John’s Baptism of Repentance–Part 4 of True Biblical Baptism Series

by | Jul 12, 2024 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Quick Rehashing of the Previous Parts to this Series

 

This is “John’s Baptism: A Baptism of Repentance.” It is part 4 of our True Biblical Baptism Series. If you’ve not already either read or listened to the previous 3 installments in this series, I humbly invite you to do so. I will put the links to those installments in the transcript to this post for your convenience.

 

In parts one through three of this series, we expounded upon the Hebrew-Torah-instructed practice of water immersion, invariably referred to by many in our Faith Community as the “mikveh.” We found that the term “mikveh” is actually a Hebrew term that describes a body of living water. The more accurate Hebrew term for one’s immersion in a mikveh (aka a body of living water) is “t’vilah.” T’vilah quite simply WAS the complete bodily immersion of a Hebrew worshiper “for the purpose of removing ritual impurity” (On the Origins of Tevilah — Ritual Immersion by Prof. Yonatan Adler).

 

Now, in all transparency, in several places, Torah speaks of the “washing” of one’s hands, feet, articles of clothing, and other articles and elements for purification purposes. Washings in the vast majority of those mentioned cases did NOT involve the Hebrew being fully immersed in a mikveh. The Hebrew term used for such purification acts is “rachatz.” One may engage in an act of “rachatz” without immersing themselves in a mikveh. However, there were situations where the Hebrew who engages in “rachatz” is also engaging in “t’vilah” or a full-bodily immersion in a mikveh. Depending on the context in which rachatz is used in Torah, that act of washing may very well include a full bodily immersion in a mikveh.

 

But getting back to the term “t’vilah,” we find it is a reference to a bodily immersion or body part such as a priest’s finger into a body of water (Leviticus 14:51; 4:6; 2 Kings 5:14; The Wisdom of Ben Sira 34:30; the Book of Judith 12:7; Qumran Text 4QToharot A [4Q274] 2i 4-6; Josephus AJ 3:263). Although rachatz is used to describe Bathsheba’s bathing on the roof of her home, the context is clearly indicative of her engaging in a total body immersion for purification purposes (2 Sam 11:2-4).

 

Now, we transition from the immersion of Hebrews for ritual purification (i.e. the cleansing of one from their physical impurities and infirmities so that they may worship at either the Tabernacle or Temple) to the immersion of Yochanan ben Zechariah (aka John the son of Zachariah) in the Transjordan region. And in our examination of John’s water immersion, we want to distinguish the purpose of his immersion; the possible origin of his immersion; the difference between his immersion and the immersion of Yeshua and His disciples, if there is in fact any such distinction; and the difference between his immersion and the immersion of believers after Yeshua’s resurrection and ascension to heaven.

Baptism Versus Water Immersion Versus Mikveh

 

Before we go any further into our discussion for today, I want to clarify why we will not make use of the terms baptism or baptize.

 

Although I have chosen to use the term baptism in the title of this post and in previous installments to this series, we will not be using the term in general discussion. I used the term baptism in the titles to this series to not confuse those who may not be familiar with the terms mikveh or water immersion.

 

The term baptism carries with it several detractors that come from Catholicism’s bastardization of the biblical, sacred act of water immersion or t’vilah or mikveh.

 

Our English term “baptism” or “baptize” is derived from the Koine Greek term “baptidzo.” Although the term seems to have originated with John’s water immersions in the Jordan River, it departed from its sacred biblical origins sometime between the two and three hundreds A.D. It was during this period that the pagan elements of the Universal Church began to take hold and overrun the Nazarene Israelite, Messianic, Netsari faith that was once delivered to the first century saints. Water immersion of non-Jewish believers in Yeshua Messiah became intermixed with certain “catechetical instructions…exorcisms, the laying on of hands, and the recitation of creeds” (History of Baptism — Wikipedia). Over time, instead of immersing a believer’s body in living water, the Church Triumphant altered the practice to that of sprinkling water upon a convert, and denominationalism resorted to dunking her converts backwards in a body of water. All of which is contrary to the meaning, purpose, and righteous act of t’vilah. So, apart from the title, we will not be referring to water immersion in this and future discussions as baptism or to be baptized.

 

John’s Water Immersion

 

Our source text for this discussion is found in Matthew chapter 3. And The Scriptures ISR rendering reads:

 

And in those days Yoḥanan the Immerser came proclaiming in the wilderness of Yehuḏah,

2and saying, “Repent, for the reign of the heavens has come near!”

3For this is he who was spoken of by the prophet Yeshayahu, saying, “A voice of one crying in the wilderness, ‘Prepare the way of יהוה, make His paths straight.’ ” Yesh. 40:3

4And Yoḥanan had a garment of camel’s hair, and a leather girdle around his waist. And his food was locusts and wild honey.

5Then Yerushalayim, and all Yehuḏah, and all the country around the Yarděn went out to him,

6and they were immersed by him in the Yarděn, confessing their sins.

7And seeing many of the Pharisees and Sadducees coming to his immersion, he said to them, “Brood of adders! Who has warned you to flee from the coming wrath?

8“Bear, therefore, fruits worthy of repentance,

9and do not think to say to yourselves, ‘We have Aḇraham as father.’ For I say to you that Elohim is able to raise up children to Aḇraham from these stones.

10“And the axe is already laid to the root of the trees. Every tree, then, which does not bear good fruit is cut down and thrown into the fire.

11“I indeed immerse you in water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to bear. He shall immerse you in the Set-apart Spirit and fire.

12“His winnowing fork is in His hand, and He shall thoroughly cleanse His threshing-floor, and gather His wheat into the storehouse, but the chaff He shall burn with unquenchable fire.”

13Then יהושׁע came from Galil to Yoḥanan at the Yarděn to be immersed by him.

14But Yoḥanan was hindering Him, saying, “I need to be immersed by You, and You come to me?”

15But יהושׁע answering, said to him, “Permit it now, for thus it is fitting for us to fill all righteousness.” Then he permitted Him.

16And having been immersed, יהושׁע went up immediately from the water, and see, the heavens were opened, and He saw the Spirit of Elohim descending like a dove and coming upon Him,

17and see, a voice out of the heavens, saying, “This is My Son, the Beloved, in whom I delight.” Scriptures[1]

 

Indeed, there is a lot that we could unpack here that would no doubt take us more time than we have allotted for this discussion. But for the sake of this discussion, we’ll focus on those distinctions that I previously mentioned.

 

This is the first mention of baptism or water immersion in the Brit Hadashah/New Testament.

John’s water immersion (not the Torah-based T’vilah in a mikveh for ritual purification purposes) was initiated by Yochanan the Immerser so that Yahoshua might be revealed to Yisra’el (John 1:31). And those who he immersed in the Jordan were orthodox Jews heeding his call to repentance in anticipation of the imminent arrival of the Kingdom of Heaven.

 

Yochanan received the instruction to water immersion from Yah’s Ruach HaQodesh/Holy Spirit:

 

And I (I being Yochanan) knew Him (Him being Yeshua) not: But He (He being Yehovah) that sent me to baptize with water, the same said unto me, ‘Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Ruach HaQodesh (John 1:33).

 

Water immersion was not invented by John. Nor was the water immersion that John and Yeshua’s disciples (turned apostles) engaged in one and the same with the Hebrew-Torah Mikveh or T’vilah previously mentioned.

 

 

Historical Influences Likely Affecting John’s Water Immersion

 

Although John was led to water immerse Israel for repentance and remittance of sins in anticipation of the imminent arrival of the Kingdom — i.e. Yeshua’s earthly ministry — certain bible historians and thinkers have provided us with a possible real life inspiration for his Spirit-led water immersions in the Transjordan region.

 

Jewish historians and archaeologists tell of a Jewish sub-sect of Essenes (the supposed residents of Qumran and of the Dead Sea Scroll fame) that they refer to as Hemerobaptists who are believed to have engaged in a form of ritual water immersion. It would seem that this Essenic sub-sect engaged in daily water immersion before each morning’s prayers. These daily immersions were performed for ritual purity purposes such that the one who underwent the daily ritual became eligible to pronounce/declare the Name of Yah with a clean body/soul (Wikipedia-Hemerobaptists).

 

According to Jewishencyclopedia.com, the Hebrew meaning of Hemerobaptists is “morning bathers.” Let us not overlook the fact that the Essenes were Jews who parted company with their fellow Jerusalem brethren over the perceived (and to some extent, substantiated) corruption of the overall Temple operational and worship systems.

 

As a community, the Essenes can be traced back to the 2nd c. BCE, continuing on to the end of the 1st century CE (https://www.britannica.com/topic/essene). Although not mentioned in the bible, first century Jewish commentators such as Josephus, Philo of Alexandria, and Pliny the Elder all make mention of this Jewish sect in their various writings.

 

Scholars have framed the Essenes as an extreme offshoot of Pharisaism. They were zealous for Torah and meticulously kept all aspects of Torah within their limited abilities to do so (being separated from the Jerusalem Temple complex). Unlike their Pharisaic brethren, the Essenes shunned Temple worship and operations and lived ascetic lives that included “manual labour in seclusion” (ibid.).

 

There are some extra-biblical sources that place Yochanan as a member of the Essene community. The Clementine Homilies stipulate that both John and Yeshua were Hemerobaptists (2:23). If in fact Yochanan the Immerser was a devoted member of the Essene sub-sect of the Qumran-Essene community, it is definitely conceivable that Yah’s Ruach moved him to incorporate the water-immersion ritual as the central act of faith to prepare a disciple for receiving Mashiyach and His Kingdom.

 

Eventually, Roman Christianity forced Messianic Judaism underground. And through the writings and edicts of the Church Triumphant, seven Jewish sects became outlawed, with the Hemerobaptists being one of them (Eusebius, “Hist.” Iv. 22).

