THE SPIRITUAL BATTLE – 78 What About Infant Baptism?
“26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:26-27, KJV).
Baptism That Qualifies
Loved ones, in our Spiritual Battle the devil has deceived many religions concerning the salvation of babies. In preparation for the coming kingdom (the church of Christ – Matthew 16:18-19), John and Jesus preached the “baptism of repentance for the remission of sins” (Mark 1:4; cf. v. 15; Matthew 3:1-2; 4:17). However, for various reasons, John’s baptism was NOT adequate once the baptism of the new covenant was introduced after the death, burial and resurrection of Jesus for our sins (Matthew 28:18-20; Mark 16:15-16).
At least some of those who had received John's baptism were baptized again, in the name of Jesus Christ, evidently as an expression of their acceptance of Jesus as the Messiah (Acts 19:1-5), for the forgiveness of their sins, and so they might enter His kingdom (John 3:3-5).
John's baptism was no longer adequate; therefore, it is evident that not just any baptism is the one baptism of the new covenant (Ephesians 4:5). One must not rely on a baptism that does not fulfill the requirements of the new covenant, but should be baptized again in order to receive the baptism of the new covenant.
New covenant baptism began to be preached after the new covenant came into force through the death of Jesus on the cross (Hebrews 9:15-17), the mediator of the new covenant (Hebrews 12:24). The first (old covenant) was for the nation of Israel (Exodus 34:28-30; 1 Kings 8:9, 21; Deuteronomy 5:1-5), as was the preparatory work of John, Jesus, and the Apostles. The first was taken away so that the second (new covenant) could be established (Hebrews 10:9).
Things That Must Precede Water Baptism
TEACHING – New covenant baptism, though similar to John's baptism (Luke 3:2-14), had some differences. It was to be preceded by instruction concerning the gospel (Mark 16:15-16). Those who received it had learned about Jesus (Acts 2:37, 41; 8:14; 11:1; 16:14; 18:8; 19:5).
BELIEF IN JESUS – Belief in Jesus, which came through teaching (John 17:20; 20:30-31; Acts 15:7; 17:11; Romans 10:17), preceded baptism (Mark 16:16; Acts 8:12; 18:8; 19:4-5). Without faith, no action by man can be pleasing to God (John 8:24; Hebrews 11:6). The FAITH that brings salvation is FAITH in Jesus as Lord and Messiah (Romans 10:9; 1 John 5:1), in His resurrection (Romans 10:9), and in His blood (Romans 3:25; 5:9). If this faith is not present, one will go into the water a dry sinner and come out a wet sinner.
REPENTANCE – On the Day of Pentecost Peter told the Jews, whose faith had moved them to ask what to do, to “repent and be baptized in the name of Jesus Christ for the forgiveness of sins…” (Acts 2:37-38). Repentance is a change in thinking that leads to a change in one's life (Matthew 3:8; Acts 3:19; 26:20).
Remorse, regret, and sorrow of heart are not repentance; however, such emotions can lead to repentance (2 Corinthians 7:8-9). Repentance is the point at which one resolves to change his life. Baptism is the sealing of that decision (Romans 6:4). Baptism is signing on the dotted line, so to speak, to seal the commitment to live a new life for Jesus.
CONFESSION – The only passage that directly links confession with baptism is Acts 8:37. The absence of v. 37 from some Bible versions is sad, for its omission leaves an abrupt gap. The Ethiopian, asking Philip what hinders his being baptized, without waiting for an answer, stopped the chariot in preparation for baptism. Inclusion of the verse makes the account coherent.
In addition the internal Bible evidence favors its retention. The confession of Acts 8:37 harmonizes with other New Testament data (Romans 10:9-10; Philippians 2:11; 1 Timothy 6:13; 1 John 4:15).
Confession of Jesus as Lord is a prerequisite to salvation (Romans 10:9), as are believing and baptism (Mark 16:16). Before baptism, a person is to make a one-time confession that Jesus is Lord – the Son of God. How would one know he was baptizing a believer unless he confessed his faith in Jesus?
This confession that Jesus is Lord must be on the lips of the one who is seeking baptism. The connection between Matthew 28:18 and Daniel 7:13-14 is presumed in the simple confession by the man who is baptized in belief that God has raised Jesus from the dead.
In Romans 10:9-10 it is evident that faith is directed to the Lord for the purpose or with the result of receiving righteousness, and confession is made in order to receive, or with the effect of receiving salvation. The point of time of the bestowal of the gift is not mentioned but it is not necessary to do so, faith turning to the Lord receives the grace sought just as the confession made in baptism receives the salvation of God.
From the human side baptism is a confession of faith in Jesus as Lord, a joyful committal of self to Him unto the sharing of His death and resurrection. In baptism the Gospel proclamation and the hearing of faith become united in one indissoluble act, at one and the same time an act of grace and faith, an act of God and man.
Faith in the resurrected Lord is expressed both by the confession of Jesus as Lord and by the action of burial and resurrection when one is baptized in the name of Jesus Christ.
What About Infant Baptism?
