Were baptized - The word "baptize" βαπτίζω baptizo signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See the notes at Mark 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Numbers 19:7; Hebrews 9:10. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, to those who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion.
It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the special service of Yahweh. John found this custom in use; and as he was calling the Jews to a new dispensation - to a change in their form of religion - he administered this rite of baptism (washing), to signify the cleansing from sin, the adopting of the new dispensation, or the fitness for the pure reign of the Messiah. He applied an old ordinance to a new purpose. As it was used by him it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew word טבל Tabal which is rendered by the word "baptize," occurs in the Old Testament in the following places, namely: Leviticus 4:6; Leviticus 14:6, Leviticus 14:51; Numbers 19:18; Ruth 2:14; Exodus 12:22; Deuteronomy 33:24; Joshua 3:15; Job 9:31; Leviticus 9:9; 1-Samuel 14:27 (twice); 2-Kings 5:14; 2-Kings 8:15; Genesis 37:31; Joshua 3:15.
It occurs in no other places; and from a careful examination of these passages its meaning among the Jews is to be derived. From these passages it will be seen that its radical meaning is neither to sprinkle nor to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose.
Thus, to dip the finger, i. e., a part of the finger, in blood enough to sprinkle with, Leviticus 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these would be immersed the blood of a single bird, Leviticus 14:6. To dip hyssop in the water, to sprinkle with, Numbers 19:18. To dip a portion of bread in vinegar, Ruth 2:14. To dip the feet in oil - an emblem of plenty, Deuteronomy 33:24. To dye, or stain, Ezekiel 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, 1-Samuel 14:27. To dip in Jordan - a declaration respecting Naaman the Syrian, 2-Kings 5:14. The direction of the prophet was to wash himself 2-Kings 5:10, and this shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, 2-Kings 8:15.
In none of these cases can it be shown that the meaning of the word is to immerse entirely But in nearly all the cases the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed.
In the New Testament the word βαπτίζω baptizo, in various forms, occurs 80 times; 57 with reference to persons. Of these 57 times, it is followed by "in" ἐν en 18 times, as in water, in the desert, in Jordan; 9 times by "into" εἰς eis, as into the name, etc., into Christ; once it is followed by ἐπί epi Acts 2:38, and twice by "for" ὑπέρ huper, 1-Corinthians 15:29.
The following remarks may be made in view of the investigation of the meaning of this word:
1. That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew.
2. It would not occur to him that the word meant of necessity to dip entirely, or to immerse completely.
3. The notion of washing would be the one which would most readily occur, as connected with a religious rite. See the cases of Naaman, and Mark 7:4 (Greek).
4. It cannot be proved from an examination of the passages in the Old and New Testaments that the idea of a complete immersion was ever connected with the word, or that it ever occurred in any case. If those who were baptized went into the water, it is still not proved by that, that the only mode of baptism was by immersion, since it might have been by pouring, though they were in the water.
5. It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode.
In Jordan - The River Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, underground, for 13 miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the Lake Merom. From this small lake it flows 13 miles, and then falls into the Lake Gennesareth, otherwise called the Sea of Tiberias or the Sea of Galilee. Through the middle of this lake, which is 15 miles long and from 6 miles to 9 miles wide, it flows undisturbed, and preserves a southerly direction for about 70 miles, and then falls into the Dead Sea. The Jordan, at its entrance into the Dead Sea, is about 90 feet wide. It flows in many places with great rapidity, and when swollen by rains pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is, in March, in some places 600 paces, Joshua 3:15; 1-Chronicles 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jeremiah 49:19; Jeremiah 50:44. On the reason why a river, or a place abounding in water, was selected for administering baptism, see the notes at John 3:23.

Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on Mark 10:16.
Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.

And were baptized of him in Jordan, (h) confessing their sins.
(h) Acknowledging that they were saved only by free remission and forgiveness of their sins.

