One fateful night, a leading member of the ruling council, one of Israel's greatest teachers, received a one-on-one Bible study from Jesus. Although Jesus spoke in clear terms about being born again, his insights puzzled one of the greatest minds of his time. Nicodemus may have been Israel's teacher, but the Lord revealed deep truths that even he could not understand.
What were these deep truths? These truths form the very heart of why Jesus was sent to the earth and what occurs to everyone who believes in His name. The heart of his mission on earth was to save. One need only look to the name of Lord to see this truth at its surface. The Lord's very name means "salvation" for He came to "save his people from their sins" (Matthew 1:21). If one understands why Jesus came to the earth, died on the cross and accepts this truth wholeheartedly, it is sufficient to save this person from eternal separation from God.
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son" (John 3:16-18)
What about being born again? What does this have to do with the Lord's mission and the Christian experience? The short answer is "everything" - Jesus was born so that we could be reborn. The long answer, however, may reveal that what Jesus taught in a few moments about the new birth may actually hold more truths than is readily apparent. In fact, it may hold a universe of truths.
In his remarks to Nicodemus, Jesus almost invites curiosity to the hidden truths in God's word that go well beyond the teachings of the day. To use a modern analogy, it could be that Jesus was drawing the equation e=mc2 on a chalk board, briefly mentioning the theory of relativity and then leaving Nicodemus and the world to discover all its implications. Scientists are still solving more mysteries of the universe through Einstein's simple expression of relativity.
Was Jesus only talking about salvation when He was talking about being born again? Or, was He also making hidden references to other birth experiences for Christians?
I firmly believe that He indeed was speaking about other birth experiences. We have come to know these birth experiences as "baptisms," a fact I will explain further below.
Nicodemus for his part could not conceive the deep truths Jesus was attempting to convey. He could not understand what the new birth was about and neither could he see a precedent in Scripture. In reply to his ignorance, Jesus said "you are Israel's teacher," said Jesus, "and do you not understand these things?"
As far as being "born of water," I do believe that it speaks to the natural birth process. This has been a traditional interpretation. However, I believe that this interpretation is just the tip of the iceberg and that Jesus was also speaking about a much deeper truth than birth from the natural and watery womb.
I believe the same can be said about the being "born of the spirit" and the traditional interpretation of how it relates to salvation. All the mainstay interpretations are 100% true, but I believe that the truth of the Lord's words go much deeper into related truths that do not conflict with these traditionally-held interpretations.
I believe that the deeper truth of this passage was that the Lord was referring to new birth experiences in water and in the Holy Spirit. I further believe that new birth experiences and baptisms are inter-related concepts. Being born again involves a baptism and baptism is a type of new birth experience.
Furthermore, I believe that these baptisms and birth experiences are connected to the Day of Atonement and actually coalesce under its central act of atonement. This act is a baptism in and of itself as it literally means "to cover over." I believe that this unified baptism is what Paul was talking about in Ephesians 4:4-6 when he said:
"There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all"
What unifies these new birth experiences, baptisms, "clothings" and "coverings" are the three elements of blood, water, and Spirit. This unity is manifest in the supernatural Body of Christ just as it is the manifest in His natural Body:
"this is the one who came by water and blood—Jesus Christ. He did not come by water only, but by water and blood. And it is the Spirit who testifies, because the Spirit is the truth. For there are three that testify: the Spirit, the water and the blood; and the three are in agreement." (1 John 5:6-8)According to this line of thought, three main baptisms, new births, "clothings" or "coverings" are unified in the Atonement by way of blood, water, and Spirit:
1. Baptism in the Blood of Jesus (Salvation)All three are separate and distinct with their respective everlasting sign:
2. Baptism in Water
3. Baptism in the Holy Spirit
1. The Blood of the Covenant2The three baptisms are unified and at the same time separate. Salvation is separate from water baptism and Holy Spirit baptism, but is intimately related to them and is in fact a pre-requisite to them. The complexity in unity and diversity between the baptisms approaches that of the Holy Trinity. Just like there are three persons and one God, there a three baptisms and one great Atonement, which is itself a type of baptism.
