.e., "water" = God's Word; and the "living water" apostle John speaks of is God's Word also. 

 

Now in these verses I’ve shown how the words water, Spirit, life, and God’s Word were all used figuratively, and aphoristically, around the figurative/metaphorical usage of the word "drink".

 

 

A Believer Can Be "Cleansed" In It!

 

It is well known among those who study God’s Word that the new covenant writings explain how Jesus fulfilled the old covenant prophecies and promises. Therefore we can go back into the old covenant writings and see those prophecies and promises of God for the future cleansing of not only the children of Israel, but all those who are the children of Abraham through belief in their hearts of God’s Word.

About the writings of the law, in Heb. 10:9-22, we see Jesus as the final, once and for all, sacrifice, whose blood was the ultimate payment for the penalty of mortalkind’s sin nature, to cleanse mortalkind of his sin nature. Speaking of the removal of the first covenant that the second covenant may be established, the writer of Hebrews says:

Heb. 10:10
(LIT/UBS4)
in (en) whose (hō) desire (thelēmati) we are (esmen), we having been made holy (hēgiasmenoi) through (dia) the (tēs) presentation (prosphoras) once upon a time (ephapax) of the (tou) body (sōmatos) of Jesus (Iēsous) Christ (Christou).

“we having been made holy” – We have been cleansed spiritually through God’s Spirit dwelling in us, through His Word dwelling in us, making us His domed-roof house, His prophesied desired new "tent" (1 Cor. 6:19; 2 Cor. 6:16; Eph. 2:19-22).

Heb. 10:11
(LIT/UBS4) And (kai) truly (men), every (pas) sacrificial priest (hiereus) has stood (hestēken) down through (kath’) [each] day (hēmeran) giving liturgical service (leitourgōn);

 

and (kai) the (tas) selfsame one (autas) many times (pollakis) bringing to (prospherōn) [the holy places, v9:25] acrifices (thusias), ones which (haitines) can but absolutely not at any time (oudepote) inherently power themselves (dunantai) to take away sins all around (perielein hamartias)!

Heb. 10:14
(LIT/UBS4) Because (gar) one (mia) presentation (prosphora) has been made complete (teteleiōken), into (eis) the (to) continual (diēnekes) [taking away of sins all around, v11] of the ones (tous) being made holy (hagiazomenous)!

“continual [taking away of sins all around, v11] – Through the presentation of one sacrifice by one high priest, Jesus sacrificing himself, the results produced from it are now continual into the ages.  Whereby under the mosaic law many sacrifices presented by many high priests were presented continually.  There is a play on words in the Greek text which many translators have missed in structuring their renderings, based upon the adjective diēnekes, which I translates here as continual:  Under the old covenant many priests presented many sacrifices continually; whereas under the new covenant of belief one high priest, Jesus Christ, presents himself once, himself being the sacrifice, which results produced continue in the ages!

Heb. 10:22
(LIT/UBS4) May we come toward (proserchōmetha) [the holy place] with (meta) a true (alēthinēs) heart (kardias), in (en) full lading (plērophoria) of belief (pisteōs);

 

the (tas) hearts (kardias) [of us] having been sprinkled (rherantismenoi) from (apo) a conscience (suneidēseōs) of evil (ponēras), and (kai) we having bathed (lelousmenoi) the (to) body (sōma) [in] cleansed (katharō) water (hudati).

“in full confidence of belief” – Again we are taught that our belief in our heart is to be full; we must build the belief in our hearts toward God’s Word through studying God’s Word. Putting God’s Word in our heart is the only way to build our belief in God’s Word (Rom. 10:17), so that it becomes full, that we have full confidence in our belief in God's Word.  When God’s Word comes in, belief comes in; and double-mindedness, unrighteousness and unbelief, and God’s Word also says doubt, worry and fear, is cleansed out of our heart, continually (Acts 15:9). Our heart is filled with full confidence in God's Word when our heart is fully cleansed of all that evil (ponēras) (2 Tim. 1:7).  Yes, I'm trying to emphasize belief in God's Word, which belief He rewards (Heb. 11:6)and not belief in mortal made theological theories which God absolutely does not reward (2 John 1:8-11).

“the hearts [of us] having been sprinkled” – Obviously our literal hearts aren’t being literally sprinkled with Jesus’ literal Blood (1 Pet. 1:2). But, Jesus figurative “blood”, which is God’s life-giving Word in him, “sprinkles” our “hearts”, our minds, where through our own free will we choose to believe God’s Word; which thereby cleanses us through the sprinkling process, which is our own study of God’s Word (Rom. 10:17; 2 Tim. 2:15).

“and we having bathed the body [in] cleansed water” – The cleansing water is God’s Word.  As are the nouns “heart”, “body” and water figurative, so are the verbs “sprinkled” and “we having bathed”. As we should be able to connect the dots by now, the bathing process is studying and hearing God’s Word, toward the goal, the end result, of becoming fully laden with belief of God’s Word in our hearts.  I believe the figurative “body” is not our literal physical body, but Christ’s one body, as apostle Paul says in (Eph. 5:26). (As a side note, I believe this passage is one of many indicators that apostle Paul is indeed the writer of Hebrews).

About the Psalms, In Psalm 51:1-19 we can see the yearning heart of David who looked for the coming redeemer to free mortalkind from its bondage to sin. I believe David’s prayer for salvation guides us into an epistemological tracking on several points, as did Paul’s knowledge of Jesus’ fulfillment of the law, of the knowledge of the hope of the “salvation” David had in mind, through which hope he called for the cleansing of himself from the cause and effects produced from the sin nature within him. I believe David’s prayer is equivalent to a prophecy declaring how God shall “cleanse” mortalkind from our sin nature. David shows us that being cleansed by God’s Spirit is not a foreign idea in God’s Word, but at the very heart of God’s salvation for us.

Psalm 51:2 (YLT) Thoroughly wash me from mine iniquity, And from my sin cleanse me,

Psalm 51:5 (YLT) Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me.

Psalm 51:7 ¶ (YLT) Thou cleansest me with hyssop and I am clean, Washest me, and than snow I am whiter.

Psalm 51:10 (YLT) A clean heart prepare for me, O God, And a right Spirit renew within me.

Psalm 51:11 (YLT) Cast me not forth from Thy presence, And Thy Holy Spirit take not from me.

David looked to the presence of God’s Spirit within him to cleanse him from the sin he was born with from his mother’s belly.

About the writings of the prophets;

Isaiah 66:20 (YLT) And they have brought all your brethren out of all the nations, A present to Jehovah, On horses, and on chariot, and on litters, And on mules, and on dromedaries, Unto My holy mountain Jerusalem, said Jehovah, As the sons of Israel bring the present in a clean vessel, Into the house of Jehovah.

“in a clean vessel” – God cleanses us with His Word when we BELIEVE it, which makes us “clean vessels” from which to make sacrifices of praise to Him with the “fruit” of our lips (Heb. 13:15).

Ezekiel 36:24-38

Ezek. 36:24 (YLT) And I have taken you out of the nations, And have gathered you out of all the lands, And I have brought you in unto your land,

Ezek. 36:25 ¶ (YLT) And I have sprinkled over you clean water, And ye have been clean; From all your uncleannesses, and from all your idols, I do cleanse you.

Ezek. 36:26 (YLT) And I have given to you a new heart, And a new Spirit I give in your midst, And I have turned aside the heart of stone out of your flesh, And I have given to you a heart of flesh.

Ezek. 36:27 (YLT) And My Spirit I give in your midst, And I have done this, so that in My statutes ye walk, And My judgments ye keep, and have done them.

Ezek. 36:28 (YLT) And ye have dwelt in the land that I have given to your fathers, And ye have been to Me for a people, And I—I am to you for God.

Ezek. 36:33 (YLT) Thus said the Lord Jehovah, "In the day of My cleansing you from all your iniquities, I have caused the cities to be inhabited, And the wastes have been built,"

I believe that it is obvious that one may ask, “How has God cleansed them?” “What is the clean water he sprinkled over them?” Jesus said to the children of Israel that it is through God’s Words, which are Spirit and life (John 6:63)!

Joel 2:28 ¶ (YLT) And it hath come to pass afterwards, I do pour out My Spirit on all flesh, And prophesied have your sons and your daughters, Your old men do dream dreams, Your young men do see visions.

Joel 2:29 (YLT) And also on the men-servants, and on the maid-servants, In those days I do pour out My Spirit.

Now we have become somewhat epistemologicalized (I know some are impressed with big words) with the knowledge of God’s Word, about the desire of some of the children of Israel to be cleansed, we can see that it was God’s plan all along that with the knowledge of His Word/Spirit He planned and promised to cleanse them of their sin nature. But what wasn’t revealed, what was kept secret, was that the cleansing would make mortals to become SONS OF GOD, through a new birth above in His Spirit, a baptism/cleansing in the gift of holy Spirit from Christ Jesus!

