The New Testament really does not give any specific instructions on how to do a Christian baptism. In the first century, people were doing baptisms for about twenty years or more before the first book of the New Testament was even written. The first Christians were Jews who had become followers of Jesus Christ. They were from a liturgical background. Liturgical worship is the type of worship that was practiced in the Temple and in the synagogues. They even kept the Jewish Hours of Prayer. In the Book of Acts, it says that Sts. Peter and John went to the Temple to pray at the Ninth Hour.
Now Peter and John went up together into the Temple at the hour of prayer, being the ninth hour. (Acts 3:1)
The Ninth Hour was called "the hour of prayer" in Acts. It was a set time for liturgical worship in the Jewish Temple.
Many of the practices of the ancient Church were passed on by word of mouth and not written down. (I Cor. 11:2, NKJV; II Thess. 2:15) It was unnecessary to write down detailed instructions on how to do a baptism if everyone who did them had already known how.
In the writings of ancient Christian writers and the Church Fathers, it is possible to see how ancient Christians performed baptisms. The various actions such as the exorcisms, the renunciation of the devil, and the consecration of the waters are described in their writings.
In A Treatise on the Grace of Christ and on Original Sin, Blessed Augustine wrote about the exorcisms done in the ancient Christian Baptismal rite.
The very Sacraments indeed of the Church, which she administers with due ceremony, according to the authority of very ancient tradition (so that these men, notwithstanding their opinion that the Sacraments are imitatively rather than really used in the case of infants, still do not venture to reject them with open disapproval), — the very Sacraments, I say, of the holy Church show plainly enough that infants, even when fresh from the womb, are delivered from the bondage of the devil through the grace of Christ. For, to say nothing of the fact that they are baptized for the remission of sins by no fallacious, but by a true and faithful mystery, there is previously wrought on them the exorcism and the exsufflation of the hostile power, which they profess to renounce by the mouth of those who bring them to baptism. (A Treatise on the Grace of Christ and on Original Sin, chapter 45, by Blessed Augustine of Hippo, 354-430 A.D., vol. 5, pp. 253-254, Nicene and Post-Nicene Fathers, First Series)
There are others who wrote about the renunciation of the devil.
To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. (The Chaplet, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 94, Ante-Nicene Fathers)
For he who comes down in faith to the laver of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption, — he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ. (The Discourse on the Holy Theophany, paragraph 10, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 237, Ante-Nicene Fathers)
After this the Holy of holies was opened to you, you entered the sanctuary of regeneration; recall what you were asked, and remember what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That utterance of yours is preserved not in the tombs of the dead, but in the book of the living. (On the Mysteries, chapter 2, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 317, Nicene and Post-Nicene Fathers, Second Series)
In an Orthodox baptism, the baptismal candidate and his or her sponsors (God-parents) renounce the devil, his pomp, and his angels. They even turn to the West — symbolically, the place of darkness — and spit on the devil. If the baptismal candidate is a baby or small child, then only the parents of the child and the sponsors renounce the devil and spit on him.
The water to be used in baptism is first consecrated before anyone is immersed in it. This is also an unwritten tradition which cannot be found in the pages of the Bible, but is in the writings of the Church Fathers. St. Basil the Great wrote about the consecration of the waters of baptism in his writings.
Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? (On the Holy Spirit, chapter 27, by St. Basil the Great, 329-379 A.D., vol. 8, p. 42, Nicene and Post-Nicene Fathers, Second Series)
The priest makes the sign of the Cross in the waters. Blessed Augustine wrote about the practice of making the sign of the Cross in the baptismal waters in his writings.
But even though the Cross of Christ signified no more than what was said by the apostle, “And they who are Jesus Christ’s have crucified the flesh with the passions and lusts” (Gal. 5:24), how great a good it is! And yet it does not this, unless the good spirit be lusting against the flesh, seeing that it was the opposing, or, in other words, the evil spirit that constructed the Cross of Christ. And lastly, as every one knows, what else is the sign of Christ but the Cross of Christ? For unless that sign be applied, whether it be to the foreheads of believers, or to the very water out of which they are regenerated, or to the oil with which they receive the anointing chrism, or to the sacrifice that nourishes them, none of them is properly administered. How then can it be that no good is signified by that which is done by the wicked, when by the Cross of Christ, which the wicked made, every good thing is sealed to us in the celebration of His sacraments? But here we stop; and what follows we shall consider at another time in the course of dissertation, as God shall grant us assistance. (Tractate 118, paragraph 5, by Blessed Augustine of Hippo, 354-430 A.D., vol. 7, p. 432, Nicene and Post-Nicene Fathers, First Series)
Before the baptismal candidate is immersed in the baptismal waters, the priest anoints him or her with olive oil. St. Cyril of Jerusalem wrote about this tradition in his writings.
Then, when ye were stripped, ye were anointed with exorcised oil, from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. For ye were cut off from the wild olive-tree, and grafted into the good one, and were made to share the fatness of the true olive-tree. (Rom. 11:17-21) The exorcised oil therefore was a symbol of the participation of the fatness of Christ, being a charm to drive away every trace of hostile influence. For as the breathing of the saints, and the invocation of the Name of God, like fiercest flame, scorch and drive out evil spirits, so also this exorcised oil receives such virtue by the invocation of God and by prayer, as not only to burn and cleanse away the traces of sins, but also to chase away all the invisible powers of the evil one. (The Catechetical Lectures, Lecture XX, paragraph 3, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 147, Nicene and Post-Nicene Fathers, Second Series)
The use of olive oil in baptism was pre-figured by the dove returning to Noah with an olive branch in her beak after the Flood.