 

Yochanan’s water immersion was the culminating, commemorative act of obedience that each of his disciples took upon their repentance/teshuvah (Mat. 3:1-2; Mar. 1:1-4).

 

Luke’s Gospel account records that it was while Yochanan ben Zechariah dwelt in the wilderness that “the Word of Yah came to him.” This led to him migrating to the Jordan countryside. And it was around the Jordan countryside that he preached a water immersion of repentance for the remission of one’s sins (3:2b-3). And it would seem that it was at this time that ritual water immersion in living water took on a different meaning and purpose from that of the Torah-based and Essene t’vilahs. Instead of disciples being water immersed for purposes of being made ritually pure or clean, so as to make one eligible to worship at the Temple, water immersion became a commemorative act of Yochanan’s disciples’ repentance and teshuvah to the Hebrew Faith, and preparatory in his disciples receiving the coming Messiah and His Kingdom.

 

John’s Call to Repentance and Teshuvah

 

In Matthew 3.1, “Yochanan came preaching…” Preaching in the Greek is “keusso,” the equivalent in the Hebrew being “qara,” is “to call” or “to summon” (Hegg, p. 74). Turns out also that John did much of his calling out in the Transjordan region of Judea. Recall from Torah — specifically as recorded in the book of Deuteronomy — that it was this region of the Transjordan (i.e. east of the Jordan River) where our ancient cousins staged and prepared to “crossover” and take possession of the Promised Land (i.e. Canaan). John’s call for his Jewish brethren to repentance and sanctification from the Transjordan parallels their forefathers’ time of renewal and preparation to take possession of their destiny. Here, John’s brethren were being called to prepare to receive the ultimate promised land — the Malchut Elohim. The second-generation Exodus Hebrews, through the righteous instructions of Torah that were rendered unto them by Moses, were to prepare them to receive the Promised Land. John’s call to repentance was paired with a “qara” to be water immersed for remission of their sins.

 

John’s water immersion was for purposes of certifying Israel’s sins being remitted. The immersion served to certify Israel’s teshuvah.

 

Verse 2 of our source text speaks of (1) a return to the obedience of the original Hebrew Faith and repentance of Israel’s individual and national sins. And (2) the imminent arrival of the Kingdom of Heaven or the Malchut Elohim.

 

The Hebrew term “teshuvah” denotes the act of returning to Yehovah’s Way of Life for His chosen people. It requires Yah’s chosen ones to return to Yah’s ways and to repent of their violations/transgressions of Yah’s holy Torah.

 

According to Torah teacher Nehemia Gordon (of Nehemiahswall.com), the primary function of the Old Covenant/Testament prophets is to tell the people to repent. And if the people do not repent, then the judgment and wrath laden foretelling function of the prophet comes into play.

 

Jewish historian Josephus accurately understood that John’s water immersion did not cleanse one from their sins, but rather, baptism was an outward manifestation of something that had already been accomplished through repentance.

 

John was not baptizing people as the vehicle to convert them to Judaism. Nor was he baptizing folks for purposes of converting them to Christianity. But rather, the purpose was to cleanse the disciples’ bodies as an outward manifestation of what had already taken place in their souls.

 

Repentance means that one ceases doing what they once did that was contrary to Yah’s way of life.

 

The NLT and ESV both corroborate this notion that before the disciple would be immersed in the living water of the mikveh (pool or body of water), they would have (1) repented of their sins and (2) teshuvah—turned back to or turned to Yah and His ways. And thus, John’s water immersion followed behind these inward acts. It served as a seal or emblem or sign that the disciple had in fact repented and engaged in true teshuvah.

 

Consequently, considering that Yochanan and Yahoshua were both preaching and teaching repentance and forgiveness of sins and teshuvah, their dual messages were uniquely fashioned to the Jewish nation, as opposed to the Gentile or Goyim. Their call was for their kinsmen to prepare the way for the coming Kingdom of Yah and the Messianic Age by first and foremost, repenting, turning from sin to righteousness or teshuvah. Thus, the Gospel texts mention folks from all walks of first-century Jewish life, including scribes and pharisees, heeding their calls to repentance and teshuvah.

 

Yochanan’s message also mentions a unique baptism that Yahoshua-the Messiah—would cause His disciples to partake in: an immersion in the Holy Spirit. Yahoshua’s Spirit immersion would take Yochanan’s Baptism to its greatest potential by not only symbolizing spiritual renewal and change in the disciple of Yahoshua, but more so, actually affecting the needed spiritual renewal and change within the disciple through the agency and power and workings of the Ruach HaKodesh. The Spirit would give the disciples the “I want to obey heart” and write Yah’s Torah on the fleshly tables of their hearts (Jer 31.33; Heb 8:10).

 

Thus, Yahoshua did not immerse anyone during His earthly ministry (John 3:22, 26; 4:2). Yahoshua’s immersion would be that of the Ruach Kodesh and of fire. And so it seems reasonable to conclude that Yochanan’s water immersion was preparation (of sorts) for the coming Messianic—Kingdom Age, while Yahoshua’s Ruach HaKodesh immersion would serve as the capstone to a called-out-chosen one’s transition to the Kingdom and its Way of Life here on earth as it is in heaven.

 

Yochanan’s and Yeshua’s water immersion, according to Dr. Michael Heiser, initiated a renewed Exodus out of Babylon (aka the Kingdom of Darkness) with the ultimate destination being the Kingdom of God. Along with repentance and teshuvah, their water immersion served as the “precursor to reviving the Kingdom of God in the Land of Promise…As Moses led Israel through the watery chaos and the unholy ground of other gods, so Yahoshua ‘the prophet like Moses’ (Act 3.22; 7.37), first came through the waters (i.e. His water immersion under John) before launching the kingdom” (Heiser, M., “The Unseen Realm,” p. 276).

 

John’s Water Immersion Link to Torah-Based T’vilah

 

As it relates to the Gospel water immersion of John, when we talk about ritual impurity or uncleanness, we’re really talking about a negative spiritual state of being, although the causal element of the uncleanness was generally physical in nature (i.e. bodily discharges; skin diseases; post-menstruation and child birthing, such). Nevertheless, that spiritual state of being was inextricably linked to the state of the immersed one’s heart. It had nothing to do with one’s hygiene or physical cleanness. But rather, it had to do with ridding oneself of the filth of sin that led the one to the spiritually impure state of being. This act of ridding one’s self of the sin that besets them (Heb 12.1) must be initiated from their heart. This one must obtain and adhere to the counsel of sin consciousness when they transition into the Beatitudinal disciple who comes to recognize which side their spiritual bread is buttered (Mat 5.3-12). This one learns to resist the tugs and leanings of their flesh. They consent to “dying to self” (Rom 8.13; 1 Cor 15.31).

 

Now, the cleansing waters of the mikveh in and of itself hold no magical or physical cleansing properties regarding sin. What the water does is that it served as Yah’s sanctioned medium by which He would validate the ritual purity that had to originate in the Israelite’s heart, mind, and soul. The act of t’vilah then is a simple act of obedience that fulfills the righteousness that Abba Yah has established as necessary for certain physical conditions.

 

When one follows-up their repentance and determination to walk in strict righteousness and holiness, the determination of which originates with the Holy Spirit that is at work on the true Israelite’s heart, the simple, obedient act of being immersed in a mikveh  crosses the physical-spiritual barrier, and Yah then effects or imputes the needed cleaning (Eze 36.25; Jer 17.13).

 

The heart-immersion connection was a well-understood concept among certain so-called Jewish sages (cf. Yoma 8.9) and the Qumran Community (1Q55:1-2, 13-14; 3:3-8).

 

Now, John’s water immersion took the original concept of water immersion for ritual purity purposes to a whole other level. The water immersion of John required the Kingdom aspiring Jew to teshuvah — repent — in anticipation of the imminent arrival of the Kingdom of God.

 

The water immersion that followed the teshuvah of the Kingdom aspiring Jew attending John’s water immersion services , not only served as the medium to manifest John’s call to teshuvah, it served as the initiation rite into the Kingdom family (aka the “yachad”), through the work of the Holy Spirit upon the soul of the Israelite. It’s that physical-spiritual handshake that originally existed in the Torah-based ritual t’vilah (Hegg,Tim; Commentary on Matthew; p. 81).

 

Closing Remarks

 

So, in closing, the key concepts to keep in mind as it relates to John’s water immersion are as follows:

 

  1. It was a physical act of obedience whereby the first century Jew of Johns Day repented of their transgressions of Torah and returned to Yehovah’s way of life.

 

  1. Without a change of heart, mind, and soul on the part of John’s would be disciples, his water immersion meant absolutely nothing.

 

  1. John’s water immersion was an act of obedience on the part of responding Israelis — both biological Jews and proselytes — to the imminent arrival of the Kingdom of God.

 

In part five of our series, we will examine Messianic-Netsari Water immersion, that came after John the immerser, and Yeshua’s ascension to Heaven. We will find that Messianic-Netsari Water immersion was different than John’s water immersion of Repentance, not to mention the added dimension of Yeshua’s promised immersion with the Holy Spirit.

 

[1] , 3rd edition. (Northriding: Institute for Scripture Research, 2009), Mt 3:1–17.

Offering Unblemished Animal Sacrifices – Idolatry and Paganism Warrants Capital Punishment – God’s Choice of King to Reign Over Us-Thoughts & Reflections on Torah Reading 139

by | Jul 5, 2024 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

This is the 139th Reading of our 3-year Torah Reading cycle that is found in Deuteronomy/Devarim 17:1-20. It is a continuation of Reading 138 (the previous week’s reading). I’ve entitled this teaching: “Offering Unblemished Animal Sacrifices-Idolatry and Paganism Warrants Capital Punishment-God’s Choice of King to Reign Over Us.