So we can see that the concept and promise of being cleansed by God of our sin nature, of receiving salvation from God, is not a new and far out theological idea fashioned out of someone’s (mine) private interpretation of God’s Word, as the Church of Christ Campbellism and Pelagianism cult accuses me. BUT, it is of the prophecies and promises of God in His Word, which prophecies and promises are old as the history of mortalkind.

In the new covenant writings we can see how JESUS Christ fulfilled the old covenant prophecies and promises; and through which we, who dare to believe God’s Word, can come into His Kingdom to see the awesome reality of what God has done for us through the shed blood of his son, for our salvation.

Here are some new covenant writings records in addition to what I’ve shown before, which drive the point home further that the idiom of being cleansed by things other than literal water was very prevalent and popular among Greek-speaking Middle Easterners.

John 13:10
(LIT/UBS4) The (ho) Jesus (Iēsous) says (legei) to him (autō), “The one (ho) having bathed himself (leloumenos) absolutely does not have (ouk echei) need (chreian) if (ei) not (mē) to wash (nipsasthai) the (tous) feet (podas) [of himself], BUT (all’), is (estin) one wholly (holos) cleansed (katharos)!

 

And (kai) you all (humeis) are (este) cleansed (katharoi); BUT (all’), absolutely not (ouchi) all (pantes)!”

“having bathed himself”– Jesus speaks figuratively of us “bathing” ourselves, not in literal water. What kind of “water” do you believe it may be in which we can “bath”? Could it be God’s Word?

“to wash”– Jesus speaks of a figurative washing process. Could it be “washing” in God’s Word, hearing and studying God’s Word coming out of Jesus’ mouth (Rom. 10:17; 2 Tim. 2:15)?

“one wholly cleansed” – Jesus says that the one “having bathed himself” in the Truth of God's Word is “one wholly cleansed”.  That’s the kind of “bath” I want to take, and keep on taking.

John 15:3 (LIT/UBS4) Now (ēdē) you (humeis) are (este) cleansed (katharoi) through (dia) the (ton) Word (logon) which (hon) I have spoken (lelalēka) to you (humin)!

Here it is, as plain as daylight, right there in God’s Word, the common idiom Jesus used all the time to speak of spiritual cleansing! GOD’S WORD CLEANSES those mortals who choose to hear it, and study it, and believe it (Rom. 10:17; 2 Tim. 2:15).

Now, here again is what apostle Paul says in Eph. 5:26;
 

Eph. 5:26 (LIT/UBS4) in order that (hina) he may make her holy (hagiasē autēn), the (tō) bath (loutrō) of the (tou) water (hudatos) in (en) a statement (rhēmati) having cleansed (katharisas) [her];

 

There is no doubt in my mind whatsoever that Paul is speaking figurative here as well, like Jesus very often spoke figuratively.  Apostle Paul said, “You be imitators of me (Gk. mimētēs, Strong’s # 3402)” (1 Cor. 4:16; 1 Cor. 11:1), because he was imitating Jesus Christ!  The way Jesus Christ spoke, including all the parables, idioms and figures of speech he used, when he used them, how he used them, etc., IS that form of sound doctrine (2 Tim. 1:13) that all we are to imitate (Eph. 5:1; 1 Thes. 1:6; Heb. 6:12), if and when we speak God’s Word!

From reading, studying and “hearing” God’s Word down along the subject matter of the figurative usages of the Greek verbs for drinking, thirsting, bathing, washing, cleansing and baptizing, and their associated nouns and adjectives, it soon becomes apparent that Jesus and his apostles used these words figuratively much more often than they used them literally; because they were talking and demonstrating physical things as types (Gk. tupos) to spiritual realities; as were the things the children of Israel did and experienced in the wilderness (1 Cor. 10:6; 1 Cor. 10:11); and as were the things the children of Israel did and experienced under the law were shadows (Gk. skia) of things to come (Col. 2:17), and of heavenly things (Heb. 8:5).

In apostle Paul's first letter of doctrine, reproof and correction to the struggling believers in the Corinth area, he sternly tries to get them to realize their new spiritual being, with God's Spirit in them, and that they are absolutely no longer to be liars, fornicators, idolaters, adulterers, etc..

 

1 Cor. 6:11 (LIT/UBS4) And (kai) some (tines) [of you] were being (ēte) these things (tauta).

 

BUT (alla), you bathed yourselves (apelousasthe)!

 

BUT (alla), you were made holy (hēgiasthēte)!

 

BUT (alla), you were made righteous (edikaiōthēte) in (en) the (tō) name (onomati) of the (tou) lord (kuriou), Jesus (Iēsou), and (and) in (en) to the (tō) Spirit (pneumati) of the (tou) God (theou) of us (hēmōn)!

Here’s a mixing of the figurative usage of “you bathed yourselves” which can be done by mortals, with the literal usages of “made holy” and “made righteous”, things which obviously can’t be performed by mortals, physically, upon themselves, as bathing can.  What this peculiar usage of apelousasthe in this verse, in the middle voice, certifies is that mortals can and are to bath themselves in God's word.  Just as no mortal can, through their own endeavor, make himself holy, or make himself righteous, no mortal can “bath” himself into God’s Spirit without God’s prior approval.  So then what does "bathing" one's self in God's word do for an individual?  Bathing implies getting cleaned up.  But since the "bathing" we do on ourselves is bathing in God's word, which goes into our ears, it cleans us up on the inside! 

 

And so then what gets cleaned up?  According to Rom. 10:17, our unbelief gets cleaned up.  Our belief comes out of, and is built up through our hearing God's word, especially the parts about Jesus Christ!  Our doubt, worry and fears about God and His word, about anything in our lives, gets cleaned up.  Reading, and hearing, and putting God's word into our minds is "bathing" in God's word!  Therefore, God is the one approving of our “bathing” in His word, which “bathing” process builds our believe in the name of Jesus Christ, which belief makes us righteous and eligible to become "baptized", "bathed", "cleansed" in the God the heavenly Father's gift of holy Spirit! 

 

The one and only thing any mortal can do is "bath" himself in God's word to build his own belief in the name of Jesus, which then fulfills the requirements God gives in His word for that one to receive the baptism from Jesus Christ in the Father's gift of holy Spirit. God himself has determined how much righteous is “counted” to that mortal for their level of belief in the name of His son, Jesus Christ, and one's belief in that name makes one 100% righteous in God, our heavenly Father's eyes!.

Therefore, there is no way, no how, that I see Paul's remark in Eph. 5:26 as a reference to a water baptism!

How much scriptural evidence must be piled upon scriptural evidence to make the point clear that the baptism which Jesus commanded for all mortalkind (Mat. 28:19-20) was the baptism in the gift of holy Spirit, which he alone came to perform?

Mat. 28:19
(LIT/UBS4)
Therefore (oun) having been caused to go (poreuthentes), make disciples (mathēteusate) of all (panta) of the (ta) ethnic groups (ethnē), baptizing (baptizontes) them (autous) into (eis) the (to) name (onoma) of the (tou) Father (patros), and (kai) of the (tou) son (huiou), and (kai) of the (tou) holy (hagiou) Spirit (pneumatos),

into – The accusative case of the preposition designates the destination where the action of the verb, "baptizing" shall place them.  The "name", which I believe refers to both a name or a title, for God the heavenly Father, His son Jesus Christ, and His holy Spirit, are all given in God's Word.  And so to be "baptized" into them I believe means to be baptized into God's Word, specifically those parts of God's Word which give the knowledge of what those names mean.  I believe what Jesus meant by "baptizing them into the name of the..." is restated by apostle Paul, which shows that Jesus didn't mean literal water baptism, but that "baptizing" meant a spiritual bathing, a spiritual washing in the knowledge of god's Word: 

 

1 Cor. 6:11 (LIT/UBS4) And (kai) some (tines) [of you] were being (ēte) these things (tauta).  

 

BUT (alla), you bathed yourselves (apelousasthe)!

 

BUT (alla), you were made holy (hēgiasthēte)!

 

BUT (alla), you were made righteous (edikaiōthēte) in (en) the (tō) name (onomati) of the (tou) lord (kuriou), Jesus (Iēsou), and (kai) in (en) the (tō) Spirit (pneumati) of the (tou) God (theou) of us (hēmōn)!

 

In 1 Cor. 6:11 Paul's interpretation of being baptized into the name of the son, Jesus Christ, and the Spirit, is the same as being bathed, made holy and made righteous in to their names.  The "bathing" process is the process of a mortal reading, learning and putting in his mind the knowledge of God's word, especially the specific knowledge of His son, Jesus Christ!

