Pre-Christian Baptism
Baptism, as we know it today, is not a foreign concept that suddenly appeared in the New Testament. Rather, it was a practice rooted in ancient traditions of purification and was further developed by John the Baptist and Jesus Himself.
Understanding the Roots and contrasting context of a Sacred Tradition
Baptism, as it is commonly practiced today, is seen as an essential rite in many Christian denominations. It is a symbol and practice of purification, spiritual renewal, and public declaration of faith in Jesus Christ. However, what many may not realize is that the concept of baptism, as practiced in the New Testament, was not an original concept. In fact, baptism was already a well-established ritual in various ancient cultures, including Judaism, thousands of years before the advent of Jesus' ministry. Those who followed Him would have had a significant understanding of what baptism meant, and they would have seen Jesus' own baptism as the climax of this long-standing tradition rather than something entirely new.
The Ancient Roots of Baptism
The term "baptism" comes from the Greek word baptizó, which means "to immerse" or "to dip."
b. j.
This process of immersion or washing with water as a means of ritual purification was already prevalent in ancient cultures, particularly in the religious practices of Israel. The Hebrew Bible contains several references to rituals of washing and purification, which would have been familiar to Jewish audiences in the time of Jesus.
In Judaism, one of the most prominent forms of ritual purification involved the use of a mikveh, a ceremonial bath that was used for cleansing impurities. These baths were integral to Jewish religious practice, particularly for individuals who had come into contact with death or had other reasons for needing spiritual purification. For instance, Leviticus 15 prescribes the use of water to cleanse individuals with various physical ailments, while Leviticus 16 describes the purification rituals related to the Day of Atonement. These baptisms were always temporary, however, and would be required the next time it was appropriate. This is one way that such baptisms differ from those of the Christian faith.
Lexham Theological Wordbook
The NT is not explicit that John’s immersion was “one-time,” but its connection to the acceptance of his preaching implies that it was. Likewise, because “immersion in Jesus’ name” was connected with a person’s conversion, it also differed from Jewish ritual washing in that it was not repeated. Whether this is Paul’s emphasis in the “one immersion” of Eph 4:5, it became a defining mark that set believers in Jesus the Messiah apart from nonbelievers; it was not the washing, but the reason or basis for it.
Additionally, the concept of washing in water as a means of spiritual renewal was not restricted to Judaism alone. Other ancient cultures, including the Egyptians and Greeks, also practiced forms of ritual bathing for purification or to mark a transition in life. The idea of water as a symbol of cleansing was a universal concept that transcended many ancient civilizations.
Pagan Baptism: A contextual contrast
The International Standard Bible Encyclopedia, Revised
“Baptism, as an initiatory rite, was no less familiar to gentile converts who had no acquaintance with the Jewish religion… The rite of baptism was therefore as familiar to pagan as to Jewish converts, and it was no unexpected requirement for the convert to know that baptism was the doorway into the Church of Christ.”
I’ll spare you the repetition of addressing each culture and nation, especially since the existence of Greek baptisms is already evident given the word already existed. One quick — and more interesting — example of pagan baptism is that of the Egyptians. Egyptian culture included baptism as a ritual to be performed before another ritual or ceremony as a form of purification in preparation (Gardiner, 1950). These baptisms were performed on both infants and adults, but the majority of descriptions seem to focus on that of the Pharaoh (Gardiner, 1950). In some depictions of this ritual, the gods themselves are performing the pouring of water over the Pharoah, such as the Baptism of Pharaoh at Hathor temple. This particular fact is most interesting when compared and contrasted with Christian belief in the baptism of the Holy Spirit, where God Himself baptizes a believer with the Holy Spirit.
John the Baptist: The Bridge Between Old and New
When we read about baptism in the New Testament, one of the first figures we encounter is John the Baptist. John is depicted as the one who "prepares the way" for the coming of Jesus, and part of his ministry was centered around the act of baptism. However, John’s baptism was not entirely new. It was, in fact, deeply rooted in the Jewish tradition of ritual washing, but it had a distinct purpose.
John’s baptism was not merely a cleansing from physical impurity; it was a call to repentance, urging the people to prepare themselves for the coming Messiah. His baptism was a symbolic act of spiritual renewal—an outward sign of an inward transformation. The people of Israel, who were already familiar with the act of ritual cleansing, would have understood the significance of the act, but John’s message of repentance and forgiveness set his baptism apart as something more profound.
In the Gospel of Mark (1:4-5), we read, "John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him." This shows how the concept of baptism, even as practiced by John, was not entirely foreign to the Jewish people. They already understood the need for spiritual purification, but John's baptism carried an additional element of moral and spiritual renewal that prepared them for the coming of Jesus.