Under the new covenant, one is prepared to be baptized if he has been taught the gospel, believes in Jesus' blood to forgive his sins, is making a commitment to live a new life for Jesus, and has confessed his faith in Jesus as the risen Lord and Messiah. Infants are not able to meet these requirements.
First, infants are not sinners. They are blind to moral and spiritual principles (Deuteronomy 1:39; Isaiah 7:16) and are therefore without sin (John 9:41). They do not bear the guilt of Adam or of their parents' sins, for everyone is righteous or wicked according to his own acts (Ezekiel 18:20). The kingdom of heaven belongs to those who are like little children (Matthew 19:14).
Second, Scriptures used to prove that infants are born with original sin are either misapplied or improperly translated. Psalm 51:5, literally translated, says, "Behold, I was brought forth in iniquity, and in sin my mother conceived me.” Almost all translations agree with this, with a few exceptions (see the NIV and NRSV, which translate into the passage the false doctrine of original sin).
David was not commenting on his condition after birth, but rather was lamenting the environment into which he was born. It does not say that David was born a sinner. This passage does not imply that a sinful disposition was imparted to David because the physical act of conception was in itself sinful. The verse simply means that by the fact of being a member of the human race we are inextricably entangled in the reality of sin.
Adam and Eve’s sins resulted in death, pain in childbirth, a cursed earth, and the knowledge of good and evil (Genesis 3:1-22), but NOT in inherited guilt or a corrupted nature for their posterity. In like manner, as a child can suffer the consequences of a rapist’s attack but not bear guilt because of the assault, so also we suffer the CONSEQUENCES of Adam and Eve’s sin but do not bear the GUILT of their sin. Everyone will give account in the Day of Judgment for his own sins (2 Corinthians 5:10).
The knowledge of good and evil did not corrupt their nature, for God commented, “Behold, the man has become like one of us, knowing good and evil” (Genesis 3:22). Surely no one will say that God’s knowledge of good and evil has corrupted His nature. Such knowledge gives man the freedom to make moral choices (Isaiah 7:16), a responsibility man does not handle well because of his desire for self-gratification and because of temptations presented to him by the devil.
Third, infants receive their spirits from God (Ecclesiastes 7:12; Zechariah 12:1), the Father of spirits (Hebrews 12:9). God has not given an evil spirit to each person who comes into the world, for God is not the source of evil.
Fourth, no precedent for infant baptism is found in the Bible. Household baptisms are no exception. Those who believed and were baptized were "men and women” (Acts 8:12), a phrase that would not include infants.
The terms "house" or "household" as used in the Bible normally included adults, NOT children. Note that Joseph left food for the people of Israel "for those of your households and …for your little ones" (Genesis 47:24). In every case when "house" or "household" names a unit of people, the context clearly indicates that infants were not included (John 4:53; Philippians 4:22; Titus 1:11; Hebrews 11:7), for infants are mentally incapable of those things described in these verses. The same is true also in reference to what is called household conversions:
(1) The house of Israel learned the good news from Peter and asked what to do (Acts 2:14-37). They were told to repent and be baptized for the forgiveness of sins (v. 38). Those who gladly received the word were baptized (v. 41). Infants have no sins to be forgiven and could not have responded according to the demands of this passage, so could not have been included in the baptisms.
(2) The house of Cornelius feared God (Acts 10:2), was present to hear the message (Acts 10:33), received the word (Acts 11:1), spoke in tongues (Acts 10:44-46), and was commanded to be baptized (Acts 10:48). Infants would not have been included in these actions.
(3) The house of Lydia is referred to as "her household" and "my house" (Acts 16:15), which would indicate she had no husband. Otherwise, she would have said "our" house. No proof can be given that she was married or had children.
(4) Paul spoke the word of the Lord to all in the house of the Philippian jailer (Acts 16:32). After they were baptized, they believed and rejoiced (Acts 16:34). Infants could not participate in these activities.
(5) Crispus and all his house believed on the Lord (Acts 18:8). Infants do not have the capacity to believe on the Lord and thus would not have been included among those in the house of Crispus who were baptized (1 Corinthians 1:14).
(6) Paul baptized the household of Stephanas (1 Corinthians 1:16). This house also ministered to the Christians (1 Corinthians 16:15), an activity that would be impossible for infants.
The argument for infant baptism based on household baptisms leaves much to the imagination. Infant baptism does not qualify as new covenant baptism, for infants do not have sins to be forgiven (Acts 2:38; 22:16) and are not able to fulfill the prerequisites for new covenant baptism.
Are Circumcision And Baptism Parallel?
Some have argued for infant baptism by paralleling baptism with circumcision, stating that they are both means whereby babies are sealed in a covenant relationship with God. The Bible makes a comparison, but NOT a parallel, between circumcision and baptism. Circumcision was administered to a male child eight days after birth as a seal or sign that Yahweh was his God (Genesis 17:7-14; Leviticus 12:3), while baptism is the spiritual birth that makes one a child of God (John 3:3-5; Galatians 3:26-27). God then seals him as His own by the gift of the Holy Spirit (2 Corinthians 1:22; Galatians 4:6; Ephesians 1:13-14; Acts 2:38).
