Tag Archives: Baptism

Understanding the Biblical Ritual of Water Immersion from a Hebraic, Whole Bible Perspective

Posted on by
5

To understand the biblical ritual of water baptism for the remission of sins, which is one of the first acts of faith that a new  disciple of Yeshua must take as he begins his spiritual walk (Acts 2:38; Matt 29:19; Mark 16:16), we must first define our terms, and then we can look into the biblical Hebraic origins of this ancient rite to discover the spiritual relevance and significance of it to a modern disciple of Yeshua the Messiah. 

So what is immersion or baptism? The traditional Hebrew word for immersion is mikveh (or mikvah), which literally means “a gathering of waters.” Next we have the Hebrew word tevilah, which is analogous to the New Testament Greek word baptidzo from which the English word baptize derives. Tevilah means “immersion or baptism in water.” So technically, when one is baptized for the remission of sins, one does a tevilah at a mikvah. 

Baptism is an ancient Hebrew custom that carried over into the apostolic era as sanctioned by Yeshua himself. What are the origins of this ancient custom, and what is its significance and applicability to a modern follower of Yeshua the Messiah?

Tevilah is an ancient custom that goes back to the Levitical or Aaronic priesthood. There YHVH Elohim required the priests to wash themselves in water at the bronze laver in the Tabernacle of Moses before they were allowed to perform their ministerial duties before YHVH Elohim. This was the third step in the seven step process of consecrating a new priest (Exod 29:4). After that, they confessed their sins over a bull, which was then sacrificed (Exod 29:10–11, the fifth step), then Moses anointed them with oil (the sixth step, Exod 29:21). These seven steps are a prophetic picture showing us how one comes to faith in Yeshua the Messiah by confessing his sins, accepting Yeshua’s sin-atoning death on the altar of the cross, then being immersed in water as a sign of spiritual cleansing and rebirth, and then receiving the oil of Elohim’s Spirit consecrating them for becoming part of the royal priesthood of Elohim (1 Pet 2:9; cp. Rev 1:6; 5:10; 20:6). After the initial cleansing ceremony for the consecration of a new priest, YHVH also instructed the priests to wash each time they come into the tabernacle to serve him (Exod 30:18–21). This ritual cleansing was so important that if the priests of old failed to come into the presence of Elohim without first washing, the priest was sentenced to death (v. 20). This step teaches us that once we come to faith in Yeshua, we must be continually being washed in the water of Elohim’s word (Eph 5:26) and the blood of Yeshua to keep us cleansed from the defilement of ongoing sin (Rev 1:5; 1 John 1:7–9), lest we die in our sins. Thus, the consecration process for service to YHVH that the priests went through during the time of Moses is a prophetic picture of what a one must also go through to become a disciple of Yeshua the Messiah; therefore, baptism is a picture of spiritual cleansing and consecration or being set-apart (from the world) for spiritual service to Elohim. This concept is elucidated on in various places in the Testimony of Yeshua (the New Testament).

Continue reading →
 

“Baptisms” (Plural)—Is there more than one type of Baptism?

Posted on by
3

Acts 2:23, Be baptized. (Also see notes at Matt 28:19.) The term baptism in Hebrew is tevilah meaning “immersion,” which occurs at a mikveh meaning “a gathering of waters.” For those coming from a Christian background, baptism is something that occurs at the beginning of a believer’s spiritual walk and involves baptism (immersion) in water for the remission of sins (Acts 2:38; 22:16; Rom 6:3–6; 1 Cor 15:29; Gal 3:27; Eph 4:5; Col 2:12; 1 Pet 3:21). Yet Paul the apostle talks of baptisms (plural) in Heb 6:2. What are these other baptisms? Evidently, in biblical thought immersion for the remission of sins is but one of many such ritual immersions.

Indeed, in the Testimony of Yeshua we not only read about baptism for the remission of sins, but the baptism of repentance of John the Baptist (Acts 1:5; 10:37; 13:24; 19:4), baptism (immersion) of the Set-Apart Spirit (Luke 3:16; Acts 1:5; 8:16; 11:16), and baptism with fire (Matt 3:11; Luke 3:16). Here we see the four types of immersions spoken of in the Testimony of Yeshua.

The concept of ritual immersion for a variety of reasons stems from commands in the Torah relating to ceremonial washings signifying spiritual and physical cleansing (Lev 14:1–4, 7, 9; Exod 19:10; Lev 8:6; 15:5, 8, 10–13, 16–18, 21; 16:4). 

Moreover, the prophet Ezekiel speaks of YHVH sprinkling his people to cleanse them from their impurities, which is a picture of the new spiritual life of which immersion is e a type (Ezek 36:25).

 

The Bronze Laver and Baptism

Posted on by
Reply

Exodus 30:17–21, A laver of brass. The large bronze basin that was located in the courtyard of the Tabernacle of Moses just in front of the door of the tent of meeting was fabricated from the mirrors the Israelite women donated (Exod 38:8). Perhaps James the apostle had this tradition in view when he speaks of being a doer of the Word of Elohim, not just a hearer, for a hearer and not a doer is like one who sees himself in the spiritual mirror of Elohim’s Word and forgetting what he looks like does not allow the Word to transform him (Jas 1:22–25). We know that water is a poetic metaphor for YHVH’s Word (Eph 5:26; Tit 3:5; Heb 10:22; Deut 32:2). 

