True_Salvation

***Jump to Excel Spreadsheets and Pivot Tables which analyze the literal and figurative usages of the new covenant Greek words for baptize, baptism, etc..

I believe true salvation, the salvation Jesus came to bring to mortalkind, isn't achieved through simply doing denominational, ritualistic acrobatics. Rituals, as those done by the children of Israel under the dispensation of the law, are meant to typify, point to, and convey the existence of spiritual realities; BUT, rituals are not the spiritual realities themselves. Spiritual realities are apprehended through BELIEF in one's heart of God's Word (Rom. 10:9-10). Simply doing the motions of any ritual does not guarantee that the person has the required BELIEF in their heart to receive into reality a spiritual promise of God. The proof and guarantee of having received a spiritual promise into reality in one's life becomes self evident after one has truly BELIEVED in their heart God's Word, whether or not a ritual is done.

In order to separate Truth from error about what is REAL salvation, according to God's Word, we must go to God's Word, not what mortal's say about God's Word, not what I say, not what you say, or what anyone else says. God's Word is the authority, the "physician"; not mortalkind, the "patient".

I believe understanding terminology used in God's Word, and how the holy Spirit uses words figuratively in God's Word, is the first key we must use to understand the "salvation" Jesus Christ came to deliver, versus the false salvation being pushed in most all modern denominations, through their Hollywood-like showbiz rituals, which produce little more than simply emotional experiences.

John 4:14 But (d’) perhaps (an) whoever (hos) may drink (piē) out (ek) of the (tou) water (hudatos) of which (hou) I (egō) shall give (dōsō) to him (autō), no (mē), absolutely not (ou) shall he thirst (dipsēsei) into (eis) the (ton) age (aiōna).

BUT (alla), the (ho) water (hudōr) which (ho) I shall give (dōsō) to him (autō) shall cause itself to become (genēsetai) in (en) him (autō) a fountain (pēgē) of water (hudatos) jumping (hallomenou) into (eis) ageless (aiōnion) life (zōēn)!”

Here, Jesus’ equates his figurative usage of the word “water" to be synonymous with the word “life”. So then figuratively, water = life!

John 6:63 The (to) Spirit (pneuma) is (estin) the (to) life-making one (zōopoioun).

The (hē) flesh (sarx) absolutely does not profit (ouk ōphelei), absolutely not one thing (ouden)!

The (ta) individual words (rhēmata) which (ha) I (egō) have spoken (lelalēka) to you (humin), [each word] is (estin) Spirit (pneuma) and (kai) [each word] is (estin) life (zōe).

Here Jesus defines the "Spirit" as the "life-making one". And in addition, Jesus equates the "individual words" which he speaks as each one being equal to "Spirit" and "life". that, God's Word = Spirit, and Spirit = life, therefore, God's Word = life.

When considering these two verses together we can now conclude that what Jesus referred to figuratively as "water" in John 4:14, was God's Word; thus, "water" = God's Word.

Now, watch very CAREFULLY, here’s a figurative, spiritual axiom from Jesus own mouth:

If "water" = life, and God's Word = Spirit, and Spirit = life, and God’s Word = life, then by process of logical deduction, the "water" Jesus spoke of in John 4:14 must be God's Word, i.e., "water" = God's Word and God's Spirit. Therefore, apostle Paul, who wasn’t stupid, put it together (Gk. sunesis, Strong’s # 4907, used 7 times; i.e., confluence) in his own mind that figuratively, "water" = God’s Word. And this is how apostle Paul uses the word “water” in Eph. 5:26:

Eph. 5:26 in order that (hina) he may make her holy (hagiasē autēn), cleansing [her] (katharisas) [in] the (tō) bath (loutrō) of the (tou) water (hudatos), in (en) a word (rhēmati),

Eph. 5:27 in order that (hina) he (autos) may stand alongside (parastēsē) to himself (heatō), in glory (endoxon), the (tēn) assembly (ekklēsian), having (echousan) no (mē) stain (spilon), or (ē) wrinkle (rhutida), or (ē) any (ti) of the (tōn) like things (toioutōn), BUT (all), in order that (hina) it may be (ē) a holy one (hagia), and (kai) an unblemished one (amōmos)!