2. Water (represents tomb and womb)
3. The Unknown Tongue
As a result of seeing this inter-relationship repeated throughout Scripture3 and as a result of much prayer on the subject, I offer the following "Unifying Theory of Baptisms:"
The baptisms of blood, water, and Spirit are separate and distinct birth experiences that are unified under one baptism, the Atonement
This theory can be best tested using Scriptural truths concerning the Christian experience.
When a person is saved, they are reborn by the cleansing blood of Jesus. They are also reborn as if from a watery womb as a new creation. Lastly, they are reborn of the Spirit as an adopted child.
Similarly, when a person is baptized in water, they are clothed in the blood of Jesus. They are clothed in water by immersion (the meaning of "baptism"). Lastly, they are symbolically clothed in the Spirit.
When the Lord baptizes a person in the Holy Spirit, they are baptized by Jesus the Baptist, who is the blood embodied. They are baptized in the water of the Holy Spirit (Joel 2:28-29). Lastly, they are baptized in the fire of the Holy Spirit.
This theory also holds true when you look at circumstantial and direct evidence from Scriptural accounts and witnesses. The following are just a few examples4: 1. The three-fold regeneration of the earth, 2. The life of Jesus, 3. The Lord's baptism in water, 4. The covenantal rainbow, 5. The several instances of mixing of water, blood and spirit, 6. The death, burial, and resurrection of the Lord, 7. The account of the Exodus, and 8. The Pilgrimage Feasts of Israel.
At present, the earth has undergone two regenerative baptisms, by water in the Great Flood and by blood at Calvary. It is awaiting a third one by fire (a Spirit-baptized regeneration) at the end of time. All three elements flow and pour (Deut 12:16, 24, 15:23; Psalm 79:3; Joel 2:28-29; John 3:8) and wash away uncleanliness (Numbers 19; Isaiah 4:4; 1 Cor 6:11; Titus 3:5; Rev 7:15). When it is all said and done, one planet will have been baptized (atoned) three separate times: by water, blood, and fire.
The life of Jesus provides an illustration of the Unifying Theory. He was first conceived by the Spirit of God, carried in a watery womb, and then delivered in blood, as is the case with all babies. At the launching of His ministry at the River Jordan (see next paragraph), all three elements of blood, water, and Spirit were yet again present. Three years later, he washed the disciples feet in water (water), gave them the covenant act of communion (with blood as its lasting sign), and later breathed on them the Holy Spirit (Spirit). Before His crucifixion, His disciples baptized believers in water in His presence (John 4:2). Then at His crucifixion, He baptized His disciples, and the world, in His blood. Finally, after His ascension, He fulfilled His role as Baptist, and baptized His disciples in the Holy Spirit. Thus, the singular life of Jesus unified three baptisms in blood, water, and Spirit.
Looking at the baptismal account of Jesus in particular one can see not only the Holy Trinity but the three elements in operation in a baptism. You have the water in the form of the Jordan. You have the blood in the form of the Son of God and lastly you have the Spirit in the form of the dove. Also of note is the voice from heaven. In the three Gospel accounts of an audible voice from heaven, the three elements once again appear. In the Transfiguration, you have the Son of God and a bright cloud combining both light (Spirit) and water. In the third account found in John 12:28-30, you have the Son and the sound of thunder mentioned, which is caused again by a complex interaction of light and water. Thus, within the baptismal account, Transfiguration, and prediction of the Lord's death you have the three elements of a unified baptism: blood, water, and Spirit.
The covenantal rainbow, whose meaning goes much deeper than the present discussion5, also points to a three-fold baptism. To have a rainbow you need three elements: water, light and perspective. Perspective in that you need to have a film of water in front of you and a bright source of light behind you. A human, the blood in this case, has to be between the elements of water and light in order to see the rainbow. Thus, three elements are unified in a singular multicolored phenomenon that covers (atones) the earth: blood, water, and Spirit (here in the form of light)6.