In the laver, the Levites were to wash their hands and feet before going into the tabernacle, so that they would not die. The hands and feet represent the entire body since they are the highest and lowest parts of the body. They also represent our direction and our action—everywhere we go and all that we do—must be pure before ministering before YHVH.

The Bronze Laver in More Detail.

Constructed of the mirrors of the Israelite women, the bronze laver represents a believer looking into the Torah (YHVH’s instructions in righteousness) as a mirror, seeing himself for Continue reading →

 

The Spirits in Prison and Its Relationship to Baptism

Posted on by
5

1 Peter 3:19–22, Preached to the spirits in prison. Did Yeshua preach to the spirits in prison while he was dead? No. Verse 18 states that Yeshua was put to death, was then quickened or made alive by the Spirit (i.e. was resurrected from the grave), and then, in the spirit, he went to preach to the spirits in prison. From the context of this passage, we learn that Yeshua preached to the angelic spirits who rebelled in Noah’s time after he was resurrected from the dead. In this place of restraint, which Peter refers to as tartaroo (2 Pet 2:4 cp. Jude 6) and which in the ancient near east world referred to a subterranean or underworld prison, these evil spirits await Elohim’s final judgment (Jude 6).

Likely, Yeshua went there to inform these evil spirits that despite his resurrections and offering of salvation for human sinners, there is no redemption for these fallen demonic spirits because of the evil deeds they committed as recorded in Gen 6:2–4. Interestingly, the ancient Book of 1 Enoch gives us some additional background information that these same demons appealed their sentence in times past, but to no avail (1 Enoch 6:4; 13:12–3; 14:4–5). 

This passage in First Peter ends in verse 22 with Yeshua taking his position victoriously at the right hand of Elohim above angels, principalities and powers. In other words, Yeshua has overcome all the rebellious plans and machinations of Satan and his evil demonic spirits to subvert Elohim’s plan of redemption for man. The end result of YHVH’s plan of salvation for man will be the glorification and exaltation of man at Yeshua’s second coming to a position above the angelic realm (Heb 2:6–7 cp. 1 Cor 6:3), which is something that Satan attempted to prevent through his attempted subversion of the human race and the thwarting of Elohim’s plan of salvation of man as recorded in Gen 6:2–4. By Yeshua’s resurrection and his victory over sin, death, hell, the grave and Satan, he has defeated all the enemy’s plans. Through our acceptance of and identification with Yeshua’s death, burial and resurrection through the spiritual ritual of baptism for the remission of sins (1 Pet 3:21), we have access to this glorious victory over evil and the potential to become the glorified children of Elohim (John 1:12; Rom 8:14–15; 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1–2; Rev 21:7).

Prison. (Gr. phulake) There are no instances in the Bible of disobedient human souls being placed in an other-worldly prison (Gr. phulake). On the other hand, Satan is bound in a prison (Gr. phulake) for a thousand years during the millennium (Rev 20:7). 

1 Peter 3:19, Baptism. This passage is equating baptism with a pledge of loyalty to the risen Savior. In the cosmic struggle between good and evil, between Satan and Elohim as specifically noted in the larger context of this passage as regards the sins of the angelic “sons of Elohim” in Gen 6:2, baptism is the public oath a new believer takes in favor of Elohim and against Satan. This is why the baptism ritual in the early Christian church included a renunciation of Satan (and his minions) and involved literally turning one’s back on the setting sun and facing the rising sun. This wasn’t an act of sun worship, but an acknowledgement of Yeshua, the Creator of the sun who is the Sun of Righteousness (Mal 4:2) and whose face shines like the sun (Rev 1:16) and who is the spiritual light of the world (John 8:12; 1:1–9), and who came to dispel the spiritual darkness (John 1:1–9) introduced into this world by Satan at the tree of knowledge (Gen 3) and by those angels that rebelled against Elohim and attempted to corrupt humanity both physically and spiritually (Gen 6:1–6; Jude 6; 2 Pet 2:4).

 

How Do You Come Before the Throne of Elohim in Heaven?

Posted on by
2

Leviticus 16:1—The Protocols for Coming Into the Presence of the Almighty Creator

How do humans come into the presence of YHVH Elohim? There is one proper way to do so, and many improper ways. The Torah’s discussion pertaining to the rituals associated with the Day of Atonement (Yom Kippur) reveal to us what the proper protocol is and also alludes to the fact that there is an improper way to approach the Almighty Creator as well—something which brings disastrous results.

Now YHVH spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before YHVH, and died… (Lev 16:1)

Elohim killed Nadab and Abihu because they came into the holy of holies in the Tabernacle of Moses (a representation of Elohim’s heavenly throne room) in a careless and indifferent manner. Not only were they intoxicated with alcohol, but they failed to follow the proper ceremonial protocols outlined by YHVH Elohim to come into his presence. The next few verses lay out what those protocols are to come before the King of the universe. To not follow those protocols brings the death penalty on the person. Such a person is entering illegally as an unauthorized trespasser.

