1. Infants are new to the world and the only sin they have against them is the Original Sin. An infant is not old enough to be able to sin against God for they have not even come close to the age of reason.
Genesis 7:1 "Then the LORD said to Noah, "Come into the ark, you and all your household, because I have seen that you are righteous before Me in this generation." (Note in this instance that the word "you" is singular, referring to Noah only. Yet, by virtue of Noah's righteousness, his whole family is taken into the ark. Peter compares this event to Baptism in 1 Peter 3:20,21)
Genesis 12:17 "But the LORD plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife."
Genesis 18:19 "For I have known him, in order that he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him."
Deuteronomy 14:26 "And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the LORD your God, and you shall rejoice, you and your household."
Joshua 24:15 "And if it seems evil to you to serve the LORD, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the LORD."
1 Samuel 25:6 "And thus you shall say to him who lives inprosperity: 'Peace be to you, peace to your house, and peace to all that you have!"
There are dozens and dozens more. These passages speak of houses being blessed or condemned by virtue of the spiritual status of the head of that household. Joshua, cited above, even takes responsibility not only for his own serving the Lord, but for his family's as well.
And just as significant are those passages that mention the household but explicitly exclude children:
Genesis 50:7-8 "So Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, as well as all the house of Joseph, his brothers, and his father's house. Only their little ones, their flocks, and their herds they left in the land of Goshen."
1 Samuel 1:21,22 "Now the man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and his vow. But Hannah did not go up, for she said to her husband, 'Not until the child is weaned; then I will take him, that he may appear before the LORD and remain there forever.'"
The exceptions prove the rule. In both of the above cases, when the biblical writer mentions the entire household, he feels the need to point out in this case that the children are not included. He would not point this out unless the term "house" presumed otherwise.
To get the full flavor of this truth, we ought to see the entire New Testament witness. Look at these verses one by one, remembering the normal meaning that any Jew or instructed Gentile would attach to the word "house" and let the cumulative force of these verses overwhelm you:
Matthew 10:12-14 "And when you go into a household, greet it. If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet."
Luke 19:9 "And Jesus said to him, 'Today salvation has come to this house, because he also is a son of Abraham'"
John 4:53 "So the father knew that it was at the same hour in which Jesus said to him, 'Your son lives.' And he himself believed, and his whole household."
Acts 2:38-39 "Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.'"
Acts 10:2 "[Cornelius was] a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always."
Acts 11:14-18 "'[Peter] will tell you words by which you and all your household will be saved.' And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Then I remembered the word of the Lord, how He said, 'John indeed baptized with water, but you shall be baptized with the Holy Spirit.' If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God? When they heard these things they became silent; and they glorified God, saying, 'Then God has also granted to the Gentiles repentance to life.'"
Acts 16:14-15 "Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, 'If you have judged me to be faithful to the Lord, come to my house and stay.' So she persuaded us."
Acts 16:31-34 "So they said, 'Believe on the Lord Jesus Christ, and you will be saved, you and your household.' Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household."
Acts 18:8 "Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized." (Note well that Paul refers back to this event in 1 Corinthians 1:14 as the baptism of "Crispus." It is clear that in Paul's mind, to baptize "Crispus" is necessarily to baptize the members of his household under his headship as well.)
1 Corinthians 1:16 "Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other."
2 Timothy 1:16 "The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain."
Hebrews 11:7,9 "By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.... By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise."
The household language of the Bible is not the only evidence for infant baptism. But it is powerful. It is more than an argument from silence, that is, an argument claiming we should baptize infants because we aren't told not to. The above verses demonstrate that the baptism of infants is everywhere proclaimed by the New Testament witness—unless someone wants to claim that the word "house" is being used in a strange and unattested sense.
To get the full flavor of this truth, we ought to see the entire New Testament witness. Look at these verses one by one, remembering the normal meaning that any Jew or instructed Gentile would attach to the word "house" and let the cumulative force of these verses overwhelm you:
Matthew 10:12-14 "And when you go into a household, greet it. If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet."
Luke 19:9 "And Jesus said to him, 'Today salvation has come to this house, because he also is a son of Abraham'"
John 4:53 "So the father knew that it was at the same hour in which Jesus said to him, 'Your son lives.' And he himself believed, and his whole household."
Acts 2:38-39 "Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.'"
Acts 10:2 "[Cornelius was] a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always."