The many instances of water mixing with blood and spirit, actual and thematic, provide other witnesses for the Unifying Theory. One of the most spectacular of these is the third and ultimate sign that God gave Moses to convince the Hebrew captives that he had been sent by God to deliver them (Exodus 4:9). In this one event meant to be the ultimate sign of God's commission to Moses, the servant of the Lord "baptized" the ground by turning water into blood by the power of the Holy Spirit. Another almost identical miracle took place in the New Testament. It was the first miracle of Jesus, where He turned water into wine (later symbolic of His blood). In His first miracle, Jesus "baptized" the wedding guests by turning water into wine by the power of the Holy Spirit. The Apostle John concludes the account by saying "He thus revealed his glory, and his disciples put their faith in him" (John 2:11b). Returning to the Old Testament, we find another witness in Ezekiel 16:8-10, where God speaks of His atonement covering in baptismal terms using water, blood, and ointments (symbolic of the Holy Spirit). Lastly, skipping ahead to the New Testament, we find more witnesses of all three elements mixing at the Lord's "baptism" at the cross. The Apostle John records in verses 30-34 of his gospel that Jesus first gave up His spirit and then was pierced "bringing a sudden flow of blood and water." This passage perhaps provides the clearest connection between the Atonement, the three elements, the Covenant of Sinai given on the Day of Pentecost, and baptism. To see this connection compare the Lord's own prophetic words about His death, the words of the Apostle John about the actual event, and the Apostle Paul's discourse on how this event ultimately fulfilled the Day of Atonement and the Covenant at Sinai:
"I have come to bring fire on the earth, and how I wish it were already kindled! But I have a baptism to undergo, and how distressed I am until it is completed!" (Luke 12:29-30)
"Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, "I am thirsty." A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus' lips. When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit. Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jews did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. But when they came to Jesus and found that he was already dead, they did not break his legs. Instead, one of the soldiers pierced Jesus' side with a spear, bringing a sudden flow of blood and water." (John 19:28-34)
Thus, the changing of water into blood (or wine) or its mixing in Scripture is a work of the Spirit that atones whatever it comes in contact with, whether externally or internally."When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption" (Hebrews 9:11-12)
"This is why even the first covenant was not put into effect without blood. When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people. He said, 'This is the blood of the covenant, which God has commanded you to keep.' In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness." (Hebrews 9:18-22)
The death, burial, and resurrection of the Lord also provide evidence that point to a three-part and unified baptism. As mentioned above, the Lord's sacrifice at the cross was clearly a baptism of blood. Later, His burial was a prototypical baptism in water. Finally, His resurrection, performed by the power of the Holy Spirit, could be seen as a prototypical baptism in the Holy Spirit because the Spirit covered Him in glory. These three separate and distinct events, which form the basis for the Christian faith, are unified by the Baptism (Atonement) endured by the Lord: one Baptism in three parts over a span of exactly three days.
"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. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection." (Romans 6:2-5)
When one looks at the account of the Exodus, the concept of three separate baptisms unified in one atonement experience becomes clear. During the Passover, the blood of lambs was to cover, atone, or baptize the entire nation of Israel (Exodus 12:1-13). After this, when this same nation passed through the waters of the Red Sea (note the "red"), they were baptized in water by the cloud and in the sea (Exodus 14; 1 Cor 10:2). Lastly, the entire nation was again baptized this time by the fire of the Holy Spirit at the foot of Mount Sinai (Exodus 19). The fact that underscores that this event was indeed a baptism of the Spirit is that it took place on the Day of Pentecost, a fact which is commemorated by Jews everywhere but is relatively lost to much of Christianity. Thus, three separate baptisms were unified into one epic account by blood, water, and Spirit7.
Lastly, the pilgrimage Feasts of the Jewish calendar provide an eighth witness to the Unifying Theory. There are exactly three such feasts: The Triune Feast that unifies Passover (Pesach and Unleavened Bread) and Firstfruits (Bikkurim), the Feast of Tabernacles (Sukkot), and the Feast of Pentecost (Shavuot). These three feasts are set apart from the others first, because they are the only ones that require pilgrimage and second, because they are considered the Moadim Feasts by Jews, that is, the three feasts where people (other than the High Priest) would have personal encounters with God:
"Three times a year all your men must appear before the LORD your God at the place he will choose: at the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles. No man should appear before the LORD empty-handed: Each of you must bring a gift in proportion to the way the LORD your God has blessed you." (Deuteronomy 16:15-17)
As mentioned above, the Pilgrimage Feasts of Passover and Pentecost are clear symbols of baptism (atonement) by blood and spirit, respectively. However, as we shall soon see all three Pilgrimage Feasts have all three elements of blood, water, and Spirit within them.