 

Eph. 5:25 (LIT/UBS4) The (hoi) males (andres), love (agapate) the (tas) females (gunaikas) [of your own] down according to as (kathōs) the (ho) Christ (Christos) also (kai) loved (ēgapēsen) the (tēn) assembly (ekklēsian), and (kai) passed himself aside (heauton paredōken) over (huper) her (autēs);

 

Eph. 5:26 (LIT/UBS4) in order that (hina) he may make her holy (hagiasē autēn), the (tō) bath (loutrō) of the (tou) water (hudatos) in (en) a statement (rhēmati) having cleansed (katharisas) [her];

 

Eph. 5:27 (LIT/UBS4) in order that (hina) he (autos) may stand alongside (parastēsē) to himself (heatō) the (tēn) assembly (ekklēsian) in glory (endoxon), she having (echousan) no (mē) stain (spilon), or (ē) wrinkle (rhutida), or (ē) any (ti) of the (tōn) like things (toioutōn);

 

BUT (all), in order that (hina) she may be (ē) a holy one (hagia), and (kai) an unblemished one (amōmos)!

 

"the bath of the water in a word" -  In other words, God's Word is the bath of "water" which does the bathing and cleansing action.  So then, if God's Word is the thing into which Jesus meant we were to be "baptized", and bathed, made holy, made righteous, to the "bath of water" in a word, is this how apostle Paul interpreted what Jesus meant in Mat. 28:19?  Then speaking, preaching and teaching God's Word must be what "baptizes" people in it!

 

Mat. 28:20 (LIT/UBS4) teaching (didaskontes) them (autous) to keep watch (tērein) of all things (panta), of as many injunctions as I caused myself to give (hosa eneteilamēn) to you (humin).

 

And (kai) behold (idou), I (egō) am (eimi) with (meth) you (humōn) all (pasas) the (tas) days (hēmeras), until (heōs) the (tēs) complete coming together (sunteleias) of the (tou) age (aiōnos).”

These are Jesus’ exact words about the “great commission” (as some mortals have decided to label it) as far as we know, given all the best ancient manuscripts.

Here in the very next verse, verse 20, doesn’t Jesus say teaching?  I believe Jesus is now, in the very next verse, describing how the disciples are to "baptize" them in God's Word about the names, i.e., the subject matters he said in verse 19Teaching mortals God’s Word, about the Father, about the son Jesus Christ, and about the Promise of the Father (Joel 2:28-32), of God placing His holy Spirit in all mortalkind, is baptizing them in God’s Word.  This is a kind of “baptism” into which Jesus was talking about.  Jesus spoke about people first needing to be "baptized" in the knowledge of God's Word about the evangelism of Jesus Christ, and then if they believe it, Christ Jesus will baptize them in God's promised gift of His holy Spirit.  Jesus said his words were Spirit and life (John 6:63), into which "baptism" people need to be baptized in first (Eph. 5:26).

In the next part I explore further Jesus' figurative usage of the word "water" in God's Word, and how we can be "washed" in it, and the figurative usages of other associated words, to help clarify that there are many figurative usages of words in God's Word which should absolutely not always be taken and understood literally, given the abundance of language idioms present in the Greek language as spoken in the Middle East 2,000 years ago.  And still to this very day those idioms are still present in that existing culture; and that many of them have spread into other languages and cultures, including ours, in some form or another.  

 

In my attempt to cut uprightly God's Word on the subject of salvation and "baptisms", I believe it is important to examine how Jesus spoke figuratively and idiomatically, according to his habits of speaking, which things he spoke were almost always figurative, using parables, metaphors and allegories almost constantly, using physical things as representations and types to existing and/or coming spiritual realities.

 

 

A Believer Can Be "Baptized" In This "Water"

 

Mat. 3:11 (LIT/UBS4) Truly (men), I (egō) baptize (baptizō) you (humas) in (en) water (hudati), into (eis) repentance (metanoian)!

 

But (de) the one (ho) being caused to come (erchomenos) behind (opisō) me (mou) is (estin) a stronger one than (ischuroteros) me (mou), of whom (hou) I am absolutely not (ouk eimi) a suitable one (hikanos) to carry (bastasai) the (ta) under-bindings (hupodēmata)! 

 

He (autos) shall baptize (baptisei) you (humas) in (en) holy (hagiō) Spirit (pneumati) and (kai) to fire (puri),

 

“I shall baptize you in water” – I believe the verb “baptize” and the noun “water” are both literal, which John said he would do.

 

“He shall baptize you in holy Spirit” – I believe the words holy Spirit figuratively correspond to literal water, therefore making the use of the words “holy Spirit” to mean figurative water.  Therefore, the verb “baptize” attributed to what Jesus Christ shall do, is a figurative water baptism, not a literal water baptism as John’s. 

 

And so as we can see out of the holy scriptures, the literal water baptism of repentance is an outward washing to symbolize an internal cleansing of one's heart toward God.  But the baptism in God's gift of holy Spirit is an internal cleansing from the spirit of death passed down to us from Adam, into the Spirit of life passed down to us now from Christ Jesus.  The baptism of us on the inside with God's gift of His holy Spirit is a new birth above for us, which new birth brings to us eternal life in the future, and healing and extended life in the present. 

 

The physical water of John's baptism was a type to the Spiritual water of God's Word, which is Spirit and life, which literally is God's gift of His holy Spirit.  When we read God's Word, we literally read God's Spirit into us!  This is why mortal-made theological paraphrases of what the ancient writers actually said, are from the devil himself!  God's Spirit and life are absolutely not in mortal-made theological paraphrases of what God's prophets said, which prophets spoke being brought under the inspiration of His holy Spirit (2 Pet. 1:20-21).

 

As we shall see, the figurative "water" is the Word of God which cleanses us on the inside, when we believe it.

 

John the Baptist doesn’t say anything about Jesus Christ coming to baptize in literal water.  BUT, he preached that Jesus Christ is coming to baptize in God's gift of holy Spirit, God's Word, which we have seen before that Jesus figuratively referred to as “living water” (John 4:10), and which words he says are Spirit and life (John 6:63). 

 

John said that the Christ was “a stronger one than me”.  How is the Christ stronger? In physical strength?  No, look at the context.  Jesus Christ’s baptism in holy Spirit is stronger than the water baptism of John.  Stronger how?  In the effects produced from the “baptism”!

 

“But the one coming behind me” – This is the Christ, the messiah, JESUS, the one John the Baptist is introducing.  "But", de in the Greek, is a mild adversative/diversative conjunction, which draws our attention to the difference between a water baptism from John, and a baptism in holy Spirit from Christ Jesus.  

 

The two baptisms are different because:

 

·     The sources of the baptisms are different; John the Baptist, a mortal, below here on earth, and the resurrected and ascended Christ Jesus, immortal, above, in heaven. Only mortals baptize in water (element), but only Christ Jesus baptizes in holy Spirit.  Mortals may baptize other mortals several times; but a believer in the name of JESUS needs to be “baptized” only once.

 

·     The elements of the baptisms are different; John the Baptist baptizes in water, while Christ Jesus baptizes believers in holy Spirit, and unbelievers, chaff in fire.  In water baptism water is obviously the element of baptism, and the literal water represents death and the grave.  In baptism in holy Spirit from Christ Jesus holy Spirit, the Spirit of God, is the "element" if you please, and it not only represents new life, it is the actual power of wholeness, salvation and the resurrection.  It is the power which raises a dead body back up out of the grave (Rom. 8:11).  The third element mentioned is fire.  At the end of the world Christ Jesus shall baptize all unbelievers in fire. 

 

·     The results produced from the two baptisms are different; John’s water baptism was a baptism unto repentance.  It was to call the children of Israel back to repentance to God, to help them prepare their hearts to receive the coming messiah/Christ, Jesus, and his “baptism” in God's gift of His holy Spirit, into life and sonship with God the heavenly Father.  The best results water baptism can produce in a believer is repentance, which may lead to belief which brings righteousness, forgiveness of sins, sonship with God the heavenly Father, and eternal life, which are all parts of the wholeness/salvation Christ Jesus bought for us. 

 

      Baptism in holy Spirit places the powerful gift of God's holy Spirit within a believer, which can produce physical wholeness now, and resurrection out from among dead ones, ageless life in the future.  I believe baptism in God's holy Spirit is the “salvation” from our sin nature which mortalkind inherited from the first mortal, Adam (Rom. 5:14; Rom. 6:6-7; 1 Cor. 15:21-22).  Baptism in fire, in the future, produces torment and destruction.  As recorded in Acts 8:5-24, Philip, who was doing miracles in the city of Samaria , water baptized Simon the Sorcerer as well.  Sometime later, after Peter and John had came to Samaria from Jerusalem , those apostles laid their hands on those believers of Samaria and they received the baptism in the gift of God's holy Spirit from Jesus Christ.  When Simon saw that through the laying on of hands of the apostles that those believers received holy Spirit, Simon offered to give them money to buy the power of holy Spirit.  As we can see from this record in God’s Word, water baptism didn’t clean up Simon’s heart on the inside at all, and thusly can’t guarantee that true repentance shall be produced in the heart of one who is water baptized.

