Hope of Israel Ministries (Ecclesia of YEHOVAH):
Baptism -- What Does it Mean for Us Today?
There is no Biblical context for anyone past John the Baptist to baptize with water. Paul even attempts to distance himself from water immersion by the time he wrote his first epistle to the Corinthians, no longer seeing it as a relevant ritual, as the objectives of water immersion were already accomplished in John through the cleansing of the lamb sacrifice (the Messiah), and of the sons of Levi. The immersion of the holy spirit through the death of the Messiah was now given to the children of Israel in its place. |
by TruthVids
In a recent article we discussed
why the Messiah was baptized: which was in fulfillment of the Levitical Law
regarding the preparation of legitimate sacrificial offerings. We also explored
why John the Baptist baptized others in addition to the Messiah, a practice
which was in fulfillment of another facet of that same group of laws found in
Leviticus, which also required the washing of the priests. John the Baptist’s
role in regards to cleansing the sons of Levi was a key prophecy made in
relation to him in the book of Malachi.
Understanding the purpose and objectives of the baptism of John, we will now
naturally explore the next topic of discussion: what is the context of baptism
after the crucifixion? Why did the apostles baptize? Why did they stop? And what
does baptism represent in their epistles?
Before we explore these things, let’s first investigate the pragmatic nature of
the word baptizo [1]. During the original times of the apostles,
the word did not have the mystical nature that the later so-called churches
applied to it. When a word is decidedly transliterated instead of translated, it
allows the translator in question to give it a new definition. Transliterating
baptism, the church was able to give it a novel and ceremonially esoteric
meaning. Much the same was accomplished through the insertion of the word
“gentile” into English translations, which is not even transliterated from the
Greek manuscripts, because the word is Latin. (It is often inserted into parts
of the New Testament where the Greek word ethnos is found)
To understand the word baptizo, we should investigate how it was read and
understood by Christians at the time of the Messiah. In Greek, the meaning of
the word is quite literal: immersion. And in the Greek language the word was
used often to describe the immersion into many different things, whether it be
water, or otherwise.
With that said, we can see this meaning in the context of some translations from
the Bible. Such as when Paul told the Corinthians, that their ancestors were
immersed with Moses in the Red Sea [2]. This was not a spiritual metaphor
for baptism, but a pragmatic reference to the Corinthian’s ancestors literal
immersion through the opened sea. This is because their ancestors were there.
Those Corinthians which Paul spoke to were Israel according to the flesh, as he
calls them along with the surrounding pagan nations, (also descending from
Israel), later in the same chapter [3]. In significant part, the people
of Corinth were Dorian Greeks, descendants of Israelites from Dor in Manasseh,
who had long ago sailed with Phoenicians to Crete [4] and then
thereafter to Greece. The Spartans were also Dorians, and wrote to the Judahites
in Judea about their common heritage during the time of the Maccabees. [5]
Some of the apostles were former students of John the Apostle, but did not
necessarily understand the specific reasons why John immersed men in water.
John’s reasons were in relation to the Law and Prophets, but an immersion in
water was already a common tradition among Greeks [6] and other kindred
cultures [7] at the time, where by them it was viewed as symbolic for new
beginnings and cleansing. The apostles respected the tradition which they had
seen in John, but were initially unable to divide its special nature from the
Greco-Roman context that they were raised in. Having kept the tradition of water
immersion, we see in John’s Gospel that the apostles emulated the practice of
immersion in the Jordan river, but that the Messiah himself did not baptize with
them. [8]
The Messiah did not immerse anyone with the apostles, as the objectives of water
immersion were already accomplished in John through the cleansing of the lamb
sacrifice, and of the sons of Levi. The Messiah explained on several occasions
that John immersed with water, but that he himself was going to immerse with
fire and the holy spirit. John the Baptist is recorded as agreeing in all four
gospels [9]. Going further, the Messiah said he had an immersion to be
immersed in: His death [10]. This is because when the Messiah died on the
tree, the children of Israel were washed in, and immersed in his death. Found
dead in body, they are also able to in spirit be raised along with the Messiah’s
dead body [11].
This is what Paul spoke of in Romans, when he said that those who are immersed
are immersed into his death [12]. This is an immersion which benefited
all of Israel, regardless of belief or sacrament. Those Israelites who rejected
the Messiah would fall prey to the temporal judgments of the world, but they
were nevertheless sanctified in the Messiah. Similar to Paul’s remarks
concerning immersion in Romans, Peter made a conscious clarification in his
first epistle, noting that in regards to immersion he was not speaking of the
putting away of the filth of the flesh, but of the demand of a good conscience
before YEHOVAH God [13]. If we are immersed in the Messiah, through which
we are reconciled to him in the spirit, we are obligated also to walk with him
[14]. All of Israel is cleansed in his death [15].