In order to see this in Passover, one has to combine Pesach and Unleavened Bread with Firstfruits. Once unified, they confirm the Unifying Theory in that they point to the baptism by blood at the Cross, the prototypical baptism in water in the Grave (the Sign of Jonah), and the prototypical baptism by the Spirit at the Resurrection as discussed above. All three Feasts, three New Testament events, and three baptisms occurred over the same span of three days. At the same time, all three made a singular Rebirth and Atonement possible for humankind. Thus, the combined Feasts of Pesach, Unleavened Bread and Firstfruits are a simultaneous tri-unity and singularity.
The Pilgrimage Feast of Tabernacles, or Sukkot, provides another confirmation of the Unifying Theory. For a full week, Jewish families were required to live in booths. Amazingly, the Rabbis viewed these booths as not only symbolic of the tabernacles in the wilderness but also the "clouds of glory" which the Lord spread over the nation of Israel during the Exodus and wilderness experience (BT Sukkah 11:B; Rashi). As such, these booths could be seen as clouds of baptism (see A Baptism in the Clouds). Another key practice during Sukkot was the highly celebrated Nisuch HaMayim or "Pouring of the Water" upon the outer altar. This altar was always kept burning (Leviticus 6:12) and provided the coals used for the inner Altar of Incense. The water used in the Nisuch HaMayim was no ordinary water, but that drawn from the Spring of Shiloah, the very source of Jerusalem's water supply that flowed from Mount Moriah8. The drawing of this water was done using a special golden flask and in the public eye with much fanfare so that the words of Isaiah were fulfilled:
"With joy you will draw water from the wells of salvation." (Isaiah 12:3)Once inside the Inner Court, the priest would take this flask of water along with a flask of the finest wine, both considered unadulterated, and pour them into twin silver receiving cups mounted on each end of the Altar. The actual pouring technique was complicated yet most telling because the priest had to pour both water and wine simultaneously and at the same rate! This libation was undertaken in the midst of coals simultaneously burning in the Altar as well. Thus, the most visible and celebrated event at Sukkot was a unified baptism of water, blood (here in the form of wine), and Spirit (here in the form of burning coals) that atoned or covered the Altar.
The third Pilgrimage Feast of Pentecost is yet another representation of baptism mostly of the Spirit, but also of blood and water. As mentioned throughout Jesus the Baptist, the Lord of Hosts baptized Mount Sinai and the entire nation of Israel with fire on the Day of Pentecost. Furthermore, Pentecost was the day that nation was born. It was a day of national revelation and origin.
"Then Moses went up to God, and the LORD called to him from the mountain and said, 'This is what you are to say to the house of Jacob and what you are to tell the people of Israel: 'You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.' These are the words you are to speak to the Israelites.'" (Exodus 19:3-6)It was a national baptism, revelation, and birth not only of fire, but also of blood and water:
"When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people." (Hebrews 9:19)
As we have seen, the Pilgrimage Feasts had one dominant baptismal (atonement) element associated with them: Passover (blood), Sukkot (water), and Shavuot (Spirit). At the same time, each feast was a tri-unity of the three elements. Thus, the Pilgrimage Feasts provide a dramatic illustration of the Unifying Theory in their simultaneous singularity and tri-unity9.
In Jesus the Baptist, I have attempted to consolidate a few of the countless references that confirm that baptisms, atonements and new birth experiences are synonymous concepts. We can see this in the great Covenant acts. We can see it in the Day of Atonement. We can see it again in prophetic atonement types such as Elijah's sacrifice on Mount Carmel, the multi-colored ephod, the multi-colored robe of Joseph and so many others. One of the greatest evidences is the Church, the supernatural Body of Christ and Nation belonging to God who was born and revealed through a Baptism on the Day of Pentecost!
When Jesus was speaking to Nicodemus, I believe He was pointing both to the past and to future concepts of rebirth and baptism. The very blood of God in the form of Jesus stood before Nicodemus and spoke of being born again in water and in the spirit. He spoke of His own blood being poured out in a offering for the world (John 3:16).
This study is the fruit of much meditation, study, and prayer that has spanned over two years. Many times, the Lord would bring truths to light in His word. At other times, He would put something in my heart throughout the day and I would write them down and ponder them in my heart. I have relied almost entirely on the Word of God with little research of other works. This is why I do not extensively cite other publications throughout Jesus the Baptist.
