Heb. 6:1-2 "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God," (2) "Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment."

The elementary teachings of Christ were assumed to be known to the Hebrews. These are found directly in the Torah both written and oral. The verse mentions six of these, which refers to Christ as symbolism. Among them is the doctrine of baptisms (plural). These were considered elementary because these were supposed to be known to every Hebrew. Essentially the law consists of both the written laws (The Five books of Moses) and the oral traditions handed down through generations. As the dispersion continued the oral traditions changed to some extend because of varying cultural circumstances. Around third century these oral traditions were written down by Rabbi Yehuda which is known as Mishna. Talmud is an expansion of the Mishana giving details of these rituals. We find details of the doctrine of baptisms in these traditions that will give us an insight into many of the problems associated with baptism. Some of these are incorporated in the following. They are intricately joined together.

The ceremonial purification was common in Jewish traditions. This is done not only to persons but also to clothes, utensils and furniture. If a man was to be purified or set apart, he was given a wash. Thus we read:

 Lev. 8:6 Then Moses brought Aaron and his sons forward and washed them with water.

The congregation who were to be set apart, were to be washed - not only their bodies were to be washed but also their clothes. We see this in the first congregational meeting at mount Sinai.

Exod. 19:10-14 And the LORD said to Moses, "Go to the people and consecrate them today and tomorrow. Have them wash their clothes and be ready by the third day, because on that day the LORD will come down on Mount Sinai in the sight of all the people. ... After Moses had gone down the mountain to the people, he consecrated them, and they washed their clothes.

The Jews were to be Brahmins, God's priests. They were to wash themselves whenever they came in from outside. Ceremonial washing was common among the Jews as we still have it in India among the Namboodirees.

Mark 7:3 (The Pharisees and all the Jews do not eat unless they give their hands ceremonial washing, holding to the tradition of the elders. When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles. )

Hebr. 9:10 They are only a matter of food and drink and various ceremonial washings --external regulations applying until the time of the new order.

 There are many similarities between the Brahmins and the Jews in their customs of purity and sanctification. This will be a good comparative study. What are some of the purification that we find similar?

Here are some similarities:

Washing in water (Kuli or Snanam),Sprinkling with water (Jala thalikkal), Anointing with oil (Thailam Poosal), Pouring oil over the head (Thailabhishekam), Sprinkling blood (Raktham thalikkal) ,Covering with incense (dhoopam veesal), Anointing with Perfume (Sugandham Poosal- Muron poosal), We still keep Saith (Thailam, Oil) and Muron (Perfume) as part of the Christian Baptism.

."

  Levitical Baptisms

A detailed description of Hebrew traditions given in Mishna and Talmud viewed from the point of view of Messianic Jews please see: A Walk of Purity (A Study of baptisms) by Peggy Pryor, Ledaber Ministries: Fayetteville, Tennessee 615-433-8281 "It was customary for the sages (those who recorded the scriptures) to immerse each day before beginning work. If during the day they had a bad thought or began to perspire they had to go and immerse. The understanding being that they must be pure to work in the scriptures. Before the young boys would begin to study the scriptures each day they would go through an immersion. Before presenting a sacrifice in the Holy Temple the person would go through the Mikvah. Even today many people immerse before Yom Kippur/Day of Atonement, Rosh haShanah/Feast of Trumpets and the Sabbath. Immersion in the mikvah is an act of self-renewal and re-birth and therefore, it is customary to immerse as a sign of repentance. When a person had been through an area of sin it was customary for him to go through the mikvah. If a person had been very sick he would go through the mikvah.

Some upon rising in the morning would go through the mikvah before studying Torah. One passing under an Asherah tree becomes impure and must go through an immersion. An Asherah tree is described in Jeremiah 10"

A traditional mikvah of the Hebrew Home

Notice that the structure and purpose of Mikvah is same as the Namboothiri Kulam.

  Brahminical Baptisms

For a corresponding description of Nampoothiree Brahmin rituals see http://www.namboothiri.com/articles/nityakarmangal.htm

1. Uthhanavidhi (Getting up in the morning): Wake up at Brahma muhoortham at five in the morning two `nazhikas' (48minutes) before sunrise. Turn to the right side, say "Kesawaaya namah" before sitting up, and turning to the east say a prayer to any one of the gods (mangala praarthana). Seek the blessings of Bhoomidevi, the goddess of earth, by first touching the floor with the right hand and then touching the head, before actually getting up from the bed.

2. Aachamanam: This is the prescribed and symbolic way of cleansing various parts of the face, head, chest and feet. Two such" Aachamanams" make one "Kaal Kazhukal", or "Paadaprakshaalanam". Note that the immediate translation of" Kaalkazhukal" is "Washing the feet", but it is not just meant foot-cleaning. Aachamanam is performed after bathing and during other important occasions in a day.