And the dove returned to him in the evening, and had a leaf of olive, a sprig in her mouth; and Noe knew that the water had ceased from off the Earth. (Gen. 8:11, LXX)
Olive oil is employed in baptism as a significant of our anointing, and as making us anointed, and as announcing to us through the Holy Spirit God’s pity: for it was the fruit of the olive that the dove brought to those who were saved from the flood. (Gen. 8:11) (An Exact Exposition of the Orthodox Faith, Book IV, chapter 9, by St. John of Damascus, 645-750 A.D., vol. 9, part 2, p. 79, Nicene and Post-Nicene Fathers, Second Series)
The baptismal candidate is immersed three times in the water. The three immersions represent the three day burial of Christ in the tomb.
Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. (The Chaplet, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 94, Ante-Nicene Fathers)
After these things, ye were led to the holy pool of Divine Baptism, as Christ was carried from the Cross to the Sepulchre which is before our eyes And each of you was asked, whether he believed in the name of the Father, and of the Son, and of the Holy Ghost, and ye made that saving confession, and descended three times into the water, and ascended again; here also hinting by a symbol at the three days burial of Christ. (The Catechetical Lectures, Lecture XX, paragraph 4, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, pp. 147-148, Nicene and Post-Nicene Fathers, Second Series)
In three immersions, then, and with three invocations, the great Mystery of Baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. It follows that if there is any grace in the water, it is not of the nature of water, but of the presence of the Spirit. (On the Holy Spirit, chapter 15, by St. Basil the Great, 329-379 A.D., vol. 8, p. 22, Nicene and Post-Nicene Fathers, Second Series)
And we in receiving Baptism, in imitation of our Lord and Teacher and Guide, are not indeed buried in the earth (for this is the shelter of the body that is entirely dead, covering the infirmity and decay of our nature), but coming to the element akin to earth, to water, we conceal ourselves in that as the Saviour did in the earth: and by doing this thrice we represent for ourselves that grace of the Resurrection which was wrought in three days: and this we do, not receiving the Sacrament in silence, but while there are spoken over us the Names of the Three Sacred Persons on Whom we believed, in Whom we also hope, from Whom comes to us both the fact of our present and the fact of our future existence. (On the Baptism of Christ, by St. Gregory of Nyssa, 331-395 A.D., vol. 5, p. 520, Nicene and Post-Nicene Fathers, Second Series)
If it is not possible to baptize someone by immersion, there is an alternate method. It is triple affusion (that is, pouring). Water is poured on the head of the baptismal candidate three times and the baptismal formula is pronounced.
And concerning baptism, thus baptize ye: having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before. (The Didache, chapter 7, written between 80 and 120 A.D., vol. 7, p. 379, Ante-Nicene Fathers)
The baptismal formula that the priest says in an Orthodox baptism is the one that our Lord commanded to be used in the Gospels.
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (St. Matt. 28:19,20)
The priest says the baptismal formula in the third person and not in the first person as is so commonly done in the West. He says, "The servant of God (or handmaiden of God), (name), is baptized in the name of the Father, and of the Son, and of the Holy Spirit." This is done this way because only God can truly baptize someone. The priest is merely the guardian of the Holy Mysteries. (I Cor. 4:1)
Then, the newly baptized person puts on a white baptismal robe. This tradition was mentioned in the writings of St. Ambrose.
After this white robes were given to you as a sign that you were putting off the covering of sins, and putting on the chaste veil of innocence, of which the prophet said: “Thou shalt sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made whiter than snow.” (Psalm 50:7, LXX) For he who is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop (Ex. 12:22); according to the Gospel, because Christ’s garments were white as snow, when in the Gospel He showed forth the glory of His Resurrection. He, then, whose guilt is remitted is made whiter than snow. So that God said by Isaiah: “Though your sins be as scarlet, I will make them white as snow.” (Isaiah 1:18) (On the Mysteries, chapter 7, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 321, Nicene and Post-Nicene Fathers, Second Series)
After the baptism, in compliance with the Church canons, the newly baptized person is chrismated with the Holy Chrism and sealed with the Holy Spirit.* After Jesus was baptized, the Holy Spirit descended upon Him in the form of a dove. After our baptisms, the Sacrament of Chrismation should be rendered. These two Sacraments go together. It really does not make much sense to separate them. I will write more about the Sacrament of Chrismation in some later blogs.
Steve
* They who are baptized must after Baptism be anointed with the Heavenly Chrism, and be partakers of the Kingdom of Christ. (Canon XLVIII, Council of Laodicea, met sometime between 343 and 381 A.D., vol. 14, p. 154, Nicene and Post-Nicene Fathers, Second Series)
The canons of the Council of Laodicea were accepted by the Quinisext Council in its Second Canon in 692 A.D.
But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at NeoCaesarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia. (Canon II, Quinisext Council, 692 A.D., vol. 14, p. 361, Nicene and Post-Nicene Fathers, Second Series)
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
There is a very basic concept in Orthodoxy that pertains to understanding baptism and that is what did Jesus Christ do to the waters of baptism when He was baptized.
Jesus was baptized in the Jordan River by St. John the Baptist, but He also baptized the waters of baptism. He sanctified them forever. Think about who Jesus really is. He is God the Creator of everything. He created the waters in which He was baptized. As God, He is infinitely holy. He is also Man. His deified human flesh went into the waters of the Jordan River along with His infinitely holy divinity.
This concept of Christ baptizing the waters of baptism can be found in the writings of the Church Fathers and other ancient Christian writers. Theodotus, St. Cyril of Jerusalem, and St. Jerome taught that Christ sanctified the waters of baptism by His baptism.
