BAPTISM by IMMERSION

1. IMMERSION IS THE ONLY BAPTISM ACCEPTABLE TO GOD.

2. BAPTISM BRINGS REMISSION OF SINS AND IS THE ENTRANCE TO THE KINGDOM OF
GOD.
3. NO PERSON CAN BE SAVED 'WITHOUT BAPTISM.
1. IMMERSION THE CORRECT MODE:
SCRIPTURE
A. Matt. 3: 13-17. 13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him 14 But
John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus
answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then
he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo,
the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting
upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Where was Christ baptized? Was He immersed'? Do you think our baptism should follow this example'?
B. Mark 1: 4, 5. 4 John did baptize in the wilderness, and preach the baptism of repentance for the
remission of sins. 5 And there went out unto him all the land of Juda, and they of Jerusalem, and were
all baptized of him in the river of Jordan, confessing their sins.
Where did John baptize? Was his baptism by immersion?
The city of Jerusalem and the River of Jordon are miles apart - does this have any significance? Would
they travel this far if immersion had not been necessary?
C. John 3: 22. 23. 22 After these things came Jesus and his disciples into the land of Juda; and there
he tarried with them, and baptized. 23 And John also was baptizing in non near to Salim, because
there was much water there: and they came, and were baptized.
What does this scripture prove?
D. Acts 8: 35-39. 35 Then Philip opened his mouth, and began at the same scripture, and preached unto
him Jesus. 36 And as they went on their way, they came unto a certain water: and the eunuch said, See,
here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine
heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38 And he
commanded the chariot to stand still: and they went down both into the water, both Philip and the
eunuch; and he baptized him. 39 And when they were come up out of the water, the Spirit of the Lord
caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.

Was the eunuch baptized by immersion? How emphatic are the scriptures that baptism be performed by
immersion? Do they justify any other way? The large percentage of so-called Christianity baptize by
sprinkling. Did God ever tell His servants to "sprinkle"? Will He accept baptism by sprinkling?
II MEANING OF THE WORD "BAPTIZE"
A. NOTE: The English verb to baptize" is derived from the Greek baptizo, connoting clipping or
immersion. It is of importance to ascertain the meaning of the word as commonly used at or near the
time of Christ; for, so far as the Scriptures indicate, our Lord did not deem it necessary to explain, or
modify, or in any way amplify the term; and from this fact it appears that the ancient equivalents of our
word "baptize" conveyed a very definite meaning to those who heard our Lord's teachings on the matter.
From the common usage of the term by Latin and Greek writers, it is evident that they understood an
actual immersion as the true signification. The following instances so show.
Polybius, a writer of history, who flourished during the second century,:" before Christ, uses the
following expressions: In describing a naval conflict between the Carthaginian and Roman fleets off the
shores of Sicily he says, If any were hard pressed by the enemy they withdrew safely back, on account
of their fast sailing into the open sea and then turning round and falling on those of their pursuers who
were in advance, they gave them frequent blows and 'baptized' many of their vessels." -Book I, chap. 51.
The same writer thus refers to the passage of the Roman soldiers through the river Trebia : "When the
passage of the river Trebia came on. which had risen above its normal current, on account of the rain
which had fallen, the infantry with difficulty crossed over, being baptized' up to the chest." Book III,
chap. 72.
Describing a catastrophe which befell the Roman ships at Syracuse, Polvbius states: "Some were upset,
but the greater number, their prow being thrown down from a height, were 'baptized' and became full of
sea."
Strabo, who lived during the time of Christ, used the term "baptized" in the same sense. He thus
describes an instrument used in fishing: "And if it fall into the sea it is not lost: for it is compacted of
oak and pinewood: so that even if the oak is 'baptized' by its weight, the remaining part floats and is
easily recovered."
Strabo refers to the buoyancy of certain saline waters thus: "These have the taste of salt water, but a
different nature, for even persons who cannot swim are not liable to be 'baptized' in them, but float like
logs on the surface.
Referring to a salt spring in Tatta, the same writer says: "So easily does the water form a crust round
everything 'baptized' into it that if persons let down a circlet of rushes they will draw up wreaths of salt."
III THREE SYMBOLISMS OF BAPTISM BY IMMERSION
A. Rom. 6: 3-6. 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into
his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up
from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we
have been planted together in the likeness of his death, we shall be also in the likeness of his
resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be
destroyed, that henceforth we should not serve sin.