I will mention one interesting fact that I discovered outside the Bible that further confirms the theory. It is a historical fact that the early church unified the concepts of Salvation, Baptism in Water, and Baptism in the Holy Spirit through their practice of baptizing newly saved believers in water (often wearing white robes) on Easter and Pentecost10. Of course, one does not have to go outside Scripture to see that the early church unified, and at the same time distinguished, salvation, baptism in water and baptism in the Holy Spirit (Acts 2:38; 8:15-16; 10:47).
What all did Jesus mean when He told Nicodemus, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit?" The Unifying Theory of Baptisms may provide insight into the "heavenly things" that Jesus was talking about. At the moment, it is just a theory. One thing is for sure, one day we shall see the greatest Rabbi face to face and sit under His teaching just like Nicodemus!
"Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known." (1 Cor 13:12)
2. The lasting sign of salvation is the blood (and body its cup) of the Lord. This is why we celebrate Communion. Taking communion is a covenantal act just as baptism in water and the Lord's baptism in the Holy Spirit are also covenantal acts. In this way, blood joins water and the unknown tongue as a lasting sign of a separate and distinct, yet unified, baptism from baptism in water and baptism in the Holy Spirit."because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins." (Leviticus 16:30)
"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." (1 John 1:9)
"Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19)
3. These are but a few of the many Scriptures aside from those cited above that support this theory:
Exodus 12:12-13:
"On that same night I will pass through Egypt and strike down every firstborn—both men and animals—and I will bring judgment on all the gods of Egypt. I am the LORD. The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt."Matthew 3:16-17:
"as soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. And a voice from heaven said, 'This is my Son, whom I love; with him I am well pleased.'"Luke 22:20:
"In the same way, after the supper he took the cup, saying, 'This cup is the new covenant in my blood, which is poured out for you.'"Acts 1:16:
"because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus."Acts 2:32:
"God has raised this Jesus to life, and we are all witnesses of the fact. Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear."Acts 10:45:
"The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles."Acts 10:47:
"then Peter said, 'Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have.'"Acts 22:16:
"And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name."Romans 3:25a:
"God presented him as a sacrifice of atonement, through faith in his blood."Romans 4:11:
"and he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them"1 Corinthians 12:13:
Galatians 3:26-28:
"For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink."
"You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."Hebrews 6:1-3:
"Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. And God permitting, we will do so."Hebrews 9:18
"This is why even the first covenant was not put into effect without blood."Hebrews 13:20:
"May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep,"1 Peter 3:21:
1 Peter 1:1-2:
"and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ,"
"Peter, an apostle of Jesus Christ, To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance."Revelation 19:11-13:
"I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God."
4. Scripture is replete with prototypical baptisms involving blood, water, and spirit. Some are more apparent than others such as those listed above. Others are more difficult to discern and connect. One example is prototypical baptisms that involved wooden or wood-like objects. Such objects included:
- Wood used in burnt offerings (e.g. the sacrifices of Abel, Abraham, and Elijah)
- Ark of Noah
- Thicket which caught the ram in Abraham's test
- "Ark" of Baby Moses
- Ark of the Covenant
- Burning Bush
- Rod of Moses
- Three-sided thresholds of Passover
- Wood used to make the water potable at Marah
- Burning coals
- Cedar wood used in the water of cleansing
- Stalks of hyssop in the Old and New Testament
- "Ark" of Baby Jesus
- Spear that pierced the side of Jesus
- Cross of Jesus
All the above objects were a part of accounts involving prototypical baptisms of blood, water, and Spirit. First, the accounts involved representations of blood such as sacrifices, manifestations of the Son of God (e.g. the Angel of the Lord), or physical body parts (e.g. lips and mouths). Second, the accounts involved representations of water such as bodies of water, flows of water, washings, clouds of smoke (e.g. burnt offerings) or allusions to the Great Flood. Lastly, the accounts involved supernatural works of the Spirit such as the voice of God, fire, salvation, cleansing, conception, transformation, or the cloud of glory.