The “water” that Jesus spoke of, and apostle Paul speaks of here, is the kind of "water", i.e., holy Spirit, that a believer can drink it, a believer can wash in it, and a believer can be baptized in it. This is how Jesus figuratively used the word "water". Jesus was concerned with believers getting "washed" on the inside, not the outside; he didn’t care about whether people washed their hands, as the Pharisees did. The salvation Jesus came to deliver to mortalkind was a "salvation" which "washed" people on the inside, and out, as a matter of fact!

What I have just demonstrated for you is called rightly cutting in God’s Word (2 Tim. 2:15). Those without the gift of holy Spirit working in them absolutely cannot “see” the confluence (sunesis) in God’s Word, and therefore can’t rightly cut God’s Word; because the “natural man”, (Gk. psuchikos anthrōpos, i.e. soul-based mortal) absolutely does not receive the things of the Spirit of the God (1 Cor. 2:14).

Here’s the axiom again, how Jesus equates his figurative use of terms with one another:

If "water" = life, and God's Word = Spirit, and Spirit = life, and God’s Word = life, then by process of logical deduction, the "water" Jesus spoke of in John 4:14 must be God's Word, i.e., "water" = God's Word.

Many times these words are used figuratively, sometimes not. BUT MANY TIMES THEY ARE USED FIGURATIVELY, as in these three verses, and in many more as I'll show you. I believe that anyone who can’t “see” the figurative/idiomatic usage of terms in God’s Word, and their confluence in God’s Word, absolutely does not have God’s Spirit working in them, or they would absolutely see them. To me, it’s just that simple. Either God’s Word is Truth, or it’s a lie. Either God's Word is a lie, and the gift of holy Spirit in a believer can't help them to understand God's Word, or the gift of holy Spirit can and does, and God's Word is Truth!

Here's the huge problem I see with denominations teaching "salvation" today: I believe that anyone who teaches that the word “water” or the word “baptism” always refer to a water baptism, makes God’s Word a lie, and they make a liar out of themselves. And therefore, by their “fruit” of lies, a believer can see who they are working for, the father of lies (John 8:44), the devil. Believers who have God’s gift of holy Spirit working in them can manifest, and will manifest the gift of holy Spirit in them, the Spirit of truth (John 14:17; John 15:26), to lead them into Truth (John 16:13), or else God’s Word is a lie. God’s Word is Truth (John 17:17)!

A Believer Can "Drink" It!

As I have pointed out, there are epistemological distinctions I believe we must make when studying God’s Word. Most importantly that God’s Word in the Bible is recorded in the form of Middle Eastern thought, as expressed in their every day colloquialisms, which contain figures of speech, references to customs and cultural practices, and an abundance of idioms. And I showed how the word “water” has been used figuratively by Jesus Christ. I said that Jesus’ figurative use of “water” referred to the gift of holy Spirit which he came to bring to mortalkind, the new birth above in God’s Spirit. And I said, regarding John 4:14, “The “water” that Jesus speaks of here is the kind of “water”, i.e., holy Spirit, that a believer can drink it, a believer can . And I said, regarding John 4:14, “The “water” that Jesus speaks of here is the kind of “water”, i.e., holy Spirit, that a believer can drink it, a believer can be cleansed in it, and a believer can be baptized in it.

Now I would like to show you some figurative usages of the word “water”, when it is used specifically to refer to the gift of holy Spirit, where it is often spoken of as being drank.

John 4:10 Jesus (Iēsous) was caused to judge away (apekrithē), and (kai) he enunciated (eipen) to her (autē), "If (ei) you had seen (ēdeis) the (tēn) gift (dōrean) of the (tou) God (theou), and (kai) who (tis) is (estin) the one (ho) saying (legōn) to you (soi), 'Give (dos) to me (moi) to drink (pein)', [what if] perhaps (an) you (su) requested (ētēsas) of Him (auton), and (kai) perhaps (an) He gave (edōken) to you (soi) living (zōn) water (hudōr)!?"

“the gift of the God” – Note that the “living water” is the gift of God. Apostle paul refers to it as “an offering of God” (Eph. 2:8).

“you requested of Him” – Note hear that Jesus says the believer must request it (Mat. 7:7) from God, not Jesus Christ.