Acts 11:14-18 "'[Peter] will tell you words by which you and all your household will be saved.' And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Then I remembered the word of the Lord, how He said, 'John indeed baptized with water, but you shall be baptized with the Holy Spirit.' If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God? When they heard these things they became silent; and they glorified God, saying, 'Then God has also granted to the Gentiles repentance to life.'"
Acts 16:14-15 "Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, 'If you have judged me to be faithful to the Lord, come to my house and stay.' So she persuaded us."
Acts 16:31-34 "So they said, 'Believe on the Lord Jesus Christ, and you will be saved, you and your household.' Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household."
Acts 18:8 "Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized." (Note well that Paul refers back to this event in 1 Corinthians 1:14 as the baptism of "Crispus." It is clear that in Paul's mind, to baptize "Crispus" is necessarily to baptize the members of his household under his headship as well.)
1 Corinthians 1:16 "Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other."
2 Timothy 1:16 "The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain."
Hebrews 11:7,9 "By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.... By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise."
The household language of the Bible is not the only evidence for infant baptism. But it is powerful. It is more than an argument from silence, that is, an argument claiming we should baptize infants because we aren't told not to. The above verses demonstrate that the baptism of infants is everywhere proclaimed by the New Testament witness—unless someone wants to claim that the word "house" is being used in a strange and unattested sense.
To get the full flavor of this truth, we ought to see the entire New Testament witness. Look at these verses one by one, remembering the normal meaning that any Jew or instructed Gentile would attach to the word "house" and let the cumulative force of these verses overwhelm you:
Matthew 10:12-14 "And when you go into a household, greet it. If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet."
Luke 19:9 "And Jesus said to him, 'Today salvation has come to this house, because he also is a son of Abraham'"
John 4:53 "So the father knew that it was at the same hour in which Jesus said to him, 'Your son lives.' And he himself believed, and his whole household."
Acts 2:38-39 "Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.'"
Acts 10:2 "[Cornelius was] a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always."
Acts 11:14-18 "'[Peter] will tell you words by which you and all your household will be saved.' And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Then I remembered the word of the Lord, how He said, 'John indeed baptized with water, but you shall be baptized with the Holy Spirit.' If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God? When they heard these things they became silent; and they glorified God, saying, 'Then God has also granted to the Gentiles repentance to life.'"
Acts 16:14-15 "Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, 'If you have judged me to be faithful to the Lord, come to my house and stay.' So she persuaded us."
Acts 16:31-34 "So they said, 'Believe on the Lord Jesus Christ, and you will be saved, you and your household.' Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household."
Acts 18:8 "Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized." (Note well that Paul refers back to this event in 1 Corinthians 1:14 as the baptism of "Crispus." It is clear that in Paul's mind, to baptize "Crispus" is necessarily to baptize the members of his household under his headship as well.)
1 Corinthians 1:16 "Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other."
2 Timothy 1:16 "The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain."
Hebrews 11:7,9 "By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.... By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise."
The household language of the Bible is not the only evidence for infant baptism. But it is powerful. It is more than an argument from silence, that is, an argument claiming we should baptize infants because we aren't told not to. The above verses demonstrate that the baptism of infants is everywhere proclaimed by the New Testament witness—unless someone wants to claim that the word "house" is being used in a strange and unattested sense. Lastly, baptism is a seal of membership in the body of Christ. This we know from Jesus saying "of such is the Kingdom." Baptism is the sign of entry into that kingdom.
All baptized persons, including children, have a right to: 1)The preaching of the word.2) Worship. All baptized persons have a right and a duty to worship God. This is why we do not have "children's church" in which we send our children away from worship (or at least preaching). They have a right to know from their earliest years that this is the place where God's people meet to sing and pray to him, and I am one of those people
• 3) Training. All baptized persons have a right to be instructed in the faith. The child down the street doesn't have this right, but ours do. The parents have taken a vow to raise that child "in the nurture and the admonition of the Lord."
• Church Discipline. When a baptized person strays away, we don't just let them go. They have a right to be exhorted, admonished, censured, disfellowshiped, and excommunicated as a last attempt to restore them to the flock. We do not pursue the children of the world in this way. But our own children have a right to this.
• The Judgment of Charity. This means we are not left to our own discretion to decide, this one is really saved, and, that one is just faking it. No individual in the church has the "power of the keys" to admit into the church or send out from it. Only the elders, sitting together, have that authority. And they must admit to the church all children of professing Christians. And thus, you and I must treat all such as brothers in Christ.