 

The overriding theme of last week’s reading has to do with Yah being desirous for His people to exist in a state of perpetual shalom (aka Holistic peace). And this intended shalom/peace that Yah desires us to perpetually exists in is achieved only through His stipulated or commanded righteousness (i.e. walking in His instructions in righteousness). When we fail or refuse to walk in Yah’s righteousness (either individually or collectively as a community), we will not enjoy a life of shalom/peace. In fact, we will endure a life of hardship, chaos, trials, and tribulations, as clearly illustrated throughout Yisra’el’s history. And if Yisra’el’s history is not enough to convince us of this reality, simply look at the state of the world today, in particular, this nation. The citizens of this world today are not enjoying shalom, but rather chaos, turmoil, hardships, etc., because the nation peoples of this world have chosen to place their trust in their governments rather in the Creator of the Universe. Their failure and refusal to walk in Yah’s holy and righteous ways have brought about the perilous times we are all witnessing today with shalom/peace being just a wishful thought for the vast majority.

 

Righteousness in any community works hand-in-hand with justice. Where there is no true justice in a community (or nation, for that matter), righteousness will always be a vanishing or an outright absent commodity. And this is a reality that Moshe addresses in our reading today.

 

Consequently, all of these concepts are inextricably linked. Of this inextricable link, Torah teacher and prolific Messianic writer Tim Hegg of Torah Resources wrote: “Note this progression carefully: justice — righteousness — peace — joy” (Studies in the Torah — Deuteronomy; p. 114).

 

In order for justice, righteousness, peace, and joy to exist in the community or nation, Yah put in place an intricate government structure. Hebraically, we have four Yah-sanctioned institutions:

 

  1. Judges (aka Shof’tim and Officials). It falls to Judges to enforce Yah’s laws, edicts, and statutes. And in order for this law enforcement to occur as Yah demands, the appointed judges must always pursue justice (Deu 16:20). 20 ⌊Justice, only justice⌋ you shall pursue, so that you may live, and you shall take possession of the land that Yahweh your God is giving to you. W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Dt 16:20.

These true justice warriors operated from local courts and addressed every manner of apostacy (Deu 16:18-17:7). Yehovah prefers righteous justice over that of sacrifices (Pro 21:3). There is a spiritual-link between corrupt judges and idolatry. For the judge that refuses or cannot judge righteously essentially engages in a form of idolatry (Hegg; p. 115). How so? Simply, the judge that refuses or cannot render righteous judgment has effectively submitted himself, not to Yehovah’s instructions in righteousness, but to their own ways. They are operating in the ways of the world, not in the set-apart ways of Yehovah.

  1. Kings (aka Melech). This one was appointed by Yehovah by the mouth of His prophets. Yah would have much preferred that we not have a king rule over us for obvious human reasons. He would much prefer to rule over us Himself, as would be found in a true “theocracy” (God’s rule over the nation). But because of the hardness of our hearts, Yah would permit us to have a human king rule over us as long as that king was appointed by Him (through His prophet) and the king ruled in accordance to Yah’s precepts and statutes.
  2. Kohanim (aka Levitical Priests). The priesthood was established by Yah at Sinai.
  3. Prophets (aka Na’vi’im). Yah chose His true prophets and put His words in their mouths.

 

Our Master Yeshua HaMashiyach fulfills each of these offices/institutions individually and collectively, except for the Priesthood. For His priesthood is derived not of the Levitical, but of the order of the Melchizedek (Psa 110:4; Heb 5:6; 6:20; 7:17).

 

Our reading for this week may be broken down into three-main sections: (I) Acceptable worship or sacrifices; (II) Dealing with Apostacy or Apostates in our midst; (III) Installing a King to rule over us.

 

  1. Acceptable Worship

 

(17:1) Only “unblemished” sacrifices may be rendered unto Yehovah. (This foreshadows Yeshua as our flawless/unblemished atoning sacrifice for the sins of humanity. Secondly, it signals the necessity of our rendering to Yehovah our very best. No skimping.) To render a blemished sacrifice in light of such sacrifices being shadow pictures of Yeshua’s unblemished offering of Himself for the sins of the world would, as Hegg states, “muddy the picture of Yeshua’s sacrificial death” (ibid., p. 118). When we offered to Yah an unblemished sacrifice, it helps ensure Yah’s acceptance of our offering (presuming our heart was right) and it testifies to the perfect sacrifice of Yeshua Messiah.

 

This is a reminder from Yah’s previous mention of acceptable offerings:

 

Deu 15:21 — But if there is a physical defect in it, such as lameness or blindness, any serious defect, you shall not sacrifice it to Yehovah your Elohim.

 

17 Then Yahweh spoke to Moses, saying, 18 “Speak to Aaron and to his sons and to all the ⌊Israelites⌋, and say to them, ‘Anyone from the house of Israel or from the alien in Israel who presents his offering for any of their vows or for any of their freewill offerings that they present to Yahweh as a burnt offering, 19 it must be without defect ⌊to be acceptable for you⌋: a male among the cattle, among the sheep, or among the goats. 20 You shall not present any animal in which is a physical defect, because it shall not be ⌊acceptable⌋ for you. 21 And if anyone brings a sacrifice of fellowship offerings for Yahweh to fulfill a vow or as a freewill offering from the cattle or from the flock, it must be without defect ⌊to be acceptable⌋; there must not be any physical defect in it. 22 The blind or the injured or the maimed or the seeping or one with a skin disorder or one with a skin eruption—these you shall not present to Yahweh, nor shall you give from them an offering made by fire on the altar for Yahweh. 23 As for an ox or sheep that is deformed or that is stunted, you may present it as a freewill offering, but for a vow it will not be accepted. 24 And you shall not present anything for Yahweh with bruised or shattered or torn or cut-off testicles, and you shall not ⌊sacrifice⌋ such in your land. 25 And you shall not present your God’s food from any of these by the hand of ⌊a foreigner⌋, because their deformity is in them; a physical defect is in them; they shall not be accepted for you.’ ” W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Le 22:17–25.

 

Why did Yehovah care so much about the quality of sacrifice we rendered unto Him? Well, He explained it to us through His Prophet: 6 “A son honors his father, and a slave his master; but if I am a father, where is my honor, and if I am a master, where is my reverence?” says Yahweh of hosts to you, O priests, ⌊who despise⌋ my name. “But you say, ‘How have we despised your name?’ 7 You are presenting defiled food on my altar! But you ask, ‘How have we defiled you?’ By saying that the table of Yahweh is despised! 8 When you offer a blind animal for sacrifice, is that not wrong? And when you offer the lame and the one who is ill, is that not wrong? Present it, please, to your governor! Will he be pleased with you? ⌊Will he show you favor⌋?” says Yahweh of hosts. 9 So then, ⌊implore the favor of God⌋ so that he will be gracious to us. “⌊This is what you have done⌋. ⌊Will he show favor to any of you⌋?” says Yahweh of hosts.

  1. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Mal 1:6–9.

 

When we dare to offer inferior sacrifices unto Yehovah, we are acting or behaving contemptuously toward Him. And Yehovah has declared that He sees such contemptuous behavior as an abomination or abhorrent or detestable (depending upon which English translation you’re referencing). To offer such an unacceptable offering is tantamount to homosexuality and consuming unclean meats (reference Lev 18:22 and Deu 14:22 respectively). Furthermore, Yah sees it as profaning His holy and righteous Name (i.e., His authority and Person): Tell Aaron and his sons that they must deal respectfully with the ⌊Israelites⌋’ votive offerings, and they must not profane my holy name, which they are consecrating to me; I am Yahweh. W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Le 22:2.

 

Bottom line beloved: Rendering unto Yehovah sacrifices and offerings was a key form of worship back in the day. (No, it wasn’t lights, camera, and action “praise and worship” productions like we see performed through so many denominational and even some Messianic fellowships and congregations today. I do not believe there’s anything wrong with some of the praise and worship services that take place in churches today. However, such performances are fraught with a great deal of error and self-indulgences that have the tendency of dismissing what Yehovah truly desires from His set-apart people in their worship of Him.) Yah establishes the rules and the means by which we are to worship Him. And when we operate outside those rules and means, we are acting in contempt towards Him. Yah realizes we treat Him with less honor and respect than we treat many of our social and government leaders. He sees right through our hypocrisy and He doesn’t like it. Let us never forget that Yah is a God who always examines — tries the hearts of men (Jer 17:10).

 

How do we or how can we violate this mitzvah today, given that Yah has halted the Temple/Tabernacle sacrificial system for the time being?

 

      • When we cheat Yehovah of the time, we are supposed to render to Him (such as in the study of His Word, prayer, fasting, producing good fruit).
      • When we skimp on our tithes and offerings.
      • When we engage in half-hearted sacrifices of praise.

 

  1. Dealing with Apostacy and Apostates

 

The spiritual tone that Yehovah set for these mitzvot is found in the first two of Yah’s 10-Commandments: I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 3 Thou shalt have no other gods before me. 4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And shewing mercy unto thousands of them that love me, and keep my commandments. The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Ex 20:2–6.

 

Essentially, Yah was saying to us He was the one who redeemed us from the Land of Egypt and out of the house of bondage. Thus, we now belonged to Him and Him alone. That being said, Yah vehemently prohibited us from engaging in any form of idolatry and idol worship. To engage in idolatry would not only violate Yah’s instructions/commandments, but it would also violate our covenant relationship with Him. To transgress these mitzvot would cause Yah’s wrath to be visited upon us and our children for several generations.

 

(17:2-5) Any man or woman who knowingly engages in pagan worship must be executed after a court has proven their indiscretion to be true. When the matter is made known to anyone in the congregation, it must be judiciously acted upon. It must be dealt with (a little leaven leaveneth the whole lump) (1 Cor 5:6; Gal 5:9).