John 4:13 Jesus (Iēsous) was caused to judge away (apekrithē), and (kai) he enunciated (eipen) to her (autē), “Anyone (pas), the (ho) one drinking (pinōn) out (ek) of the (tou) water (hudatos) of this (toutou), shall thirst (dipsēsei) again (palin).

“drinking” – literally drinking literal water.

“out of the water of this” – refers to the literal water in the pit which Jacob dug (verse 12).

“I shall give him” – Jesus Christ, on the Father’s behalf, is going to give this “water”.

“no, absolutely not” – Notice the use of the double negative to enforce the strength of the absolute negation. A very common Middle Eastern idiom.

“BUT” – Notice the use of the superlative conjunction to mark the contrast and opposition between being “thirsty” for Spirit and being Spiritually quenched.

“may drink” – this verb is figurative, a metaphor, because the noun “water”, the object is figurative.

“shall become a fountain of water” – One little “drink” of Jesus’ “water” shall turn into an entire fountain of “water”.

In John 6 we can see another figurative/idiomatic usage of the verb “drink” used metaphorically to “drink” the knowledge of God’s Word, specifically the gift of holy Spirit, i.e., its life-giving ability.

John 6:53 Therefore (oun) the (ho) Jesus (Iēsous) enunciated (eipen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), if perhaps (ean) [you] may not eat (mē phagēte) the (tēn) flesh (sarka) of the (tou) Son (huiou) of the (tou) Mortal (anthrōpou) and (kai) [you] may [not] drink (piēte) the (to) blood (haima) of him (autou), [you] absolutely do not hold (ouk echete) life (zōēn) in (en) yourselves (heautois)!

“[you] absolutely do not hold life in yourselves” – Jesus says that the goal for his disciples is to hold “life” in them. In the immediate context, in verse 63, Jesus tells us what we must “eat” and “drink”, his individual words; because each one is Spirit and life. Apostle John says that the Word became flesh and tented among us (John 1:14). Jesus Christ is the Word made flesh, because he speaks God’s Word, the words of life.

“eat the flesh” and “drink the blood” – Jesus’ figurative/metaphorical usage of the verbs “eat” and “drink” tell us how to get the “life” into us. The concept of “eating” God’s Word is an ancient Hebraism (Jer. 15:16). We are to “eat” and “drink” the words of Jesus Christ, the “Word” made flesh. Specifically, we are to “eat” the “flesh”, the “bread” (John 6:51), the true bread from heaven (John 6:32); and “drink” the “blood”. Jesus doesn’t define the allusion to his “blood” in the immediate context, but I believe it is a reference to Lev. 17:11, which says that the life of the flesh is in the blood, and that it is the blood, rather the life in the blood, which makes an atonement for the soul. Jesus shed his physical blood for our physical health and wholeness (Isa. 53:4-5; 1 Pet. 1:25; ). But his figurative “blood” which we are to drink, is God’s Word which is in him, and comes out of his mouth.

John 6:54 The one (ho) eating (trōgōn) the (tēn) flesh (sarka) of me (mou) and (kai) drinking (pinōn) the (to) blood (haima) of me (mou) holds (echei) ageless (aiōnion) life (zōēn); and I (kagō) shall stand him up (anastēsō auton) to the (tē) last (aschatē) day (hēmera).

John 6:55 Because (gar) the (hē) flesh (sarx) of me (mou) is (estin) true (alēthēs) food (brōsis), and (kai) the (to) blood (haima) of me (mou) is (estin) true (alēthēs) drink (posis).

John 6:56 The one (ho) gnawing (trōgōn) the (tēn) flesh (sarka) of me (mou) and (kai) drinking (pinōn) the (to) blood (haima) of me (mou), abides (menei) in (en) to me (emoi), and I (kagō) in (en) to him (auton).

And...

John 7:37 But (de) in (en) the (tē) last (eschatē) day (hēmera), the (tē) great (megalē) [day] of the (tēs) feast (heortēs), the (ho) Jesus (Iēsous) had stood (heistēkei) and (kai) cried out (ekraxen), saying (legōn), “If perhaps (ean) anyone (tis) may thirst (dipsa), come (erchesthō) toward (pros) me (me), and (kai) drink (pinetō)!

