Sprinkling
Sprinkling
as a form of baptism, took the place of immersion after a few centuries in the early Church, not from any established rule, but by common consent, and it has since been very generally practiced in all but the Greek and Baptist churches, which insist upon immersion. In its defense the following considerations are offered:
(1.) The primary signification of the word baptize () cannot be of great importance, inasmuch as the rite itself is typical, and therefore derives its moment not from the literal import of the term, but from the significance and design of the ordinance.
(2.) Although no instance of sprinkling is expressly mentioned in the New Test., yet there are several cases in which immersion was hardly possible (Act 2:41; Act 10:47-48; Act 16:33).
(3.) In cases of emergency, baptism by aspersion was allowed at a period of high antiquity, especially in the case of sick persons. SEE CLINIC BAPTISM. This form was also admitted when the baptismal font was too small for immersion, and generally, whenever considerations of convenience, health, or climate required (Walafrid Strabo, De Rebus Eccles. c. 26; Gerhard, Loc. Theol. 9, 146). Aspersion did not become common in the Western or Latin Church until the 13th century, although it appears to have been introduced much earlier (Aquinas, Summa, quaest. 66, art. 7). See Coleman, Christ. Antiq. p. 276 sq. SEE BAPTISM.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Sprinkling
Two Hebrew words are rendered to sprinkle in the O.T. Zarak () occurs thirty-five times, and is always so rendered, except in Isa 28:25, where it is translated scatter, and 2Ch 34:4, where we find strew. It is curious that the LXX almost always renders it , to pour, [This verb is not to be found in the N. T. but the noun derived from it () is used in Heb 11:28, of the shedding or sprinkling of the blood of the paschal lamb on the door-posts.] giving the idea of shedding or scattering rather than of sprinkling. The act set forth by this word was usually performed by means of a vessel, the name of which was derived from it, and which the LXX renders , a phial (A. V. vial). It is first applied to the scattering of the ashes of the furnace, in Exo 9:8; then to the pouring of the blood of the offering on the altar and on the people, in Exo 24:6; Exo 24:8; see also Exo 29:16; Exo 29:20; Lev 1:5; Lev 1:11; Lev 3:2; Lev 3:8; Lev 3:13; Lev 7:2; Lev 7:14; Lev 8:19; Lev 8:24; Lev 9:12; Lev 9:18; Lev 17:6; Num 18:17; 2Ki 16:13; 2Ki 16:15; 2Ch 29:22; 2Ch 30:16; 2Ch 35:11 in Num 19:13; Num 19:20, it is applied to the sprinkling of the water of separation; and in Job 2:12, to the sprinkling of dust on the head; in Isa 28:25, to the scattering cummin; and in Hos 7:9, to the grey hairs which are here and there (margin, sprinkled) on the head.
The word is once used in a spiritual sense, namely, in Eze 36:25, ‘Then will I sprinkle clean water up on you, and ye shall be clean.’
Nazah () occurs twenty-four times, and is always rendered to sprinkle. It is not necessarily used in a ceremonial sense. The LXX renders it by , , and their compounds. It is applied to the priest’s sprinkling of blood with the finger before the vail, or on the side of the altar, or on the mercy-seat, on the occasion of the sin offering, in Lev 4:6; Lev 4:17; Lev 5:9; Lev 16:14-15; Lev 16:19. It is also applied to the sprinkling of the blood of the bird on the leper with hyssop, Lev 14:7; Lev 14:51; to the sprinkling the water of purifying and separation, Num 8:7; Num 19:21; and to the sprinkling of oil with the finger, Lev 8:11; Lev 8:30; Lev 14:16; Lev 14:27. The word is used with a spiritual significance in Isa 52:15, ‘So shall he sprinkle many nations.’ It signifies dropping, whilst Zarak marks pouring forth.
The sprinklings () specially referred to in the Epistle to the Hebrews are of two kinds–that which was performed with the ashes of a red heifer on persons who had contracted certain defilement (Heb 9:13), and that which was performed with blood on the people and the Book in making the old covenant; also on the tabernacle and various vessels connected with the sacred service (Heb 9:19; Heb 9:21). The substance of which these are the shadows is the sprinkling of the blood of Jesus, which speaketh better things than that of Abel (Heb 12:21).
St. Peter connects this ‘sprinkling of the blood of Jesus Christ’ with obedience, and both of these with ‘sanctification of the spirit’ (1Pe 1:2). this sprinkling has its effect both in the sight of God, where it signifies reconciliation, and on the conscience of man, which it purges from dead works to serve the living God (Heb 9:14). Accordingly, the Christian is invited to approach God with a true heart sprinkled from an evil conscience (Heb 10:22).