 

It’s interesting that Moshe was particularly calling out worship of the heavenly bodies. And of course, to engage in such worship was to have a created being worship created things such as the sun, moon, and stars. Worship of heavenly bodies has throughout human history been an indelible stronghold among many nation peoples. Paul found himself having to go to battle and eradicate worship of the heavenly bodies even within some of the Messianic communities he oversaw (Gal 4:3, 9; Col 2:8, 20).

 

Clearly, this mitzvah cannot be carried out as written today. However, the spirit of it is clear: We are not to permit individuals members of our fellowship who engage in Ungodly acts to remain in our midst. They must be, after a judicial inquiry is made, ejected.)

    • Mat 18:16 — But if he does not listen, take with you in addition one or two others, so that by the testimony of two or three witnesses every matter may be established.
    • 1 Cor 5:13 — But those outside God will judge. Remove the evil person from among yourselves.

(17:6) The two or three witnesses is required to convict one who is to be executed.

    • Mat 18:16 — But if he does not listen, take with you in addition one or two others, so that by the testimony of two or three witnesses every matter may be established.
    • 2 Cor 13:1 — …by the testimony of two or three witnesses every word will be established.
    • Heb 10:28 — Anyone who rejected the law of Moses dies without mercy on the testimony of two or three witnesses.
    • 1 Tim 5:19 — Do not accept an accusation against an elder except on the evidence of two or three witnesses.
    • Deu 19:15 — The testimony of a single witness may not be used to convict with respect to any crime and for any wrongdoing in any offense that a person committed; on the evidence of two or on the evidence of three witnesses a charge shall be sustained.
    • Num 35:30  — If anyone kills a person, the killer will be put to death according to the testimony of witnesses, but someone cannot die on testimony of one person.

(17:7) The witnesses of the crime are to be the first to stone the one who is convicted of the felony, followed by the hands of the community members.

    • Joh 8:7 — And when they persisted in asking Him (i.e., Yeshua), straightening up He said to them, “The one of you without sin, let him throw the first stone at her!”

 

(17:8-11) Those cases that are complex or too challenging for the local courts to decide must be brought to the attention of the faith leaders in Jerusalem. Specifically, the place of Yah’s choosing, depending on the dispensation: it was wherever the Tabernacle was or at the Temple in Jerusalem. Why at either the Tabernacle or Temple? Because such complex judgments required the judges to be near Yah’s presence. And whatever those leaders determine would be the course of action taken against the perpetrator of the crime, that court’s ruling had to be carried out to the letter of their ruling. There was to be no deviation in the carrying out of their edict on our part. The idea behind this instruction was that the high-court’s ruling would in such complex cases be as though it came from Yehovah Himself. That court’s ruling came with divine authority. In Yeshua’s day, the local or city Sanhedrins and ultimately the Great Sanhedrin in Yerushalayim fulfilled this mitzvah. As it related to the Great Sanhedrin headquartered at the Temple, Tim Hegg of Torah Resources wrote that “the sages teach that it was near the altar that the Sanhedrin would render their judgments, and that coming into the court and laying hold of the horns of the altar was a signal to the judges that an individual required a halachic decision or a ruling on a matter” (ibid., p. 115). Unfortunately, these entities were mostly corrupt and, more times than not, they failed to render Godly justice. Case in point: Yeshua’s trumped-up trial with false witnesses that were arrayed against Him, ultimately led to Him being convicted of heresy and condemned to Roman execution.

 

(17:12) Evil must be always purged from Israel. Any who treats the rulings of Yah’s priestly counsel with contempt must be executed.

 

(17:13) The point behind such harsh instructions is to ensure that the congregation fears Yehovah and the government that He has put in place over the nation. It prevents presumptuous behavior by the people. Capital punishment when it came to pagan and idol worship, according to Hegg, served “both a satisfying of His (i.e., Yah’s) justice as well as a deterrent to such sins” (ibid., p. 120). And one remedy that helps prevent the spread of pagan and idol worship is studying the weekly Torah Readings. When we engage in steadfast Torah reading and meditation (which should involve the whole of Scripture: the Torah, the Prophets, and the Apostolic), and we meditate upon the truths contained therein, we are blessed because we will not walk in the counsel of the ungodly, nor stand in the ways of sinners, but instead, gain our wisdom from meditating in Yah’s Torah day and night. In so doing, we become as trees planted by the rivers of water that bring forth proper and delightful fruit in their season. And whatever we do prospers (Psa 1:1-3; KJV).

 

  1. The King to Rule Over Yisrael

 

(17:14-20) The Torah on Israel Installing a King to Rule Over Them. Contrary to some teachings, Yehovah never forbid us from installing a human king to rule over us in the Land. The Hebraic purpose for a human king was to provide his nation leadership and protection from surrounding warring nations. He would also serve in the capacity of a judge as we saw Solomon deciding the famous dispute of two women claiming that a child was theirs (1 Kin 3:16-28). But above all else, within the Hebraic government structure of Yehovah, the king was God’s servant. He was subject to Yah’s instructions and leading. He was ultimately responsible for setting an example and leading the nation in her covenant relationship with the Almighty.

 

Yah stipulated we adhere to a set of uncompromising standards for the installation of a presumptive king. First and foremost, after we settled in the land and it seems good to us to have a human king rule over us, that man must be one whom Yehovah chooses. Secondly, he is not to be a foreigner. He must, in fact, be our kinsman. Third, he is not to amass unto himself a massive calvary. Although we might install a human king to rule over us, our ultimate provider and protector was to remain Yehovah. So the presumptive king was to be prohibited from amassing such a sizeable and powerful army such that the nation no longer would trust Yah to lead and protect her. Fifth, the presumptive king would be prohibited from entering military and diplomatic agreements with Egypt. This is part and parcel of Yah’s prohibition against us ever returning to Egypt as a set-apart nation people. Sixth, the presumptive king was not to take unto himself multiple wives. The point behind this standard was that the presumptive king would be prohibited from creating political alliances that might challenge the integrity of Yah’s covenant relationship with Yisra’el. We again saw how Solomon was led astray by entering political and military alliances with surrounding pagan nations through his marriages to the kings of those pagan nations. Seventh, the presumptive king was prohibited from amassing wealth for himself in the form of silver and gold. Eighth, the presumptive king must write for himself a copy of this Torah from the master manuscript held and maintained by the Levitical priests. He was to maintain and read his copy of the Torah all the days he sat on the throne that Yah has given him. The purpose of this mitzvah should be apparent: Yah’s chosen king must always be mindful of the ways of Yehovah. He must fear Yah and diligently observe Yah’s instructions in righteousness. In so doing, this king would not lose sight of Whom he served. His heart is to be first and foremost for Yehovah and then for his people. He is not to turn either to the right or left in terms of His walk in the ways of Yehovah. And if he is careful to follow this mitzvah formula, Yah promised to grant him and his children a long reign over the kingdom he has given him. We know through the Yisra’el’s historical writings that most of the nation’s kings did not fulfill these stipulated standards, which more times than not contributed to the nation falling into apostacy and ultimately exile and bondage.

 

Practical Nazarene Israelite Application

 

Clearly, there is very little in the way of direct physical application of the mitzvot that is contained in our reading this week. Our Jewish and Hebrew brothers remain in a diaspora, even an exile state to a greater or lesser extent. And although there is supposedly a Sanhedrin in existence in the Land, there is no Mishkan or Temple from which they would operate out of. Our Jewish brethren insist that there are no longer any legitimate prophets and the Levitical Priesthood is currently shelved, at least in terms of any viable Temple operations. As it relates to a king, the nation-state of Israel has gone the way of the Western nations and operates via a form of democracy that essentially denies Yehovah as the nation’s Husband and head.

 

So, how should we Nazarene Yisra’elites approach this reading. Well, like most of our Torah readings where much of the content has been temporarily shelved because the present governmental and spiritual state of Yisra’el doesn’t facilitate a complete return to its former Hebraic functioning. Thus, we must consider these mitzvot — these instructions from a spirit and truth perspective. In particular, we are led to study the words of such readings each week from the perspective of shadow-pictures; of them being shadows of good things to come; of seeing the Person and ministries of Yeshua our Messiah and older Brother emerge from the pages of our reading. And upon seeing Yeshua in many aspects of our reading, we are afforded the opportunity to walk out our faith in fear and trembling such that we please our Heavenly Father.

 

As I mentioned previously in this discussion, Master Yeshua fulfilled perfectly every role and function of Yah’s government structure. He is the righteous Judge who has been given the authority to judge the peoples of this world: past, present, and future. He is the Holy and Righteous priest of the order of the Melek Zedek Who is presently operating out of the heaven Mishkan (aka Temple) on our behalf 24/7. He is that Prophet whom Moshe foretold Yah would raise up unto us from our midst and of Whom we must hearken (Deu 18:15). He is the King of kings and Lord of lords (Rev 17:14-16). He shall rule over us and over this world with a rod of iron (Rev 2:27; 12:5; 19:15). There shall be no end to His kingdom (Isa 9:7; Luk 1:33). He will bring about the final redemption of His people Yisra’el and restore the Paradise that was lost.

 

Look, we all can look out at the world today through the various news platforms and sources and see that the world is presently in a state of irreversible corruption. There is no shalom to be found except among Yah’s chosen ones. Consequently, all hell has broken out on this planet because man’s and the kingdom of darkness’ way of life only leads to death and utter destruction. It abhors shalom. And only Yah’s ways, as we’ve discussed in our exposition of this reading, can bring about true shalom.

 

So, we walk steadfastly in Yah’s set-apart ways, neither erring to the right or left; neither adding to or subtracting from Yah’s holy and righteous words. And while we walk out our faith in fear and trembling, we occupy until our Master comes. We bear good fruit and we do our part in the Great Commission.

