Long before Jesus gave the command to baptize “in the name of the Father and of the Son and of the Holy Spirit”—even before John the Baptist came “preaching a baptism of repentance for the forgiveness of sins”—the Jews practiced baptism or immersion[i] as a religious cleansing for many reasons: to receive new converts, as preparation to enter the Temple, and after contact with a dead body. Women also sought immersion just before being married and following their menstrual periods.[ii]
In contrast to current Christian practice, Jewish immersions have always been self-administered: a person stands alone in the water (often in the presence of witnesses), dips under the water, and then emerges in a state of purity before God. These baptisms can be performed in a body of water such as a river, a lake, or even the sea, but they are usually done in a specially constructed pool called a mikveh. Hundreds of such pools, dating back to the first century, have been found by archeologists working in Israel.[iii] Far from being just an ancient Jewish tradition, the use of mikvahs and the practice of immersion have continued through history and are still a vital part of contemporary Judaism.
In the first century, baptism was already an important part of Jewish religion and culture. Therefore, no one ever accused John the Baptist of introducing an innovation to the sacred traditions of Judaism. Jesus was never criticized for the fact that His disciples were baptizing,[iv] and the Apostles were never challenged or questioned about the call to “Repent and be baptized.”[v] No one had to ask how or why baptisms should be done, because immersion was already a well-known religious custom of the
Jews.
Therefore, it is quite reasonable to consider that 15:29 does not refer to Christian baptism, but to an older Jewish tradition regarding the preparation of bodies for burial. This tradition, as mentioned earlier, involves the use of pure water for cleansing and purification in anticipation of the final resurrection.[vi]
While there are no Biblical instructions regarding any such customs, the Jewish Talmud does contain the record of the traditions that developed during the centuries before Christ. These included various ceremonial washings as well as instructions about preparing the dead for interment. As a trained rabbi, the Apostle Paul was knowledgeable and experienced in all the customs of Judaism.[vii] Without a doubt, these would have included the traditions associated with death and mourning. Indeed, the early Christians did not give up their Jewish culture, nor were they required to do so, but naturally continued
in the traditions and practices that seemed right and godly to them. This is even hinted at in Acts 9:37 regarding the death of a Christian woman named Tabitha; “About that time, she became sick and died, and her body was washed[viii] and placed in an upstairs room.”
As mentioned before, the Jewish practice of preparing the body for burial is known as Taharah, which means “purification.” Rabbi Maurice Lamm has noted, “The taharah is an age-old Jewish manner of showing respect for the dead. This is not merely ‘an old custom’ or ‘a nice tradition,’ but it is an absolute requirement of Jewish Law.”[ix] The purpose of Taharah is to prepare a person for the resurrection and to stand before God clean, pure, and dressed in appropriate clothing. One important detail is that the Taharah ceremony involves two very different and separate washings. First, the body is carefully washed and groomed. The deceased then receives a final ceremonial cleansing or purification through total immersion of the body or the uninterrupted pouring of water from head to toe.[x] Afterward, the body is dressed in simple white clothing appropriate for standing humbly in the presence of God. Complete with prayers and scripture readings, Taharah is a loving act of worship that proclaims and affirmsthe hope of the resurrection.[xi]
[i] The word baptism is rarely used by Jews, perhaps because of its association with Christianity. The commonly used and preferred term in Judaism, is immersion.
[ii] Maurice Lamm, Becoming a Jew (Middle Village, New York: Jonathan David Publishers, 1991), p.156ff
[iii] Ferguson, p. 64 (See also footnote 27 on that page)
[iv] John 4:1-2
[v] Acts 2:38
[vi] Job 19:25-27, “I know that my Redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me!”
[vii] Paul did not outright reject certain Jewish rituals, such as circumcision, vows, and purification rites, but used them as he saw fit for the sake of the Gospel (see Acts 16:1-5, 21:20-26, and 1 Corinthians 9:19-23). However, he did oppose any efforts to require Gentiles to follow Jewish customs (Galatians 2:14).
[viii] The word here translated “wash,” (Greek = louo) refers to completely bathing the body and is used as a synonym for baptism in numerous places in the Bible (Acts 22:16, Ephesians 5:26, Titus 3:5, and Hebrews 10:22; see also 2 Kings 5:13-14 in the Septuagint).
[ix] Maurice Lamm, The Jewish Way inDeath and Mourning (Middle Village, New York: Jonathan David Publishers,1991), p. 7
[x] More details about Taharah may be learned from the Internet resources cited later. Also, a simple and clear explanation can be found in The Jewish Way in Death and Mourning, by Maurice Lamm. See p.239ff, “APPENDIX – The Preparations of the Remains: A Guide for the Chevra Kadisha.”
[xi] Taharah is also known as a Chesed Shel Emet (a true act of kindness) because it is a ministry of love that involves doing something important on behalf of someone who can no longer do it for themselves. As such, it is a deep and meaningful act of worship on the part of those who participate. Rabbi Lamm, “To assist in the preparation and burial of the dead is one of the greatest mitzvot of our faith,” p. 239
Copyright © 2022, 2024 Robert D. Claiborne