John 7:38 The (ho) one believing (pisteuōn) into (eis) me (eme), down as (kathōs) the (hē) writing (graphē) enunciated (eipen), out (ek) of the (tēs) belly (koilias) of him (autou) shall flow (rheusousin) rivers (potamai) of living (zōntos) water (hudatos).”

John 7:39 (But (de) this (touto) he enunciated (eipen) about (peri) Spirit (pneumatos) which (ho) the (hoi) ones having believed (pisteusantes) into (eis) him (auton) were about (emellon) to take (lambanein);

because (gar) Spirit (pneuma) was absolutely not yet being (oupō ēn) [given], because (hoti) Jesus (Iēsous) was but absolutely not yet (oudepō) glorified (edoxasthē)!)

Here in John 7:39, the apostle John defines the “living water” as Spirit.

1 Cor. 10:4 and (kai) all (pantes) drank it in (epion auto), the (to) Spirit-based (pneumatikon) drink (poma), because (gar) they were drinking in (epinon) out (ek) of a Spirit-based (pneumatikēs) Rock (petras) following (akolouthousēs) [them];

but (de) the (hē) Rock (petra) was being (ēn) the (ho) Christ (christos)!

Here again is a summary of the key words Jesus and his apostles use figuratively to correspond to the gift of holy Spirit: If ", and God's Word = Spirit, and Spirit = life, and God’s Word = life, then by process of logical deduction, the "water" Jesus spoke of in John 4:14 must be God's Word, i.e., "water" = God's Word; and the "living water" apostle John speaks of is God's Word also.

Now in these verses I’ve shown how the words water, Spirit, life, and God’s Word were all used figuratively, and aphoristically, around the figurative/metaphorical usage of the word "drink".

A Believer Can Be "Cleansed" In It!

It is well known among those who study God’s Word that the new covenant writings explain how JESUS fulfilled the old covenant prophecies and promises. Therefore we can go back into the old covenant writings and see those prophecies and promises of God for the future cleansing of not only the children of Israel, but all those who are the children of Abraham through BELIEF in their hearts of God’s Word.

About the writings of the law, in Heb. 10:9-22, we see Jesus as the final, once and for all, sacrifice, whose blood was the ultimate payment for the penalty of mortalkind’s sin nature, to cleanse mortalkind of his sin nature. Speaking of the removal of the first covenant that the second covenant may be established, the writer of Hebrews says:

Heb. 10:10 in (en) whose (hō) desire (thelēmati) we are (esmen), we having been made holy (hēgiasmenoi) through (dia) the (tēs) presentation (prosphoras) once upon a time (ephapax) of the (tou) body (sōmatos) of Jesus (Iēsous) Christ (christou).

“we having been made holy” – We have been cleansed spiritually through God’s Spirit dwelling in us, through His Word dwelling in us, making us His domed-roof house, His prophesied desired new "tent" (1 Cor. 6:19; 2 Cor. 6:16; Eph. 2:19-22).

Heb. 10:11 And (kai), [it is] true (men), each (pas) sacrificial priest (hiereus) has stood (hestēken) down (kath’) [each] day (hēmeran) giving liturgical service (leitourgōn);

and (kai) the (tas) selfsame one (autas) many times (pollakis) bringing toward (prospherōn) [the holy place] sacrifices (thusias), ones which (haitines) can but absolutely not at any time (oudepote) inherently power themselves (dunantai) to take up sins all around (perielein hamartias)!

Heb. 10:14 Because (gar) one (mia) presentation (prosphora), continual (diēnekes) into (eis) the (to) [ages], has made complete (teteleiōken) the ones (tous) being made holy (hagiazomenous)!

“continual into the [ages]” – Through the presentation of one sacrifice by one high priest, Jesus sacrificing himself, the results produced from it are now continual into the ages. Whereby under the mosaic law many sacrifices presented by many high priests were presented continually. There is a play on words in the Greek text which many translators have missed in structuring their renderings, based upon the adjective diēnekes, which I translate as “continual”: Under the old covenant many priests presented many sacrifices continually; whereas under the new covenant of BELIEF one high priest, JESUS Christ, presents himself once, himself being the sacrifice, which result produced, the availability for all mortals to receive the new birth above in God's gift of holy Spirit, continues in the ages!