Now, regeneration is by water and spirit (St. John 3:5), as was all creation: “For the Spirit of God moved on the abyss.” (Gen. 1:2) And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul. (Excerpts of Theodotus, Excerpt 7, by Theodotus, flourished second century A.D., vol. 8, p. 44, Ante-Nicene Fathers)
Our Lord Jesus Christ Himself, of whom it is less correct to say that He was cleansed by washing than that by the washing of Himself He cleansed all waters, no sooner raised His head from the stream than He received the Holy Ghost. (The Dialogue Against the Luciferians, section 6, by St. Jerome, 345-420 A.D., vol. 6, p. 322, Nicene and Post-Nicene Fathers, Second Series)
Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despiseth Baptism? But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For "since the children are partakers of flesh and blood, He also Himself likewise partook of the same" (Heb. 2:14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that "draweth up Jordan into his mouth." (Job 40:18, LXX) Since, therefore, it was necessary to break the heads of the dragon in pieces (Psalm 73:14, LXX), He went down and bound the strong one in the waters, that we might receive power to "tread upon serpents and scorpions." (St. Luke 10:19) The beast was great and terrible. "No fishing-vessel was able to carry one scale of his tail" (Job 40:26, LXX): destruction ran before him (Job 41:13, LXX), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, "O death, where is thy sting? O grave, where is thy victory?" (I Cor. 15:55) The sting of death is drawn by Baptism. (Catechetical Lectures, Lecture III, paragraph 11, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 16, Nicene and Post-Nicene Fathers, Second Series)
This is a picture of the Jordan River. Jesus was baptized in this river when He was about 30 years old. When He was baptized, He sanctified the waters of baptism forever. For attribute click here.
In order to understand this important aspect of baptism, it is necessary for one to understand the concept of sanctification. In the Old Testament, there are examples mentioned where certain objects were treated differently from other similar objects because they were holy. The Ark of the Covenant was made of wood. There were several others objects in Old Testament times that were made of wood, too, but only certain people were allowed near it. It had to be carried by poles and no one was allowed to touch it. (Ex. 25:10-22; II Sam. 6:1-19; I Chron. 15) In the Tabernacle there was an altar made of wood. It was for burning incense upon it. (Ex. 30:1-10) There was also a laver made of brass that was placed between the tabernacle of the congregation and the altar. It was used by the priests to wash their hands and feet before they approached the altar of incense. (Ex. 30:17-21) God required that the priests do this "that they die not." (Ex. 30:21) Although the altar was made of wood like many other things are made of wood, it was special. Only a special kind of incense was supposed to be used on this altar of incense. (Ex. 30:9; Lev. 10:1,2) The incense was special, too. No one was allowed to make any like it. The incense used in Old Testament worship was special and had to be made using certain ingredients. (Ex. 30:34-38) Anointing oil in Old Testament times was special. People made it by using certain ingredients, but it could only be used for liturgical purposes. (Ex. 30:22-33) Not just anyone was allowed to make it using those special ingredients and it could not be used for any common purpose. It was holy. (Ex. 30:31)
In an Orthodox baptismal service, the waters of baptism are treated very special. Certain prayers are prayed over them to consecrate them. After they have been consecrated for use in a baptism, they become holy. Since they are holy, we do not pour them down the sewer. We pour them on a plant.
It is true that we have no control over each molecule of water that is used in baptism and that it is quite possible that these molecules will be evaporated, condensed into water again, and may even end up in the sewer. However, although we cannot realistically prevent each of those molecules of consecrated water from ending up in places we do not want them to be in, we must do our part to treat them with respect. After the baptismal prayers have been prayed, God consecrated that water and it became special. It is no longer common, ordinary water.
It is true that God is in all places at all times. He does not have to use the waters of baptism to regenerate anyone's fallen nature, but He has chosen this liturgical method to do so. He wants us to participate in the process of another person's regeneration. Therefore, we have a sacred rite of baptism. He wants people to do something physical, such as being baptized in water, before they experience the regenerating work of the Holy Spirit. Therefore, He has commanded them to be baptized. (St. Matt. 28:19,20; St. Mark 16:15,16; St. John 3:3-5; Acts 2:38) He commanded Naaman the Syrian to immerse himself seven times in the Jordan River before He would heal him of his leprosy. (II Kings 5:8-19) God could have healed Naaman without ever having him immerse himself in the Jordan River, but that is not the way that He wanted to do it.
Like many Orthodox, I would say to anyone who was trying to analyze scientifically, logically, or in any other way what exactly happens in baptism, "Do not try to analyze it!" Baptism is a mystery. From Holy Scripture and Holy Tradition we know certain things to be true about baptism, but exactly how God does what He does to someone who is baptized and why He does what He does is a mystery. We, therefore, call baptism, "the Holy Mystery of Baptism." Another word for Mystery is Sacrament. We do not try to exhaustively and extensively explain this Holy Mystery. If we could do so, it would no longer be a mystery.
Saul of Tarsus was already converted to Jesus Christ before he was baptized. He had met Jesus on the road to Damascus and had become a believer in Jesus Christ. (Acts 9:1-18) Although he had become a follower of Jesus Christ in his heart, he was still in need of baptism. He needed to be baptized in order to be regenerated by the Holy Spirit (St. John 3:5; Eph. 5:26; Titus 3:5) and have his sins remitted by God. (Acts 22:16)
In Old Testament times, God remitted sins after a liturgical act was performed. The liturgical act was the sacrifice of animal. (Lev. 4-7) Under the New Covenant that Jesus has instituted, there is still a liturgical act that must be performed. It is called baptism. All of one's past sins are remitted when one is baptized.
Like Naaman the Syrian, we must do what God has commanded us to do. In order to experience the spiritual blessings of regeneration of our fallen natures and forgiveness of sins, we should not question God's methods, but instead be baptized in the baptismal waters.