 

·    The prerequisites for the baptisms are different; There are no prerequisites for water baptism.  Anyone cam be water baptized, as often as they desire.  Belief in one’s heart, fully laden with belief, being “fully persuaded” in the name of JESUS Christ is the only prerequisite to become eligible and receive the baptism in the gift of holy Spirit from Christ Jesus.  Anyone can go through a water baptism ritual through simply asking to be baptized, because there will be some mortal somewhere willing to baptize them, and baptize them as many times as they wish.  Mortals have no absolute foolproof method of knowing what's truly within another mortal's heart, as to the true motive behind their desire to become water baptized.  God the heavenly Father knows the hearts of all mortals, and knows whether a believer truly believes and is fully persuaded upon the name of His son JESUS.

 

Mat. 3:12 (LIT/UBS4) of whom (hou) the (to) winnowing shovel (ptoun) [is] in (en) the (tē) hand (cheiri) of him (autou).

 

And (kai) he shall thoroughly clean (diakathariei) the (tēn) threshing floor (halōna) of him (autou). 

 

And (kai) he shall bring together (sunaxei) the (ton) grain (siton) of him (autou) into (eis) the (tēn) apothecary (apothēkēn). 

 

But (de) the (to) chaff (achuron) he shall burn down (katakausei) [with] unquenchable (asbestō) fire (puri).”

 

“he shall thoroughly clean the threshing floor of him” – Christ Jesus shall sift through every bit of grain and chaff upon the threshing floor, to be sure he has found each and every last one who believes in their heart upon his name (John 6:37), and to identify each and every bit of chaff/unbelievers (Mat. 3:10), who shall be thrown into the fire (Mat. 13:30).

 

“he shall bring together the grain of him into the apothecary” – The Spirit’s usage of the word “apothecary” implies preservation.  Christ Jesus is going to bring together all those who are his, who believe upon his name, and he is going to preserve them unto life eternal (2 Tim. 2:19), while the unbelievers, the chaff, shall be “baptized” in fire and burned.  This “baptism” is yet future.

 

“the chaff he shall burn down with unquenchable fire” – This is the “baptism” in fire which John the Baptist prophesied Christ Jesus shall do (Mat. 13:18-52). 

 

In Mat. 3:11 we can see clearly that John the Baptist mentions three different “baptisms”; one baptism by him in water, one baptism by Christ Jesus in holy Spirit, and one baptism by Christ Jesus in fire. 

 

Three baptisms:

 

1.      water

2.      holy Spirit

3.      fire

 

So far, from reading what “baptisms” John the Baptist spoke about and preached, he preached about three distinct kinds of baptisms.  Again in Mat. 3:14 John speaks about a baptism, and again it is about a baptism in holy Spirit from Christ Jesus.

 

Mat. 3:13 (LIT/UBS4) Then (tote) the (ho) Jesus (Iēsous) causes himself to become alongside3854 (paraginetai) from (apo) the (tēs) Galilee (galilaias), upon (epi) the (ton) Jordan (iordanēn), to (pros) the (ton) John (iōannēn) of the (tou) [water baptism, v11] to be baptized (baptisthēnai) under (hup) [authority] of him (autou).

 

Mat. 3:14 (LIT/UBS4) But (de) the (ho) John (iōannēs) was forbidding him to go through (diekōluen auton) [it], saying (legōn), “I (egō) have (echō) need (chreian) to be baptized (baptisthēnai) under (hupo) [authority] of you (sou), and (kai) you (so) cause yourself to come (erchē) to (pros) me (me)!?”

 

“I have need to be baptized under [authority] of you, and you come toward me!?” – John the Baptist is recorded in God’s Word of speaking again about a baptism, to express his need of being baptized in holy Spirit from Christ Jesus.  John said he needed to become baptized in the baptism from Christ Jesus, which can obviously mean only a baptism in holy Spirit. 

 

This is the first usage of “need” (Gk. chreia) in the new covenant writings, and coincidentally it refers to baptism in holy Spirit.  The second usage of “need” is in Mat. 6:8, where Jesus speaking says to his disciples to pray not like the heathen, who suppose that through much wordage they shall be heard by God.  But since our Father knows what we need before we request it, then let’s simply request it from Him, in a few words, and be not into bondage of long prayers which only tell the Father what He already knows, as if we thought He was ignorant and didn’t know our needs already.

 

So then if you’ve been only water baptized, and believe you need the baptism in the gift of holy Spirit from Christ Jesus, as John the Baptist believed he needed it, and preached we should receive that baptism in holy Spirit from Jesus, then simply request it from God in a few words (Mat. 7:7).  There is no need to feel apprehensive about it at all, since God so loved us that He gave His only becoming son (John 3:16), and Jesus himself willingly, because of his love for the Father and us, sacrificed his own body and blood for us.  Just simply ask God with a fully persuaded heart that it is what you need, asking with joy and thanksgiving, sacrificing praise to God with your lips.

 

If you believe you are already strong, and not evil, and do not sin, then you don’t need a physician, and Jesus didn’t come for you (Mat. 9:12). 

 

Mat. 3:16 (LIT/UBS4) But (de) having been baptized (baptistheis), straightaway (euthus) the (ho) Jesus (Iēsous) stepped up (anebē) from (apo) the (tou) water (hudatos). 

 

And (kai) behold (idou), the (hoi) heavens (ouranoi) were opened up (ēneōchthēsan) to him (autō), and (kai) he saw (eiden) the (to) Spirit (pneuma) of the (tou) God (theou) coming down (katabainon) as if (hōsei) a dove (peristeran), and (kai) causing itself to come (erchomenon) upon (ep) him (auton).

 

Mat. 3:17 (LIT/UBS4) And (kai) behold (idou), [there was] a voice (phōnē) out (ek) of the (tou) heavens (ouranōn), saying (legousa), “This one (ohutos) is (estin) the (ho) son (huios) of me (mou), the (ho) beloved one (agapētos), in (en) whom (hō) I well-approved (eudokēsa).”

 

Jesus’ example to the children of Israel was for them to repent toward God through John’s water baptism, and then to receive the baptism in the gift of holy Spirit, God’s Spirit, which would make them to become sons of God, as God verified Jesus became through receiving His Spirit.  We know that Jesus was the son of God through his divine birth, as is recorded in Mat. 1:18 and Luke 1:35.  But I believe the Father wanted Jesus to demonstrate for all mortalkind to see, that mortalkind must receive the baptism in the gift of holy Spirit from above, and this is the “righteousness” which Jesus fulfilled through his receiving the Spirit of God in the appearance of a Dove coming upon him (Mat. 3:15). 

 

We all need to be “baptized” by Christ Jesus and God’s gift of holy Spirit, as John the Baptist said he needed to be, or else we don’t have salvation!  I believe this is the “baptism” John the Baptist said he needed.  I believe this is the one baptism to which apostle Paul refers;

 

Eph. 4:4 (LIT/UBS4) [There is] one (hen) body (sōma) and (kai) one (hen) Spirit (pneuma), down according to as (kathōs) you were called aloud (eklēthēte) also (kai) in (en) one (mia) hope (elpidi) of the (tēs) calling (klēseōs) of you (humōn);

 

Eph. 4:5 (LIT/UBS4) one (heis) lord (kurios), one (mia) belief (pistis), one (hen) baptism (baptisma),

 

Eph. 4:6 (LIT/UBS4) and (kai) one (heis) God (theos), Father (patēr) of all (pantōn), the one (ho) over (epi) all (pantōn), and (kai) THROUGH (dia) all (pantōn), and (kai) IN (en) all (pasin). 

 

(See 2 Cor. 5:18-19)

 

 

John Was Sent To Bear Witness Of That Light

 

John 1:6 (LIT/UBS4) A mortal (anthrōpos) caused himself to come to pass (egeneto), one having been sent from (apestalmenos) alongside (para) of God (theou), [the] name (onoma) [given[ to him (autō) [being] John (iōannēs).

 

John 1:7 (LIT/UBS4) This one (houtos) came (ēlthen) into (eis) [being] a witness (marturian) in order that (hina) he may witness (marturēsē) about (peri) the (tou) light (phōtos), in order that (hina) all (pantes) may believe (pisteusōsin) through (di’) him (autou).