3. Snaanavidhi (Bathing): After Souchavidhi, bathing is done as follows. Step into the water halfway (abdomen level), pray to the sacred rivers (Ganga, Yamuna, Saraswathi, Narmada, Sindhu and Cauvery), look north or east and dip the whole body under water once, rub the entire body clean with the palms and dip again twice. Stand upright at the same spot and do Aachamanam twice.

4. Thalichukuli (Sprinkle-bath): After Aachamanam, take water in the right hand, chant "Aapohishta..." manthra (three stanzas from Rigveda) and sprinkle on the head, repeating this for each of the three stanzas. Say "Gange mam puneehi" thrice and immerse fully in water once more. Stricter procedure requires the Aachamanam and Thalichukuli on the banks of the pond.

Thereafter, wring the towel, wipe the body dry meanwhile chanting various manthras. Tie (or twist) the tuft of hair (if it exists), do `Kaalkazhukal' and give "Arghiam".

5. Arghiavidhi: Sit with knees up, do `kaal kazhukal twice and `Aachamanam'. Chant "Aapohishta..." and spray water on the face, repeating after each of the three stanzas. Take water with both palms joined, stand up, chant Gayathri manthra (Om Bhoorbhuva swa:, Tatsavithur varenyam, Bhargo devasya dhee mahi, dhiyo yo na: prachodayat) and throw the water up and away, do this thrice - this is called `Arghiam' offer. Take water in the right hand, pour it on the left palm, turn around to the right once, sit down and do "Tharpanam".

`Tharpanam' consists of offering water from the palm thrice each of `deva', `devaganam', `rshi, `rshiganam, `pitru' and `pitruganam, holding the yagjnasoothram (poonool, sacred cross-thread) first in the normal position, then straight around the neck only and then around the left arm.

This is called `Kuli-upasthanam' and is to be done after every bath. Thereafter put the poonool in the normal position, wring the towel, do `Kaalkazhukal' and `Aachamanam', hang the towel on the left forearm and perform `Sandhyaavandanam'.

If we notice the ceremonial washing of Brahmins in the river, they follow a very similar procedure as part of ritual ablution, but it involves a self immersion

"The correct way to purify is as follows:

srastAram sarvalokAnam smrtvA nArAyanam param 
yatasvAso nimajjyApsu pranaven
otthitastatah si~ncayetpurusas
Uktena svadeshatham harim smaran 

One must immerse in the water holding his breath, remembering the Lord, Supreme Creator of the universe and come up chanting the pranava and contemplate the Lord , sprinkling the water all over our body chanting the purusasUkta

It appears that the concept of Baptism is fundamentally a Hittite - Indo Aryan concept. The most powerful religon of the period of Jesus in the area of Iran, Iraq, and Syria at that time was Zorastrianism. Zorastrians still live in that area. But the tradition still live in Parsees of India. A detailed description of the Parsee Nahn (from Snan - Bath) ritual is given by J.J.Modi in his book. This can be read in complete form at http://www.avesta.org/nahn.htm

The most commonly known baptism is the Baptism of John. What was the baptism of John calling for? What was its significance in the Jewish tradition?

They are evident from the following verses.

Matt. 3:6 Confessing their sins, they were baptized by him in the Jordan River. ....

Matt. 3:11 "I baptize you with water for repentance. ...

John's baptism was not Christian baptism-
it was a Jewish baptism of washing with a new spiritual meaning. In this case it is always referred to as the baptism 'unto repentance'. John's call was the coming of Christ is at hand. John’s baptism was the prophetic message that those born of Jews are not the real Israelite and they needed to repent and become real spiritual Israelite.

Acts 19:1-7 While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied. Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all.

So we have the answer straight. John's baptism was baptism of repentance and also of discipleship. John's baptism was also symbolic of rebirth- being dead to the sin and reborn. Act 19:17 indicates that John's baptism was prophetic indicating the coming of Messiah. How did this baptism differ in order to indicate the messiahnic expectation? Incidentally John's baptismal mode was not by all probability total immersion. The candidate walked down into the water and the baptizer scooped up water from the river and poured it over the candidate. They then came up out of it. There was an officiating Person and a community of witnesses. This will explain several passages such as the following. We shall later show that early Christian baptism also followed this method.

Acts 8:36 -39 As they traveled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized?" And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing.

Matt. 3:16 As soon as Jesus was baptized, he went up out of the water. ......

Mark 1:10 As Jesus was coming up out of the water, .......

