Out on the cattle ranches of the West the unbranded calves that roam at large are known as "mavericks." They are claimed by the man who, is first to get his brand on them at the annual round up. A little Western girl had been baptized one Sunday by the Methodist minister of the town. Her schoolmates questioned her the next day as to the meaning of the ceremony. "Well," she said, "I will just tell you. I was a little maverick out on the prairie and that man put the Jesus mark on my forehead so that when He sees me He will know that I am one of His children."—The Evangelical Christian
Baptism is a Gospel ordinance commemorating the death, burial, and resurrection of Christ. In baptism, public testimony is given to the effect that the one baptized has been crucified with Christ (Gal. 2:20); buried with Him (Rom. 6:4); and is raised with Him to walk in newness of life (Col. 3:1).—J. W. K., in Evangelical Visitor
Unique experiences of baptism in strange places came to the Rev. (Colonel) F. F. Miles during the Great War. He was privileged to baptize converts BAPTISM - BIBLE 31 in such varied places as the marble swimming bath of the Mena House Hotel; under the shadow of the Pyra-mids; in the sea at Anzac Beach, Gallipoli; in a German shell hole in the Ypres Salient; and in the Louis Prison.—(London) Christian Herald
It is said that in the early days of missions in Korea a page or two of the Gospel story found its way up into a remote mountain village. The people read such of the story as was found there, believed, and accepted the message. They would establish a church group and perhaps one would come who could instruct them further, for they knew only what the few meager pages contained. As far as they were able to understand, they fulfilled the conditions until it came to baptism, and they did not know just how it should be done. They talked it over, and after prayer and discussion they went home and each took a personal, private bath in the name of the Trinity. Who would dare say that the Lord of Heaven did not accept and honor their interpretation of that symbol of a cleansed life?—Sunday School Times
Baptism is a symbol of death, burial and resurrection with Christ. Some years ago a Brahmin believer in the Lord Jesus Christ was baptized in the Meeting-room, Broadway, Madras. He came to the ceremony wearing, as all Brahmins do, the `Yagnopavita' or sacred thread, hanging round his neck. Immediately after his baptism, as he came out of the water, he snapped the thread and threw it into the water in which he had been immersed, thereby signifying that the old life as a Brahmin had come to an end and that he would thenceforth 'walk in newness of life' in Christ. (Rom. 6. 3-6; Col. 2. 12)
Some years ago the late W. E. Vine wrote an article for the 'Indian Christian' giving an interpretation of this difficult phrase in 1 Cor. 15: 29. He said:
`I submit the following as a solution to the interpretation of this verse, making clear that the reference is to the subject of baptism as elsewhere taught in the New Testament. It is needful to bear in mind that the original was written with scarcely any punctuation marks. Further, that in an argumentative passage like this the verb "to be" is frequently omitted and has to be supplied in italics, in order to supply the meaning in translation, as for example, in vv. 11, 14 and frequently in the Greek text (e.g. vv. 14, 27, 32, etc.).
`Having regard, therefore, to these facts, the following is a legitimate translation: "Else what shall they do which are baptized? It is for the dead, if the dead are not raised at all. Why then are they baptized for them?" This involves the insertion of punctuation marks as they were probably to be understood. The first question mark comes after the word "baptized", and the meaning of the phrase "what shall they do" is the same as in the English versions. It means "What is the use of being baptized?" It is quite in keeping with the argumentative character of the passage to insert "it is" as already mentioned. That is to say, of what value is baptism if the dead have not been raised? It is on behalf of a dead Christ, and on behalf of, that is, in the interests of, others who have fallen asleep. There is no community of resurrection life as set forth in the rite of baptism, if the dead are not raised.'
(1 Cor. 15. 29)
A revival was being held at a small colored Baptist church in southern Georgia. At one of the meetings the evangelist, after an earnest but fruitless exhortation, requested all of the congregation who wanted their souls washed white as snow to stand up. One old darky remained sitting.
"Don' yo' want y' soul washed w'ite as snow, Brudder Jones?"
"Mah soul done been washed w'ite as snow, pahson."
"Whah wuz yo' soul washed w'ite as snow, Brudder Jones?"
"Over yander to the Methodis' chu'ch acrost de railroad."
"Brudder Jones, yo' soul wa'n't washed—hit were dry-cleaned."—Life.
On the way to the baptism, the baby somehow loosened the stopper of his bottle, with the result that the milk made a frightful mess over the christening robe. The mother was greatly shamed, but she was compelled to hand over the child in its mussed garments to the clergyman at the font.
"What name?" the clergyman whispered.
The agitated mother failed to understand, and thought that he complained of the baby's condition. So she offered explanation in the words:
"Nozzle come off—nozzle come off!"
The clergyman, puzzled, repeated his whisper:
"Nozzle come off—nozzle come off!" The woman insisted, almost in tears.
The clergyman gave it up, and continued the rite:
"Nozzlecomeoff Smithers, I baptize thee in the name of the Father and of the Son and of the Holy Ghost."
The aged negro clergyman announced solemnly from the pulpit:
"Next Sabbath, dar will be a baptism in dis chu'ch, at half-pas' ten in de mawnin'. Dis baptism will be of two adults an' six adulteresses."