Paul compares baptism to death, burial and resurrection into a new life. Does sprinkling water on a
person symbolize a burial: resurrection Does pouring? Does immersion? Is immersion the only method
of baptism that satisfies this symbolism'? How important do you consider immersion ')
B. To be born again to, as it were, enter once again into the womb, being the water, and be brought
forth a new creation as a newly spiritually born person ready for the Kingdom of God. From the Bible
Dictionary Baptism is not optional if one wishes the fullness of salvation. Jesus said a person must be
born of water and of the Spirit.(John 3:35 3 Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How
can a man be born when he is old? can he enter the second time into his mothers womb, and be born?
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God.)
C. To be washed clean and come forth with a newness of a spiritually clean body. Acts 22: 15 For thou
shalt be his witness unto all men of what thou hast seen and heard. 16 And now why tarriest thou?
arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
IV HISTORY OF IMMERSION
Stress that there was no exception to immersion until the third century, when sprinkling was introduced.
Immersion was the common method until the early Middle Ages. Did God ever give revelation that
immersion should be changed to sprinkling? Do you think it was pleasing in His sight when men
changed this ordinance? (Isa, 24: 5, 5 The earth also is defiled under the inhabitants thereof; because
they have transgressed the laws, changed the ordinance, broken the everlasting covenant.) If you come
from a foreign country, is the method of being sworn into this country important? Will the government
accept more than ONE way? Would any man who changed this ceremony answer to the law? Is the
method of baptism important? Is immersion the only correct baptism? Will God accept any other method
for man's salvation? Have you been immersed? Must you be baptized by immersion to gain salvation?
2. PURPOSE OF BAPTISM: REMISSION OF SINS
A. Acts 2: 1-5, 37, 38. 1 And when the day of Pentecost was fully come, they were all with one accord in
one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all
the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it
sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other
tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men,
out of every nation under heaven. 37 Now when they heard this, they were pricked in their heart, and
said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter
said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the
remission of sins, and ye shall receive the gift of the Holy Ghost.
Give adequate background for this passage, These Jews first had implicit faith in Peter as a servant of
God and the divinity of his message. What were Peter's instructions to them? Is it necessary to repent
after sincere faith? What was the purpose of being baptized?
B. Mark 1: 4. 5. 4 John did baptize in the wilderness, and preach the baptism of repentance for the
remission of sins. 5 And there went out unto him all the land of Juda, and they of Jerusalem, and were
all baptized of him in the river of Jordan, confessing their sins.

What was the purpose of John's baptism? was repentance necessary before remission of sins could be
obtained? Does this scripture state the specific purpose of baptism?
C. Acts 22:12-16, 12 And one Ananias, a devout man according to the law, having a good report of all
the Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy
sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen
thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his
mouth. 15 For thou shalt be his witness unto all men of what thou hast seen and heard. 16 And now why
tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
These were the instructions of Ananias to Paul - through baptism he could actually "wash away" his sins.
If I were to buy your house or car, would it be business to simply have verbal agreement whereby I take
possession and privately give you the money? With such an important thing as our own salvation the
Lord does not deem it business-like to simply have us go through a verbal confession to obtain
remission of our sins. Baptism is a contract: Our part is sincere repentance and righteous life: God
promises to remit our sins on this condition. What does the word "remission" mean? Is it necessary to
have a remission of our sins'? Can we obtain this remission in any other way than being baptized? Is
baptism essential?
II

DOORWAY TO THE KINGD0M OF GOD

A. Acts 2: 37-42, 47 37 Now when they heard this, they were pricked in their heart, and said unto Peter
and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them,
Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all
that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he
testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly
received his word were baptized: and the same day there were added unto them about three thousand
souls. 42 And they continued stedfastly in the apostles doctrine and fellowship, and in breaking of
bread, and in prayers. 47 Praising God, and having favour with all the people. And the Lord added to
the church daily such as should be saved.
Did the .Jews to whom Peter preached belong to the true church? What was the method of gaining
membership? Was it important to their salvation to join the true church'?
B. Acts 8: 5, 12. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 12
But when they believed Philip preaching the things concerning the kingdom of God, and the name of
Jesus Christ, they were baptized, both men and women.
Philip preached the Gospel to the Samaritans. What was the method of accepting his message? Is
baptism the way to accept the message of the true church'? Would belief alone admit a man into the
church and kingdom of God? How important was baptism in this case?
C. Acts 16: 31-33. 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy
house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he
took them the same hour of the night, and washed their stripes; and was baptized, he and all his,
straightway.