For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly. 30For this reason many among you are weak and sick, and a number sleep. 31But if we judged ourselves rightly, we should not be judged. 32But when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world. 1 Corinthians 11:29-32
But our children do have a right to be prepared to take that holy supper by being trained in the faith. And when they make their profession and come to the Table, we praise God that their baptism has done its work. It has called them successfully to faith in Christ.
Circumcision in the Old Testament was a sign of the Mosaic Covenant. Paul tells us in Romans 4:11 that circumcision was "a seal of the righteousness that he had by faith" when speaking of Abraham. What were Abraham's instructions for future circumcision? One might assume with an individualistic culture such as our own that Abraham would only then circumcise those who subsequently made a profession of faith. However, Abraham was to circumcise all of his descendants. Isaac was commanded to circumcise both Jacob and Esau, though we read in Romans 9 that God already had decreed the salvation of Jacob, and knew that Esau would fall away. The sign was to be applied to those of faith and their children.
Paul writes in Colossians 2:11,12 "In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead." Baptism is now the sign of initiation into the people of God. It has replaced circumcision.
Jesus himself says, "do not permit the children from coming to me" In Luke 15:16-17. The language here is similar to early baptismal language as Jesus says "do not hinder them". In early baptisms, one who had faith and was baptized was asked if anything hindered them from being baptized.
This idea that children of believers are separate from heathen children and therefore should be baptized is explained by Paul in 1 Corinthians 7. "For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy." (7:14) The argument Paul is making here is not about the children. The issue he is dealing with is whether a Christian should stay married to a non Christian. He argues that since the child is holy with one Christian parent, the marriage is ok. The principle that the child is Holy Paul simply assumes that the Corinthians understand as he uses that principle to defend himself. He does not offer any defense for the principle of the holiness of children itself.
Jeremiah (Jer 1:5—“Before thou camest forth out of the womb, I sanctified thee”) and John the Baptist (Luke 1:16—“He shall be filled with the Holy Ghost, even from his mother’s womb”) were filled with the Holy Spirit at or before their birth. These examples prove that God’s plan of salvation included infants as a possibility, because these were saved while infants, and did not die as infants.
God’s Two Covenants of Life Included Infants
God’s covenant of life with Adam was on condition of perfect obedience (“But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die”—Gen. 2:17; “By one man sin entered into the world, and death by sin”—Rom. 5:12).
Adam’s part was to obey; God’s part was to give life. Adam failed; the covenant was broken. This covenant included infants; the same death that befell Adam came to all (Rom. 5:12, “Death passed upon all men”).
The three household baptisms in the New Testament surely include children. They are:
“She [Lydia] was baptized and her household”—Acts 16:l5.
“He (the Philippian jailer)...was baptized, he and all his, straightway”—Acts 16:33.
“I baptized also the household of Stephanus”—I Cor 1:16.
A Dilemma for Immersionists
The record of two of these household baptisms indicates that small children were baptized. Acts 16:14 records only Lydia’s heart as being opened (“whose heart the Lord opened, that she attended unto the things...spoken of Paul”) yet “she was baptized and her household.” Either some adults were baptized without conversion, or some children too young to believe in the Savior were baptized on the faith of the mother.
Likewise, Acts 16:34 records only the jailer as “believing,” for the translated Greek word is singular. The verse reads: “He...rejoiced, believing in God with all his house.” He “was baptized, he and all his, straightway.” (Moffatt expresses it: “got baptized instantly, he and his family.”) Since only the jailer’s faith is mentioned, either some adults were baptized without conversion, or some children too young to believe were baptized on the faith of the father.
Paul and Silas would not have baptized unsaved adults, so the other alternative must he true. There must have been children in these households who were baptized on the faith of their parents.
The second objection calls in question the wisdom of God who directed the circumcision of the 8-days-old baby. Could the baby know anything of the purpose of this act?
The infant knows nothing more of the purpose of his baptism than Isaac knew of the purpose of his circumcision, or than the brought infants knew of the touch (“the blessing,” Mark 10:16) of the Savior (“They brought unto Him also infants, that He would touch them”—Luke 18:15). But the parent can know of his covenant with God for his child, and God knows of His covenant with the parent to be a God to his seed.
If it is “silly,” as urged by immersionists, to baptize a baby, then it was worse than silly—it was brutal—to mutilate an 8-days-old baby by circumcision. However, God specifically commanded the latter (Gen. 17:12), and when He changed the covenant token to baptism, He never denied to children the new token.
