Baptism is not an option for believers, but a commandment to be obeyed (Matthew 28:19,20). Infant baptism is included in this commandment. It is part of the family covenantal influence which involves the commitment of the parents in bringing up their child in the saving grace of the Lord. According to article 7.1 of the Constitution of Life B-P Church, “Infants of one or both believing parents are to be baptised.”
A. The Biblical Basis of Infant Baptism:
1. The Covenant of Grace that God made with Christ is the means of salvation both in the Old Testament as well as the New Testament. Saints in both the Old and the New Testament times were saved by grace through faith in Christ. In the Old Testament, the sign of the covenant was circumcision. This was required not only of believing adults, but also of male infants, born to believing parents, when they are eight days old. In the New Testament, the sign of the same covenant has been changed to baptism. And again, this is required of believing adults as well as infants (male and female now) born to believing parents.
2. The relationship between circumcision and baptism is clearly seen in Colossians 2:11,12 – “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” In a real sense therefore, water baptism can be called the “Christian circumcision” just as the Lord’s Day (Sunday) can be called the “Christian Sabbath.”
3. The reason both for infant circumcision and for infant baptism is that the scope of influence and blessing of the Covenant of Grace includes the family of the believer. When God chose Abraham, He did so in order that Abraham may instruct his family in the way of the Lord: “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which He hath spoken of him.” (Gen 18:19) This passage indicates that God had plans for Abraham’s family, and not just for Abraham alone.
4. In the New Testament, the Covenant of Grace still has reference to the believer’s family and not to the believer alone. In his sermon at Pentecost, the apostle Peter said, “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” (Acts 2:39).
The apostle Paul also stated this principle in 1 Corinthians 7:14 – “For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.”(This verse, by the way, justifies the baptism of infants even if only one parent is a believer.)
1. The sign of the covenant (whether circumcision or baptism) is therefore to be applied to the children of believers, in recognition of this principle. The scriptures confirm that the early church applied baptism to the children of believers, in the household baptisms that are recorded. The word which is translated “household” normally included children and servants.
a. The family of Lydia: “And when she was baptised, and her household, . . .” (Acts 16:15)
b. The family of the Philippian jailor: “and was baptised, he and all his, straightway.” (Acts 16:33)
c. The family of Stephanas: “And I baptised also the household of Stephanas:” (1 Corinthians 1:16)
6. It must be emphasised however, that infant baptism, does not save the infant. This goes against the teaching of the Roman Catholic Church (baptismal regeneration). Whether a child who dies in infancy has been baptised or not, does not decide his salvation. A child that is elected unto salvation will be saved whether or not he or she is baptised (And this applies even to those that die before birth, since they cannot be baptised in the womb.).
B. The Meaning of Infant Baptism
1. Like infant baptism, adult baptism also does not save (e.g. Simon the sorcerer, Acts 8:13, 23). The adult believer is baptised in obedience to the Lord’s command, because he has already trusted in Christ to save him. His baptism is an outward sign of an inward grace, to publicly confess his faith in Christ.
2. The adult believer baptises his child also in obedience to the Lord’s command, but the child’s baptism may not be an outward sign of an inward grace, since it is yet uncertain whether the child will indeed receive Christ later on. The adult believer baptises his children to publicly confess his or her resolve to bring them up in the fear and nurture of the Lord.
3. Like infant baptism, the infant circumcision of the Israelites did not save them. Many of them who were circumcised as infants proved themselves later on to be unregenerate, e.g. Jehoiakim and Judas Iscariot. Those who were saved were those who were circumcised in heart (Deuteronomy 10:16; 30:6; Jeremiah 4:4).
4. Infant baptism must be followed up with efforts by the parents to bring their children to the saving knowledge of the Lord Jesus Christ, so that when the children reach the age of understanding (usually about 12 years of age) they will affirm their faith before the Lord and the congregation. He must understand the doctrine of grace, being carefully taught in the catechism class on the Shorter Catechism and profess his faith in Christ publicly.
C. The Benefits of Infant Baptism:
1. Some allege that infant baptism deprives the child of the opportunity to be edified by being able to decide, for himself or herself, to be baptised in adulthood. One pastor recently said publicly, “My mother let me down by having me baptised as an infant.”
2. Though this reasoning may seem to edify to the individual, it overlooks one important fact: that baptism (whether adult or infant) is to be done primarily in obedience to God’s commandment, and not for personal edification.
3. There are others who feel that infant baptism is evil because it will cause the child to grow up becoming spiritually complacent, thinking that he or she is already right with God, and has no need of faith and repentance. Some who were baptised as infants have become wayward.
4. But this would only be true if no proper instruction is given by the parents to their baptised children. It is the duty of Christian parents to keep their children from becoming complacent, and to urge them to give true evidence of saving faith and repentance. The fact that there are negative examples does not negate nor nullify the biblical injunction and practice of infant baptism. Since Simon the sorcerer was baptised and was found to be a sinner still should we also discard adult baptism? God forbid.
5. Infant baptism can be a great blessing to Christian parents. It is a wonderful thing for parents to bring their children before God. By doing so they are reminded that children are indeed God’s gifts to them and that they are entrusted with the important responsibility of nurturing them with prayer, with the Word of God and with their own example.
6. The willingness of parents to have their children baptised also expresses and strengthens their love for their children. Good parents will always desire the best for their children. In the days of Christ, many brought their infants to Jesus to be blessed by Him and He gladly received them: “Then were there brought unto Him little children, that He should put His hands on them, and pray: and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not, to come unto Me: for of such is the kingdom of heaven. And He laid His hands on them, and departed thence.” (Matthew 19:13-15)
7. Many a Christian has testified that the knowledge that his parents had him baptised in infancy has constituted a strong factor in his individual faith and his continued faithfulness in his Christian profession.
8. So great are the benefits of infant baptism to Christian parents, that even those who do not believe in it (e.g. Baptist churches, that practise believers’ baptism only) practise the dedication of infants, which has essentially the same significance as infant baptism.
References used:
Life Bible-Presbyterian Church Membership Handbook 1995.
Jack Sin, “Why We Baptise Infants,” Maranatha Messenger, 18 August 1996.