 

I pray that you got something good out of our discussion today and that you have a blessed, restful and meaningful Shabbat wherever you are on this planet. And from there, it is my hope, trust and pray that you have an overcoming week. Until next time beloved of Mashiyach, take care.

 

Key Concepts to Contemplate/Meditate Upon:

  • Shaphat = judgment; the administering of justice; to rule righteously.
  • Torah = Yah’s instructions in righteousness.
  • I-ed = witness.
  • Mishpat = rendering a judgment for violations of Torah; a decision.
  • Dabar = a word of the word; a matter; an affair such as a situation.
  • Mem-Vav-Tav = death/dying
  • Ra = defective
  • Sheret = to serve

 

The Immersion of the Two Pentecosts/Shavuots–Part 3 of our True Biblical Baptism Series

by | Jun 14, 2024 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

As I am recording and posting this installment of TMTO, it is Preparation Day, June 14, 2024. It is the 48th day of the counting of the omer, which means that Shavuot/Pentecost/Feast of Weeks is just two-days away, on Sunday, June 16, 2024. And yes, some members of our Faith community will have already observed Shavuot. And if you are interested in knowing why this situation exists, I encourage you to either listen to or read my most recent post entitled “Shavuot-Feast of Weeks-Timing is Everything.” (I’ll place the link to that post in this post’s transcript for your convenience.)

 

This is the Immersion of the Two Pentecosts/Shavuots. It is Part 3 of our True Biblical Baptism Series.

Rabbinic tradition asserts that God’s revelation of himself from Mount Sinai took place on Shavuot, otherwise referred to as the day of Pentecost. That historic event with some 1500 years removed from the day that Abba Yah sent down and filled Yeshua’s disciples with the promised Holy Spirit:

4 And while he was with them, he (i.e. Yeshua) commanded them, “Do not depart from Jerusalem, but wait for what was promised by the Father, which you heard about from me. 5 For John baptized with water, but you will be baptized with the Holy Spirit ⌊not many days from now⌋” (Act 1; LEB; cf. Luk 24.49; Joh 14.16, 26; 15.26).

In many ways, both revelations, both Shavuots — Exodus 19 and Acts 2 — parallel or complement each other. C. M. Hegg of Torah Resources sites one example of the parallel or similarity of the two Shavuots in Yah manifesting himself to our ancient Hebrew cousins at Mount Sinai in irresistible fire (Exo 19.16-19) and the giving of the Holy Spirit to Yeshua’s disciples at the Jerusalem Temple, manifesting as “divided tongues as of fire settling upon each of them” (Act 2.3). Another parallel or similarity — prophetic foreshadowing — may be found in the participants of these two events.

In the case of Yah’s revelation at Sinai, the whole of Israel consisting of her 12 ancestral tribes. In the case of the giving of the Holy Spirit on Shavuot at the Temple in Jerusalem, Yeshua’s disciples represented the 12 tribes of Israel.

The parallels continue. The revelation at Sinai would inaugurate a new chapter in Israel’s history. Apart from Yah moving to fulfill his promise to his friend Abraham, to grant to his descendants the land of promise, the Sinai revelation also laid the foundation by which Bene Yisra’el (aka the sons of Israel) would become a Kingdom of priests and a holy nation unto Yehovah (Exo 19.6). She would become the light to the nations. Israel would possess the means by which the nation peoples could enter into a covenant relationship with the Creator of the Universe. The Shavuot – Holy Spirit event of 28 C.E., Jerusalem — would be the “spark” that would cause Bene haYisra’el – Yeshua’s disciples Turned apostles or sent ones — to advance the saving message of the reign of Yehovah over the nations of this world through the person and ministry of the “walking-talking-Torah,” Yeshua HaMashiyach!

In other words, Yahoshua’s disciples turned apostles/sent one would take the Gospel of the Kingdom to the nations, being equipped to do so by the indwelling of Yah’s Holy Spirit.

Another prophetic parallel between the two Shavuots is found in Yehovah revealing Himself and his Way of life to a mixed multitude that was assembled at the base of Mount Sinai. At the Shavuot event in Jerusalem, Yehovah calls unto Himself Jews from the farthest reaches of the Roman Empire and because of this Revelation of Himself, 3,000 international Jews were added to the Body of Messiah on that Shavuot (Act 2.5-11). Both Shavuots receiving similar but dissimilar revelations of Yehovah consisted of individuals who spoke in different tongues or languages. Yet in both events Yah broke through the language barriers such that each soul in attendance could hear and understand the Creator’s Gospel message.

The Shavuot-Holy Spirit event in Jerusalem was a partial, but historic fulfillment, of John’s prophecy and Yeshua’s promise:

“I indeed immerse you in water unto repentance, but He who is coming after Me (i.e. Yeshua) is mightier than I, whose sandals I am not worthy to bear. He shall immerse you in the Set Apart Spirit and fire” (Mat 3.11; The Scriptures ISR).

“But you shall receive power when the Set Apart Spirit has come upon you, and you shall be My witnesses…” (Mar 1.8; The Scriptures ISR).

 

Luke records that “they [Yeshua’s disciples] were filled with the Holy Spirit and began to speak in other tongues (aka languages) as the Spirit gave them ability to speak out” (Act 2.4; LEB). This was the second Shavuot that is still being played out today.

 

Here’s a fun fact beloved: The Apostles’ infilling of the Holy Spirit on the second Shavuot, contrary to traditional Christian teaching, did not take place in the legendary or mysterious “Upper Room.”

Indeed, out of obedience to their Master, Yeshua, the disciples had their lodging together in what Luke described as an upper or upstairs room (Act 1.13). Spaces such as first-century Middle Eastern upper rooms or dwellings were used for various domestic purposes such as “sleeping, dining, and entertaining guests” (Logos 10 Ancient Customs).

Luke lists the occupants of this upper room as being Yeshua’s inner-core disciples, minus, of course, Judas Iscariot who took his own life for obvious reasons. At some point within the 10-days between the Master’s ascension to His Father in heaven and the advent of Shavuot or Pentecost there in Jerusalem, the disciples chose one of the 120 or so disciples by the name Matthias, via the casting of lots, to replace Judas (Act 1.26). Strangely, we never read anything more about Matthias in the Apostolic records. Could it have been Father’s will to replace Judas with Paul, despite the inner core eleven disciples’ well-meaning desire to replace Judas as quickly as possible? Maybe Matthias was not Father’s “pick of the litter.” Just throwing that out there. But continuing.

Luke records that the disciples “diligently engaged with one mind in prayer together with the women (yes, Yeshua had female disciples) and Yeshua’s mother Miriam, along with Yeshua’s half-brothers (Act 1.14). However, no group of true Torah-observant, righteous Jewish men of the first century would be caught dead taking up lodging with women who were not their wives, not withstanding the fact that these women were also disciples of Yeshua. Luke reports that Yahoshua’s inner core disciples, His half-brothers, His mother, and female disciples “busily engaged with one mind in prayer” (Act 1.14).

Question. Where did these upwards of 120 disciples engage themselves in prayer? Certainly not this upper room. Size and social decorum would not have facilitated such an ecclesiastical arrangement. It would have to have been somewhere other than this upper room. Right?

Well, we get the answer to this conundrum in Acts 2.1-2. Although it may not seem obvious to the casual reader, the location where the historic Shavuot outpouring of the Holy Spirit took place is spelled out.

(1) And when the Day of Shavuot had come, they were all with one mind in one place. (2) And suddenly there came a sound from heaven, as of a rushing mighty wind, and it (i.e. the Holy Spirit) filled all the house where they were sitting (Act 2; The Scriptures ISR).

There are two direct points of interest that we may draw from these two verses:

  1. The Day of Shavuout had come. And because it is the second annual pilgrimage feast of Yah’s sacred calendar year, at least the head/male of every Jewish household was required by Torah to keep this day at the place where Yah placed His Name (Exo 23.15; 34.20). And at this time in Israel’s history, that place where Yah placed His Name was the Jerusalem Temple.
  2. The Spirit came upon every one of Yeshua’s disciples. Both male and female disciple. And let us not forget or overlook the fact that at least 120 disciples would have been included in this group, all obediently keeping Shavuot at the Jerusalem Temple (Act 2.4). The precise location as spelled out by Luke’s record is “the whole house where they (i.e. the disciples) were sitting.”

Now, the Greek term for house is “oikos”. Scripturally, oikos may refer to any domicile or dwelling such as someone’s home, a lodging place such as an inn, or, as in the context of our passage, the Temple. The Temple? How so? Isn’t the Temple the Temple?

Well, at least 11-Tanach or Old Testament passages directly refer to the Temple as “house”, especially as recorded in the LXX (1 Kin 8.11; 1 Chr 22.5; 2 Chr 5.13-14; 7.1-3; Psa 26.8; Isa 6.1; Eze 10.4-19; 43.4-5; 44.4; Hag 2.8-10; Sir 49.12). The Shekinah Glory or Presence of Yehovah dwelt, at one point in Judah’s history, within God’s House or the Temple. Yeshua referred to the Temple as being “ho oikos mou oikos proseuxes,” or “My (Father’s) house shall be a house of prayer” (Mat 21.13; Mar 11.17; Luk 19.46).

 

Clearly, it was prophetically fitting that the Shekinah Glory of the Almighty that left the Temple during the Prophet Ezekiel’s ministry because Judah refused to behave herself (Eze 19.18), that the same Spirit would return on the historic day of Shavuot and the disciples of the Son of God would be fully immersed in it!