Steve
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
In Old Testament times, Christian baptisms were not done. Christ had not been born into the world. So, the Christian Sacraments were not instituted by Him then. Although Christian baptisms were not practiced, there is still much in the Old Testament that prefigures or foreshadows baptism.
In the very first chapter of the Bible, it says:
In the beginning God made the Heaven and the Earth. But the Earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water. (Gen. 1:1,2, LXX)
Here, in these very first two verses of the Bible, we see a relationship between the Holy Spirit and water. Water is the preferred substance of the Spirit of God. "The Spirit of God moved over the water." (Gen. 1:2, LXX) Tertullian wrote:
Mindful of this declaration as of a conclusive prescript, we nevertheless proceed to treat the question, “How foolish and impossible it is to be formed anew by water. In what respect, pray, has this material substance merited an office of so high dignity” The authority, I suppose, of the liquid element has to be examined. This however, is found in abundance, and that from the very beginning. For water is one of those things which, before all the furnishing of the world, were quiescent with God in a yet unshapen state. “In the first beginning,” saith Scripture, “God made the Heaven and the Earth. But the Earth was invisible, and unorganized, and darkness was over the abyss; and the Spirit of the Lord was hovering over the waters.” (Gen. 1:1,2) The first thing, O man, which you have to venerate, is the age of the, waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. (On Baptism, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 670, Ante-Nicene Fathers)
Theodotus and St. Cyril of Jerusalem, likewise, affirmed the special preference that God has for water.
Now, regeneration is by water and spirit (St. John 3:5), as was all creation: “For the Spirit of God moved on the abyss.” (Gen. 1:2) And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul. (Excerpts of Theodotus, Excerpt 7, by Theodotus, flourished second century A.D., vol. 8, p. 44, Ante-Nicene Fathers)
But if any one wishes to know why the grace is given by water and not by a different element, let him take up the Divine Scriptures and he shall learn. For water is a grand thing, and the noblest of the four visible elements of the world. Heaven is the dwelling-place of Angels, but the Heavens are from the waters: the Earth is the place of men, but the Earth is from the waters: and before the whole six days’ formation of the things that were made, "the Spirit of God moved upon the face of the water." (Gen. 1:2) (Catechetical Lectures, Lecture III, paragraph 5, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 15, Nicene and Post-Nicene Fathers, Second Series)
The dignity of water. Since the beginning of creation, the Holy Spirit has always had a special affinity with water. This is a picture of McKenzie Falls in Australia.
In these first two verses of Sacred Scripture the Sacrament of Baptism is prefigured.
Of the Spirit it is said: “The Spirit was borne upon the waters.” (Gen. 1:2) And well in the beginning of creation is there set forth the figure of baptism whereby the creature had to be purified. (Three Books on the Holy Spirit, Book II, Introduction, paragraph 1, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 115, Nicene and Post-Nicene Fathers, Second Series)
The Spirit of God above moved, as a charioteer, over the face of the waters (Gen. 1:2), and produced from them the infant world, a type of the Christian child that is drawn from the laver of baptism. (Letter LXIX, by St. Jerome, 345-420 A.D., vol. 6, p. 145, Nicene and Post-Nicene Fathers, Second Series)
Later in this same Book of Genesis, Baptism is prefigured again by the Flood in the days of Noah.
And the flood was upon the Earth forty days and forty nights, and the water abounded greatly and bore up the ark, and it was lifted on high from off the Earth. And the water prevailed and abounded exceedingly upon the Earth, and the ark was borne upon the water. And the water prevailed exceedingly upon the Earth, and covered all the high mountains which were under heaven. Fifteen cubits upwards was the water raised, and it covered all the high mountains. And there died all flesh that moved upon the Earth, of flying creatures and cattle, and of wild beasts, and every reptile moving upon the Earth, and every man. And all things which have the breath of life, and whatever was on the dry land, died. And God blotted out every offspring which was upon the face of the Earth, both man and beast, and reptiles, and birds of the sky, and they were blotted out from the earth, and Noe was left alone, and those with him in the ark. And the water was raised over the Earth an hundred and fifty days. (Gen. 7:17-24, LXX)
St. Peter drew an analogy between Baptism and the Flood in one of His Epistles:
Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (I Pet. 3:20,21)
In Exodus, the Sacrament of Baptism is prefigured again by the Israelites crossing the Red Sea to escape from the Egyptians.
And the angel of God that went before the camp of the children of Israel removed and went behind, and the pillar of the cloud also removed from before them and stood behind them. And it went between the camp of the Egyptians and the camp of Israel, and stood; and there was darkness and blackness; and the night passed, and they came not near to one another during the whole night. And Moses stretched forth his hand over the sea, and the Lord carried back the sea with a strong south wind all the night, and made the sea dry, and the water was divided. And the children of Israel went into the midst of the sea on the dry land, and the water of it was a wall on the right hand and a wall on the left. And the Egyptians pursued them and went in after them, and every horse of Pharao, and his chariots, and his horsemen, into the midst of the sea. And it came to pass in the morning watch that the Lord looked forth on the camp of the Egyptians through the pillar of fire and cloud, and troubled the camp of the Egyptians, and bound the axle-trees of their chariots, and caused them to go with difficulty; and the Egyptians said, Let us flee from the face of Israel, for the Lord fights for them against the Egyptians. And the Lord said to Moses, Stretch forth thine hand over the sea, and let the water be turned back to its place, and let it cover the Egyptians coming both upon the chariots and the riders. And Moses stretched forth his hand over the sea, and the water returned to its place toward day; and the Egyptians fled from the water, and the Lord shook off the Egyptians in the midst of the sea. And the water returned and covered the chariots and the riders, and all the forces of Pharao, who entered after them into the sea: and there was not left of them even one. But the children of Israel went along dry land in the midst of the sea, and the water was to them a wall on the right hand, and a wall on the left. So the Lord delivered Israel in that day from the hand of the Egyptians, and Israel saw the Egyptians dead by the shore of the sea. (Exodus 14:19-30, LXX)
St. Paul wrote about the analogy of the Red Sea and Baptism in one of his epistles.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea. (I Cor. 10:1)
Another event that prefigured the Sacrament of Baptism was the cleansing of Naaman (Naiman) the Syrian from leprosy in the Jordan River.