Heb. 10:22 May we come toward (proserchōmetha) [the holy place] with (meta) a true (alēthinēs) heart (kardias), in (en) full lading (plērophoria) of belief (pisteōs);

the (tas) hearts (kardias) [of us] having been sprinkled (rherantismenoi) from (apo) a conscience (suneidēseōs) of evil (ponēras), and (kai) the (to) body (sōma) having been bathed (lelousmenoi) [in] cleansed (katharō) water (hudati).

“in full confidence of belief” – Again we are taught that our BELIEVING in our heart is to be full; we must build the BELIEF in our hearts toward God’s Word through studying God’s Word. Putting God’s Word in our heart is the only way to build our BELIEF in God’s Word (Rom. 10:17), so that it becomes full, that we have full confidence in our belief in God's Word. When God’s Word comes in, BELIEF comes in; and double-mindedness, unrighteousness and unbelief, and God’s Word also says doubt, worry and fear, is cleansed out of our heart, continually (Acts 15:9). Our heart is filled with full confidence in God's Word when our heart is fully cleansed of all that evil (ponēras) (2 Tim. 1:7).

“the hearts [of us] having been sprinkled” – Obviously our literal hearts aren’t being literally sprinkled with Jesus’ literal Blood (1 Pet. 1:2). But, Jesus figurative “blood”, which is God’s life-giving Word in him, “sprinkles” our “hearts”, our minds, where through our own free will we choose to BELIEVE God’s Word; which thereby cleanses us through the sprinkling process, which is our own study of God’s Word (Rom. 10:17; 2 Tim. 2:15).

“and the body having been bathed [with] cleansed water” – The cleansing water is God’s Word. As are the nouns “heart”, “body” and water figurative, so are the verbs “sprinkled” and “having been bathed”. As we should be able to connect the dots by now, the bathing process is studying and hearing God’s Word, toward the goal, the end result of becoming fully laden with BELIEF of God’s Word in our hearts. I believe the figurative “body” is not our literal physical body, but Christ’s one body, as apostle Paul says in (Eph. 5:26). (As a side note, I believe this passage is one of many indicators that apostle Paul is indeed the writer of Hebrews).

About the Psalms, In Psalm 51:1-19 we can see the yearning heart of David who looked for the coming redeemer to free mortalkind from its bondage to sin. I believe David’s prayer for salvation guides us into an epistemological tracking on several points, as did Paul’s knowledge of Jesus’ fulfillment of the law, of the knowledge of the hope of the “salvation” David had in mind, through which hope he called for the cleansing of himself from the cause and effects produced from the sin nature within him. I believe David’s prayer is equivalent to a prophecy declaring how God shall “cleanse” mortalkind from our sin nature. David shows us that being cleansed by God’s Spirit is not a foreign idea in God’s Word, but at the very heart of God’s salvation for us.

Psalm 51:2 (YLT) Thoroughly wash me from mine iniquity, And from my sin cleanse me,

Psalm 51:5 (YLT) Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me.

Psalm 51:7 ¶ (YLT) Thou cleansest me with hyssop and I am clean, Washest me, and than snow I am whiter.

Psalm 51:10 (YLT) A clean heart prepare for me, O God, And a right Spirit renew within me.

Psalm 51:11 (YLT) Cast me not forth from Thy presence, And Thy Holy Spirit take not from me.

David looked to the presence of God’s Spirit within him to cleanse him from the sin he was born with from his mother’s belly.

About the writings of the prophets;

Isaiah 66:20 (YLT) And they have brought all your brethren out of all the nations, A present to Jehovah, On horses, and on chariot, and on litters, And on mules, and on dromedaries, Unto My holy mountain Jerusalem, said Jehovah, As the sons of Israel bring the present in a clean vessel, Into the house of Jehovah.

“in a clean vessel” – God cleanses us with His Word when we BELIEVE it, which makes us “clean vessels” from which to make sacrifices of praise to Him with the “fruit” of our lips (Heb. 13:15).

Ezekiel 36:22-38

24 (YLT) And I have taken you out of the nations, And have gathered you out of all the lands, And I have brought you in unto your land,

25 ¶ (YLT) And I have sprinkled over you clean water, And ye have been clean; From all your uncleannesses, and from all your idols, I do cleanse you.