Baptism is compared with circumcision because flesh is removed in circumcision in a literal sense, and flesh is removed in baptism in a metaphoric sense (Colossians 2:11-12). This similarity does not mean that baptism is parallel to circumcision. Although baptism which is obeyed from the heart does remove one's fleshly past as circumcision removes the flesh of the foreskin, it does not do so by the act itself, but by an act of God. Baptism is the spiritual birth that changes the spiritual life, while circumcision changes only one minor physical trait after a physical birth.
Birth made Israel God's covenant people, and they were sealed by circumcision; baptism makes us God's covenant people, and we are sealed by the Holy Spirit. Physical realities of the Old Testament were figures or “types” of the spiritual realities of the New Testament (the “anti-types”). The Bible, therefore, presents physical birth followed by the seal of circumcision as parallel to the spiritual birth received in baptism and sealed by the gift of the Holy Spirit. The parallel is NOT baptism and circumcision; rather, birth is baptism, and the seal of circumcision is parallel to the seal of the Holy Spirit.
What Is The Action Of Baptism?
Another consideration is whether baptism is sprinkling, pouring, or immersion. Most scholars agree that the Greek word “baptizo” means immerse. Dictionaries and encyclopedias outside the prejudice of religious thought, unanimously state that the English transliteration "baptize" means "to dip plunge, bury, or immerse.” Most Bible versions that do not use the transliteration "baptize" translate the Greek “baptizo” with the word "immerse." Greek dictionaries give "immerse" as the meaning of "baptize."
A good way to determine the meaning of “baptizo” is to consider its usage in the New Testament. Contexts favor “immersion” as its meaning. John did not bring water to sprinkle on the people; the people came to the Jordan River to be baptized (immersed) by him (Matthew 3:6), He chose to baptize where there was much water (John 3:23). In the baptisms described in the New Testament people came to the water, went down into the water, and came up from the water (Matthew 3:16; Mark 1:9-10; Acts 8:38-39). Such action was a needless inconvenience if sprinkling (Gk. rhantizo) or pouring (Gk. cheo) water qualified as baptism.
Paul compared baptism to the burial and resurrection of Jesus (Romans 6:4; Colossians 2:12). Neither sprinkling nor pouring water re-enacts Jesus' burial and resurrection. In Romans 6:4, Paul alludes to the manner in which baptism was ordinarily conferred in the primitive church, by immersion. The descent into the water is suggestive of the descent of the body into the grave, and the ascent is suggestive of the resurrection to a new life. Paul obviously sees more than a mere symbol in the rite of baptism.
To some, whether baptism involves immersion, sprinkling, or pouring is a small matter. Yet, who knows if God will accept sprinkling or pouring of water as a form of baptism when the obvious meaning of the word is immerse? Perhaps a statement of Jesus applies in this case: "He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much" (Luke 16:10). If one is willing to change what he considers a small matter, what other teaching of the Bible will he change when it disagrees with what he believes? (cf. Matthew 5:19.)
What About The Administrator?
The effectiveness of baptism does not depend on the attitude or the spiritual condition of the one who administers baptism. If it did, one would never know whether or not his sins were forgiven when he was baptized. Nothing is said in the New Testament about the qualifications of a baptizer. Instead, the Scriptures make the understanding and commitment of the one being baptized of utmost importance. In order to receive the benefit, the one being baptized must obey from the heart (Romans 6:17-18). Again, this is impossible for an infant.
When a penitent soul comes to baptism in faith and commitment to God he will become a Christian and enter into the new life regardless of the attitude or condition of the one who is baptizing him. If this is not true, then God has made salvation dependent not only on the one being baptized, but also on the one doing the baptizing, a teaching nowhere found in God's Word.
Conclusion
Not everything that is called baptism in the religious world is the one baptism of the new covenant (Ephesians 4:5). Baptism is obeyed from the heart with faith in the blood of Jesus to forgive one's sins. It involves a commitment to die to past sins and to live a new life for Jesus. Infants cannot do these things.
Any teaching that makes baptism simply blind obedience to God cheapens baptism and makes it an empty ritual and removes from the act of baptism faith in the blood of Jesus and the life-changing commitment to be associated with it.
Those who are buried with Jesus in baptism must desire to have their sins removed so that they can live a new life of service to a new master, Jesus Christ. Those who have not submitted their lives to Him in this way need to respond by receiving new covenant baptism, the one true baptism.
The churches of Christ are neither Catholic, Protestant, nor Jew (Romans 16:16; Matthew 16:18-19). We are the loving suffering body of Christ (Ephesians 1:20-23; 4:4-6) – CHRISTIANS: “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter 4:16; cf. Acts 11:26; 26:28).
Through the free gift of God’s grace by Jesus’ blood (Ephesians 2:8; Revelation 1:5) and your obedient faith (Romans 1:5; 10:17; 16:26), salvation is offered. If you have questions or wish to comment, please do so. Lord willing, a Bible answer will be provided for every Bible question.
Shared with you by Samuel A. Matthews, preaching with the Liberty NW church of Christ, meeting in Portland, Oregon, USA. The God of Heaven and Earth is so good, and His love reaches all. He is in control, so trust Him. We love you with the love of the Lord (John 13:34-35).