ally preferred. The design of Christ’s death was to make his people holy. It accomplishes this end by reconciling them to God, and by securing for them the gift of the Holy Ghost. Thus in Gal. 3, 13. 14, it is said, ‘“ Christ has redeemed us from the curse of the law, that we might receive the promise of the Spirit.” With regard to the next clause, καθαρίσας τῷ Xov- τρῷ τοῦ ὕδατος, having cleansed (or cleansing) it with the washing of water, we must inquire—1. What is in- tended by λουτρὸν τοῦ ὕδατος. 2. What is meant by καθαρίσας ; and 3. In what relation this clause stands to the preceding. Does “ the washing of water” here mean baptism, or a washing which is analogous to a washing with water? The latter interpretation is admissible. The apostle may mean nothing more than a spiritual lustration. In Ez. 16, 9, speaking of Israel, God said, “Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil.” And in 386, 25, “Then will I sprinkle clean water upon you, and ye shall be clean.” Also in Heb. 10, 22, it is said, “‘ Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bo- dies washed with pure water.” In all these cases washing with water isa figurative expression for spi- ritual purification. Commentators, however, almost without exception understand the expression in the text to refer to baptism. The great majority of them, with Calvin and other of the Reformers, do not even discuss the question, or seem to admit any other
CHAP. v. vs. 26. 27. 319
interpretation to be possible. The same view is taken by all the modern exegetical writers. This unanimity of opinion is itself almost decisive. Nothing short of a stringent necessity can justify any one in setting forth an interpretation opposed to this common consent of Christians. No such necessity here exists. Baptism is a washing with water. It was ¢he washing with water with which Paul’s readers as Christians were familiar, and which could not fail to occur to them as the washing intended. Besides, nothing more is here attributed to baptism than is attributed to it in many other passages of the word of God. Compare particu- larly Acts 22,16, “ Arise, be baptized, and wash away thy sins, ἀπόλουσαι τὰς ἁμαρτίας cov.” There can be little doubt, therefore, that by ‘the washing with water,” the apostle meant baptism.
As to the meaning of the participle ca@apicas there is more doubt. The verb signifies to cleanse either literally, ceremonially, or figuratively. As the Serip- tures speak of a twofold purification from sin, one from guilt by expiation, the other from pollution by the Spirit, and as καθαρίζειν is used in reference to both, the question is, which is here intended. Does the apostle speak of pardon, or of sanctification as effected by this washing with water? The word expresses sacrificial purification. Heb. 9, 22. 28. 1 John 1, 7, “The blood of Jesus Christ his Son cleanses us from all sin.” Heb. 9,14; comp. Heb. 1, 3, “ Having by himself made purification of our sin.” In favour of taking it in this sense here, is the fact that baptism is