26 (YLT) And I have given to you a new heart, And a new Spirit I give in your midst, And I have turned aside the heart of stone out of your flesh, And I have given to you a heart of flesh.

27 (YLT) And My Spirit I give in your midst, And I have done this, so that in My statutes ye walk, And My judgments ye keep, and have done them.

28 (YLT) And ye have dwelt in the land that I have given to your fathers, And ye have been to Me for a people, And I—I am to you for God.

33 (YLT) Thus said the Lord Jehovah, "In the day of My cleansing you from all your iniquities, I have caused the cities to be inhabited, And the wastes have been built,"

I believe that it is obvious that one may ask, “How has God cleansed them?” “What is the clean water he sprinkled over them?” Jesus said to the children of Israel that it is through God’s Words, which are Spirit and life (John 6:63)!

Joel 2:28 ¶ (YLT) And it hath come to pass afterwards, I do pour out My Spirit on all flesh, And prophesied have your sons and your daughters, Your old men do dream dreams, Your young men do see visions.

Joel 2:29 (YLT) And also on the men-servants, and on the maid-servants, In those days I do pour out My Spirit.

Now we have become somewhat epistemologicalized (I know some are impressed with big words) with the knowledge of God’s Word, about the desire of some of the children of Israel to be cleansed, we can see that it was God’s plan all along that with the knowledge of His Word/Spirit He planned and promised to cleanse them of their sin nature. But what wasn’t revealed, what was kept secret, was that the cleansing would make mortals to become SONS OF GOD, through a new birth above in His Spirit, a baptism/cleansing in the gift of holy Spirit from Christ Jesus!

So we can see that the concept and promise of being cleansed by God of our sin nature, of receiving salvation from God, is not a new and far out theological idea fashioned out of someone’s (mine) private interpretation of God’s Word, as the Church of Christ Campbellism and Pelagianism cult accuses me. BUT, it is of the prophecies and promises of God in His Word, which prophecies and promises are old as the history of mortalkind.

In the new covenant writings we can see how JESUS Christ fulfilled the old covenant prophecies and promises; and through which we, who dare to BELIEVE God’s Word, can come into His kingdom to see the awesome reality of what God has done for us through the shed blood of his son, for our salvation.

Here are some new covenant writings records in addition to what I’ve shown before, which drive the point home further that the idiom of being cleansed by things other than literal water was very prevalent and popular among Greek-speaking Middle Easterners.

John 13:10 The (ho) Jesus (Iēsous) says (legei) to him (autō), “The one (ho) having been bathed (leloumenos) absolutely does not have (ouk echei) need (chreian), if (ei) not (mē) to wash (nipsasthai) the (tous) feet (podas), BUT (all’), is (estin) one cleansed (katharos) wholly (holos)! And (kai) you all (humeis) are (este) cleansed (katharoi); BUT (all’), absolutely not (ouchi) all (pantes)!”

“having been bathed”– Jesus speaks figuratively of “bathing”, not in literal water. What “element” do you believe it may be in which one can “bath”? Could it be God’s Word, God’s Spirit coming out of his mouth?

“to wash”– Jesus speaks of a figurative washing process. Could it be “washing” in God’s Word, hearing and studying God’s Word coming out of Jesus’ mouth (Rom. 10:17; 2 Tim. 2:15)?

“one cleansed wholly” – Jesus says that the one “having been bathed” is “cleansed wholly”, inside and out! That’s the kind of “bath” I want to keep taking.

John 15:3 Now (ēdē) you (humeis) are (este) cleansed (katharoi) through (dia) the (ton) Word (logon) which (hon) I have spoken (lelalēka) to you (humin)!

Here it is, as plain as daylight, right there in God’s Word, the common idiom Jesus used all the time to speak of spiritual cleansing! GOD’S WORD CLEANSES those mortals who choose to hear it, and study it, and BELIEVE it (Rom. 10:17; 2 Tim. 2:15).