 

John 1:8 (LIT/UBS4) That one (ekeinos) was absolutely not being (ouk ēn) the (ton) light (phōs)!

 

BUT (all’), [he came, v7] in order that (hina) he may witness (marturēsē) about (peri) the (tou) light (phōtos)!

 

John 1:9 (LIT/UBS4) [The life, v4] was being (ēn) the (to) light (phōs), the (to) true one (alēthinon), which (ho) illuminates (phōtizei) every (panta) mortal (anthrōpon) being caused to come (erchomenon) into (eis) the (ton) cosmos (kosmon).

 

John 1:10 (LIT/UBS4) [The life, v4] was being (ēn) in (en) the (tō) cosmos (kosmō), and (kai) the (ho) cosmos (kosmos) caused itself to come to pass (egeneto) through (di’) him (autou);

 

(For all things coming to pass through God’s instrumental use of the Word, see John 1:3, 10; Col. 1:16-17; Heb. 1:2)

 

and (kai) the (ho) cosmos (kosmos) absolutely did not (ouk) know (egnō) him (auton)!

 

John 1:11 (LIT/UBS4) He came (ēlthen) into (eis) the ones (ta) of his own (idia);

 

and (kai) the ones (hoi) [being] his own ones (idioi), they absolutely did not receive him alongside (ou auton parelabon)!

 

John 1:12 (LIT/UBS4) But (de) as many as (hosoi) received (elabon) him (auton), he gave (edōken) authority (exousian) to them (autois) to cause themselves to become (genesthai) ones born (tekna) of God (theou), to the ones (tois) believing (pisteuousin) into (eis) the (to) name (onoma) of him (autou);

 

In most of the first chapter of John, especially the first 28 verses, the apostle John tells us clearly and exactly what John the Baptist routinely preached.  According to the apostle John, John the Baptist was specifically sent by God to witness about the coming “light”, Jesus Christ (John 1:6-8).  John’s goal was that all to whom he witnessed would believe his witness about that “light” (John 1:7).  According to apostle John, the witness that John the Baptist preached was that to all the ones who “took him in”, who took in the “light”, to the ones believing into the name of him, that that “light” would give to them authority to become sons of God.  This is what John the Baptist routinely preached. 

 

Therefore, when we read in Mat. 3:11, Mark 1:8 and Luke 3:16 and elsewhere, where John the Baptist says, “I baptize you in water, … he shall baptize you into holy Spirit”, that was part of John the Baptist’s routine preaching, that people needed to receive the baptism of holy Spirit from Christ Jesus, the “light”, which would give them authority to become sons of God, which was the baptism which John the Baptist said he needed!  If the coming messiah was coming to bring salvation, and John the Baptist was sent to witness to the coming messiah and the salvation he brings, then Jesus giving, those who believe upon his name, the authority to become sons of God, IS THE SALVATION!  But, this had to be kept secret until after Jesus’ shed blood, death, resurrection and ascension (1 Cor. 2:4-8). 

 

In all the records in the gospels and in the apostle’s letters, there is not one record of John the Baptist preaching that people needed to be water baptized, BUT, he preached that they needed to be baptized in the baptism of the “light”, the baptism in holy Spirit from Christ Jesus which shall give them the authority to become sons of God.  This is what John the Baptist routinely preached (John 1:15)!  John’s water baptism was a baptism unto repentance, to help the children of Israel repent back to God, so their hearts would be ready to believe upon the name of JESUS when he came, whose baptism in holy Spirit was the baptism they needed, to give them authority to become sons of God.  This is the new birth above which Jesus explained to Nicodemus (John 3), born above as sons of God, a paternal birth, through God’s Spirit coming into them (Rom. 8; 1 Pet. 1:23).

 

Are there any records in God’s Word that state that Jesus Christ came to water baptize?  Absolutely not one!  Although there is a record that Jesus’ disciples water baptized some, which absolutely can not be construed as a statement of fact that is was Jesus’ purpose for coming.  There is no record that John the Baptist (or anyone) ever asked Jesus to water baptize him; but rather, John the Baptist stated he needed to be baptized by Christ Jesus in holy Spirit!  John the Baptist routinely preached that Jesus Christ’s purpose for coming was to baptize in holy Spirit!  John the Baptist’s purpose was to help people prepare hearts with repentance, to be ready to believe about the coming “light”, and upon the name of JESUS.  So then, who brought “salvation”; John the Baptist with his water baptism, or Jesus Christ with his baptism in holy Spirit?  This is so easy to determine that perhaps even a fool can determine it, and a moron would be right at least half the time.

 

So if Jesus Christ taught the new birth above in God’s Spirit, and John the Baptist preached the baptism in holy Spirit from Christ Jesus, and all the apostle writers taught baptism in God’s Spirit, then would it be common sense, logical, safe to assume, be a damned fool if you couldn’t figure it out, that the baptism in the gift of holy Spirit which became available on the day of Pentecost was the one and only salvation that Jesus Christ came to offer to mortalkind from God (Eph. 2:8)?

 

 

Jesus' Ministry Grows While John Decreases His

 

In Mat. 3:11, the clause "But the one coming after me" along with the rest of the context, indicates that the Spirit wishes to shift the hearer's focus from John's water baptism to Jesus' baptism in holy Spirit, to shift the focus from the children of Israel’s need for repentance to the world’s need for salvation, going forward.  The children of Israel , corporately as a nation, never repented to God!  And subsequently, corporately never believed upon the name of JESUS; and subsequently, corporately rejected their own messiah!  I don’t believe this came as a surprise to God, do you?  John the Baptist said; 

 

John 3:30 (LIT/UBS4) It is required (dei) of that one (ekeinon) to grow (auxanein), but (de) of me (eme) to cause myself to decrease (elattousthai).

 

The prophets Isaiah, Jeremiah and Zechariah prophesied of the coming redeemer, Jesus Christ, characterizing him as a little tender sprout (tsemach) which would come and sprout, i.e., grow (Isa. 4:2, Jer. 23:5, 33:15, Zech. 3:8, 6:12).  Now, with the knowledge of the new birth above, and the revelation of the Great Mystery, the one body of Christ, we can see that when Zechariah said, "and he shall build the Temple of Jehovah", he spoke of the baptism in holy Spirit from Jesus Christ which would literally “baptize” believers into his one spiritual body, the prophesied and desired true holy place of God our heavenly Father, His true "tent", the raised up "tent" of David (Lev. 26:11-12; 2 Cor. 6:16).

 

John the Baptist came to prepare the way, i.e., believer's hearts to repent toward God, so they could begin to receive and believe in their hearts the knowledge of God's Word concerning the prophecies of the coming redeemer Jesus Christ.  In John 3:30, now that Jesus Christ has finally come, John the Baptist declares that his purpose, to prepare the way of the Lord, was now "lowered".  His ministry, of baptizing in water, was now becoming less important, while the ministry of Jesus Christ, to baptize in holy Spirit, now began to grow.  John the Baptist did all he could to prepare the hearts of those of Israel to repent toward God, to get them prepared to receive Jesus Christ and his baptism in holy Spirit, into salvation.  But they rejected their own messiah.  That rejection sets up the next part of God’s plan, the salvation of the gentiles, many of whom are willing to believe.  Now Christ Jesus selects and sends apostle Paul, with the greatest revelation from God the heavenly Father that mortalkind has ever heard or even imagined (1 Cor. 2:9).  These are some of the “riches” I wrote about in a previous post.

 

 

“Baptize” Usage Metrics

 

I’ve stated before that I believe that Jesus’ usage of the word baptizo in the “great commission” (Mat. 28:19) was figurative, and that when Jesus said his disciples were to "disciple and baptize the ethnics into the name of the Father, and of the son, and of the holy Spirit", that he meant that they were to disciple and baptize them into God’s Word; what God’s Word says about the Father, the son and holy Spirit, especially in relation to the Joel 2:28-29 prophecy which apostle Peter drew to everyone’s attention on the day of Pentecost in his preaching recorded in Acts 2:14-.

 

Now that I’ve shown you some examples that Jesus Christ and his disciples and apostles very often used words figuratively/idiomatically, and the subject contexts in which they used them, now please allow me to introduce you to some usage metrics, which quantify in more exact detail, the usages of the verbs bapto, embapto, baptizo and the nouns baptisma and baptismos; as to who used these words, the number of times they used them, whether they referred to John’s water baptism, and if not, then in to what kind baptism, or into what instrumental baptismal “element” of the “baptism”. 

 

I’ve constructed an Excel spreadsheet pivot table into which I’ve recorded every single usage of these words used in the Greek texts.  This spreadsheet contains a flat file as well, which I use to drive a pivot table, from which word usage metrics and statistics can easily be quantified for the eye to behold.  