Paul instructs the jailor to believe in Jesus Christ and he will be saved. Was this enough to insure the
salvation of the jailor? Why not?
D. Gal. 3: 27 For as many of you as have been baptized into Christ have put on Christ.
Paul writes to the Galatians after preaching the Gospel and baptizing them into the true church. Did they
accept Christ simply by confessing Him? Would they have accepted Christ in any other manner than
baptism? Is baptism the gate into the true church-the method of actually "putting on" Christ? Is it
necessary to salvation?
John 13: 20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he
that receiveth me receiveth him that sent me. This was spoken to the twelve apostles. Is the apostle's
message as binding on us as the words of Christ? Would it have any consequence to our own salvation if
we rejected the teachings of an apostle? Luke 10: 16. He that heareth you heareth me; and he that
despiseth you despiseth me; and he that despiseth me despiseth him that sent me. These words were
addressed to the Seventies, who were sent forth to assist the apostles to preach the Gospel. How
important is it to accept or reject a servant of the Lord? We accept Him by doing as He tells us, reject
Him by disregarding His instructions, Does the Lord expect us to hear His servants and comply with
their message?
Matt. 28: 19, 20. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost 20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
What was the message Christ sent His apostles to preach? After hearing these instructions, do you
believe baptism is vital to salvation?
Mark 16: 15, 16. 15 And he said unto them, Go ye into all the world, and preach the gospel to every
creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be
damned.
This is another account of the apostles' commission. What was the crux of their message? After such
plain instruction, would the message of an apostle be anything but baptism at his hands? Would we be
acceptable in God's sight if we were baptized by His servants? Would we be condemned if we failed to
be baptized by those whom God sends? Luke 7: 29, 30. 29 And all the people that heard him, and the
publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and lawyers
rejected the counsel of God against themselves, being not baptized of him.
Were the Pharisees and lawyers held accountable for rejecting the baptism of a servant of God? By
rejecting baptism at John's hands were they rejecting God? How necessary was baptism to their
salvation? How necessary is baptism to your own salvation? Can you obtain a remission of sins without
it? Can you belong to the true church without it? Would God hold you accountable for failing to be
baptized at our hands?

III REBAPTISM

What significance does the prospect attach to admission that we are the only church having authority to
baptize? If this agreement means baptism at our hands we have convinced him of the subject of
authority-anything less than this is not agreement.
A. Mark 1: 4-8. 4 John did baptize in the wilderness, and preach the baptism of repentance for the
remission of sins. 5 And there went out unto him all the land of Juda, and they of Jerusalem, and were
all baptized of him in the river of Jordan, confessing their sins. 6 And John was clothed with camels
hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; 7 And preached,
saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop
down and unloose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy
Ghost.
This is background for our point to follow. Would you have heard of the Holy Ghost if John had
baptized you? Could a man have been baptized at his hands without hearing of the Holy Ghost?
B. Acts 19: 1-6. 1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through
the upper coasts came to Ephesus: and finding certain disciples, 2 He said unto them, Have ye received
the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there
be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, Unto
Johns baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the
people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When
they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands
upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
Had these men at Ephesus heard of the Holy Ghost? Then had John baptized them? Paul recognized that
John had not by stating in verse 4 that John always promised Christ would follow (with the Holy Ghost
I. Was it necessary for these men to be baptized again by the only church that had this right? Do you
believe this same principle applies to you? Are we the only church with authority to baptize? Is it
necessary to salvation that you be baptized at our hands?
Supplementary Material:
1. Scripture. Immersion: Mk. 1: 9-11: Col. 2. 12; 3' Ne. 11: 21-28: D. and C. 20: 72-74; Mos. 18: 13, 14;
Alma 6: 2. Remission of Sins: Luke 3: 3: 3 Ne. 7: 24, 25; 3 N e. 12: 2; More. 8: 25; (General promises
of Remission of Sins later ful1i.lled by baptism: Luke 1: 76. 77; Luke 24: 46, 47; Acts 10: 43'.)
Necessity: John 3: 3-5; John 4: 1-3, Children: Matt. 19: 13-15; Moro. 8: 9, 10; D. and C. 20: 71.
Sectarian doctrine of "saved by grace": Men are saved by grace: 2 Ne. 25: 22; 2 Ne. 10: 24; D. and C.
20: 30-32: (Eph: 9: 9-11; Acts 15: 11). Men must believe first, but then perform works (baptism, etc.)
Luke 13: 23, 24; John 8: 31, 32; Matt. 19: 16, 17; Heb. 5: 8,9: John 14: 15; Luke 6: 46; 1 John 6: 3-6:
Matt. 7: 24-27; Jas. 1: 22,2: 14.2: 18-20: Matt. 16: 27; Rev. 20: 13. (Faith and repentance: Heb. 11: 6; 2
2 Cor. 5: 7; 2 Cor. 7: 10. Devils Believe only: James 2: 19; Mark 5: 6, 7,)
Matt. 24: 13. No man without sin: Romans 3': 23: 1 John 1: 8; 1 John 3: 4. Peter not perfect: Gal. 2: 11.
Paul not perfect: Rom. 7: 19, 24. Salvation progressive: Phil. 2: 12, 3: 12-14.
In the Book of Mormon. Two important chapters at 2 Ne. 31 and 3 Ne. 11,