Now, here again is what apostle Paul says in Eph. 5:26;

Eph. 5:26 in order that (hina) he may make her holy (hagiasē autēn), cleansing [her] (katharisas) to the (tō) bath (loutrō) of the (tou) water (hudatos), in (en) a word (rhēmati),

There is no doubt in my mind whatsoever that Paul is speaking figurative here as well, like Jesus very often spoke figuratively. Apostle Paul said, “You be imitators of me (Gk. mimētēs, Strong’s # 3402)” (1 Cor. 4:16; 1 Cor. 11:1), because he was imitating Jesus Christ! The way Jesus Christ spoke, including all the parables, idioms and figures of speech he used, when he used them, how he used them, etc., IS that form of sound doctrine (2 Tim. 1:13) that all we are to imitate (Eph. 5:1; 1 Thes. 1:6; Heb. 6:12), WHEN we speak God’s Word!

From reading, studying and “hearing” God’s Word down the subject matter of the figurative usages of the Greek verbs for drinking, thirsting, bathing, washing, cleansing and baptizing, and their associated nouns and adjectives, it soon becomes apparent that Jesus and his apostles used these words figuratively much more often than they used them literally; because they were talking and demonstrating physical things as types (Gk. tupos) to spiritual realities; as were the things the children of Israel did and experienced in the wilderness (1 Cor. 10:6; 1 Cor. 10:11); and as were the things the children of Israel did and experienced under the law were shadows (Gk. skia) of things to come (Col. 2:17), and of heavenly things (Heb. 8:5).

In apostle Paul's first letter of doctrine, reproof and correction to the struggling believers in the Corinth area, he sternly tries to get them to realize their new spiritual nature, with God's Spirit in them, and that they are absolutely no longer to be fornicators, idolaters, adulterers, soft ones, homosexuals etc.;

1 Cor. 6:11 And (kai) some (tines) [of you] were being (ēte) these things (tauta).

BUT (alla), you bathed yourselves (apelousasthe)!

BUT (alla), you were made holy (hēgiasthēte)!

BUT (alla), you were made righteous (edikaiōthēte)!; in (en) to the (tō) name (onomati) of the (tou) Lord (kuriou) Jesus (Iēsou), and (and) in (en) to the (tō) Spirit (pneumati) of the (tou) God (theou) of us (hēmōn)!

Here’s a mixing of the figurative usage of “you bathed yourselves” which can be done by mortals, with the literal usages of “made holy” and “made righteous”, things which obviously can’t be performed by mortals, physically, upon themselves, as bathing can. What this peculiar usage of apelousasthe in this verse, in the middle voice, certifies is that mortals can and are to bath themselves in God's word. Just as no mortal can, through their own endeavor, make himself holy, or make himself righteous, no mortal can “bath” himself into God’s Spirit without God’s prior approval. So then what does "bathing" one's self in God's word do for an individual? Bathing implies getting cleaned up. But since the "bathing" we do on ourselves is bathing in God's word, which goes into our ears, it cleans us up on the inside!

And so then what gets cleaned up? According to Rom. 10:17, our unbelief gets cleaned up. Our belief comes out of, and is built up through our hearing God's word, especially the parts about Jesus Christ! Our doubt, worry and fears about God and His word, about anything in our lives, gets cleaned up. Reading, and hearing, and putting God's word into our minds is "bathing" in God's word! Therefore, God is the one approving of our “bathing” in His word, which “bathing” process builds our believe in the name of Jesus Christ, which belief makes us righteous and eligible to become "baptized", "bathed", "cleansed" in the God the Father's gift of holy Spirit!

The one and only thing any mortal can do is "bath" himself in God's word to build his own BELIEF in the name of Jesus, which then fulfills the requirements God gives in His word for that one to receive the baptism from Jesus Christ in the Father's gift of holy Spirit. God HIMSELF has determined how much righteous is “counted” to that mortal for their level of BELIEF in the name of His son, Jesus Christ, and one's belief in that name makes one 100% righteous in God, our heavenly Father's eyes!.

Therefore, there is no way, no how, that I see Paul's remark in Eph. 5:26 as a reference to a water baptism!

How much scriptural evidence must be piled upon scriptural evidence to make the point clear that the baptism which Jesus commanded for all mortal kind (Mat. 28:19-20) was the baptism in the gift of holy Spirit, which he alone came to perform?