And the King of Syria said to Naiman, Go to, go, and I will send a letter to the King of Israel. And he went, and took in his hand ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. And he brought the letter to the King of Israel, saying, Now then, as soon as this letter shall reach thee, behold, I have sent to thee my servant Naiman, and thou shalt recover him from his leprosy. And it came to pass, when the King of Israel read the letter, that he rent his garments, and said, Am I God, to kill and to make alive, that this man sends to me to recover a man of his leprosy? Consider, however, I pray you, and see that this man seeks an occasion against me. And it came to pass, when Elisaie heard that the King of Israel had rent his garments, that he sent to the King of Israel, saying, Wherefore hast thou rent thy garments? Let Naiman, I pray thee, come to me, and let him know that there is a prophet in Israel. So Naiman came with horse and chariot, and stood at the door of the house of Elisaie. And Elisaie sent a messenger to him, saying, Go and wash seven times in Jordan, and thy flesh shall return to thee, and thou shalt be cleansed. And Naiman was angry, and departed, and said, Behold, I said, He will by all means come out to me, and stand, and call on the name of his God, and lay his hand upon the place, and recover the leper. Are not the Abana and Pharphar, rivers of Damascus, better than all the waters of Israel? May I not go and wash in them, and be cleansed? and he turned and went away in a rage. And his servants came near and said to him, Suppose the prophet had spoken a great thing to thee, wouldest thou not perform it? Yet he has but said to thee, Wash, and be cleansed. So Naiman went down, and dipped himself seven times in Jordan, according to the word of Elisaie: and his flesh returned to him as the flesh of a little child, and he was cleansed. (II Kings 5:5-14, LXX)
Naaman dipped himself in the Jordan River seven times and was made whole. When we are baptized, our fallen natures are regenerated by the Holy Spirit and we are enabled to live the kind of lives that God wants us to live.
St. Irenaeus saw this incident of Naaman dipping himself three times in the Jordan as prefiguring the Sacrament of Baptism.
“And dipped himself,” says [the Scripture], “seven times in Jordan.” (II Kings 5:14) It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: “Except a man be born again through water and the Spirit, he shall not enter into the Kingdom of Heaven.” (St. John 3:5) (Fragments from the Lost Writings of Irenaeus, Fragment XXXIV, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 574, Ante-Nicene Fathers)
In His discourse with Nicodemus, Jesus Christ told him how to be born again.
Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (St. John 3:4-6)
Jesus told Nicodemus that he must be born of water and the Spirit in order to be born again. Jesus was talking about a spiritual rebirth. To be "born of water and of the Spirit" means to be baptized in water. Everyone is born a fleshly birth of his or her mother, but only in the waters of baptism can one be assured of experiencing the spiritual rebirth which is brought about by the Holy Spirit. The baptismal water is the chosen substance of the Holy Spirit for effecting the spiritual rebirth of people, just as it was His chosen substance in the beginning when He was creating the universe. The Holy Spirit is present in the waters of baptism and it is in those waters that he regenerates the fallen natures of those being baptized.
In a later blog I am going to talk about what happens in an Orthodox Christian baptism. For now, I just wanted to show that baptism was prefigured in the Old Testament and that water is the chosen substance of the Holy Spirit for this Sacrament.
Steve
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
There is a prophecy in the Book of Daniel that tells when the Christ will be anointed with the Holy Spirit.
24 Seventy weeks have been determined upon thy people, and upon the Holy City, for sin to be ended, and to seal up transgressions, and to blot out the iniquities, and to make atonement for iniquities, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Most Holy.
25 And thou shalt know and understand, that from the going forth of the command for the answer and for the building of Jerusalem until Christ the Prince there shall be seven weeks, and sixty-two weeks; and then the time shall return, and the street shall be built, and the wall, and the times shall be exhausted.
26 And after the sixty-two weeks, the Anointed One shall be destroyed, and there is no judgment in Him: and He shall destroy the city and the sanctuary with the prince that is coming: they shall be cut off with a flood, and to the end of the war which is rapidly completed He shall appoint the city to desolations.
27 And one week shall establish the covenant with many: and in the midst of the week My sacrifice and drink-offering shall be taken away: and on the Temple shall be the abomination of desolations; and at the end of time an end shall be put to the desolation. (Dan. 10:24-27, LXX; Dan. 9:24-27, Hebrew)
There are 70 weeks mentioned in this prophecy. (verse 24) A week contains seven days. So, the prophecy is about 490 days. Each day of the 490 days represents a year. So, the time period spoken of is 490 years long. The 70 weeks are "for sin to be ended, and to seal up transgressions, and to blot out the iniquities, and to make atonement for iniquities, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Most Holy." This prophecy is clearly, then, about Jesus Christ and not the Ant-Christ. The Anti-Christ will not put an end to sin, seal up transgressions, or blot out iniquities. Jesus did. Through the blood of Christ we do have forgiveness of sins. That is the teaching of St. Paul in his epistles.
In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. (Eph. 1:7)
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the Kingdom of His dear Son: in whom we have redemption through His blood, even the forgiveness of sins. (Col. 1:12-14)
And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His Cross. (Col. 2:13,14)
He sacrificed Himself for our sins.