Conditions for BAPTISM

D&C 20: 37 And again, by way of commandment to the church concerning the manner of baptismAll
those who (1) humble themselves before God, and (2) desire to be baptized, and come forth with (4)
broken hearts and (5) contrite spirits, and (6) witness before the church that they have truly repented
of all their sins, and are (7) willing to take upon them the name of Jesus Christ, having a (8)
determination to serve him to the end, and (9) truly manifest by their works that they have
received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his
church.
Mosiah 18: 8 And it came to pass that he said unto them: Behold, here are the waters of Mormon (for
thus were they called) and now, as ye are desirous to come into the fold of God, and (10) to be called his
people, and are (11) willing to bear one anothers burdens, that they may be light; 9 Yea, and are (12)
willing to mourn with those that mourn; yea, and (13) comfort those that stand in need of comfort,
and (14) to stand as witnesses of God at all times and in all things, and in all places that ye may be in,
even until death, that ye may be redeemed of God, and be numbered with those of the first
resurrection, that ye may have eternal life10 Now I say unto you, if this be the desire of your
hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye
have entered into a covenant with him, that ye will serve him and keep his commandments, that he may
pour out his Spirit more abundantly upon you? 11 And now when the people had heard these words,
they clapped their hands for joy, and exclaimed: This is the desire of our hearts.
Now these are the 14 things that need to be expressed by a candidate for baptism and if the spirit moves
you as to the spirit of their commitment of these things; that person should be received into the waters of
baptism.
Feelings are real; as one that is Baptized
Baptism in Latvia by Elder Charles Clark Aug. 12, 2012
It's difficult to put all these thoughts and feelings on paper but I'll try my best. This past week has been
incredible. Galina, Ivita and Yuri all chose to follow Christ and were baptized on August 11th!!! Igor
(the father) met a bump in the road but he will be soon to follow. The Baptismal service was amazing
and it brought such joy to my heart to see them baptized and confirmed. It's hard to describe this joy and
excitement I have for them as they start on this new journey, honestly, 'I cannot say the smallest part
which I feel'. Throughout teaching them you could see the desire they had in searching for truth. And
they found it they couldn't get enough, like finding a spring after being without water for so long. They
sought for and then recognized truth and they didn't look back. I remember after we invited them to read
and pray as a Family every day, the whole family gained this desire to learn and follow Christ. When we
meet with them, the kids show me where they are at in their personal reading! (Also continuing family
reading as well) I asked Tanya once (the 7 year old, she speaks Russian but reads and also speaks in
Latvian) what did you do today? She replied with a smile, ' I was reading from the New Testament, also
showing me all the brochures she read. How amazing is that!! And there were many other examples like
this throughout their path to baptism. Galina loved how family oriented our church is, and the whole
family was especially excited about the temple after we taught them about how their family can be