 

The other thing to take note of as it relates to the disciples being filled with the promised Holy Spirit is that many Jews from throughout the first century Roman Empire who were, out of obedience to Torah, present in Jerusalem for Shavuot/Pentecost, witnessed this miraculous event:

(5) Now in Yerushalayim there were dwelling Yehudim (aka Jews), dedicated men from every nation under the heaven. (6) And when this sound came to be, the crowd came together, and were confused, because everyone heard them speak in his own language (i.e. the 120 disciples speaking as the Spirit gave them utterance). (7) And they were all amazed and marveled, saying to each other, “Look, are not these who speak Galileans? (8) And how do we hear, each one in our own language in which we were born” (Act 2; The Scriptures ISR)?

If this miraculous event was confined to the mystical upper room as so many of us were indoctrinated to believe they were, how were so many of the foreign Jews who were attending Shavuot on that day, witnesses to these sights and sounds?

The only explanation has to be that the male disciples slept or lodged in that rented upper room near Jerusalem proper for the 10-days leading up to Shavuot/Pentecost, and during the day, they met up with the female disciples, Yeshua’s brothers, and the other disciples for prayer and fellowship at and in the “House” or Temple. And when the divinely appointed hour came on the Day of Shavuot, Yah filled Yeshua’s disciples with His precious Holy Spirit as they fellowshiped and prayed in the House or Temple.

 

The “indwelling” or “infilling” of Yah’s Holy Spirit is a necessary distinction and reality of every true Netsarim or Messianic. Paul wrote:

“But you (Roman Messianics) are not in the flesh, but in the Spirit, if indeed the Spirit of Elohim (aka the Holy Spirit) dwells in you. And if anyone does not have the Spirit of Messiah, this one is not His” (Rom 8.9; The Scriptures ISR).

Paul’s statement to his Roman Messianic readers is corrective in nature. He is telling them that their lives must now, after their conversion to the true Faith, be controlled by the Spirit, whereas in contrast, their unbelieving counterparts out in the world “…live under the domination of Adam’s sinful nature” (NLT Study Bible Commentary; 2008). They were not to succumb to the influence of their flesh or carnal nature. Being of the Spirit is the reality of the redeemed soul being “under the direction of the indwelling Spirit of God” (Romans-NaC Ro; Mounce, Robert; 1995).

This reality of the Spirit of God dwelling within the true Nazarene Israelite or Messianic, is tempered by the reality that the dwelling place of the Creator of the Universe changed from that of the Jerusalem Temple to the bodies of believers:

“Do you not know that you (Corinthian believers) are God’s temple and the Spirit of God dwells in you” (1 Cor 3.16; The Scriptures ISR)?

(19)…your body is the temple of the Holy Spirit Who is in you, whom you have from God/Elohim, and you are not your own. (20) For you were bought with a price, therefore, esteem Elohim (i.e. glorify God) in your body (1 Cor 6; The Scriptures ISR).

 

Evangelicals have for years thought that the pouring out of the Holy Spirit upon the disciples of Yeshua was unique to the Pentecost story of Acts 2 and the other Apostolic records. But the truth of the matter is that Yah has filled a select number of His set apart people throughout Israel’s history. Just to name a few:

  • Bezalel (Exo 31.3-5).
  • The 70-elders of the Exodus (Num 11.25).
  • Joshua, son of Nun (Deu 34.9).
  • The Prophet Elisha (Sirach 48.12).
  • The Prophet Micah (Mic 3.8).
  • John the Immerser and Elijah (Luk 1.17).
  • Elizabeth and Zacharias, John’s parents (Luk 1.41-67.
  • And the list goes on.

What becomes apparent when one engages in a study on this voluminous topic of the infilling of the Holy Spirit, is that the infilling aspect goes beyond the simple gift that Yah grants to those that are His. The infilling and indwelling of the Spirit of Yehovah in a true believer equates to more than it being the believers’ primary source of comfort, leading, and guidance throughout their respective faith walks. It is also given to Yehovah’s chosen ones as evident throughout Luke’s historical account and the Tanach/Old Testament, for specific purposes and “to accomplish distinct tasks” (Hegg, C.M.; Acts-Igniting the Abrahamic Promise, p. 30).

 

In the case of the Pentecost infilling, the purpose for the infilling of Yeshua’s disciples with the Holy Spirit was to make those affected disciples effective and powerful witnesses to that which they’d all lived, experienced, and knew about the Gospel and their Master Yeshua. And the same premise applies as it related to those in the Tanach who were filled with the Spirit or had the Spirit come upon them. These were souls that the Almighty chose to perform a mighty, and in the realm of human limitations, a daunting and superhuman tasks (e.g. making the implements of the Tabernacle or prophesying amid hostile individuals).

 

And so it was that in the two Shavuots/Pentecosts that are featured in Scripture, the people of God were immersed. Paul described the immersion of the first Shavuot that the fathers were all under the cloud and all went through the sea and all were baptized (immersed) into Moses in the cloud and in the sea (1 Cor 10.1-2; LEB). And once Israel arrived at the Mountain of God, she was immersed in the Word of God and His glorious Kingdom.

 

The second Shavuot/Pentecost was a fulfillment of prophecy that promised Yah would immerse His chosen ones in the Holy Spirit. The very presence of the Creator of the Universe that once dwelt in the Tabernacle and later on in Solomon’s Temple, would from that day forward dwell within the deepest recesses of the souls of God’s set apart people.

 

Indeed, with the advent of both Shavuots, the Kingdom of God had intervened into the affairs of humankind. And the Malchut Elohim is the only hope there is for mankind.

 

Thus, in closing, we celebrate, keep, guard, and honor Shavuot — Pentecost —  for its historic significance to Yah’s grand plan of redemption, salvation, and restoration. We keep Shavuot because Yah commanded His people to do so. And in so doing, we remember and embrace Yah’s gifting of His Word and His Set Apart Spirit. And we commit ourselves with renewed vigor to the service of Yehovah and His Kingdom, knowing that we, as His chosen ones, possess His powerful Spirit that will help us achieve and fulfill our purpose in Yeshua Messiah.

 

And for you who are our steadfast listeners, I want you to be aware that we will be on a two-week-hiatus as I have to attend to my dad out east next week, and we will be away the following week attending the Surge 2024 Women’s conference in Waxahachie, Texas. Abba willing, we will return sometime around the first-week of July.

 

Until then, beloved, I bid you Chag Shavuot Semeach — have a blessed and meaningful Shavuot. Until next time, take care.

 

Shavuot-Pentecost-Feast of Weeks — Timing is Everything

by | Jun 11, 2024 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Shalom and greetings from the DFW. Trusting, hoping, and praying that this post finds you, your families, and your fellowships are well and blessed. This very short post is entitled: Shavuot-Pentecost-Feast of Weeks-Timing is Everything.

As I write and record this post on Tuesday, June 11, 2024, the Day of Shavuot, known by the names Pentecost and Feast of Weeks, looms near for the Torah-honoring and observant people of the Most High God. Unfortunately, as a whole, the Torah-observant/honoring brethren are not keeping this Feast Day on the same day. And the reason for this discrepancy goes back to the pervasive calendar controversies that have plagued the Messianic community (both Jewish and non-Jewish Messianic communities) for years.

Interestingly, as it relates to calendar issues for this year, the Messianic community is not divided between just two dates for keeping Shavuot, but are actually divided between three dates, believe it or not.

The point of contention as it relates to these three-Shavuot dates has to do with two opposing interpretations of Leviticus 23.15-16:

(15) And from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering (i.e. during the week of the Feast of Unleavened Bread), you shall count for yourselves: seven completed Sabbaths. (16) Until the morrow after the seventh Sabbath you count fifty days (aka the counting of the omer), then you shall bring a new grain offering to Yehovah.

The greatest point of contention has to do with how the brethren have chosen to interpret “from the morrow after the Sabbath.” Many of our Jewish brethren, both Orthodox and some Messianics, interpret “the morrow after the Sabbath” as being the day after the High Holy Day of the first day of the Feast of Unleavened Bread which falls on the 15th of the Month of the Aviv (Lev 23.6). And this understanding is reflected on the Jewish Calculated Calendar (June, 2024 / Iyar – Sivan, 5784 – Jewish Calendar – Hebrew Calendar (chabad.org) ).

Now, many within the Messianic Community (i.e. a handful of Jewish and many non-Jewish), Hilary and I included, interpret “the morrow after the Sabbath,” as the Sunday that falls within the week of the Feast of Unleavened Bread. The “morrow after the Sabbath” being the day after the weekly Sabbath that falls within that week of Unleavened Bread.

So, how does this all fall out? Well, in simple calendar terms, those that strictly follow the Jewish (Hillel’s) Calculated Calendar, will keep Shavuot — the Feast of Weeks — beginning at sundown on Tuesday, June 11, 2024, ending at sundown on Wednesday, June 12, 2024. Those that follow the Observational Calendar will keep Shavuot beginning at sundown on Saturday/Shabbat, June 15, 2024, ending at sundown on Sunday, June 16, 2024.

And the third discrepency I mentioned has to do with the Observational Calendar. Recall that certain observationalists called the start of the calendar year on March 11, 2024. These believed that the barley in the land of Israel was aviv, whereas the rest of us believed that the barley needed an additional month to mature to an aviv state. Consequently, our brethren in this group kept Shavuot on May 11, 2024.

The rest of us observed a 13th month (aka an adar bet) and the year began on April 10, 2024, a month later.  And as I previously mentioned, we will keep Shavuout on June 16, 2024.

Please remember, beloved, that I only bring up this disparity so that you may be aware and understand why these discrepancies exist. Why some of us are keeping Shavuot/Pentecost on different dates. I used to be judgmental towards all those who did not keep the Feasts of the LORD on the same calendar dates we did. But Yah has done a work in me, and I now realize and recognize that we are all on a journey to the Kingdom. And the disagreements we may have as it relates to the calendar must not have any bearing on the love and respect we are to have for one another. Yeshua, when He returns, will then straighten out any lingering calendar disparities. But for now, we as the redeemed of Yah through Yeshua, our Messiah, are to walk out our Faith in fear and trembling. We do the very best we can with the help of the Holy Spirit, looking forward to the day when Israel’s final redemption occurs, and we receive and enter the Malchut Elohim — the Kingdom of God.