There is a group of followers of John called Johannanites or Mandaeans (http://home.fireplug.net/~rshand/streams/scripts/johannite.html) still in existence in Iran and Iraq who baptize in this manner. (A video of baptism by this group can be seen in the video series Legacy published by the Maryland and Public Television and central Independent Television program Iraq: The Cradle of Civilization distributed by Ambrose Video Publishing. Inc.,1290 Avenue of the Americas, Suite 2245, New York NY 10104. This is an educational video produced by the secular organization)

Historically therefore John's baptism must have been an out growth of the Essene Traditions and was probably not by total immersion. It was a ceremonial washing. It was not considered a conversion process in which the baptizee was considered a gentile. They were already Jews, who had been in the convenant through circumcision and needed only repentance or turning back to God. Jn 13:14 Simon Peter said to him, "Lord, not my feet only but also my hands and my head!" ¹⁰ Jesus said to him, "He who has bathed does not need to wash, except for his feet, but he is clean all over; and you are clean" Evidently the baptismal mode somehow indicated the death and ressurection of th emesiah.

If John's baptism was a baptism of repentance, what was its relevance to Jesus? Why did Jesus go to John for baptism? What was the mission of John in terms of Jesus? Why did John Baptize?

At one time Jesus asked the following question.

Matt. 21:25 John's baptism --where did it come from? Was it from heaven, or from men?" They discussed it among themselves and said, "If we say, `From heaven,' he will ask, `Then why didn't you believe him?'

What was Jesus pointing to? What were they to believe from John's baptism? Hear what John himself says:

John 1:31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel." I would not have known him, except that the one who sent me to baptize with water told me, `The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.'

As far as John was concerned, he came baptizing to reveal Jesus as the lamb of God.

John 1:33-34 I would not have known him, except that the one who sent me to baptize with water told me, `The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit. I have seen and I testify that this is the Son of God."

Unless Jesus came forward without a confession of sin and the heaven attested to his perfect ness, it could not be done. But since Jesus did not confess, it could not possibly have been the baptism unto repentance. Here again we should distinguish between two types of sins. Jesus was sinless. In what way? He did not commit personal transgressions and his intents were always pure. But living in a sinful society implies non-committal indirect sin. This is social or communal in nature. As a member of the community he lived and he bore the sins of the community. A community that exploited the poor that kept a caste society, that kept a hierarchy, and that upheld the social order of have and the have-nots, and that maintains a self-centered society is indirectly sinning. Remember Jesus lived in a society where slavery was the order of the society. Women and children were traded for cash, to pay off debts. Though all people living in the society do not do these, they all partook of the sin indirectly. Jesus was a carpenter and a poor one. Remember Mary had to bring a pair of pigeons as her thanks offering instead of a lamb, because Jesus' parents were poor. In this sense Jesus was identifying himself with the rest of mankind and was confessing these sins, which he could not undo as an individual even in incarnation. So don't be carried away by the term he was sinless as an absolute statement taken out of the context.

The purpose of the Baptism of Jesus was not remission of personal sin – because he did not commit any personal sin. But to be the true lamb of God, worthy of sacrifice – lamb without blemish- in terms of law, he has to be attested as such by an independent authority. It was to fulfill the law - all righteousness in accordance with the regulations laid down by God – Jesus went down to be baptized.

Matt. 3:13-15 Then Jesus came from Galilee to the Jordan to be baptized by John. But John tried to deter him, saying, "I need to be baptized by you, and do you come to me?" Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented.
 

Fulfill all righteousness would mean only ceremonial fulfillment. Righteousness you is only legal fulfillment. A righteous person is not a sinless person in the absolute sense or does not even come near to the holiness of God. Ezekiel defines righteousness and unrighteousness.

Ezek. 18:5-13 "Suppose there is a righteous man who does what is just and right. He does not eat at the mountain shrines or look to the idols of the house of Israel. He does not defile his neighbor's wife or lie with a woman during her period. He does not oppress anyone, but returns what he took in pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked. He does not lend at usury or take excessive interest. He withholds his hand from doing wrong and judges fairly between man and man. He follows my decrees and faithfully keeps my laws. That man is righteous; he will surely live, declares the Sovereign LORD.

Paul classifies the same in the following verse.

1Cor. 6:9-10 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. Of course Jesus kept the laws. Therefore he was righteous. Then what is this fulfilling righteousness?

Jesus was the lamb of God. But John's ministry was one step more than that. He in the tradition of Moses and Samuel and all other prophets was to sanctify and anoint Jesus also as the blood bearing High Priest to the whole humanity. But just as priests, prophets and kings were ceremoniously anointed and purified by sprinkling of oil, water, blood etc. in the presence of the congregation, Jesus’ anointing for the beginning of his messianic ministry was marked by ceremonial washing and anointing by John. It was therefore obedience to the Mosaic law. ' John the Baptist was of Priestly class, being the son of Zechariah and was born after Zechariah served the Holy of Holies. John also was a prophet of high status so that he combined the Priest and the Prophet in himself. Hence Jesus declares that:

Matt. 11:11 I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.