By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God. (Heb. 10:10-12)
He bore our sins in His body on the tree (that is, the Cross).
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps: who did no sin, neither was guile found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously: who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (I Pet. 2:21-24)
In verse 25 of this prophecy in Daniel, there is mention made of 7 weeks (that is, 7 x 7 years) and 62 weeks (that is, 62 x 7 years). 7 x7 = 49. 62 x 7=434. 49 + 434 = 483 years. The "command for the answer and for the building of Jerusalem" is a Persian king's decree to rebuild Jerusalem. There are three decrees made by Persian kings to rebuild Jerusalem. One was made in 536 B.C. The other two were made in 457 B.C. and 444 B.C. (See p. 349, Halley's Bible Handbook.) According to verse 25 of this prophecy, there are 483 years from that decree until Christ the Prince.
536 - 483 = 53. I do not know of anyone who claimed to be the Christ in 53 B.C. This is most likely not the decree that this prophecy in the Book of Daniel is referring to.
444 - 483 = -39. I do not know of anyone in history who claimed to be the Christ in 39 A.D., but there were people in Israel who were claiming that Jesus is the Christ during that time. He had already died, arisen from the dead, and ascended into Heaven, however. I do not think that the decree issued by a Persian king in 444 B.C. is the one that this prophecy is referring to.
457 - 483 = 26 A.D. According to St. Matthew's Gospel, Jesus was born in Bethlehem during the reign of King Herod the Great.
Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the East to Jerusalem. (St. Matt. 2:1)
The last year of King Herod's reign was 4 B.C. In St. Luke's Gospel, it says:
Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the Heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from Heaven, which said, Thou art My beloved Son; in thee I am well pleased. And Jesus Himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. (St. Luke 3:21-23)
According to St. Luke's Gospel, Jesus was about 30 years old when He was baptized. 30 + (-4) = 26. Jesus Christ was born in 4 B.C. and baptized in 26 A.D. St. Matthew gives this account of Jesus' baptism.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad Him, saying, I have need to be baptized of Thee, and comest Thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered Him. And Jesus, when He was baptized, went up straightway out of the water: and, lo, the Heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him: and lo a voice from Heaven, saying, This is My beloved Son, in whom I am well pleased. (St. Matt. 3:13-17)
The Holy Spirit descended upon Jesus after He came up out of the water. Jesus was anointed with the Holy Spirit after His baptism. The words, "anoint the Most Holy," in verse 24 were fulfilled at Jesus' baptism when He was anointed with the Holy Spirit. Jesus is "the Most Holy." The demons called Him "the Holy One of God." (St. Mark 1:24; St. Luke 4:34) St. John the Theologian gave this account of Jesus' baptism.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is He of whom I said, After me cometh a Man which is preferred before me: for He was before me. And I knew Him not: but that He should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from Heaven like a dove, and it abode upon Him. And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of His disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God! (St. John 1:28-36)
St. John the Baptist called Jesus the Lamb of God. He said that Jesus is the one who takes away the sin of the world. According to St. Luke's Gospel, St. John the Baptist was born six months before Jesus was. When the Virgin Mary had just become pregnant with Jesus, the Archangel Gabriel told her that her kinswoman Elizabeth was already six months pregnant.
And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. (St. Luke 1:36)
A pregnancy lasts nine months. St. John the Baptist was born three months after the Virgin Mary became pregnant with Jesus. Six months after St. John was born, Mary gave birth to Jesus. In the account of Jesus' baptism given by St. John the Theologian, St. John the Baptist said that Jesus was before him. St. John the Baptist acknowledged that Jesus pre-existed him although he was six months older than Jesus. Once again, I recall the prophecy in the Book of Micah.
And thou, Bethleem, house of Ephratha, art few in number to be reckoned among the thousands of Juda; yet out of thee shall one come forth to Me, to be a ruler of Israel; and His goings forth were from the beginning, even from eternity. (Micah 5:2,3, LXX)
The Christ, according to this prophecy, would be born in Bethlehem, but would have pre-existed His own birth. "His goings forth were from the beginning, even from eternity."
As for St. John the Baptist's veracity, many of the Jews believed that he was a prophet.
And it came to pass, that on one of those days, as He taught the people in the Temple, and preached the Gospel, the chief priests and the scribes came upon Him with the elders, and spake unto Him, saying, Tell us, by what authority doest Thou these things? Or who is he that gave Thee this authority? And He answered and said unto them, I will also ask you one thing; and answer Me: the baptism of John, was it from Heaven, or of men? And they reasoned with themselves, saying, If we shall say, From Heaven; He will say, Why then believed ye him not? But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet. And they answered, that they could not tell whence it was. And Jesus said unto them, Neither tell I you by what authority I do these things. (St. Luke 20:1-8)
St. John was regarded by many of the Jews as being a prophet. He said at Jesus' baptism that Jesus is the Lamb of God who takes away the sin of the world and the one who baptizes people with the Holy Spirit.
The last two verses of the prophecy speak about the death of Christ that occurred in the middle of the final week, the destruction of Jerusalem by the Roman general Titus in 70 A.D., and the three and a half year reign of the Anti-Christ before Jesus Christ returns from Heaven to judge the world. Jesus' ministry began after His baptism. It lasted three and a half years. That three and a half year period of His ministry is the first half of the final week of the 70 weeks. (Each day of the week is a year.) Although Jesus, the Anointed One, was destroyed (that is, died), "there was no judgment in Him." (verse 26) Pilate said after he examined Jesus:
Behold, I bring Him forth to you, that ye may know that I find no fault in Him. (St. John 19:4)
Jesus was not guilty of having committed any crimes, but He was tried for crimes.