As always, may you be most blessed, fellow saints in training.

Mikveh or Baptism? Which Is It? Part 2 of the True Biblical Baptism Series

by | May 31, 2024 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

This week’s teaching will take us back a year and a half ago when I started a teaching on True Biblical Baptism. That teaching was a subset, if you will, of our multi-installment Paul and Hebrew Roots teaching series I began many years ago. Unfortunately, as it relates to the True Biblical Baptism teaching, which was to be a multi-installment teaching within the Paul and Hebrew Roots series, I only completed one installment. Again, that was a year and a half-ago. I know I left some of you, my listeners, kind of hanging by not completing this important series, but I aim to rectify that failure over the coming weeks. 

 

So, this week, the title of our discussion will be “Mikveh or Baptism: Which is it?” It will be the 2nd installment to our “True Messianic Baptism Series.”

 

Now, if you’ve not had the opportunity to listen to or read Part 1 of this Baptism series, I would humbly encourage you to do so. It is entitled, “True Biblical Baptism — We Were Baptized into Moses in the Red Sea.”

 

I will place the link to that post in the transcript to this teaching for your convenience. That post was an hour and seven minutes long, packed filled with content on our subject. It stands on its own, and thus, I will not repeat the content of that teaching. We have enough content for this installment of the series to keep us quite busy. So, what do you say we delve into our study?

 

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Baptism Follows Trusting Faith and Teshuvah

 

It should not be a secret to anyone coming into or transitioning into this beloved faith of ours that baptism, more correctly, water immersion, is a requirement of all would-be disciples of Yahoshua Messiah. In fact, water immersion tends to be the second thing a person transitioning into our faith undertakes. The first thing being, of course, is to believe in the Person and ministry of Yeshua Messiah which involves teshuvah or repentance.

 

In order for there to be true teshuvah and repentance, the would be disciple of Yeshua must abandon-leave behind their old life for the newness of life which is in Yeshua Messiah (6:4). This is essentially what Paul referred to as an obedience of faith. That obedience of faith, if you will, is followed by water immersion, popularly referred to as Baptism by our denominationalist cousins and mikveh by many within our Messianic faith community.

 

I posted a teaching entitled “Invitation to Messianic Discipleship — From Sinner’s Prayer to Messianic Discipleship” where I outline the essential steps for entering into a covenant relationship with the Creator of the Universe through the Person and ministries of Yeshua Messiah. So, if you feel the tug/the pull of the Holy Spirit, leading you to walk in Yeshua’s footsteps as His true disciple and to live a Torah-honoring life, if you’ve not already done so, I humbly encourage you to check out that teaching at your earliest convenience. Beloved, today is the day of salvation (2 Cor 6.2)!

 

Baptism, or more accurately, water immersion, became an essential act taken by everyone who hearkened to John the Baptist/Immerser’s call to repentance and teshuvah in anticipation of imminent arrival of the Kingdom of God. Countless Judeans responded to John’s call to teshuvah and water immersion. Master Yeshua was one of those Judeans, although His response to John’s call was to, as Yeshua declared to John, ”fulfil all righteousness” (Mat 3.15). And from that time forward, after returning to Judea from His wilderness testing, Master Yahoshua preached the Gospel and His disciples baptized the masses (Joh 3.22; 4.1-2). Even after the Master ascended to His Father on-high, Yeshua’s disciples-turned-apostles baptized any who came to faith in Yeshua as their Messiah. And of course, baptism or water immersion remains to this very day an essential act of trusting faith and affiliation with Yeshua and repentance of any who enters into a covenant relationship with Yehovah through Yeshua Messiah.

 

Now, prior to John the Immerser and Yeshua our Master, Yah set forth provisions for Israelis to regain lost ritual purity. Ritual purity was necessary in order for our Hebrew cousins to worship at the Tabernacle or Temple. In all cases where our cousins sought to regain their ritual purity, they were required by Yah to bathe in living water (aka a mikveh). The terminology related to the act of bathing has today been conflated with the physical body of living water that the impure one bathes in. Both the act of ritual bathing and the body of water in which the ritual bathing takes place are referred to in our Faith community as mikveh, which is technically wrong. The mikveh, according to Jewishencyclopedia.com, means “a collection, a collected mass, especially of water” (http://www.jewishencyclopedia.com/articles10827-mikweh). Our Jewish brethren undertake ritual bathing in what is call mikva’ot today, generally for proselytization (Gentile conversions to Judaism) and purification of Jewish women at the end of their menstrual cycles or after giving birth.

 

Consequently, ritual bathing, or being what is erroneously referred to as being mikveh’d, has become synonymous with Messianic water immersion or baptism. And as we will see, Hebrew or Jewish ritual bathing is NOT Messianic water immersion. And as we progress through the rest of this teaching, we will understand the difference between these two acts of faith.

 

Because this topic on the Mikveh or Baptism is so large, we’ll look at the Mikveh today, and then we’ll pick up the Baptism or water immersion next installment.

The fundamental point behind ritual water immersion is mostly lost because the temple is no longer in existence nor operational.

 

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Ritual Purification (The Mikveh) to Engage in Temple Worship

 

“Purification” through ritualistic immersion in water: a Hebraic principle.

 

Prior to entering the Temple for worship or prayer, the faithful were required to purify themselves via mikveh. Consequently, numerous mikveh baths or pools have been excavated in and around the Temple Mount complex, especially in places believed to have been entry-ways to the Mishkan/Temple proper.

 

Torah required every head of household conduct pilgrimages to the Temple in Yerushalayim for Pesach, Shavuot, and Sukkot. So then, every Hebrew pilgrim would undergo a ritualistic bathing, at least upon their arrival in Jerusalem, using one of the many Mikveh pools that were strewn in and around Jerusalem and the Temple complex. Some pilgrims would engage in ritualistic bathing via the mikveh each time they entered the Temple Complex grounds.

 

Yahoshua and His disciples, when ministering in Yerushalayim, worshiped and prayed at the Mishkan daily. Some Second Temple savvy Messianic teachers have suggested that they engaged in ritualistic bathing using these mikva’ot (multiple mikveh pools) each time they entered the Temple complex (Mat. 26:55; Mar. 14:49; Luk. 19:47; 22:53; Act. 2:46; 3:2; 5:42). I guess it is possible, but there is no biblical proof of that. But I get these teachers’ overall point that ritualistic bathing and the mikva’ot were essential, integral components of Second Temple worship. And that fits in with Abba Yah’s Torah requirements that our ancient Hebrew cousins be in a state of ritual purity in order for them to worship at the Tabernacle.

 

The Purpose of Ritualistic Water Immersion

 

The point of Temple ritual bathing or being mikveh’d was to separate the common from the set-apart (i.e. the holy) unto Yah. It served a purification purpose. It symbolically, and in many cases, spiritually prepared our ancient Hebrew cousins for Temple worship.

 

Many faithful orthodox Yehudim (aka Jews) today undergo ritualistic bathing in a mikveh prior to every Shabbat, and for special Jewish-related celebrations and devout observances taking place at their local synagogues.

 

To the observant Rabbinic Jew, the so-called mikveh is not about one cleansing the outside of their physical bodies in preparation for worship and religious observances. But rather, the mikveh is symbolic of the cleansing of one’s inward man and woman in order to make themselves presentable to Yah; to be brought to a set-apart state to commune with the Creator of the Universe.

 

 

 

Beyond its purification relevance to observant Orthodox Jews, mikveh still exists as a requirement for one’s conversion to Judaism.

 

 

 

 

Living Water-Mikveh

 

Tvilah is the act of immersion in living water (mikveh). Living water is a body of water that is naturally sourced, thus the term living water. Obviously, when Yah gave us the instruction to bathe in order to restore our ritual cleanliness, the medium in which we bathed was living water or natural water. The thinking by our Jewish cousins is that living water is required to carry away the impurities that prevented us from worshiping before Him.

 

Regarding the waters of the mikveh experience, noted Messianic teacher and Second Temple expert, Rico Cortes stated the following: “Water symbolizes birth as an Yisra’elite—Submerging in a pool of water for the purpose, not of using the waters physical cleansing properties, but expressly to symbolize a change of soul, is a statement at once deeply spiritual and immensely compelling. No other symbolic act can so totally embrace a person as being submerged in water, which must touch and cover every lesion; every strand of hair; every birthmark. No other religious act is so freighted with meaning as this one which touches every aspect of life and proclaims a total commitment to a new idea and a new way of life as it swallows up the old and gives birth to the new.”

 

Note: Hebraic/Jewish Mikveh does not equate to dunking or sprinkling one in a baptismal pool. The candidate immerses themselves either forward or straight up or down. The baptizer is there as a witness only. And Judaism requires at least two witnesses for the immersion to be valid.

 

 

Cortes continued: “The water of the mikveh is designed to ritually cleanse a person from deeds of the past. The convert is considered by Jewish law to be like a newborn child. By spiritually cleansing the convert, the mikveh waters prepares him or her to confront Elohim, life, and the people with a fresh spirit and new eyes. It washes away the past, leaving only the future. Of course, this does not deny that there were good and beautiful aspects of one’s past. But, in the strictest religious sense, that past was only prologue to a future life as a Jew.”