sealed together forever. I also remember that they wanted to pay tithing, even before they were baptized!
There have been so many miracles on the way to them being baptized, I have honestly lost count. God's
hand is so evident in this great work, as we are just the instruments and the Spirit is the one who touches
their hearts, testifying to them what we said is true. I know when we are on the Lord's errand we are
entitled to his help, and he is the difference after we do all we can do.
But now back to the baptism, many members came to show their support for them, as all 3 of
them are taking a big step in their lives, which was so great. I asked Galina after her baptism how
she felt, she replied "When I first got in the water it was cold but after I was baptized I
immediately felt warm. It felt like my heart was burning. And she recognized this as the Spirit,
confirming to her she was on the right path. (It is so amazing that she felt and noticed this!!)
They made this decision as a family so that the Spirit can more prevalently abide in their home, and to
be examples to Igor. As it has not been smooth sailing all the way, but their faith is pointed to the future.
Igor also showed his support there, and his faith, desire to join them I believe, will eliminate any
obstacles that stand in his way.
I love this family and I could talk to you all day about how amazing they are. I am just so happy that
they have found and embraced the lasting peace and true happiness that they were searching for. I can't
wait for them to go to the temple as a family and continue to experience the blessings that are found in
this great gospel. My heart is so full of gratitude for the opportunity that I have to be an instrument in
God's hands, to help bring this joy in peoples lives. Love, Elder Clark Aug. 12, 2012

THE JEWISH BACKGROUND

OF CHRISTIAN BAPTISM
By Ron Moseley, Ph. D.

There is no question that the church is debtor to Judaism for its main structure including such items as
Messiah, Scripture, canon, liturgy, altar, pulpit, church offices, songs, offerings, the Lord's Supper, as
well as baptism itself. Dr. Merrill Tenney, the editor of the Zondervan Encyclopedia of the Bible said,
"Baptism as a rite of immersion was not begun by Christians but was taken by them from Jewish and
pagan forms...." Since early Christianity was a part of the Judaism of Jesus' day, it is without question
that baptism in today's church was originally Jewish. Further evidence comes from Scholars like
William Lasor and David Daube who tell us of the early church's practice of baptism by self immersion
after the custom of the Jews.
History of the Jewish Mikveh
The term mikveh in Hebrew literally means any gathering of waters, but is specifically used in Jewish
law for the waters or bath for the ritual immersion. The building of the mikveh was so important in
ancient times it was said to take precedence over the construction of a synagogue. Immersion was so
important that it occurred before the high Priest conducted the service on the Day of Atonement, before
the regular priests participated in the Temple service, before each person entered the Temple complex,
before a scribe wrote the name of God, as well as several other occasions.
The Mishnah attributes to Ezra a decree that each male should immerse himself before praying or
studying. There were several Jewish groups that observed ritual immersion every day to assure readiness
for the coming of the Messiah. The Church Fathers mentioned one of these groups called
Hemerobaptists which means "daily bathers" in Greek. Among those used to regular immersion were the
Essenes and others that the Talmud calls tovelei shaharit or "dawn bathers."
On the third day of creation we see the source of the word mikveh for the first time in Genesis 1:10
when the Lord says, "...to the gathering (mikveh) of waters, He called seas." Because of this reference in
Genesis the ocean is still a legitimate mikveh.
The Mikvaot Around The Temple
The New Testament tells us that many of the early church's daily activities were centered around the
Temple. Historically, we know that there were many ritual immersion baths (mikvaot) on the Temple
Mount including one in the Chamber of Lepers situated in the northwest corner of the Court of Women
(Mid. 2:5). Josephus tells us that even during the years of war (66-73 A.D.) the laws of ritual immersion
were strictly adhered to (Jos. Wars, 4:205). The Temple itself contained immersion baths in various
places for the priests to use, even in the vaults beneath the court (Commentary to Tam. 26b; Tam. 1:1).
The High Priest had special immersion pools in the Temple, two of which are mentioned in the Mishnah.
We are told one of these was in the Water Gate in the south of the court and another was on the roof of
the Parva Chamber (Mid. 1:4; Mid. 5:3). There was an additional place for immersion on the Mount of
Olives which was connected with the burning of the red heifer (Par. 3:7). A special ramp led to the
mikveh on the Mount of Olives from the Temple Mount, which was built as an arched way over another
arched way to avoid uncleanness from the graves in the valley below. Recent archaeological excavations
have found 48 different mikvaot near the Monumental Staircase leading into the Temple Complex.
Three Basic Areas
According to Jewish law there are three basic areas where immersion in the mikveh is required.
1. Immersion is required for both men and women when converting to Judaism. There were three
prerequisites for a proselyte coming into Judaism: Circumcision, baptism, and sacrifice
(Maimonides, Hilkh. Iss. Biah xiii. 5). 2. Immersion is required after a woman has her monthly period
(Lev. 15:28). 3. Immersion is required for pots and eating utensils manufactured by a non-Jew
(Encyclopedia of Jewish Religion p-263).
Besides these, there are other times when it is customary to be immersed in the mikveh such as the
occasion before Yom Kippur as a sign of purity and repentance and before the Sabbath in order to
sensitize oneself to the holiness of the day.
The Six Descending Orders of Ritual Immersion