In verse 27, it says that the Christ would establish a covenant with many. The covenant that the Christ established with many is the New Covenant. St. Matthew recorded that on the night before Jesus was crucified He instituted a New Covenant in His blood.
And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is My blood of the New Testament (or Covenant), which is shed for many for the remission of sins. (St. Matt. 26:27,28)
The Greek word that is translated "Testament" in this verse is diatheke. It is translated "covenant" in several other places in the New Testament. (for example: Acts 7:8; Rom. 9:4; Gal. 4:24; Eph. 2:12; Heb. 9:17; 10:16)
The seven weeks in verse 25 is the time it took the Jews to build the Temple.
Then said the Jews, Forty and six years was this Temple in building, and wilt thou rear it up in three days? (St. John 2:20)
That the Temple accordingly was built in seven weeks, is evident; for it is written in Esdras. (The Stromata, Book I, chapter 21, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 329, Ante-Nicene Fathers)
I do not know where in I Esdras, Ezra, or Nehemiah it says that the Temple was built in 49 years. Maybe, Clement calculated it to be forty-nine years based on various events that were recorded in those books. The Jews told Jesus that it took forty-six years to build the Temple. Maybe the additional three years that is needed for it to be forty-nine are the years it took to plan the construction of the Temple.
In verse 26, it says: "He shall destroy the city and the sanctuary with the prince that is coming." Jesus prophesied about the destruction of Jerusalem and the Temple a few days before His crucifixion.
And Jesus went out, and departed from the Temple: and His disciples came to Him for to shew Him the buildings of the Temple. And Jesus said unto them, See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. (St. Matt. 24:1,2)
In 70 A.D., the Roman general Titus led a Roman army in an assault against Jerusalem. The Temple was destroyed by them. It has never been rebuilt. Jerusalem was destroyed, too. The abomination of desolations in verse 27 of the prophecy refers to Titus defiling the Temple Sanctuary. The last half of the final week of this prophecy (that is, the last three and a half years) probably refers to the three and a half year reign of Anti-Christ before Jesus Christ's Second Coming.
There was no one who fits the description of Christ the Prince in 53 B.C. There was no one who fits the description of Christ the Prince in 39 A.D. There was someone who fits the description of Christ the Prince in 26 A.D. His name is Jesus Christ of Nazareth.
Steve
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Halley's Bible Handbook, by Henry H. Halley, published by Zondervan Publishing House, Grand Rapids, MI 49506, copyright 1965 by Halley's Bible Handbook, Inc.
In St. Matthew's Gospel, there is a quotation from the Old Testament that says that the promised Christ will be called a Nazarene.
And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. (St. Matt. 2:23)
If were one to look through the Old Testament, one would be unable to find anywhere there these words. I remember a Protestant minister once commented that he thought that Matthew was stretching things a little too much whenever he tried to prove from the Old Testament that Jesus is the Christ.
I asked a very learned Orthodox priest about this passage once. He told me that St. Matthew was quoting from a Pre-Masoretic Hebrew text. I read through various places in the Church Fathers and found out that St. Jerome had seen these words in a fourth century Hebrew manuscript of Isaiah. He had been translating the Hebrew Old Testament into Latin. He said in his apology (defense) to Rufinus:
But I was encouraged above all by the authoritative publications of the Evangelists and Apostles, in which we read much taken from the Old Testament which is not found in our manuscripts. For example, "Out of Egypt have I called My Son" (St. Matt. 2:15): "For He shall be called a Nazarene" (St. Matt. 2:23): and "They shall look on Him whom they pierced" (John 7:37): and "Rivers of living water shall flow out of his belly" (John 7:38): and "Things which eye hath not seen, nor ear heard, nor have entered into the heart of man, which God hath prepared for them that love Him" (I. Cor. 2:9), and many other passages which lack their proper context. Let us ask our opponents then where these things are written, and when they are unable to tell, let us produce them from the Hebrew. The first passage is in Hosea (Hosea 11:1), the second in Isaiah (11:1), the third in Zechariah (Zech. 12:10), the fourth in Proverbs (Prov. 18:4), the fifth also in Isaiah (Isaiah 64:4). (Jerome's Apology for Himself against the Books of Rufinus, Book II, by St. Jerome 345-420 A.D., vol. 3, p. 516, Nicene and Post-Nicene Fathers, Second Series)
St. Jerome said that the quote came from Isaiah. In Isaiah chapter 11 of the Hebrew it says:
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. (Isaiah 11:1)
Perhaps the ancient Hebrew manuscript that St. Jerome used when he was translating it said:
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots, for He shall be called a Nazarene. (Isaiah 11:1, possible Pre-Masoretic Hebrew text reading)
Anyway, based on the testimony of St. Jerome, those words were in a fourth century Hebrew manuscript of Isaiah.
This is the city that Jesus Christ grew up in. It is Nazareth, Israel. In fulfillment of Isaiah's prophecy, He was called a Nazarene. For attribute click here.
St. Matthew says that after the Virgin Mary, St. Joseph, and Jesus returned to the land of Israel from Egypt, they moved to Nazareth.
But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young Child and His mother, and go into the land of Israel: for they are dead which sought the young Child’s life. And he arose, and took the young Child and His mother, and came into the land of Israel. But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: and he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. (St. Matt. 2:19-23)
Isaiah's prophecy was fulfilled when this happened.
Steve
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Many of the historical events recorded in the Old Testament prefigure some historical event that would happen in the life of Christ. One such historical event is the exodus of the children of Israel out of Egypt. In the Hebrew version of the Book of Hosea, there is a prophecy about the Christ leaving Egypt.