In the early years of the Acts era, we see that the apostles maintained the
tradition of John, an example of this being read when Phillip immersed the
Ethiopian eunuch. A short digression concerning that eunuch: many Israelites had
lived in Ethiopia during the time, enough that a model temple was built there
[16]. Similarly, this eunuch had access to scriptures at a time when even
Greeks would be stoned if they dared enter the Temple in Jerusalem [17].
Being an Israelite, he was obligated under the law to present himself at Jerusalem
three times a year [18].
But it is important to remember one thing when reading accounts found in the
book of Acts: that the book of Acts is a record of the transition from the Old
to New Covenants. The apostles were not infallible men or demigods, as some may
erroneously want to paint them, but students of the Messiah learning and
adapting along the way. The fact that the Book of Acts is a record of learning
and understanding for the apostles is established from the very beginning of the
account.
In the opening of Acts, we see Luke record that the apostles are expecting the
Messiah to immediately bring forth the Kingdom [19]. They, like many at
the time, did not yet understand the requirement for two advents of the Messiah.
Here in the same passage, the Messiah also reminds them of the immersion they
are going to proceed to fulfill. He tells them “John immersed in water, but you
shall be immersed in the holy spirit after not many days hence” [20].
Here, the Messiah is speaking in regards to the day of Pentecost, which was the
first deposit of the holy spirit. This is why John explained that while he
immersed in water, the Messiah would immerse with the holy spirit, and the
apostles were immersed in the holy spirit on the day of Pentecost or Shavuot.
Water baptism was a ritual to be left behind with John, one which the apostles
later abandon in Acts, which we will see, but it was a ritual that unfortunately
many assemblies did not similarly leave behind.
Throughout the book of Acts, we follow the transition of understanding in
regards to this immersion of the holy spirit, the key moment being found in
Peter’s experience with the household of Cornelius. Later, Peter while
recounting the experience recalls that it was at this time that “I remembered
the saying of the Prince as he spoke: ‘Indeed John immersed in water, but you
shall be immersed in the holy spirit.’ [21] This reference was not to any
immersion of water that took place at Cornelius’ household, but to the immersion
similar to what the apostles experienced at Pentecost.
This is why Peter recognized it as such this immersion of the holy spirit which
the apostles experienced at Pentecost was now being experienced by other early
Christians, and the Messiah’s words were finally becoming clear for the
apostles. Peter maintained this understanding from this point forward, even to
the time of his first epistle, where in the letter he clarifies in reference to
immersion that he is not speaking of the putting away of the filth of the flesh.
From this point forward in Acts, immersion is no longer mentioned in relation to
water, and this is the most important key to recognize. The apostles followed
Peter in this evolution of understanding, and we see that the understanding then
spread among other early Apostolic Christians.
Meanwhile, there were others such as Apollos who had not yet evolved their
understanding as the others were. Therefore we see in a principle record of this
transition, that Priscilla and Aquilla having seen Apollos teaching the
immersion of John; “they took him aside and taught him a better way.” The better
way is the same way which Peter had realized in connection to the household of
Cornelius. The better way is the way in which the Messiah had already told them
of before his ascension. There is no doubt at all that this explanation was in
reference to the fact that John’s immersion was done away with, and that the
immersion of the holy spirit through the death of the Messiah was now given to
the children of Israel. This better way is the understanding which the apostles
had received and were now transmitting to others.
As the apostles began to understand what the Messiah had meant regarding how he
would immerse with the holy spirit and not with water, there was not now two
separate immersions competing for recognition. The immersion of John, which as
we explained in a recent article had no use beyond the cleansing of the
sacrifice and sons of Levi for Levitical purposes, was now succeeded by and
replaced by another more permanent immersion: this immersion being the death of
the Messiah.
This is now the sole relevant immersion from this point forward, and as Paul
says there is “one baptism” in Ephesians 4:5, he explains elsewhere in Romans
and Corinthians that all of Israel had now been immersed into the sacrificial
death of the Messiah, this being that one immersion. Asides from this, there is
no other. It was this death which allowed the children of Israel to be
reconciled to YEHOVAH God, through the death of the husband, the wife was now
released from the penalty of adultery and could again access the husband through
the spirit.
Paul even attempts to distance himself from water immersion by the time he wrote
his first epistle to the Corinthians, no longer seeing it as a relevant ritual.
[22]
Another thing to mention in reference to Paul, is that Luke records in Acts 19
that when Paul returned to Ephesus, he learned that certain students had not
heard of the holy spirit. Paul was then curious concerning what they were
immersed in. This is because there was no other relevant immersion. It seems
that no one had come and shown them the better way yet, as Priscillaa and Aquila
had done for Apollos.