Quantifying and categorizing the usage of these terms, or any terms in God’s Word, into usage metrics, forces the disciple of Jesus Christ to look at the Spirit’s usage of terms across the whole breadth of subject matter in which they are used, which rightly cutting of God’s Word guards a disciple from becoming stigmatized in their understanding of the scope of meaning of those terms; understanding a term either out of its proper contexts, or limiting the meaning of a term by understanding it in only one narrow context.  Pivot tables, which instantly track a scriptural term's or subject matter's usages and associated contexts throughout the entire new covenant writings, are especially useful for separating out mortal-made theological theories from scripturally verifiable facts.  If it can't be found and proven out of the holy scriptures, then its no more than erroneous mortal-made and egomaniacal theological theory, i.e., mortal-made wisdom, worldly wisdom, about which disciples of Christ Jesus are abundantly warned to avoid (Mat. 15:9; John 8:31-47; Rom. 1:21-22; 2 Cor. 10:5-6; 11:13-15; Eph. 5:6-12; *Col. 2:8; 2 Tim. 3:1-15; Tit. 1:10-14).

 

I believe a disciple’s cognitive, associative correspondence to the Spirit’s usage of terms in God’s Word (2 Pet. 1:20-21) should be preconditioned from rightly cutting God’s Word, through hand’s on, in-depth, all inclusive study, and absolutely not preconditioned from lopsided preaching which ignores certain contextual usages which disagree with a denomination’s theological and doctrinal wanderings off of the scriptural path. 

 

I’ve heard the Bible preached by many different denominations and “churches” throughout my life (now in my mid fifties) and have observed that most ALL denominations and/or their preachers get into a habitual rut, into preaching on the same old verses over and over, carefully avoiding those verses, words and phrases which subject matter becomes “sensitive”, given the organization’s doctrinal slants, and ignoring the passages with they don't understand.  The intended, or perhaps unintended, results of this preaching method is to subconsciously stigmatize the congregation into narrow understandings of favorite denominational buzz words and phrases; for example “water”, “baptism”, “baptize”, “baptizing in the name of”, etc..  I believe “rut” style teaching ultimately trains congregations, in classic Pavlovic style, to have cognitive, associative, knee-jerk correspondences in thinking to the meanings they’ve already heard associated with those terms, which meanings have been drilled into their heads over and over in selected, narrow contextual settings, so that whenever they see in the bible, or hear through other preaching, those same buzz words and phrases, they automatically “snap” to their denominations theological preconditioning.  This is how the devil works.

 

One huge example of this is the phrase Jesus spoke in John 3:5, "born of water", which some denominations have hijacked and redefined it to mean "water baptism".  Outside of John 3:5, there is no other passage in God's Word where the phrase "born of water" is used, and no other passage which indicates that the concept that dipping in water is a "birth" of some kind.  There is nothing logical or scholarly about this, and it amounts to no more than taking a phrase out of context to twist it into supporting denominational private theological interpretation and subsequent erroneous "oral" tradition.

 

I've included a pivot table, which quickly identifies and quantifies all the usages of the verbs bapto, embapto, baptizo and the nouns baptisma and baptismos to distinguish exactly how many times these verbs and nouns were used to literally refer to John’s water baptism, versus how many times they were used figuratively to refer to a “baptism” of some other kind.  For the sake of our Western culture, which has no concept of Middle Eastern thought and language idioms, I’m miss-using the word figurative slightly, because to Middle Easterners a “baptism” into a name, a subject matter (logos), statements (rhēma), an idea or concept, anything which is not a physical entity or element, is just as literal a “baptism” as being baptized in a physical entity or element, such as water.  For example, Jesus spoke of his impending death as a kind of "baptism", and a "cup" which he had to "drink" (Mark 10:38), which colloquialisms are strange and obscure in our Western culture. 

Pivot Table Quantifications

  

In my pivot table, which anyone may download from this website and use on their own PC, I obviously quantify based upon each unique word used by the ancient writers and scriptural characters.  In the flat file of data from which the pivot table makes its calculations, I have supplied the scriptural data directly out of the underlying Greek texts (UBS4) of the Bible, relying 100% on how the ancient writers and scriptural characters used their own terminology, whether literally or figuratively, which burden to learn and understand is placed upon the reader through his or her own examination of the scriptural evidence. 

 

If writer or scriptural character uses a term for a baptism of some kind, but the word "water" doesn't appear in the scriptural passage, then it's up to the reader to decide for himself about exactly which kind of "baptism" the writer or character refers.  The beauty of a pivot table is that it graphically presents the various scriptural associations about kinds of "baptisms", which consolidated scriptural evidence helps the reader make much more informed decisions and conclusions as to exactly what the ancient writer or character actually meant. 

 

From my own close study of the various morphologies of the verb baptizo, the noun baptisma, the noun baptismos, the noun baptistēs, the verb baptō, and the verb embaptō, examining all of their contextual usages across the entire new covenant writings, paying close attention to the scriptural evidence for the writer's and character's idiomatic usages present in the text, I have "interpreted" for myself what I believe are all of the scripturally factual baptismal "elements" mentioned in the texts, which are death, food, God's Word, God's Word and Spirit, water, and cloud and sea.  These are all of the scriptural elements into which anyone may be "baptized".  The invention of any other baptismal elements can now be seen as extra-scriptural, which private interpretive theology would come under the heading of mortal-made wisdom, or worldly wisdom.  

 

I further identify and quantify a word’s usages by which character in God’s Word used these terms; whether Jesus, apostle Paul, Peter, etc..  This is a highly important point since each character has his own unique habits and manners of language usage.

 

I invite you now to download the Excel spreadsheet pivot table which examines the subject matter of baptisms mentioned in the new covenant writings of the holy scriptures of the Bible, and push its buttons and throw its levers to explore how many different detailed or consolidated ways anyone can look at this important subject matter of the new covenant, which Christ Jesus put through in his own shed blood.

 

BAPTIZO

 

The following metrics and statistics take into account the 4 usages of baptizo, 2 in Mat. 20:22 and 2 in Mat. 20:23 which are contained in what textual critics believe are phrases erroneously forged into the text, to make Matthew’s gospel agree with Mark’s.  Tischendorf omits, and Tregelles and Alford mark it as doubtful as well, the phrase in Mark 7:8, “baptisms of pots, and cups, BUT also, many such things like this you do!”  Taken together, these highly suspicious textual variants dismiss 4 usages of the verb baptizo, and 1 usage of the noun baptismos from consideration.

 

Baptizo, Strong’s # 907, used 77 times in the Greek text of the Textus Receptus, a verb commonly translated in the KJV meaning to “baptize”, both literally and figuratively. 

 

Baptizo was used 47 times to refer to John’s water baptism, and 30 times to refer to “baptisms” other than John’s; a ratio of 61% to 39%.

 

Baptizo was used by the following characters:

 

Luke 17

Apostle Paul 15

Jesus 11

John the Baptist 11

Matthew 9

apostle John 8

apostle Peter 3

Ananias 1

eunuch 1

John the Baptist’s disciples 1

 

Luke used baptizo 9 times in reference to John’s water baptism, and 8 times figuratively to baptisms in holy Spirit (5), God’s Word (1), God’s Word & Spirit (1), water (1).

 

Jesus used baptizo only 2 times to refer to John’s water baptism, and 9 times figuratively, to baptisms in death (5), holy Spirit (3), and in God’s Word (1), the “great commission” (Mat. 28:19).  So does Jesus have a history and a record of using the term baptizo figuratively, ABSOLUTELY!  So, who says there is no evidence that Jesus used the word baptizo figuratively in Mat. 28:19, the “great commission”?  Jesus used baptizo figuratively almost exclusively, 9 out of 11 times, based upon the usage evidence in the Greek texts, and other records which show that other words related to this subject matter were used figuratively as well; John 4:10-14, John 6:53-56, John 7:37-39, 1 Cor. 10:4, Isa. 66:20, Eze. 36:22-38, Joel 2:28-29, John 10:13, John 15:3, Eph. 5:26-27, Tit. 3:5, Heb. 10:10-14, Heb. 10:22, as I’ve already shown, and there are many other examples as well.   

 

Apostle Paul used baptizo 9 times in reference to John’s water baptism, 6 times figuratively, to baptism in holy Spirit (5), and to baptism in the cloud and sea (1).

 

John the Baptist used baptizo 6 times in reference to his own water baptism, and 5 times in reference to Jesus’ baptism in holy Spirit.

 

Matthew used baptizo 9 times in reference to John’s water baptism.

 

Apostle John used baptizo 8 times in reference to John’s water baptism.

 

Apostle Peter used baptizo 2 times in reference to John’s water baptism, and 1 time in reference to God’s Word.