So shall Bethel do unto you because of your great wickedness: in a morning shall the King of Israel utterly be cut off. When Israel was a child, then I loved him, and called My Son out of Egypt. As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. (Hosea 10:15; 11:1,2)
The Septuagint differs here from the Hebrew. It says:
Thus will I do to you, O house of Israel, because of the unrighteousness of your sins. Early in the morning were they cast off, the King of Israel has been cast off: for Israel is a child, and I loved him, and out of Egypt have I called his children. As I called them, so they departed from My presence: they sacrificed to Baalim, and burnt incense to graven images. (Hosea 10:15; 11:1,2, LXX)
The Hebrew is untrustworthy, but it is not to be totally disparaged. It must be used selectively and with caution, however, since the Jews tampered with it. St. Matthew wrote his Gospel in Hebrew for Jewish converts to Christ. In the second chapter of his Gospel, he quotes Hosea 11:1 in the Hebrew as proof that the Christ would live in Egypt.
And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young Child to destroy Him. When he arose, he took the young Child and His mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called My Son. (St. Matt. 2:13-15)
Jesus claimed to be the promised Christ. He claimed that the Old Testament Scriptures testified of Him.
Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of Me. (St. John 5:39)
He explained the prophecies about Himself to His disciples after His resurrection.
And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself. (St. Luke 24:27)
And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and in the prophets, and in the psalms, concerning Me. Then opened He their understanding, that they might understand the Scriptures. (St. Luke 24:45,46)
If St. Matthew quoted this verse from Hosea as a proof text that the Christ would live in Egypt, then He most likely learned that that is a prophecy of Christ from Jesus Christ Himself. I do not think that He was perverting the sense of this passage.
If we examine the text from Hosea closely, we can see that it is talking about the exodus of the Israelites from Egypt. However, among all of those Israelites who left Egypt under the Prophet Moses' leadership there was a man who was an ancestor of King David from whom would come the Christ.
Looking at the genealogy given by St. Matthew, we see that Naason is one of Jesus' ancestors. (St. Matt. 1:4) Salmon is Naason's son. (St. Matt. 1:5) Salmon married Rachab (Rahab) and begot Booz (Boaz) by her. None of the Israelites met Rachab (Rahab) until after they had entered the land of Canaan. (Josh. 2:1-3) Rachab and her relatives were the only ones from Jericho who were spared by the Israelites when they destroyed Jericho. (Josh. 6:17-25)
Naason left with the Israelites when they made their departure from Egypt. He was a biological ancestor of Jesus Christ. When God called the Israelites out Egypt under the leadership of Moses, He was calling out Naason, the biological ancestor of the Christ. His DNA would be transmitted through successive generations to the Virgin Mary who would give birth to the Christ. So then, "Out of Egypt God called His Son."
Jesus Christ lived in Egypt when He was a small Child. In fulfillment of Hosea's prophecy, He left there with His family when He was still a small Boy and returned to the land of Israel.
The exodus of the Israelites (and most especially Naason) from Egypt also prefigures the departure of Christ from Egypt when He was a young Child. So, this prophecy in Hosea is a prophecy about Christ leaving Egypt as a young Child.
Steve
Something I found out while reading St. Irenaeus' work, Against Heresies, was that the numerical value of the letters of Jesus' name in Greek adds up to 888.* The ancient Greeks used the letters of their alphabet and a few letters borrowed from the Phoenician alphabet to represent numerals.
Numbers have symbolic meaning. The number seven signifies perfection. Eight is one more than seven. It symbolically means abundance. Eight also symbolically means eternity. There are seven days in a week. The eighth day is the day beyond time. Jesus Christ arose from the dead on the eighth day - the day after the Sabbath which is the seventh day. One of the Church Fathers said that there are seven periods in human history - one that corresponds with each day of the week. At the end of the seventh period, Christ will return. Then will begin the eighth period which corresponds with the eighth day - the day without a sunset. The eighth day is the day that will never end.**
Steve
* This is the name of Jesus; for this name, if you reckon up the numerical value of the letters, amounts to eight hundred and eighty-eight. (Against Heresies, Book I, chapter 15, paragraph 2, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 339, Ante-Nicene Fathers)
** Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this, ] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens. (Epistle of Barnabas, chapter 15, written in about 100 A.D. by Barnabas of Cyprus, vol. 1, p. 147, Ante-Nicene Fathers)
The life originally bestowed was not eternal, because man sinned; but the final rest, of which the seventh day was an emblem, its eternal, and hence the eighth day also will have eternal blessedness, because that rest, being eternal, is taken up by the eighth day, not destroyed by it; for if it were thus destroyed, it would not be eternal. Accordingly the eighth day, which is the first day of the week, represents to us that original life, not taken away, but made eternal. (Letter LV, chapter 9, by Blessed Augustine of Hippo, 354-430 A.D., vol. 1, p. 308, Nicene and Post-Nicene Fathers, First Series)
“The day of the Lord,” Scripture says, “is great and very terrible” (Joel 2:11), and elsewhere “Woe unto you that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light.” (Amos 5:18) A day of darkness for those who are worthy of darkness. No; this day without evening, without succession and without end is not unknown to Scripture, and it is the day that the Psalmist calls the eighth day, because it is outside this time of weeks. (Title of Psalms 6 and 11) Thus whether you call it day, or whether you call it eternity, you express the same idea. Give this state the name of day; there are not several, but only one. If you call it eternity still it is unique and not manifold. Thus it is in order that you may carry your thoughts forward towards a future life, that Scripture marks by the word “one” the day which is the type of eternity, the first fruits of days, the contemporary of light, the holy Lord’s day honoured by the Resurrection of our Lord. "And the evening and the morning were one day.” (Gen. 1:5) (The Hexaemeron, Homily II, by St. Basil the Great, 329-379 A.D., vol. 7, pp. 64-65, Nicene and Post-Nicene Fathers, Second Series)
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