Before exploring how to enter the presence of Elohim properly, let’s bring this abstract concept down to a level we can understand. For example, who hasn’t seen signs on private property that say something like this: “Private Property, No Trespassing,” “Government Property, No Trespassing,” “Unauthorized Entrance Prohibited,” “Violators Will Be Prosecuted to the Full Extent of the Law,” or “Violators Will Be Shot”? What happens to an uninvited intruder who climbs over the fence around the White House or Continue reading →

 

Baptisms—Plural?!

Posted on by
3

Acts 2:23, Be baptized. (Also see notes at Matt 28:19.) The term baptism in Hebrew is tevilah meaning “immersion,” which occurs at a mikveh meaning “a gathering of waters.” For those coming from a Christian background baptism is something that occurs at the beginning of a believer’s spiritual walk and involves baptism (immersion) in water for the remission of sins (Acts 2:38; 22:16; Rom 6:3–6; 1 Cor 15:29; Gal 3:27; Eph 4:5; Col 2:12; 1 Pet 3:21). Yet Paul the apostle talks of baptisms (plural) in Heb 6:2. What are these other baptisms? Evidently, in biblical thought immersion for the remission of sins is but one of many such ritual immersions.

Indeed, in the Testimony of Yeshua we not only read about baptism for the remission of sins, but the baptism of repentance of John the Baptist (Acts 1:5; 10:37; 13:24; 19:4), baptism (immersion) of the Set-Apart Spirit (Luke 3:16; Acts 1:5; 8:16; 11:16), and baptism with fire (Matt 3:11; Luke 3:16). Here we see the four types of immersions spoken of in the Testimony of Yeshua.

The concept of ritual immersion for a variety of reasons stems from commands in the Torah relating to ceremonial washings signifying spiritual and physical cleansing (Lev 14:1–4, 7, 9; Exod 19:10; Lev 8:6; 15:5, 8, 10–13, 16–18, 21; 16:4).

Moreover, the prophet Ezekiel speaks of YHVH sprinkling his people to cleanse them from their impurities, which is a picture of the new spiritual life of which immersion is e a type (Ezek 36:25).

 

The Gospel Message in the Red Sea Crossing

Posted on by
3

Exodus 14:22, The children of Israel went. According to Jewish tradition (e.g. in The ArtScroll Stone Edition Chumash commentary on verse eight), the crossing occurred on Nisan 21 (or the Month of the Abib, which is the first month of the biblical calendar occurring in the early spring), which is the last day of the Feast of Unleavened Bread, even though the Scriptures don’t explicitly say this. The Jewish sages deduce this from the chronology of events leading up to the crossing. On the fifteenth day of the first month, they reason, Israel left Egypt and traveled from Rameses to Succoth. On the sixteenth day, they traveled from Succoth to Etham, and on the seventeenth from Etham to Pi-hahiroth. Then on the eighteenth it was reported to Pharaoh that Israel had been gone for three days. On the 19th and 20th Pharaoh mustered his army and pursued Israel, and on the twenty-first day of the first month Israel crossed the Red Sea, which was the last day of the Feast of Unleavened Bread.

The Red Sea. The Israelites went through the midst of the Red Sea. Like the killing of the Passover lamb and the painting of his blood on the door posts, the crossing of the Red Sea prophetically pointed forward to the message of the gospel and the steps a disciple of Yeshua must take in his spiritual journey. Paul states in his letter to the believers in Corinth,

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Messiah. (1 Cor 10:1–4)

The Israelites going through the Red Sea is a prophetic picture of baptism for the remission of sin of the new believer. Red reminds us of the blood of Yeshua that cleanses sinners of sin. Moreover, sea water is salty and salt is a biblical symbol representing cleansing, purification, preservation and eternity and all of which point to the efficaciousness of Yeshua’s atoning blood on behalf of the redeemed saint.

Now let’s look at Israel’s Red Sea passage in light of its larger gospel message context. While back in Egypt, YHVH sent Moses the evangelist to the Israelites with the message of redemption from their Egyptian slavemasters. To be spared from Eloim’s judgments against sin, all the Israelites had to do was to believe the evangelist (i.e. the preacher of the gospel message) when he told them to kill a lamb and to put its blood on the doorposts of their houses (i.e. have faith in the shed blood of Yeshua the Messiah who died on the cross to set us free from the penalty of our sins). This they did, and they were spared Elohim’s judgment against sin. Next, they had to put leaven (i.e. a picture of sin) out of their houses (a picture of their lives), eat unleavened bread (i.e. a picture of accepting Yeshua unconditionally) and leave Egypt (i.e. a picture of leaving behind the world’s ways and lifestyles). The next thing they had to do was to go through the Red Sea (i.e. a picture of baptism for the remission of sins). There are more steps to follow (e.g. finding water to drink at Marah, coming to the desert oasis of Elim, receiving manna from heaven and water from the rock) that all point prophetically forward to the message of the gospel at work in the believer’s life, but we’ll discuss these one by one as we proceed.