 

I’ll let the reader find the 1 time usages of baptizo by Ananias, the eunuch and John the Baptist’s disciples, for themselves.

 

As anyone can plainly see, based upon the evidence in the Greek texts, the use of baptizo figuratively is not as obscure as selective “ditch” preaching and oral tradition fairy tales about water baptism may lead one to believe.  Although God had to keep secret the knowledge of the “great mystery” until after Jesus death, resurrection and ascension, and that it would be the shed blood and death of Jesus Christ which would “trigger” the commencement of the “great mystery” (Joel 2:28-29) to begin to come to pass, because if the rulers (lit. first ones) of this/that age would have known it they would not have staked (Gk. stauros) the Lord of glory (1 Cor. 2:8), it is still very evident in the Greek texts, tracking on the word baptizo, that a “baptism” in holy Spirit was coming, and that it was coming via the coming messiah, Jesus Christ, and that it was the “baptism” which John the Baptist preached ALL should be looking forward to, and that he, John the Baptist needed. 

 

BAPTISMA

 

Baptisma, Strong’s # 908, used 22 times in the Greek text of the Textus Receptus, a noun commonly translated in the KJV meaning a “baptism”, both literally and figuratively.

 

Baptisma was used 13 times to refer to John’s water baptism, and 9 times to refer to “baptisms” other than John’s; a ratio of 59% to 41%. 

 

Baptisma was used by the following characters:

 

Jesus 8

Apostle Paul 5

Luke 4

apostle Peter 2

12 believers in Ephesus 1

Mark 1

Matthew 1

 

Jesus used baptisma 5 times to refer to his death, and 3 times to John’s water baptism.  Here’s more evidence of Jesus figurative usage of baptizo, through his use of the noun form, baptisma.  So does Jesus have a history and a record of using the terms baptizo and baptisma figuratively, ABSOLUTELY!  Even if one doesn’t count Mat. 28:19, the text shows that Jesus used both the verb and noun forms for “baptize” at least 13 times in reference to figurative “baptisms”!

 

Apostle Paul used baptisma 2 times in reference to John’s water baptism, 3 times in reference to baptism in holy Spirit.  Counting the usages of both baptizo and baptisma, apostle Paul used them figuratively in references to a “baptism” in holy Spirit, at total of 8 times. 

 

Apostle Peter used baptisma 1 time in reference to John’s water baptism, 1 time in reference to baptism in holy Spirit.

 

BAPTISMOS

 

Baptismos, Strong’s # 909, used 4 times in the Greek text of the Textus Receptus, once erroneously, a noun translated in the KJV meaning a “baptism”, both literally and figuratively.  Mark 7:4, Mark 7:8 erroneously, Heb. 6:2, Heb. 9:10.

 

BAPTŌ

 

Baptō, Strong’s # 911, used 4 times in the Greek text of the Textus Receptus, a verb translated in the KJV meaning “to dip”, used only literally.  Luke 16:24, John 13:26, Rev. 19:13.

 

EMBAPTŌ

 

Embaptō, Strong’s # 1686, used 2 times in the Greek text of the Textus Receptus, a verb translated in the KJV meaning “to dip in”, used only literally. 

  

SUMMARY

 

In total, figurative usages of the verb baptizo, “to baptize”, occur 23 times, and figurative usages of the noun baptisma, “a baptism”, occur 4 times, in references to God’s Word, God’s Word and Spirit, and holy Spirit.

 

The following are references to figurative usages of baptizo and baptisma, and refer to God’s Word, and/or God’s Word & Spirit, and/or the baptism in the gift of holy Spirit from Christ Jesus:

 

Baptizo – Mat. 3:11, Mat. 3:14, Mat. 28:19, Mark 1:8, Mark 16:16, Luke 3:16, John 1:33, Acts 1:5, Acts 2:38, Acts 2:41, Acts 8:16, Acts 9:18, Acts 11:16, Acts 16:15, Acts 16:33, Acts 18:8, Acts 19:3, Acts 19:5, Acts 22:16, Rom. 6:3, 1 Cor. 12:13, Gal. 3:27.

 

Baptisma – Rom. 6:4, Eph. 4:5, Col. 2:12, 1 Pet. 3:21.

 

When certain denominations/cults say there is no evidence in God’s Word for the verb baptizo and the noun baptisma used figuratively to refer to a “baptism” in either God’s Word and/or the gift of holy Spirit from Christ Jesus, I, through careful study, can count 27 usages/pieces of evidence, which are more than enough to convince me that Jesus’ usage of the verb baptizo in Mat. 28:19 is figurative, and means to baptize them in the knowledge of God’s Word about the Father, the son, Jesus Christ, and the gift of holy Spirit, which gift is the salvation Jesus Christ came to offer to mortalkind on God the heavenly Father’s behalf (Eph. 2:8). 

 

Mat. 28:18 (LIT/UBS4) And (kai) he having come toward (proselthōn) [them], the (ho) Jesus (Iēsous) spoke (elalēsen) to them (autois), saying (legōn), “All (pasa) authority (exousia) was given (edothē) to me (moi), in (en) heaven (ouranō) and (kai) upon (epi) the (tēs) land (gēs).

 

Mat. 28:19 (LIT/UBS4) Therefore (oun) having been caused to go (poreuthentes), make disciples (mathēteusate) of all (panta) of the (ta) ethnic groups (ethnē), baptizing (baptizontes) them (autous) into (eis) the (to) name (onoma) of the (tou) Father (patros), and (kai) of the (tou) son (huiou), and (kai) of the (tou) holy (hagiou) Spirit (pneumatos),

 

Mat. 28:20 (LIT/UBS4) teaching (didaskontes) them (autous) to keep watch (tērein) of all things (panta), of as many injunctions as I caused myself to give (hosa eneteilamēn) to you (humin). 

 

And (kai) behold (idou), I (egō) am (eimi) with (meth) you (humōn) all (pasas) the (tas) days (hēmeras), until (heōs) the (tēs) complete coming together (sunteleias) of the (tou) age (aiōnos)!”

 

Jesus told them, to wait until they received the baptism in the gift of holy Spirit on the day of Pentecost (Acts 1:4-5), and then to witness of him, speaking the words of life, the words of God’s Word which are Spirit and life as Jesus said in John 6:14, so they could hear them and believe them (Rom. 10:17), and then receive the “living water”, the “baptism” in the gift of holy Spirit from Christ Jesus (Rom. 10:9-10), as he told the woman at the well (John 4:14).

 

Here’s Jesus figurative usage axiom which I believe we must keep in mind while reading God’s Word, so we can understand his and others figurative usages throughout God’s Word.

 

If "water" = life, and God's Word = Spirit, and Spirit = life, and God’s Word = life, then by process of logical deduction, the "water" Jesus spoke of in John 4:14 must be God's Word, i.e., "water" = God's Word and God's Spirit.  And that’s the “water” in which I believe Jesus told his disciples to “baptize” others.

 

 

Addendum

 

JESUS said, speaking to his disciples who were “hearing and believing” the words he was speaking:

 

John 15:3 (LIT/UBS4) Now ( ēdē ) you (humeis) are (este) cleansed (katharoi) through (dia) the (ton) Word (logon) which (hon) I have spoken (lelalēka) to you (humin).

 

This is how Christ Jesus still cleanses his one body today, as apostle Paul says, who says he received revelation from JESUS CHRIST about this mystery (Gal. 1:11-12):

 

Eph. 5:25 (LIT/UBS4) The (hoi) males (andres), love (agapate) the (tas) females (gunaikas), down according to as (kathōs) the (ho) Christ (Christos) also (kai) loved (ēgapēsen) the (tēn) assembly (ekklēsian), and (kai) passed himself aside (heauton paredōken) over (huper) her (autēs);

 

Eph. 5:26 (LIT/UBS4) in order that (hina) he may make her holy (hagiasē autēn), the (tō) bath (loutrō) of the (tou) water (hudatos) in (en) a statement (rhēmati) having cleansed (katharisas) [her];

 

Eph. 5:27 (LIT/UBS4) in order that (hina) he (autos) may stand alongside (parastēsē) to himself (heatō) the (tēn) assembly (ekklēsian) in glory (endoxon), she having (echousan) no (mē) stain (spilon), or (ē) wrinkle (rhutida), or (ē) any (ti) of the (tōn) like things (toioutōn);

 

BUT (all), in order that (hina) she may be (ē) a holy one (hagia), and (kai) an unblemished one (amōmos)!

 

“cleansing her to the bath of water, in a statement – The “bath of water” is figurative, it’s the statement of JESUS CHRIST which is the “bath of water”, that is cleansing his one body of believers (Mat. 8:3).  Paul is contrasting the old Laver under the law  with JESUS blood, his Spirit, his words, which cleanse under the new covenant in his blood!