And were baptized of him,.... The place where they were baptized of him was, "in Jordan"; some copies read, "in the river Jordan", as in Mark 1:5. As to the name of this river, and the etymology of it, the Jews say (l) it was so called, "because it descended" from Daniel, i.e. Leshem Daniel, or Pamias, which they say is a cave at the head of it. It was in John's time and long after a considerable river, a river to swim in; we (m) read that "Resh Lakish was swimming in Jordan." And elsewhere (n), that one day "R. Jochanan was swimming in Jordan." Also it was a river for boats and ships to pass in, so that it was a navigable river; hence we read (o) of "the boat of Jordan", and of ships in it, and of such and such things being forbidden to be carried over Jordan in a ship (p); particularly,
"a man might not take the water of the sin offering, and the ashes of the sin offering, and carry them over Jordan in a ship.''
Pliny (q), Pausanias (r), Solinus (s), and others, speak of it as a very considerable and delightful river; see Joshua 3:15. The Christians of Christ's time are called by the Jews, in a way of contempt, apostates, that received the doctrine of baptism, and were "dipped in Jordan" (t). The manner in which they were baptized by him was by immersion or plunging them in the water: this may be concluded from the signification of the word where used, which in the primary sense of it signifies to dip or plunge; from the place in which they were baptized, "the river Jordan"; and from John's constant manner of baptizing elsewhere, who chose places for this purpose, where and because there was there much water; see John 1:28. The character of the persons baptized by him is this, they were such as were
confessing their sins. They were called to repentance by John's ministry, and had the grace of it bestowed upon them; being thoroughly convinced of sin, and truly sorry for it, they were ready to acknowledge and confess it to God and men; and such an abiding sense they had of it upon their minds, that they continued doing it: they were not only confessing their sins before baptism, which engaged John to administer it to them; since we find afterwards he refused to admit others, because of their want of repentance and fruits meet for it; but also whilst they were going into the water, and when they came up out of it, so full were they of a sense of sin, and so ready to own it. Even in baptism itself there is a tacit confession and acknowledgment of sin, for it represents the sufferings and death of Christ which were for sin, into which persons are baptized, and profess to be dead to sin thereby; and also the resurrection of Christ for justification from sin, which obliges the baptized person to walk in newness of life, see Romans 6:3 besides, in this ordinance believers are led to the blood of Christ, both for the cleansing and remission of their sins, which suppose filth and guilt, Acts 22:16 and Acts 2:38. Now this is the character given of the very first persons that were baptized by John, and ought surely to be attended to, by us; and as much care as possible should be taken, that none but such as have a true sense of sin, and are brought to an humble and hearty acknowledgment of it, be admitted to this ordinance.
(l) T. Bab. Becorot. fol. 55. 1. Kimchi in Josh. xix. 47. (m) T. Bab. Yoma, fol. 9. 2. (n) T. Bab. Bava Metzia, fol. 84. 1. (o) T. Hieros. Sabbat. fol. 7. 1. Midrash Kohelet, fol. 64. 2. (p) T. Bab. Yebamot, fol. 116. 2. Chagiga, fol. 23. 1. Sabbat. fol. 60. 2. Maimon. Hilch. Parah Adumah, c. 10. sect. 2. & Bartenora in Misn. Parah, c. 9. sect. 6. (q) Nat. Hist. l. 5. c. 15. (r) L. 5. p. 29. (s) Polyhist. c. 48. (t) Cosri, p. 3. sect. 65. p. 241. Ed. Buxtorf.

And were baptized of him in Jordan, confessing their sins--probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.

And were baptized of him in the Jordan. Note that the baptism took place not at, but in, in the Jordan. Mark says, "in the river Jordan." The Jordan, the principal stream of Palestine, rises in the mountains of Lebanon, runs south into the sea of Galilee, leaves it and descends southward along Galilee, Samaria and Judea, to the Dead Sea. In many places the streams is fordable, and furnishes good facilities for baptizing.
Confessing their sins. Baptism itself, a burial in water, a "baptism into death," a symbol of the burial of one who dies to the old life, is a confession of sins. There was, perhaps, also a verbal confession. The acknowledgment of sin, repentance and baptism are prescribed as conditions of pardon.

Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.