Shortly thereafter, hearing Paul’s words, these students were immersed in the
name of the Messiah, and the holy spirit then came upon them when Paul laid his
hands on them. Afterwards they began to prophesy and speak in tongues [different
languages], just as the Apostles had done at Pentecost. Here they received that
one baptism Paul spoke of in Ephesians. (Additionally, these men being in the
mountains were indeed in a region lacking accessible water.)
There is no Biblical context for anyone past John to baptize with water, and
anyone who tries to teach such falls mute. The very idea of immersing proselytes
of into a new religion with water was not uncommon at the time of the apostles,
and this is why it was an easy rite to lean into for early Christians who had
not evolved their understanding. This is also how the Pharisees interpreted
John’s baptism, and is why the Pharisees did not ask John what baptism was, as
if it was a new invention, but asked who gave him the authority to baptize.
Historians show us that the Pharisees would baptize foreign proselytes, who were
afterwards considered Jews [23]. The Messiah in the Gospels condemned
them for these unlawful actions [24]. We of course know that the reason
for John’s baptism was in no way related to the objectives of the Pharisees, but
was entirely related to the sacrificial rites required for a legitimate offering
in Leviticus. But John’s baptism is not the church’s baptism, and the church’s
baptism of water is not the immersion of the holy spirit which the Messiah,
Paul, Priscilla, Aquilla, Peter and others taught of.
The modern so called “churches” forsake a Biblical understanding, and adopt a
Pharisaical philosophy in its stead.
The Assyrians, Egyptians, and even Greeks had similar traditions to the
Pharisees, and when the Roman Empire instituted Christianity as its religion,
the misunderstood baptism of John was an easy sacrament for them to adopt along
with it, but water baptism has no basis in scripture beyond John. As the
apostles adapted their understanding, they would agree with Paul their kinsman
where he said that “Christ sent me not to immerse, but to announce the good
message.” Neither should we immerse, but just as Paul did, explain to our
brethren that they have been immersed in the death of the Messiah, being the
seed of Israel.
While the act of water immersion is not itself an error, the church has used it
as a method to control men, convincing unaware followers that their salvation is
somehow tied to sacraments and pomp. Here they succeed at lording over men, as
Paul and Peter warned would happen in their epistles, and it is in this which we
see the danger, and it is in this where we see the sin. Any man with any
so-called “authority” dipping someone into a tub of tap-water does not trump
over the immersion which all of Israel had been immersed into two thousand years
ago, and doing so they attempt to give themselves an authority which belongs
only to the Messiah. Today, many Christians need to undertake the same
transition which the apostles made two thousand years ago.
Apostolic Christianity was persecuted out of existence to make room for a
religion palpable to the Roman Empire, but as the Messiah told his apostles,
“Now ye are clean through the word which I have spoken unto you.” If we search
the Word as the men of Berea did, we may also understand just how it is that the
children of Israel are cleansed in the Word. This is the same immersion into the
Word which Paul wrote of in Ephesians, which the assemblies were metaphorically
washed in [25]. Christians must show initiative to discover the truth of
scriptures away from the superstitious doctrines of men.
Christianity is not form and sacraments, but substance and action. All of Israel
have been washed in the blood of the Messiah, indeed an element of prophecy
[26], and just as in Adam all die, all in the Messiah will be made alive.
-- Edited by John D. Keyser.
References:
[1] #G907
[2] 1 Corinthians 10:1-2
[3] 1 Corinthians 10:18
[4] Classical Records of the Dorian & Danaan Israelite-Greeks
(William Finck)
[5] 1 Maccabees 12:20-30, Antiquities 12.4.10
[6] Eumenides 448-452
[7] Ancient Near Eastern Texts Relating to the Old Testament, p.
437 & 495
[8] John 4:2
[9] Matthew 3:11, Mark 1:18, Luke 3:16, John 1:33
[10] Luke 12:50
[11] Romans 6:5
[12] Romans 6:3
[13] 1 Peter 3:21
[14] Colossians 2:6
[15] 1 Corinthians 15:22
[16] Elephantine papyri
[17] Temple warning inscription
[18] Exodus 34:23, Deuteronomy 16:16,
[19] Acts 1:6
[20] Acts 1:5
[21] Acts 11:16
[22] 1 Corinthians 1:16-17
[23] Lightfoot’s volume 2 on pages 55 to 63 in A Commentary on the New Testament
[24] Matthew 23:15
[25] Ephesians 5:25-27, also John 17:17, 1 Peter 3:21
[26] Jeremiah 33:8, Ezekiel 37:23, etc.
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