There are six descending orders of ritual baths in the Mishnah (Oral Laws of how to accomplish the
written Law) and the highest order is that of a spring or flowing river. We see Jesus understanding and
fulfilling this order in Matthew 3:16 as He comes to be baptized in the Jordan River "fulfilling all
righteousness." This highest order was called Living Water and illustrated the forgiving of sins,
therefore, we hear Jesus using this term concerning Himself (John 4:10-11).
The Water Restrictions
There were also six basic restrictions on the water used in the mikveh including such rules as:
(1) the mikveh can not contain other liquid besides water. (2) The water has to be either built into the
ground or be an integral part of a building attached to the ground. (3) The mikveh can not be flowing
except for a natural spring, river or ocean. (4) The water can not be manually drawn. (5) The water can
not be channeled to the mikveh by anything unclean. (6) The mikveh must contain at least 40 sa'ah or
approximately 200 gallons of water.
The term sa'ah is an ancient Biblical measurement equivalent to approximately five gallons. All six
requirements come from the original Hebrew words found in Leviticus 11:36. Rabbi Yitzchok ben
Sheshes said the amount of 40 sa'ah was derived from the idea that the largest normal human body has a
volume of 20 sa'ah, therefore the amount of water needed to "nullify" this body is double this amount or
40 sa'ah.
Why Be Immersed?
To the ancient Jew, the mikveh was a process of spiritual purification and cleansing, especially in
relation to the various types of Turmah or ritual defilement when the Temple was in use. Although God
has not revealed all the meaning of the mikveh, it is obvious because of the amount of space given to it
in Scripture, and the effort of Jesus to fulfill it, the command is of utmost importance. All commands of
the Lord fall into three categories:
1.The moral or ethical laws that are necessary for man to live in harmony are known as Mishpatim and
are literally translated judgments. 2. The rituals and festivals which reawaken us to important religious
truths such as Sabbath, holidays, the Tefillin and the Mezuzah that remind us of God's presence are
known as Edos and are literally translated witnesses. 3. The third group often has no explicit reason
given for their existence except for Israel's identification as God's chosen people to the other nations
(Deuteronomy 4:6). This group of laws are known as Chukim and are literally translated as decrees.
Among the decrees of this group are the dietary laws as well as ritual immersion.
How Immersion Was Done
Jewish baptism has never been taken lightly, but in ancient times immersion was to be performed in
the presence of witnesses (Yebam. 47b). The person being baptized made special preparations by
cutting his nails, undressed completely and made a fresh profession of his faith before the designated
"fathers of the baptism" (Kethub. 11a; Erub 15a). This is possibly where churches, sometime later, got
the term Godfathers. The individual stood straight up with the feet spread and the hands held out in
front. The candidate would totally immerse themselves by squatting in the water with a witness or
baptizer doing the officiating. Note the New Testament points out the fact that Jesus came up
straightway out of the water (Matthew3:16).
The earliest drawing of Christian baptism was found on the wall of a Roman catacomb in the second
century showing John standing on the bank of the Jordan helping Jesus back to shore after self
immersion.
Ancient sages teach that the word mikveh has the same letters as Ko(v)Meh, the Hebrew word for
"rising" or "standing tall," therefore we see the idea of being baptized "straightway."
Although it is the Jewish belief that repentance is necessary, purification from defilement is done
primarily through water, while other effects of sins are covered by blood (Romans 4:7; note the "almost
all things" in Hebrews 9:22). The concept of immersion in rabbinic literature is referred to as a new
birth (Yeb. 22a; 48b; 97b; Mass. Ger. c.ii). Note six other important aspects of ancient Jewish
immersion:

1.Immersion was accompanied by exhortations and benedictions (Maimonides Hilkh. Milah iii.4; Hilkh.
Iss, Biah Xiv .6). A convert would reaffirm his acceptance of the Torah by declaring, "I will do and I will
hear" which was a phrase from the oath that was originally taken by the priests not to forsake the Torah
(Deuteronomy 29:9- 14). This ritual demonstrates the willingness of the convert to forsake his Gentile
background and assume his Jewish identity by taking on the status of one who keeps the
commandments.
According to a number of Jewish sages, mayim, which is the Hebrew word for water, shares the same
root as the word "mah", meaning "what." This teaching points out that when a person immerses in water,
he is nullifying the fleshly ego and is asking, "what am I?" in the same manner that Moses and Aaron did
in Exodus 16:7 when they said to the Lord, "we are what?"
2. The Jewish baptism candidates were often immersed three times. The idea of total immersion comes
from the Scripture in Leviticus 15:16 when it says, "he shall wash all his flesh in the water." One
reason it was customary to immerse three times was because the word mikveh occurs three times in the
Torah.
3. According to Jewish law the immersion had to have a required witness. Dr. William LaSor in the
Biblical Archaeology Review says apparently the Biblical phrase "in the name of" was an indication of
the required witness. In several New Testament references such as I Corinthians 1:13, 15; Matthew
21:25; Acts 1:22; and Acts 19:3 we see early baptism mentioned in conjunction with the name of
individuals such as John and Paul. Further information on this can be found in Jewish literature
concerning proselyte baptism where it indicates his baptism required attestation by witnesses in whose
name he was immersed.
4. The immersion candidate was not touched by the baptizer in Jesus' day. Because Leviticus 15:16 says
"He shall wash all his flesh in the water," Judaism stresses that the entire body must come in contact
with the water of the mikveh. To insure the immersion was valid, no clothing or individuals could touch
the candidate. Any such intervention that prevented the water from reaching a part of the body was
known as Chatzitzah and rendered the immersion invalid. Although the mikveh was more spiritual than
physical, often the bath had two sets of steps, one entering and another leaving so as not to defile what
had been purified.
5. The baptismal water (Mikveh) in rabbinic literature was referred to as the womb of the world,
and as a convert came out of the water it was considered a new birth separating him from the pagan
world. As the convert came out of these waters his status was changed and he was referred to as "a little
child just born" or "a child of one day" (Yeb. 22a; 48b; 97b). We see the New Testament using similar
Jewish terms as "born anew," "new creation," and "born from above." According to Dr. Arnold
Fruchtenbaum rabbinic literature uses the term "born again" to refer to at least six different
occurrences. Note each of these life changing experiences: (a) When a Gentile converts to Judaism. (b)
When an individual is crowned king. (c) At age 13 when a Jewish boy chooses to embrace God's
covenant and be numbered with the believers. (d) When an individual gets married. (e) When an
individual becomes a rabbi. (f) When an individual becomes the head of a rabbinical school.
6. Jewish law requires at least three witnesses made up of qualified leaders to be present for certain
immersions (Yebam 47b). Ordinarily a member of the Sanhedrin performed the act of observing the
proselytes immersion, but in case of necessity others could do it. Secret baptism, or where only the
mother brought a child, was not acknowledged.
Repentance Without Baptism
One of the most important teachings in Judaism is that of repentance. According to both Scripture
and rabbinic literature, no matter how great the sin, if a person repents and forsakes the sin before God
he can be forgiven. As we see in the case of John, Jesus, and all New Testament writers, repentance was
always involved. The Jerusalem Talmud states, "nothing can stand before repentance" (Yebamos 47b).
According to Dr. David Flusser, the Dead Sea Scrolls as well as the New Testament teach that water can
purify the body only if the soul has first been purified through repentance and righteousness.