5. In a rainbow, one can see a sign of a blood covering, a sign of circumcision (around the world), a sign of Spirit baptism (similar to the tongues of fire), and a sign of the new birth (its origin was after the flood). One can also see the Great Atonement that covers the whole earth. Furthermore, one can see a multi-colored symbol in the Lord's Baptism of the Holy Spirit. As mentioned before, I believe that the inter-relationships between these concepts and the mystery of it all approaches the unity we see in the Holy Trinity, for all three persons are represented in each! One little known fact about the rainbow is that within one rainbow are many supernumerary rainbows. The rainbow is a universe all its own with dimensions that truly go beyond human comprehension.
6. Moreover, when God instituted the everlasting covenantal sign of the rainbow, He was foreshadowing the blood of the covenant that would be poured out over the whole earth. He was also foreshadowing the day that His Spirit would also be poured out on all flesh (Joel 2:28 and Acts 2:17). In this sense, when people look at a rainbow they are actually seeing three promises in one: the promise of no future flood by water, the promise of salvation in the atoning blood of the great Passover Lamb, and the promise of the Father in the Lord's Baptism in the Holy Spirit. In a rainbow are the signs of a blood atonement and spirit atonement, both of which are baptisms. Indeed the air in front of you has to have a water baptism of sorts in the form of a watery film in order for you to even perceive the rainbow. When you look at a rainbow you are in fact seeing a circumcision of water and light (a blood covenant) as well as a tongue of multi-colored fire resting above the head of the earth (a spirit covenant).
7. In New Testament language, this means salvation by the blood comes before baptism by water which comes (typically) before baptism in the Spirit. All three can happen at the same time, because they are unified, but they typically happen separately, which proves they are distinct.
8. The inclusion of the Pilgrimage Feasts was another development in the progressive revelation of the Lord from His word. While studying God's Word concerning "streams of living water" on the week of November 5th 2006, I wondered if there was a compliment Feast to Passover and Pentecost that prominently featured water. Such a feast would complete the theme of triune baptism, because Passover and Pentecost already prominently featured blood and Spirit respectively. Just as with Pentecost on the night of February 18th 2004, the Lord opened my eyes to the Feast of Succot. Somehow I knew this feast had something to do with water. The Lord did not disappoint and soon I was inundated with references to water. Praise the Lord for His Spirit who still guides us in all truth! For more information on the significance of water and Sukkot, please visit the following articles:
"The Water Libation: Water on Sukkot." chabad.org. 2006. <http://www.chabad.org/holidays/JewishNewYear/template.asp?AID=4492>.
"The Festival of Sukkot (Tabernacles)." The Temple Institute. 2006. <http://www.templeinstitute.org/sukkot.htm>.
9. This discussion is only a brief treatment, the proverbial "tip of the iceberg," concerning the Unifying Theory of Baptisms as illustrated by the appointed Feasts of Israel. There exists much more to be discussed and discovered within the totality of the Jewish Calendar and Temple Worship, and of course Scripture, to confirm the Theory. For instance, the outer altar had three separate and distinct fires burning within it: 1. the fire for the burnt offerings (Exodus 40:29), 2. the fire for the coals of the Altar of Incense (Leviticus 16:12), and 3. the fire that burnt continuously (Leviticus 6:12). Another fascinating confirmation of the Unifying Theory is that all Three Pilgrimage Feasts, with their triune baptisms, point to the greatest Day of Baptism, the Day of Atonement. This day was the focal point of all days, the day in which all three Pilgrimage Feasts became one. Every aspect of the three Pilgrimage Feasts can be found and is unified within this most holiest of days (please see Note 1 above and The Synthesis of Atonement for more on this tri-unification). As an aside to this discussion of Jewish Festival practices, it is my sincere hope that as the Measure of Gentiles reaches its completion, the Last Day's Church will return to the model of the Early Church. Aside from returning to the Early Church's manifest power in the Holy Spirit, we can also return to speaking more and more in terms that Jews can understand as was the case in the Early Church. In this way, we will be a John the Baptist for our Jewish brothers and sisters who will soon take off where leave behind. We can set the stage for their full redemption and their return to God's center stage. We can leave a legacy and prepare the way for Messiah!
10. "Pentecost." Encyclopædia Britannica. 2006. Encyclopædia Britannica Premium Service. 2 July 2006 <http://www.britannica.com/eb/article?tocId=9059122>.
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