10. The baptism of John.
Thomasius polemicizes against the older Lutheran theologians for "asserting the essential and complete identity of Johannine baptism with Christian baptism."1146) To the matter would be to say,
1146) Dogmatics IV, 10. Thomasius turns namely against Chemnitz, Gerhard and Aegidius Hunnius.
338 > Baptism. [English ed. ~ 288]
that according to the Scriptures the baptism of John was really means of grace with vis dativa and vis effectiva. As the Christian baptism with which the Christians were baptized on the first day of Pentecost was a baptism "for the remission of sins" (είς αφεσιν των αμαρτιών), so also the baptism of John is explicitly described as a "baptism of repentance for the remission of sins" (βάπτισμα μετανοίας είς αφεσιν αμαρτιών).1147) And how Christian baptism is called the bath of regeneration and renewal of the Holy Spirit, by which saving takes place (εσωσεν ημάς διά λοντροΰ παλιγγενεσίας και πνεύματος άγιου), in contrast to becoming saved from one's own works (οϋκ εξ έργων τών εν δικαιοσύνη ών εποιήσαμεν ήμεϊς):1148) so also John's baptism is described as a means by which the Holy Spirit works regeneration and "a man from among the Pharisees" enters God's kingdom: "Unless a man be born of water and of the Spirit (εξ νδατος και πνεύματος), he cannot enter the kingdom of God."1149) Admittedly, the right understanding of John's baptism is not of immediate practical importance inasmuch as nowadays no one is baptized with this baptism.1150) But in
1147) Mark. 1:4: Luke 3:3.<w:t>1148) Tit. 3:5.<w:t>1149) Joh. 3:5.
1150) Thus Chemnitz, Examen, De bapt., p. m. 230. Likewise Calov, Systema, I, 953. With Chemnitz is also found op. cit., p. 233 sqq., a careful enumeration and review of the various expositions of Acts 19:1-6. Of the opinion that the words, v. 5: "When they heard this, they were baptized in the name of Lord Jesus," belong not to Luke, but to Paul, he judges: Graecus textus illam explicationem facile patitur et admittit. [Google] But he does not want the anathema to be pronounced on someone who disagrees on the question whether the twelve disciples of John at Ephesus were still baptized in the name of Christ. The view of that historical report Acts 19:1-6 is a matter of its own. The character of John's baptism as a means of grace stands from the descriptions that Scripture gives us about this baptism. Of the view that the baptism of John was a baptism of repentance "without faith in Christ and without forgiveness of sins," Chemnitz judges: "Such a repentance is certainly simply pagan (res ethnica). Also Paul says Acts 19 explicitly that John baptized with the baptism of repentance in such a way that he taught at the same time that those whom he baptized believed in Jesus Christ. Mark and Luke also affirm that John preached of his baptism that it was not merely a baptism of repentance, but of repentance for the forgiveness of sins. Even the expression 'for the remission of sins' does not take away the remission of sins from John's baptism. … The same expression is used for the baptism of Christ Acts 2:38: 'Repent, and be baptized every man … for the remission of sins.'"
339 > Baptism. [English ed. ~ 289]
combating the means of grace character of John's baptism, unclear concepts of the forgiveness of sins and of becoming saved come to light. Thus in Thomasius, when he says: "The forgiveness of sins, which the Johannine baptism granted, was more of an external and preparatory nature, analogous to the effect of the Old Testament sacrifices. It did not yet make the one who received it a member of the kingdom of heaven and prepare him for the same. Thus it was a model for Christian baptism, which it could not replace. For the disciples of the Lord, the outpouring of the Spirit at Pentecost served as a full substitute." A forgiveness of sins “more external and preparatory in nature" is an unthinkable concept. One either has forgiveness of sins, or one does not. Even the Old Testament sacrifices, in so far as they were types of Christ's atoning sacrifice, offered forgiveness of sins for Christ's sake, and the faithful Israelites, waiting for Israel's consolation, appropriated the same also in faith.”1151) Thomasius' statement that Johannine baptism did not make one "a member of the kingdom of heaven" contradicts Christ's John 3:6 statement that men like Nicodemus could enter the "kingdom of God" through Johannine baptism. "Kingdom of heaven" and "kingdom of God" are synonyms, however. Thomasius also speaks as if the outpouring of the Holy Spirit was the means of grace for the disciples of the Lord, by which they first became fully partakers of the forgiveness of sins and the sonship of God, while the outpouring of the Holy Spirit on the day of Pentecost had the purpose of equipping the disciples for their calling as witnesses in the world: "Ye shall receive power of the Lord, which shall come upon you, and shall be my witnesses in Jerusalem, and in all Judea and Samaria, and unto the ends of the earth." 1152)
1151) Acts 10:43. Cf. the section "The Sacrifice of Christ and the Atonement of the Old Testament.," II, 453 f.
1152) Acts 1:8. Likewise Luke 24:46-49. The ancient theologians therefore distinguish baptismus sanguinis or martyrdom, Matt. 20:22, and baptismus flaminis or the outpouring of special gifts of the Holy Spirit, Acts 1:5, from baptismus fluminis or water baptism, which is a sacrament for the forgiveness of sins. Cf. Quenstedt II, 1080.
340 > The Lord's Supper. [English ed. ~ 290]