Mat. 28:19 Therefore (oun) having been caused to go (poreuthentes), disciple (mathēteusate) all (panta) the (ta) ethnic groups (ethnē), baptizing (baptizontes) them (autous) into (eis) the (to) name (onoma) of the (tou) Father (patros), and (kai) of the (tou) son (huiou), and (kai) of the (tou) holy (hagiou) Spirit (pneumatos),

“into” – The accusative case of the preposition designates the destination where the action of the verb, "baptizing" shall place them. The "name", which I believe refers to both a name or a title, for God the Father, His son Jesus Christ, and His holy Spirit, are all given in God's Word. And so to be "baptized" into them I believe means to be baptized into God's Word, specifically those parts of God's Word which give the knowledge of what those names mean. I believe what Jesus meant by "baptizing them into the name of the..." is restated by apostle Paul, which shows that Jesus didn't mean literal water baptism, but that "baptizing" meant a spiritual bathing, a spiritual washing in the knowledge of god's Word:

1 Cor. 6:11 (LIT) And some [of you] were being these things. BUT, you bathed yourselves (apelousasthe)!

BUT, you were made holy (hēgiasthēte)!

BUT (alla), you were made righteous (edikaiōthēte), in to the name of the Lord Jesus, and in the Spirit of the God of us!

In 1 Cor. 6:11 Paul's interpretation of being baptized into the name of the son, Jesus Christ, and the Spirit, is the same as being bathed, made holy and made righteous in to their names. The "bathing" process is the process of a mortal reading, learning and putting in his mind the knowledge of God's word, especially the specific knowledge of His son, Jesus Christ!

Eph. 5:25 (LIT) The males, love the females, down as the Christ also loved the assembly, and gave himself alongside over her

Eph. 5:26 (LIT) in order that he may make her holy, cleansing [her] (katharisas) to the bath (loutrō) of the water, in a word,

Eph. 5:27 (LIT) in order that he may stand alongside to himself in glory, the assembly, having no stain, or wrinkle, or any of the like things, BUT, in order that it may be a holy one, and an unblemished one!

Here in Paul's letter to the believers in Ephesus, Christ's one body is made holy, having been cleansed to the bathe of water in God's Word. In other words, God's Word is the bath of "water" which does the bathing and cleansing action. So then, if God's Word is the thing into which Jesus meant we were to be "baptized", and bathed, made holy, made righteous, to the "bath of water" in the word, is how apostle paul interpreted what Jesus meant in mat. 28:19, then speaking, preaching and teaching God's Word must be what "baptizes" them in it:

Mat. 28:20 teaching (didaskontes) them (autous) to watch (tērein) all things (panta), as many as (hosa) I have entailed (eneteilamēn) to you (humin).

And (kai) behold (idou), I (egō) am (eimi) with (meth) you (humōn) all (pasas) the (tas) days (hēmeras), until (heōs) the (tēs) complete coming together (sunteleias) of the (tou) age (aiōnos).”

These are Jesus’ exact words about the “great commission” (as some mortals have decided to label it) as far as we know, given all the best ancient manuscripts.

Here in the very next verse, verse 20, doesn’t Jesus say teaching? I believe Jesus is now, in the very next verse, describing HOW the disciples are to "baptize" them in the names, as he said in verse 19. Teaching mortals God’s Word, about the Father, about the son, Jesus Christ, and about the holy Spirit, is baptizing them in God’s Word. THIS is the “baptism” which Jesus was talking about, and the “baptism” which John the Baptist preached (Mat. 3:11) Jesus Christ was coming to do, to baptize them in holy Spirit and fire! Jesus said his words were Spirit and life (John 6:63).

In the next part I explore further Jesus' figurative usage of the word "water" in God's Word, and how we can be "washed" in it, and the figurative usages of other associated words in God's Word, to help clarify that there are many figurative usages of words in God's Word which should absolutely not always be taken and understood literally, given the abundance of language idioms present in the Greek language as spoken in the Middle East 2,000 years ago. And still to this very day those idioms are still present in that existing culture; and that many of them have spread into other languages and cultures, including ours, in some form or another.

In my attempt to cut uprightly God's Word on the subject of salvation and "baptisms", I believe it is important to examine how Jesus spoke figuratively and idiomatically, according to his habits of speaking, which things he spoke were almost always figurative, using parables, metaphors and allegories almost constantly, using physical things as representations and types to existing and/or coming spiritual realities.