Water and Blood Both Illustrate God's Cleansing In Judaism

Both water and blood are used constantly in the Torah and the New Testament as the two main agents to
illustrate God's cleansing. The Jews believe that uncleanness is not physical, but rather a spiritual
condition as related in Leviticus 11:44 where it states by wrong actions one can make the "soul unclean."
Therefore, the purification through ritual immersion, as commanded in Scripture is basically involved
with the soul, rather than the body. Note how both water and blood are cited in Scripture: (1) Blood is
used in cleansing in relation to the Passover Lamb (Exodus 12). (2) Blood is used in cleansing in
relation to the Day of Atonement (Leviticus 16). (3) Blood is used in cleansing in relation to the Feast
Offerings (Leviticus 23). (4) Blood is used in cleansing in relation to the five Levitical Offerings
(Leviticus 1-7). (5) Blood is used in cleansing in relation to the atonement for the soul (Leviticus 17:1114).
(1)Water is used in cleansing in relation to the separation and the ashes of the Red Heifer (Numbers 19).
(2) Water is used in cleansing in relation to the consecration to priestly ministry (Leviticus 8:6). (3)
Water is used in cleansing in relation to the cleansing of the leper (Leviticus 14:1-8). (4) Water is used in
cleansing in relation to the different washings of the Law (Hebrews 9:10). (5) Water is used in relation to
the remission of sins (Acts 2:38); Titus 3:5; Mark 16:16; Acts 22:16; Romans 6:3; I Peter 3:20-21;
Ephesians 5:26; John 19:34; I John 5:6; Hebrews9:19- 23).
Summary
A detailed study of the Jewish background of Christian baptism shows that it is vitally important, but
God doesn't always tell us why. Obviously, the convert could repent and have a part in the life to come
without it, but the emphasis seems to be pointing to the taking on of a new "believer" status illustrated as
a "new birth" by immersion. In any covenant with the Lord the three items of God's Word, the blood,
and a token are always present (Genesis 17:11). Jesus was always cautious to have three witnesses in
everything He did (I John 5:7-8). In the Old Testament circumcision was considered the token of God's
covenant, and in the New Testament we see the same wording concerning baptism as it is referred to as
"circumcision made without hands" (Colossians 2:11-12). Whatever religious denomination, all
believers should agree that immersion has its roots in the Jewish mikveh of Jesus' day, and it is of utmost
importance for each of us to fulfill this righteous deed.

Holy of Holies

Sanctuary

Porch

The Molten Sea of King Solomons Temple

Molten Sea

The dimensions of this Molten Sea (see 1Kings 7:23-26; it was 5.2m in diameter and 2.6m deep) was
such as to be as waters to swim in. This is the true meaning of the Temple where we gain knowledge
so great that we are completely overwhelmed.

Molten Sea

As mentioned above there were many uses for this basin and baptism was just one. In this case there is
no mention of steps but in all of the other ancient fonts that have been found there were; and this could
be interpreted to mean that they could have been used for different ordinances that would be as if to
the ankles all the way to waters to swim in.
To be baptized is to be completely immersed; so it was not only to be used for an outward sign to fulfill
all righteousness it was also to represent being caught up in (or to be immersed in) the fullness of God.

17 feet across and 81/2 feet deep

Ezekiel 47:1-5 1 Afterward he brought me again unto the door of the house; and, behold, waters issued
out from under the threshold of the house eastward: for the forefront of the house stood toward the east,
and the waters came down from under from the right side of the house, at the south side of the altar.
2 Then brought he me out of the way of the gate northward, and led me about the way without unto the
utter agate by the way that looketh eastward; and, behold, there ran out waters on the right side. 3 And
when the man that had the a line in his hand went forth eastward, he measured a thousand cubits, and he
brought me through the waters; the waters were to the ankles. 4 Again he measured a thousand, and
brought me through the waters; the waters were to the knees. Again he measured a thousand, and
brought me through; the waters were to the loins. 5 Afterward he measured a thousand; and it was a
river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be
passed over.
The dimensions of this Molten Sea (see 1Kings 7:23-26; it was 5.2m in diameter and 2.6m deep) was
such as to be as waters to swim in. This is the true meaning of the complete ordinances of the Temple,
as the apex of our 2nd Estate, where we gain knowledge so great that we can be glorified.
As mentioned above there were many uses for this basin and baptism was just one. In this case there is
no mention of steps but in all of the other ancient fonts that have been found there were; and this could
be interpreted to mean that they could have been used for different ordinances that would be as if to
the ankles all the way to waters to swim in.

To be baptized is to be completely immersed; so it was not only to be used for an outward sign to fulfill
all righteousness it was also to represent being caught up in (or to be immersed in) the fullness of God.

Christs Baptism in the Sistine Chapel in Rome

The Catholic Church has 5 forms of Baptisms: 1. Dispersion, or pouring, as seen here. 2. Aspersion or
sprinkling. 3. Immersion or completely going under the water. 4. Desire or, like death-bed repentance,
just wanting it to be so. 5. Blood.
Here one can see The Father as a man, at the top of the panting, the Holy Ghost like the white dove
above His head and the Savior standing in the river Jordan. Three separate people in different places at
the same time.
http://www.vatican.va/various/cappelle/sistina_vr/index.html

BAPTISMAL FONTS ANCTIENTLY

In Jerusalem, you can see the Mikvot outside the Temple, where immersion was practiced. This Mikveh
can be found on the south side of the Temple Mount, just outside the Hulda Gate, where it was part of
the Temple facility for immersion

Baptismal font near Nazareth

Elba Baptismal font 2500 BC

Qumran baptismal font