Fuente: Synonyms of the Old Testament
Sprinkling
SPRINKLE, SPRINKLING
The Scripture sense of those acts being very interesting, renders it necessary that we should have a proper idea thereof; and therefore I have thought it not improper to detain the Reader with a short observation. The first account we meet with in the Bible concerning sprinkling as a religious ordinance, is at the institution of the Passover, when Moses, at the command of the Lord, enjoined the children of Israel to take of the blood of the lamb appointed to be slain, and strike the two side posts and on the upper door post of the houses, where they eat the Passover. And hence, in allusion to this, we find the Holy Ghost, by his servant the apostle, telling the church in after-ages that they were come to the blood of sprinkling. (Compare Exo 12:7 with Heb 12:24) So that we cannot err in making application from the type to the thing signified; and as the Holy Ghost in so many words calls Christ our Passover, (1Co 5:7) hence the blood of sprinkling must mean the application of the whole benefits of Christ’s sacrifice and death to the souls of his redeemed. And hence, when the Holy Ghost is recording the faith of Moses, in his view, of the Lord Jesus Christ, the blessed Spirit expresseth the whole of Moses’s dependance upon Christ by this one act of the ordinance appointed-“Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the first born should touch them.” (Heb 11:28) We find the same blessed allusion to Christ and his blood in other acts of the Jewish law. (See Lev 7:14; Num 19:18, etc.) And the apostle Peter expresseth the whole of the fulness of Christ’s salvation, and the two grand branches of it, the obedience and the sprinkling of the blood of Jesus Christ. That is, his active and his passive obedience. (1Pe 1:2)
It may not be amiss to add that such was the custom in the eastern world in the article of sprinkling, that great part of their salutations and welcomes were manifested by this ceremony. One of our own countrymen in his travels saith that he was sprinkled with the water of orange flour, as a grateful refreshment. And a French author relates the same thing as a custom of the eastern manners, in courtesy and affection. I do not take upon me to determine the matter, but I would ask, is it not probable the custom was taken from Scripture? and is it not probable also that the meaning of it had an allusion to the precious doctrine of the application and sprinkling of the blood of Christ? It is worthy of farther remark, as an additional reason to this probability, that one of the prophets when speaking of Christ, said that he should sprinkle many nations. (Isa 52:15) And another prophet was commissioned to teach the church that their recovery from sin and from all uncleanness should be accomplished by the Lord’s sprinkling the people with the clean water of his covenant, even the blood of Christ. “Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols will I cleanse you.” (Eze 36:25)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Sprinkling
This mode of applying blood as a witness of death was
1. For protection. when all the firstborn in Egypt were to be smitten, the Israelites were told to ‘strike,’ that is ‘sprinkle,’ the side posts and lintels of their doors with the blood of a lamb, and Jehovah said, “When I see the blood I will pass over you.” Death had already nullified the power of death. Exo 12:7; Exo 12:13.
2. For purification. Aaron and his sons were sprinkled with blood. Moses “sprinkled with blood both the tabernacle and all the vessels of the ministry, and almost all things are by the law purged with blood.” Death separated the priestly family from their own associations. Exo 29:21; Heb 9:21-22.
3. For presentation. In the burnt offering, the blood was sprinkled round about upon the altar; in the sin offering the blood was sprinkled seven times before the Lord before the vail of the sanctuary; and on the day of atonement the blood was sprinkled upon the mercy-seat eastward, and before the mercy-seat seven times. Lev 1:5; Lev 4:6; Lev 16:14. Death became the means of God accomplishing His purposes of grace. The believer is redeemed, purified, and sanctified by the precious blood of Christ, and is ever before God ‘perfected’ according to the preciousness of that blood. Heb 9:14; Heb 10:10; Heb 10:14; 1Pe 1:19.
4. For confirmation. The covenant was sealed, and the people bound to it, by blood. Moses “sprinkled both the book and all the people.” Heb 9:19.
Fuente: Concise Bible Dictionary
Sprinkling
Of blood
– General references
Lev 14:7; Lev 14:51; Lev 16:14; Heb 9:13; Heb 9:19; Heb 9:21; Heb 11:28; Heb 12:24; 1Pe 1:2 Blood
Of water
Num 8:7; Eze 36:25; Heb 9:19; Heb 10:22