Jesus’ Baptism: A Continuation of Tradition
When Jesus came to John to be baptized in the River Jordan, He was not introducing a completely new concept of baptism. That much is now clear. Instead, He was aligning Himself with the Jewish tradition of purification, but with a deeper, more profound meaning. Jesus’ baptism was a moment of identification with humanity—He, though sinless, underwent the same purification rite that others needed. It was an act of solidarity with those He came to save, signaling the beginning of His public ministry. He was also baptized by the Holy Spirit, as it descended upon Him like a dove (Luke 3:22).
In the Gospel of Matthew (3:13-15), we read that John initially hesitated to baptize Jesus, but Jesus insisted, saying, "Let it be so now; it is proper for us to do this to fulfill all righteousness." By undergoing baptism, Jesus affirmed the importance of repentance and the need for spiritual renewal. His baptism was not just an act of personal purification, but a divine sign of His obedience to the will of the Father.
The symbolism of Jesus' baptism became more pronounced after His resurrection. In the Great Commission, Jesus instructed His disciples to go and baptize in the name of the Father, Son, and Holy Spirit (Matthew 28:19). At this moment, baptism took on an entirely new significance: it became a rite of initiation into the Christian faith, signifying an individual's acceptance of Jesus as the Messiah and the receipt of the Holy Spirit.
The Early Christian Understanding of Baptism
By the time the early Christians were baptizing new believers, the concept of baptism had evolved, but it was deeply rooted in the pre-Christian traditions. Early Christians understood baptism as a rite of purification, but now, it was also a symbol of new life in Christ. In the letter to the Romans (6:4), Paul writes, "We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life." Baptism was no longer just about physical purification; it was about being united with Christ in His death, burial, and resurrection.
The early Christian practice of baptism would have been familiar to those who came from Jewish backgrounds. They would have recognized the similarities with the mikveh and other purification rituals, but they would also have understood the new meaning it carried in the context of Jesus’ death and resurrection. Baptism, now, was no longer merely about cleansing from sin but about the believer's participation in the life, death, and resurrection of Christ. As such, the meaning of baptism became deeper.
Reflecting on the biblical narrative, Peter gives us insight into how baptism could be viewed as deeply connected to some of the most pivotal moments in human history and creation itself.
1 Peter 3:20-21
because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,
Peter saw baptism as corresponding with the flood narrative in which God cleanses the whole world of evil by full immersion in water. In his later letter Peter describes the poetic connection between the great flood and the primordial waters in Genesis 1.
2 Peter 3:5-6
For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished.
The world began as water. It was formed out of water. By the Word of God, which is often symbolized as water. When God created the world from water in Genesis 1 He said it was good. When we are baptized in faith and by the Holy Spirit we become new creations.
2 Corinthians 5:17
Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.
This new creation that you become was seen by Paul as a type of spiritual circumcision.
Colossians 2:11-12
In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
This spiritual circumcision of baptism into new life was the pinnacle of what separated it from all others.
Galatians 6:15
For neither circumcision counts for anything, nor uncircumcision, but a new creation.
No other baptism into any other kingdom or religion can offer a genuinely new spiritual life by the power of the Creator and Savior of the world.
Conclusion
Baptism, as we know it today, is not a foreign concept that suddenly appeared in the New Testament. Rather, it was a practice rooted in ancient traditions of purification and was further developed by John the Baptist and Jesus Himself. Those who followed Jesus would have already understood the concept of baptism as a form of spiritual purification, but through Jesus' ministry, the ritual gained a deeper, more transformative meaning. Baptism became a sign of repentance, new life, and participation in the redemptive work of Christ—a tradition that has carried on in the Christian faith for centuries.
Some react to this knowledge negatively, feeling as though it renders Christian baptism less meaningful or important. This is, however, not at all the case. If Christ can redeem pagans, He can certainly redeem a practice. Baptism already being a well understood concept is part of what makes it perfect as a declaration of faith in Jesus Christ. If no one knew what it meant it wouldn’t be communicating anything to those who witnessed and heard of one’s baptism. The rich history of baptism, especially the symbolism from the Old Testament, provide deep meaning for this incredibly important ritual.
Works Cited
- W. H. T. Dau, “Baptism,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 418.
- Benjamin J. Snyder, “Baptism,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).
- Gardiner, Alan. “The Baptism of Pharaoh.” The Journal of Egyptian Archaeology 36 (1950): 3–12. https://doi.org/10.2307/3855089.