26. τῷ
λουτρῷ τοῦ ὕδατος must be understood of baptism, in which
the new Christian is washed from the stains of original sin (see Acts 2:38.),
and which is also a symbol of that purity to which the new professor binds
himself. Such appears to be the chief sense. With respect to the terms
themselves, it is not improbable that (as Elsner and Doddr. think) there is an
allusion to the methods taken in Eastern countries to purify the virgins who
were intended for the royal embrace. See Esth. 2:3; 9:12. and Ez. 16:7–14.
On the sense of ἐν
ῥήματι Commentators are
not agreed. Some think it adverts to the words of the baptismal form, as
accompanied with prayers. And this is supported by the antient Commentators.
But many, and indeed not ill-founded, objections are made to it by the moderns.
Others think it means “by the religion itself.” See Schleus. Lex. And Koppe
would take ἐν ῥήματι for a formula equivalent to ἕνεκα τοῦ, &c., i.e. εἰς τὸ παραστῆσαι. But his proofs are too weak to be
admitted. The preceding
interpretation is deserving of more attention; but, upon the whole, I prefer
that of Locke, Beza Rosenm., and others, “by the doctrine of Christ, the Gospel,”
as the means of their original conversion and progressive sanctification. So
the Vulg. and Beza, “by the word of life.”
In the λουτρῷ
there is an evident allusion to baptism by immersion; and some think by baptism
is especially meant adult baptism. On
this subject the recent foreign Commentators have many over curious
speculations, into which I think it not worth while to enter; since the
refutation of misrepresentations, and the removal of misconceptions, would
occupy too much space, and be more suitable to a Theological discussion on the doctrines, than an exposition of the
sense of the passage. (S. T. Bloomfield, Recensío Synoptíca
Annotationis Sacræ, 8 vols. [London: C. and J. Rivington; Longman, Green,
Longman, and Roberts, 1826–1860], 7:649-50)