Since God’s plan of salvation, God’s covenants of life, and God’s church always included infants, who among men would deny to helpless babies of believers their God-given right to the sign, seal, token (baptism) of their inheritance in the covenant of grace and in the church?
Parents should remember that it was in reference to salvation that the Lord Jesus gave that wonderful revelation: “With men it is impossible, but not with God; for with God all things are possible”—Mark 10:27. God was able to make good His word to Abraham: “and to thy seed“ (Gen. 17:7), and to the Philippian jailer: “and thy house” (Acts 16 :31). He is still able, and He awaits today the fulfillment by parents of their part of the covenant.
Immersion Is Not in the Bible
“Immerse” never occurs in any of its forms in the English Bible, in either the King James or the American Standard Version. This is not because the Hebrew and Greek languages lack the word, but because there was nothing in any of the Bible purifying rites which called for it. The fact that the English Bible nowhere uses “immerse” in any of its forms puts a heavy burden of proof upon those who contend that baptism means immersion. “Sprinkle” in various forms occurs 41 times in Exodus, Leviticus, and Numbers, and 6 times in Hebrews, besides many more times in other parts of the Bible.
The Three Baptisms of Matthew 3:11
In this verse (“I...baptize you with water. He shall baptize you with the Holy Ghost and with fire”) three baptisms are mentioned: with water, with the Holy Spirit, with fire. If baptism always and invariably means immersion, this verse speaks of an immersion in water an immersion in the Holy Spirit, and an immersion in fire.
How does the Bible describe these three baptisms? The only description of the baptism with fire is in Acts 2:3: “There appeared unto them cloven tongues like as of fire; and it sat upon each of them.” Accepting this language as a correct description (as we must), the baptism with fire could not have been an immersion in fire. “Sat upon” does not describe an immersion.
The 2nd chapter of Acts does not describe the mode of baptism with the Holy Spirit, but it is described in Acts 11:15: “The Holy Ghost fell on them, as on us at the beginning.” Every description of the baptism with the Holy Spirit represents Him as coming upon, being poured out, put in or within, sent upon, falling upon, descending upon, etc. Not one expression admits the idea of immersion in the Holy Spirit. How, then, can the claim be maintained that baptism is always and invariably immersion when two out of three baptisms of Matthew 3:11 cannot be immersion?
Baptisms with Water
Only one New Testament water baptism is described in sufficient detail to indicate its mode—that of Saul of Tarsus. Ananias told him to “arise and be baptized” (Acts 22:16), and he “arose and was baptized” (Acts 9:18). The one Greek word translated in one place “arise” and in the other “he arose” is a participle; a literal translation in both places would be “arising” or “having arisen,” or “standing up.” There is no suggestion of any change of garments or of travel to a place suitable for immersion. (Moffatt translates those passages in Acts: “Get up and be baptized” and “he got up and was baptized.”)
Paul had had no food nor water for three days (“he...three days...neither did eat nor drink” —Acts 9:9). He was baptized before taking food (“he...was baptized. And when he had received meat, he was strengthened”—Acts 9:18, 19). It would be unreasonable to read into the record that such an unbiblical thing as immersion was rushed upon him before giving him food.
If “much water” is necessary to valid baptism, as immersionists claim, they would have trouble finding “much water” for the baptism of the 3000 at Pentecost, for that of the eunuch on a road that Scripture says is “desert” (Acts 8:26), for that of Saul of Tarsus and for that of the Philippian jailer inside the jail at midnight.
Immersion has no foundation in the Old Testament. Immersion has no foundation in the New Testament. Take, for example, I Corinthians 10:1, 2: “Our fathers...were all baptized unto Moses in the cloud and in the sea.” So far from immersing the Israelites, if it touched them at all, the cloud did so by descending upon them. But it “stood behind them” (Ex. 14:19). Nor did the sea touch them: “upon the dry ground” (Ex. 14:22). One company was immersed: the Egyptians, but the record does not say they were baptized.
Another instance is in I Peter 3:20, 21: “Eight souls were saved by water” (in Noah’s ark). “The like figure whereunto even baptism doth also now save us” (the meaning of this passage has no bearing on this discussion). Please notice the difficulties of the passage for the immersionist. The eight that were saved were not immersed; the rest of the world were immersed, but the “like figure” of the word baptism was not applied to their cases.
Of course, water baptism in itself will not save a baby nor anybody else, but God graciously gives His people the privilege of binding Him by it as a token, in covenant with the parents, to save the little ones, if the parents will do their part (“to be a God unto thee and to thy seed”—Gen. 17:7
