(This chapter is tentatively titled A Brief Look at the Origins of Baptism and is only in draft form.)
When one starts considering the question of baptism, it doesn’t take long until the obvious question arises: where did baptism come from? You read the Old Testament and never see any references to baptism. You start on the New Testament, and suddenly, baptism is everywhere! Author G. R. Beasley-Murray comments on this dilemma, “… ritual cleansing in water was practiced from immemorial antiquity, and if their history has been largely forgotten, their associations have shown an extraordinary tenacity for life.”[a] Before we continue in our study of what the Bible teaches on baptism, let us take a quick look at its cultural and historical context.
The Old Testament does, in fact, include many references to one type of baptism. The ceremonial washings of the priesthood were considered to be baptisms by the Jews of Jesus’ day. As we saw in chapter 2, the word baptism comes from the Greek term Baptizo, which actually means “immersion” or even “washing.” So, the concept of water cleansing more than just dirt was actually a teaching that came from the Law of Moses. Author William Lumpkin notes, “Before the Christian era, the Jews … employed solitary lustrations (purifications) to mark individual transition from one state of life to another, from pagan to true worship.” [b]
Being baptized is not something we are familiar with today, outside the context of church. Any time you use the word baptize, people will immediately give it religious significance. However, in the Jewish culture of the first century, it was (as it often is today) a prominent part of their life. Many different baptisms existed, each with its own purpose and meaning.
Historians tell us that the most similar to Christian baptism was “proselyte baptism”, where Gentiles were baptized as one of the steps taken before they would be accepted into the Jewish Community. When Jesus told the Pharisees in Matthew 23:15, “You travel over land and sea to win a single convert,” He was referring to making proselytes A proselyte was a Gentile who was converted to the Jewish religion by going through a process that included circumcision and learning the law. One of the last steps in the process was baptism. This baptism was the moment at which the person was finally accepted as a Jew.
“… he is to be circumcised … and when healed brought to baptism immediately. Two men learned in the Law shall stand near him and instruct him as to some of the lighter and some of the weightier commandments. He immerses himself and when he comes up he is in all respects an Israelite.”
Babylonian Talmud: Tractate Yebamoth, Folio 47b
Author Marvin Wilson explains a proselyte’s baptism: “The [naked] candidate … immersed himself in the waters, symbolically cleansing himself from the antecedent defilement. His past behind him, he emerged to take his stand with the people of Israel.” [c] Also Maimonides, the greatly revered 12th century Jewish scholar, summed up all tradition in the Talmud regarding converts to Judaism as follows: “By three things did Israel enter into the Covenant: by circumcision, and baptism and sacrifice. Circumcision was in Egypt, as it is written: ‘No uncircumcised person shall eat thereof’ (Exodus 12:48). Baptism was in the wilderness, just before giving of the Law, as it is written: ‘Sanctify them today and tomorrow, and let them wash their clothes’ (Exodus 19:10). And sacrifice, as it is said: ‘And he sent young men of the children of Israel which offered burnt offerings’ (Exodus 24:5) … When a gentile is willing to enter the covenant … He must be circumcised and be baptized and bring a sacrifice … And at this time when there is no sacrifice, they must be circumcised and be baptized; and when the Temple shall be built, they are to bring a sacrifice … The gentile that is made a proselyte and the slave that is made free, behold he is like a child new born.” [d]
As briefly stated in the previous chapter, the baptismal water (Mikveh) was referred to as the “womb of the world,” which was a phrase that came from rabbinic literature. It was considered to be a new birth. A birth that separated the proselyte from their pagan roots and brought them into the Chosen People. Proselytes were commonly referred to as “a little child just born” or “a child of one day” (Yeb. 22a; 48b; 97b), which are very similar to terms used in the New Testament to refer to converts being born again. [e]
Surprisingly, there were also non-religious baptisms which were performed at the start of a big change in a person’s life. If a slave were to be sold to a new master, he would be baptized into the name of that master; or if he were to somehow buy his freedom, then he would be baptized into his new freedom. In fact, if a person were to get a significant, new position in life he would invite his friends over and be baptized into his new life – “I am no longer a street-sweeper, I now sit on the city council!” In short, any major change in somebody’s life could be accompanied by baptism. Baptism was the first century ceremony for a new life. Dr. Arnold Fruchtenbaum lists at least six different times when rabbinic literature uses the term “born again” to refer to these life changing experiences: (1) A proselyte conversion, (2) a King’s coronation, (3) a Jewish boy’s ceremony at age 13, (4) a marriage, (5) becoming a rabbi, (6) and becoming the head of a rabbinical school. [e] These were all moments when a new life was beginning, and they all could be celebrated with baptism.
Making a decision to follow the Messiah was no less of a life changing event! Jesus was calling people everywhere to a new life. If Jews were taking a stand and starting an entirely new life of following Jesus, they would naturally expect to be baptized. It was a part of their culture. Consequently, the people that Peter preached to in Acts 2 would not have been surprised by his command to repent and be baptized. Baptism was a very big part of their lives. In fact, they had just been baptized, or ceremonially washed, earlier that day which was a requirement for entering the temple!
In conclusion, please keep the history and cultural significance of baptism in mind as we continue to look at what the Bible teaches. We need to make sure we are not reading our modern understanding of baptism into the first-century setting of the New Testament. That would be a big mistake. We must understand the significance of baptism for the first-century readers in order to truly grasp what it actually means.