 

This is what apostle Peter says about the gentile believers, Cornelius and his household who “heard and believed” God’s Word, both God’s Word they “heard and believed” before apostle Peter arrived (Acts 10:15), and God’s Word they “heard and believe” after apostle Peter arrived (Acts 10:34-45; Acts 15:8-9).

 

Acts 15:8 (LIT/UBS4) And (kai) the (ho) God (theos), a knower of hearts (kardiognōstēs), witnessed (emarturēsen) to them (autois), He having given (dous) [to them] the (to) Spirit (pneuma), the (to) holy one (hagion), down according to as (kathōs) to us (hēmin) also (kai);

 

Acts 15:9 (LIT/UBS4) and (kai) judged through (diekrinen) absolutely not one thing (outhen) between (metaxu) both (te) us (hēmōn) and (kai) them (autōn), the (tē) belief (pistei) [of them] having cleansed (katharisas) the (tas) hearts (kardias) of them (autōn)!

 

It is GOD’S WORD which “cleanses” a mortal on the inside when they “hear and believe”, under the new covenant in JESUS shed blood?  This is what Rom. 10:9-10 means! 

 

 

Here’s another example, from the metrics and statistics I’ve posted:

 

JESUS used the word baptizo (inf., to baptize) a total of 11 times in the Greek texts of the new covenant writings.  Only 2 of those usages were about John the Baptist’s water baptism (Acts 1:5; Acts 11:16).  Of the remaining 9 usages, not counting the usages is in Mat. 28:18-20, 5 usages were in reference to his death (Mark 10:38-39; Luke 12:50), and 3 usages to holy Spirit (Mark 16:16; Acts 1:5; Acts 11:16).

 

When trying to construct what Jesus probably meant with his use of baptizo in Mat. 28:19, I don’t believe it matters as much how others in God’s Word used baptizo, as much as it matters how Jesus was accustomed to using the word baptizo, and how he associated it to various kinds of “baptisms”.  Not counting Mat. 28:19, Jesus has used the word baptizo to refer to a “baptism” of some kind other than John’s water baptism, by a ratio of 4:1. 

 

Further, when Jesus uses the adjective katharos to say that the Word (logon) which he has spoken has cleansed them,

 

John 13:10 (LIT/UBS4) The (ho) Jesus (Iēsous) says (legei) to him (autō), “The one (ho) having bathed himself (leloumenos) absolutely does not have (ouk echei) need (chreian) if (ei) not (mē) to wash (nipsasthai) the (tous) feet (podas) [of himself], BUT (all’), is (estin) one wholly (holos) cleansed (katharos) !

 

And (kai) you all (humeis) are (este) cleansed (katharoi); BUT (all’), absolutely not (ouchi) all (pantes)!”

 

And then also,

 

John 15:3 (LIT/UBS4) Now (ēdē) you (humeis) are (este) cleansed (katharoi) through (dia) the (ton) Word (logon) which (hon) I have spoken (lelalēka) to you (humin).

 

along with what apostle Paul says by revelation of Jesus Christ, speaking about how the “head” of the one body of Christ cleanses the “body”,

 

Eph. 5:26 (LIT/UBS4) in order that (hina) he may make her holy (hagiasē autēn), the (tō) bath (loutrō) of the (tou) water (hudatos) in (en) a statement (rhēmati) having cleansed (katharisas) [her];

 

and then also,

 

1 Cor. 6:11 (LIT/UBS4) And (kai) some (tines) [of you] were being (ēte) these things (tauta).

 

BUT (alla), you bathed yourselves (apelousasthe)!

 

BUT (alla), you were made holy (hēgiasthēte)!

 

BUT (alla), you were made righteous (edikaiōthēte), in (en) the (tō) name (onomati) of the (tou) lord (kuriou), Jesus (Iēsou), and (and) in (en) to the (tō) Spirit (pneumati) of the (tou) God (theou) of us (hēmōn)!

 

Here in 1 Cor. 6:11, going by Paul's choice to use the word apelousasthe in the middle voice, meaning the subject "some [of you]" (Gk. tines) performed the action of the verb on themselves, i.e., they bathed themselves in the knowledge of God's word, implies that as disciples of Jesus Christ, after we are initially bathed in the knowledge of God's word as apostle Peter did for the believers in Caesarea, as Luke records in Acts 10:34-46, we are to continue bathing in God's word, bathing ourselves in God's Word, and then bathing others in it, as we have been taught.  

 

So now, when I come back to Jesus’ 1 usage of baptizo in Mat. 28:19, after looking at all this evidence about how Jesus has previously used the word baptizo, and what he said in multiple places I’ve given about being “cleansed” by God’s Word, and what apostle Paul says as well, ALL about getting “washed down” on the inside, spiritually, it becomes very difficult for me to believe that Jesus meant a “water baptism” in Mat. 28:19.  BUT, the evidence shows he probably meant that his apostles and disciples should “baptize” and make disciples of the ethnics through “baptizing” them, “cleansing” them, “washing them down” in God’s Word, through “teaching” them God’s Word, verse 20. 

 

Mat. 28:18 (LIT/UBS4) And (kai) he having come toward (proselthōn) [them], the (ho) Jesus (Iēsous) spoke (elalēsen) to them (autois), saying (legōn), “All (pasa) authority (exousia) was given (edothē) to me (moi), in (en) heaven (ouranō) and (kai) upon (epi) the (tēs) land (gēs).

Mat. 28:19 (LIT/UBS4) Therefore (oun) having been caused to go (poreuthentes), make disciples (mathēteusate) of all (panta) of the (ta) ethnic groups (ethnē), baptizing (baptizontes) them (autous) into (eis) the (to) name (onoma) of the (tou) Father (patros), and (kai) of the (tou) son (huiou), and (kai) of the (tou) holy (hagiou) Spirit (pneumatos),

Mat. 28:20 (LIT/UBS4) teaching (didaskontes) them (autous) to keep watch (tērein) of all things (panta), of as many injunctions as I caused myself to give (hosa eneteilamēn) to you (humin).

 

And (kai) behold (idou), I (egō) am (eimi) with (meth) you (humōn) all (pasas) the (tas) days (hēmeras), until (heōs) the (tēs) complete coming together (sunteleias) of the (tou) age (aiōnos)!”

 

Jesus commanded his disciples and apostles to “baptize/cleanse/wash down/teach” them in God’s Word:

 

God’s Word about the Father, and

 

God’s Word about His son, and

 

God’s Word about the new birth above in God's holy Spirit,

 

which is a “baptism” in His gift of holy Spirit, from Christ Jesus (Mat. 3:11), which is the prophesied redemption and wholeness, which Jesus Christ was sent to bring to mortalkind. 

 

God’s Word is the only “water” which can cleanse a mortal on the inside.

 

John 4:11 The (hē) female (gunē) says (legei) to him (autō), “Lord (kurie), and you absolutely do not hold (oute echeis) a baler (antlēma), and (kai) the (to) pit (phrear) is (estin) deep (bathu)!  

 

Therefore (oun) from where (pothen) do you hold (echeis) the (to) water (hudōr), the (to) living (zōn) [water]?

 

John 4:12 (LIT/UBS4) You (su) are (ei) not (mē) a greater one than (meizōn) the (tou) father (patros) of us (hēmōn), Jacob (Iakōb), who (hos) gave (edōken) to us (hēmin) the (to) pit (phrear), and (kai) drank (epien) out (ex) of it (autou) himself (autos), and (kai) the (hoi) sons (huioi) of him (autou), and (kai) the (ta) ones fed (thremmata) of him (autou)?”

 

John 4:13 (LIT/UBS4) Jesus (Iēsous) was caused to make a decision (apekrithē), and (kai) he enunciated (eipen) to her (autē), “Everyone (pas), the (ho) one drinking (pinōn) out (ek) of the (tou) water (hudatos) of this (toutou), he shall thirst (dipsēsei) again (palin).

 

John 4:14 (LIT/UBS4) But (d’) perhaps (an) whoever (hos) may drink (piē) out (ek) of the (tou) water (hudatos) of which (hou) I (egō) shall give (dōsō) to him (autō), no (mē), absolutely not (ou) shall he thirst (dipsēsei) into (eis) the (ton) age (aiōna)!

 

BUT (alla), the (ho) water (hudōr) which (ho) I shall give (dōsō) to him (autō) shall cause itself to become (genēsetai) in (en) him (autō) a fountain (pēgē) of water (hudatos) causing itself to jump (hallomenou) into (eis) ageless (aiōnion) life (zōēn)!”

 

 

May you be baptized in the "water" Jesus spoke of, God's Word and Spirit, into ageless life!

 

 

Brother Hal Dekker