 

 

“If we take this graphic metaphor a step further, we can sense that the mikveh is a spiritual womb. The human fetus is submerged in water. It does not yet live. The water breaks in a split-second and the child emerges into a new world (I.e., being born again—born into the Kingdom of Yah). As soon as the convert immerses, he or she is a Jew in every respect” (Yevamot 47b; Rabbi Maurice Lamm; Wisdom in Torah Ministries-Wisdomintorah.com).

 

It should be noted that all Rabbinic sources agree that the “mikveh” in and of itself saves no one. But rather, the mikveh prepares the devout one for coming into the presence of Yah (similar to the requirement for immersion prior to our ancient cousins being permitted to worship at the Temple).

 

 

The Great Flood was, in a spiritual sense, a mikveh” of the world. Through the waters of the flood, the world was restored back to its previous state. Also, the Exodus and the crossing of the Red Sea Crossing when viewed from the perspective of mikveh was symbolic of our coming from under the rule of Babylon — Egypt and her gods — to the rule of Yehovah Elohim.

 

 

Ritual Purity and the Mikveh

 

The purpose behind Torah-based ritual bathing or water immersion was to restore a Hebrew to a place of “ritual purity”.

 

Why would a Hebrew find themselves in a state of ritual impurity, and why would he need to be made ritually pure?

 

In order for one to be eligible to worship at the Temple/Tabernacle, he or she must be in a state of ritual cleanness. One becomes ritually impure when they come into contact with the remains of the dead, be it human or animal or contract an illness such as leprosy. For women, their monthly cycle or child-birthing required them to undergo ritual bathing in order to restore their ritual cleanness.

 

The underlying principle here is that when one is ritually impure or unclean, their uncleanness will invariably be transferred onto that which Yehovah has deemed holy.

 

Every form of uncleanness is a byproduct of sin. Consequently, sin, filth, death, and all other manner of uncleanness are critical factors that separate us from our Creator. Whether it’s physical or spiritual uncleanness, Yah does not tolerate it in His presence (Leviticus).

 

Regarding Second Temple period mikveh or ritual bathing, in particular in connection to Yom Kippur — the Day of the Atonements — Messianic Torah teacher Rico Cortes notes: “There are other times when it is customary to be immersed in the mikveh such as before Yom Kippur, as a sign of purity and repentance and before Shabbat in order to sensitize oneself to the holiness of the day” (Rico Cortes).

 

The point was to put one in a place of holiness.

 

True ritual immersion requires the devout to be totally submerged in the body of water (I.e, the mikveh). All mikveh operations and practices in Judaism were and remain so today precisely controlled by Jewish law (aka the Talmud).

 

That Which Makes One Unclean

 

Torah describes several life events that Yah classified as making one unclean: seminal discharges and menstruation; infections; certain maladies; human remains; unclean animals and their carcases, were all causal to one falling into an unclean state which made them unfit to worship at the Tabernacle or Temple.

 

The prophet Yesha’Yahu/Isaiah viewed ritual uncleanness beyond those physical items I just mentioned. His level of uncleanness spotlighted the very heart and sinful soul of man. And this is the underlining purpose behind ritualistic bathing that the Father wanted us to glean from the mikveh. If our heart is not right and sin is not adequately addressed in our lives, no amount of living water can cleanse us from our uncleanness and our acceptability to Yehovah.

 

(1) Look, the hand of Yehovah has not become too short to save, nor His ear too heavy to hear. (2) But your crookednesses (i.e. your iniquities) have separated you from your Elohim. And your sins have hidden His face from you, from hearing. (3) For your hands have been defiled with blood, and your fingers with crookedness (i.e. guilt); your lip have spoken falsehood, your tongue mutters unrighteousness. (4) No one calls for righteousness, and no one pleads for truth … (7) Their feet run to evil, and they hurry to shed innocent blood. Their thoughts are thoughts of wickedness, wasting and ruin are in their highways … For our transgressions have increased before You, and our sins witnessed against us. (Chapter 59; The Scriptures ISR).

 

 

Mikveh and Proselytizing

 

As far back as the first century, Rabbinic Judaism requires any who would convert to the Jewish religion undergo ritual water immersion or be mikveh’d as a final act in their conversion journey. It should be noted, however, that ritualistic water immersion for purposes of converting non-Jews to Judaism is not found in the Tanach. The practice is in fact an addition to Torah (which adding to or taking away from Torah is considered a violation of Torah by Yah).

 

“Immersion, tevillah, is the common-core component of every [traditional] Jewish conversion process, for both male and female; adult and child. A conversion without immersion is unacceptable to the traditional, religious community and simply not Jewish in character.” (Rico Cortes)

 

According to Messianic Torah teacher Rico Cortes, “Immersion must be viewed from the perspective of one transitioning from that of a non-Hebrew, to that of a member of Yisra’el. The “mikveh” was given exclusively to Yisra’el for this express purpose by YHVH” (Rico Cortes).

 

To pious Jews, in particular the Essenes — a first-century Jewish sect who were believed to have lived in Qumran — the “mikveh” represented a transition from the common/impure to the set-apart or the pure. From the sin of the world to the Qedosh of Yah. From the old-man/woman to the new-man/woman. From the person in the womb to being born again.

 

In ancient times, immersion was to be performed in the presence of witnesses (Yebam 47b). The candidate being baptized makes special preparations by cutting his/her nails, undressing completely, and making a fresh profession of his/her faith before the designated “fathers of the baptism” (Kethub. Iia; ERub 15a). Yes beloved, the bather is always naked when engaging in ritual water immersion of the mikveh. So now can you see that Messianic Water Immersion is not the same as the ancient ritual of the Mikveh?

 

 

In Judaism, the convert takes on the name of the rabbi teaching and guiding the convert in his/her transition into the religion.

 

 

The Physical Mechanics of Ritual Bathing or the Mikveh For Conversion Purposes

 

Judaism views and treats ritual water immersion as an act that is done in the physical, but representing the spiritual. It’s an outside, physical act, but most importantly, it’s an inward, spiritual act of transition.

 

What follows are some mechanics to the Jewish conversion mikveh.

 

 

“1. Immersion was accompanied by exhortations and benedictions (Maimondes Hilk. Milah iii.4; Hilkh. Iss., Biah viv. 6).

 

  1. A convert would reaffirm his acceptance of 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 Torah (Deuteronomy 29:9-14).”” According to the so-called Jewish sages, water immersion or mikveh must be accompanied by a profession of Faith, such that the convert declares: ”I will shema..”

 

“3. The Jewish baptism candidates were often immersed 3-times. The idea of total immersion comes from Scripture in Leviticus 15:16 where it says: “he shall wash all his flesh in the water.” One reason it was customary to immerse 3-times was because the word “mikveh” occurs 3-times in Torah.”

 

“4. According to Jewish law, the immersion had to have a required witness. Dr. William LaSor in the Biblical Archeaology Review says apparently, the Biblical phrase “in the Name of” was an indication of the required witness.”

 

“5. The immersion candidate was not touched by the baptizer in Yahoshua’s day.

 

  1. Leviticus 15:16 states: “He shall wash all his flesh in the water.” From this verse, Judaism stresses that the entire body must come into contact with the waters of the mikveh. To ensure that the immersion is indeed valid, no clothing of the individual could touch the candidate.

 

“Any such intervention that prevented 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, the bath consisted of 2-sets of steps: One for entering the mikveh, and the other leaving or exiting, so as to not defile what had been purified.”

 

The mikveh candidate is supposed to be completely nude.

 

“7. The baptismal water (mikveh) in Rabbinic literature is referred to as “the womb of the world.” And so, as a convert comes out of the water he/she is considered to have undergone a new birth that has resulted in them being separated from the world. As the convert came out of these waters, his spiritual status is changed and he/she is referred to as “a little child just born” or “a child of one day”” (Yeb. 22a:48b; 97b). Do you catch the similarities that the so-called mikveh has with true Messianic Water Immersion baptism?

 

 

Mikveh Without Repentance is Moot

 

 

The so-called Jewish sages recognized that repentance must accompany water immersion or ritual bathing. The Jerusalem Talmud: “Nothing can stand before repentance” (Yebamos 47b).

 

According to Dr. David Flusser (an Israeli professor of early Christianity and Judaism of the Second Temple period at the Hebrew University), “The Dead Sea Scrolls, as well as the NT teach that water can purify the body only if the soul has first been purified through repentance and righteousness.”

 

Thus, as it relates to the mikveh, repentance and teshuvah are key. For without repentance or teshuvah, mikveh means nothing. Teshuvah, by the way, is a Hebrew term that means “to turn around and come back.” With this in mind, it should be understood that only they who were once in a covenant relationship with Yah can turn around and come back to an obedience of Faith. However, as it relates to the non-Jew or the Ger convert, they must, upon emerging from the mikveh waters, commit to walking in their new life. These are to commit to Shema Yehovah and His commandments and ways.

 

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Concluding Thoughts

 

What I’ve given you here in this teaching regarding the act of ritual water immersion, popularly referred to as the mikveh, is only a skimming of the surface on this very complex and multi-faceted subject.

 

I wanted to pass on to you some the necessary information regarding the Hebrew and Jewish mikveh — the Hebrew mikveh from the standpoint of Yah’s Torah instructions regarding it — the Jewish mikveh from the standpoint of Rabbinic practices and teachings. Because we are so spiritually linked to our Jewish brethren, many of their traditions and teachings have clouded and brought confusion to our Messianic Faith. The so-called mikveh of Rabbinic Judaism, and the mikveh for ritual purity, although bearing a great deal of spiritual implications and applications, is not the same as true Messianic Water Immersion — popularly referred to as baptism. In the next installment to this series, we will examine true Messianic Water Immersion — the water immersion that our Master Yahoshua and His cousin John implemented into their Gospel work and that is required of every would be disciple of Yahoshua haMashiyach.

 

Until then, may you be most blessed, fellow saints in training. Shabbat shalom; shavuatov; take care.