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Introduction
We often start with the Acts of the Apostles when discussing baptism. However, the topic of baptism should begin with Jesus' immersion in the Jordan River. Too often, we base our rites and theological implications for baptism on our need for it. Instead, we should ask, 1) "Why was Jesus baptized?" and 2) "Why did he surprise John the Baptist with his insistence?" This begins the discussion of baptism as a type of death and resurrection. The usual claim, "Baptism is an outward sign of inward grace," is nowhere in scripture. Many churchgoers say this because they have no idea why the church baptizes people—from a biblical standpoint.
Jesus' baptism inaugurated his earthly ministry, followed by the devil tempting him in the desert. This ministry ended with both the crucifixion and resurrection. Therefore, John baptized Jesus not only into his death but also into new life. Each triune person of God presented themselves, with the Father speaking about Jesus' faithfulness and the Holy Spirit coming to guide him (see Matt. 3:13-17; Mark 1:9-11; Luke 3:21-23). Paul of Tarsus also wrote about baptism as a type of death and resurrection in his letter to the Romans:
Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? 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. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his (6:3-5).
Streams of Living Water
So, how does water represent a grave? A first-century document called the Didache, a summary of apostolic teaching written by Jewish Christians from Syria, declared:
Now, about baptism, this is how to baptize: Give public instruction on all these points, and then baptize in running water, in the name of the Father, the Son, and the Holy Spirit. If you do not have running water, baptize in some other. If you cannot baptize in cold water, do so in warm water. If you have neither, pour water on the head three times in the name of the Father, the Son, and the Holy Spirit. Before the baptism, moreover, the one who baptizes and the one being baptized must fast, as well as any others who can. Also, you must tell the one being baptized to fast for one or two days beforehand (Ch. 7, adapt. Richardson, Baillie, McNeill, and Van Dusen).
The Didache settles any debate over the methods of baptism the New Testament seems to leave open. The first-century Christians preferred total immersion in cold running water when they baptized new believers. However, their rite was neither rigid nor legalistic, permitting an alternative if immersion or running water were unavailable. The early church considered the Didache for inclusion in the New Testament, but it did not meet the criterion of general circulation throughout the Roman Empire. However, its geographic origin and early date give the Didache proper authority as a liturgical manual for the church. The writers knew the verb baptizō (G907) included more definitions than "to immerse" (e.g., "to dip"), so they detailed some alternatives to immersion.
When the Didache speaks of "living water" (Greek: hudōr zōn; G5204, G2198), this is the running water found in natural bodies of water (e.g., lakes, oceans, rivers, streams). In contrast, the Jewish people used the still water of the mikveh (H4723) for ritual bathing, especially at the temple. Even in ancient times, before the germ theory of disease, people knew the still water of wells and cisterns had contaminants they needed to boil away. The community that produced the Didache lived in the mountains, enjoying frequent access to running water. Jews often preferred living water over the mikveh for ritual bathing, as the Mishnah describes varying levels of water purity (Mikvaot 1–8). Coincidentally, the Hebrew noun mikveh also means "hope," especially when the prophet Jeremiah declared, "LORD, you are the hope of Israel; all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water" (17:13).
The other reason for "living water" concerned Jesus himself. When he met the Samaritan woman, Jesus told her, "If you recognized God's gift and who is saying to you, 'Give me some water to drink,' you would be asking him, and he would give you living water" (John 4:10). In his gospel, John explained that "living water" referred to the Holy Spirit (see John 7:39), mainly when Jesus taught, "Let anyone who is thirsty come to me and drink. Whoever believes in me, as scripture has said, rivers of living water will flow from within them" (John 7:37-38).
Feast of Tabernacles & Baptism
When Jesus spoke of "living water" at the temple, his immediate context was the Feast of Tabernacles (Hebrew: Sukkot: H5523; see John 7:2). This Jewish holiday recalled the time when the Israelites fled Egypt and had to live in ramshackle booths (Hebrew: sukkah; H5521) in the desert (see Lev. 23:42-43). Both baptism and the Feast of Tabernacles involve water symbolism. In baptism, water represents purification and spiritual cleansing. In the Feast of Tabernacles, water plays a significant role in its agricultural aspect, symbolizing life and sustenance, particularly during the harvest season. Today, we take the provision of water for granted because most of us have it from the tap. In the ancient Near East, water was a precious resource no one took for granted. Jews deliberately made their sukkah with gaps in the roof to allow rainwater to come through. Baptism represents the washing away of sin and the beginning of a new life in Christ.
Similarly, the Feast of Tabernacles is a time of spiritual renewal, commemorating the Israelites' journey to the Promised Land and reflecting on God's ongoing provision and sustenance. When Jesus addressed his fellow Jews at the temple to announce himself as the giver of living water, he did so with God's voice. So, how does baptism tie into all this? When Jesus told the Pharisee rabbi Nicodemus that God only saves those who are "born from above" or "born again" (Greek: gennēthē anōthen; G1080, G509), Jesus likely had the prophet Ezekiel in mind:
I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. . . . you will be my people, and I will be your God (36:25-28).
Baptism is the start of this "born from above" process. Simon Peter wrote, ". . . and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ" (1 Pet. 3:21). In other words, baptism has nothing to do with the amount of water, but the amount of righteousness. Getting dunked or sprinkled with water does nothing for your salvation without faith, resulting in good works (see James 2:24). However, our baptism is for a real purpose, just as it was for Jesus. In baptism, we leave our past in the watery grave to rise anew with a heart compliant with God's will.
Conclusion
In conclusion, the significance of baptism extends far beyond a mere ritual or symbol of cleansing. By examining Jesus' own baptism in the Jordan River, we uncover profound truths about its nature and purpose. Jesus' immersion marked the beginning of his earthly ministry, signifying his identification with humanity and his submission to God's plan of redemption. Through baptism, we are cleansed from sin and united with Christ in his death and resurrection, as articulated by Paul in his letter to the Romans. Thus, baptism is not merely an outward sign of inward grace but a transformative experience that parallels Jesus' own journey from death to new life. As we delve deeper into the biblical understanding of baptism, we are reminded of its profound spiritual significance and the invitation it offers us to participate fully in our Lord's life, death, and resurrection.
Prayer
Blessed are you, LORD our God, King of the universe; at Jesus's baptism, you revealed him to be your Son, and your Holy Spirit descended upon him like a dove. Grant that we, born anew by water and the Spirit, may be faithful as your adopted children; through Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
Bibliography
Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 601.
Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy. Alexandria, VA: John Wesley Institute, 2022. p. 49. (link).
Janicki, Toby. The Way of Life—Didache: A New Translation and Messianic Jewish Commentary. Marshfield, MO: Vine of David, 2017.
"The Jewish Roots of Baptism." One for Israel. (link).
Richardson, Cyril C., John Baillie, John T. McNeill, and Henry P. Van Dusen, eds. "A Church Manual—The Teaching of the Twelve Apostles, Commonly Called the Didache" in The Library of Christian Classics, Vol. 1: Early Christian Fathers. Philadelphia: Westminster, 1953. p. 174. Christian Classics Ethereal Library, Calvin University. (link).
Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels. Second ed. Grand Rapids: Zondervan, 2020.
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