Luke 7:28 I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he."

So there was none more suitable for this work than John.

Hebr. 9:24 -26 For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. .. Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.

Num. 4:3 Count all the men from thirty to fifty years of age who come to serve in the work in the Tent of Meeting.

Luke 3:23 Now Jesus himself was about thirty years old when he began his ministry. He was the son, so it was thought, of Joseph, the son of Heli,

Jesus was anointed at the age of thirty according to the law. Until that time he led a life that is totally pleasing to God, in obedience to the law. He was thirty and it was the right time for drafting into service.

What is the lawful method of anointing a priest according to Mosaic law? Could Jesus be anointed as Priest under caste system? How could a non-Levite become a Priest? What justification could lawfully give for the anointing of Jesus as Priest?

He was not a Levite. So he was anointed in the order of Melchizedek. There are Brahmins who are born in Brahmin family (Levitical tribe). But there are others who became priests by anointing long before Levites were even selected. Mechizedek was one of them. We meet Melchizedek in Genesis all of a sudden.

Gen. 14:18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High,

We do not hear about this type of priests or priestly kings any time later. Evidently there were a people who were called out to serve Yahweh and Melchizedek the Philistine was the last of these High Priests. Though we do not hear about this order - a higher order than even the Leviticcal order - this type of priestly order was well known at the time of the David

In the commonwealth of Israel all the elect were to be a holy nation and a priest to the nations.

Exod. 19:6 you will be for me a kingdom of priests and a holy nation.' These are the words you are to speak to the Israelites."

The purpose of this calling was not a privilege, but a responsibility.

1Pet. 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.

For practical purposes the first born of the family were to the Priests to the family. Then Levites were substitutes for the entire first born among the Jews. The first-born were to be redeemed from the drafting by payment to the Temple.

Num. 3:12 "I have taken the Levites from among the Israelites in place of the first male offspring of every Israelite woman. The Levites are mine,

Num. 3:13 for all the firstborn are mine. When I struck down all the firstborn in Egypt, I set apart for myself every firstborn in Israel, whether man or animal. They are to be mine. I am the LORD."

The first born in the royal family of David has the right to the High Priest in a law that was primal. This is the Melchizedekian order. It was this primal right that David exercised when he entered the temple and partook of the shew bread, which Jesus referred as his authority.

Ps. 110:4 The LORD has sworn and will not change his mind: "You are a priest forever, in the order of Melchizedek."

Hebr. 5:6 And he says in another place, "You are a priest forever, in the order of Melchizedek."

Hebr. 5:10 and was designated by God to be high priest in the order of Melchizedek.

Hebr. 6:20 where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

Hebr. 7:1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him,

Hebr. 7:10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

Hebr. 7:11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come --one in the order of Melchizedek, not in the order of Aaron?

Hebr. 7:15 And what we have said is even more clear if another priest like Melchizedek appears,

Hebr. 7:17 For it is declared: "You are a priest forever, in the order of Melchizedek."
 

This is how Moses consecrated Aaron and his son.

Exod. 29:4 -7 Then bring Aaron and his sons to the entrance to the Tent of Meeting and wash them with water. Take the garments and dress Aaron with the tunic, the robe of the ephod, the ephod itself and the breast piece. Fasten the ephod on him by its skillfully woven waistband. Put the turban on his head and attach the sacred diadem to the turban. Take the anointing oil and anoint him by pouring it on his head.

Lev. 8:6 - 33 Then Moses brought Aaron and his sons forward and washed them with water. He put the tunic on Aaron, tied the sash around him, clothed him with the robe and put the ephod on him. . Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. ...He poured some of the anointing oil on Aaron's head and anointed him to consecrate him. .... He then presented the bull for the sin offering, and Aaron and his sons laid their hands on its head. Moses slaughtered the bull and took some of the blood, and with his finger he put it on all the horns of the altar to purify the altar. He poured out the rest of the blood at the base of the altar. So he consecrated it to make atonement for it.

.....Then from the basket of bread made without yeast, which was before the LORD, he took a cake of bread, and one made with oil, and a wafer; he put these on the fat portions and on the right thigh. He put all these in the hands of Aaron and his sons and waved them before the LORD as a wave offering. Then Moses took them from their hands and burned them on the altar on top of the burnt offering as an ordination offering, a pleasing aroma, an offering made to the LORD by fire. He also took the breast --Moses' share of the ordination ram --and waved it before the LORD as a wave offering, as the LORD commanded Moses. Then Moses took some of the anointing oil and some of the blood from the altar and sprinkled them on Aaron and his garments and on his sons and their garments. So he consecrated Aaron and his garments and his sons and their garments. ....

Thus consecration for priesthood took several aspects:

• ?         washing