Infant baptism or adult baptism? The discussions about the doctrine of baptism touch the heart of the church and of the individual believer. The view on baptism is a representation of the confession and experience of salvation in Christ, of the individual faith, of the correctness of the choice of church. An emotionally charged subject.
The Evangelical Baptist View: Adult Baptism Only
In the Evangelical Baptist view, there is generally no place for infant baptism. Below is a list of the most important arguments put forward. Possible criticisms of these arguments are discussed when presenting the Reformed argumentation.
The terminology. The Greek word baptidzein first takes on a religious meaning in the Septuagint. For example, the word is used for the sevenfold washing of Naaman in the Jordan (2 Kings 5:14). In the apocryphal books the word for is used for ritual washings, for example in connection with prayer (Judith) or after touching a corpse (Jesus Sirach). The New Testament gives a whole new meaning to the word baptidzein, which is translated into English as the word baptism. In Matt. 3:6 it appears: many went out to him (John the Baptist) to be baptized in the Jordan River. The context of the word baptism here refers to entering/setting into the water, followed by emerging again. In Marc. 1:9ff. it is even more pointed: Jesus was baptized by John in the Jordan and ascended out of the water. By the apostle Paul this going down and coming up again is the symbol of having died with Christ and of new life in It. By baptism believers are buried in Christ, that, as Christ was raised from the dead, they may walk in newness of life, Rom. 6:4, Col. 2:12. The conclusion of all this is that the word baptidzein, as used in the NT, cannot be meaningfully applied to small children.
The baptism of John the Baptist was applied to people who confessed their sin and repented (Mt. 3:6). This baptism therefore only concerned people who were aware of their sins and had the will to repent of them, not small children. Because Christian baptism goes back to the baptism of John the Baptist, little children must also be excluded from Christian baptism. In the missionary commission of Jesus, Mt. 28:18-20, it is about making disciples, followed by baptizing these disciples. In the Lord’s teaching, becoming a disciple of Jesus is connected to conscious faith, consciously saying no to the world and following Him (e.g.: Luke 14: 25-27). You cannot yet speak of discipleship in a meaningful way with small children.
Wherever there is mention of baptism in the NT, it is linked to conscious faith. The best-known reference to this is Mark 16:16: whoever believes and is baptized will be saved. The apostles applied baptism everywhere where faith was found: Acts. 2:41, 8:12, 13, 36-38, 9:18, etc.
Several texts give a description of baptism that cannot possibly apply to small children. This mainly concerns the following texts:
- Gal. 3:27: “For all you who were baptized into Christ have put on Christ.” Putting on Christ is something that presupposes an active and personally conscious act on the part of man. Putting on Christ corresponds to laying aside life in sin, being buried with Christ and being raised with Him (Rom.6:3; 13:14; Col.2:12,13).
- 1 Peter 3:20-21: “….baptism, which is not a putting away of bodily impurity, but the petition of a good conscience toward God.” There is a difference of opinion about the word “bede”. In the Septuagint the word (‘eperootèma’) occurs, for example, in Ri. 20:27, where the Israelites ‘inquired of’ the Lord. Later the meaning shifted more towards ‘answer’, which may also have been intended in 1 Peter 3:20-21. But in all cases, baptism is about consciously addressing God, something that cannot be expected of small children.
- Tit. 3:5: “..but according to his mercy he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us abundantly.” Although baptism is not discussed here, it is certain that Paul refers to it (cf. John 3:3,5; Eph.5:26). Paul speaks here about rebirth and renewal in connection with baptism. In general, it is agreed that both God and man have a part, especially in the process of renewal (sanctification) (unlike in rebirth, which is entirely a gift from God). People are therefore accountable for this and must therefore have a certain minimum accountability.
- Eph. 5:27: “…to sanctify her, cleansing her by the washing of water with the word…” This concerns cleansing through baptism, in which the word plays a central role. This verse shows the enormous significance of baptism: Christ gave himself up to be able to administer this baptism. This baptism, in combination with the faithful acceptance and taking up of the word (cf. Eph.6:17) is the means of salvation (cf. 1 Pet.3:21) and of cleansing and forgiveness.
Nowhere in the NT is infant baptism practiced. On the day of Pentecost, only those who had believed were baptized, not their little children. Even in the time that followed, no mention is made of the baptism of small children.
In the early Christian church, infant baptism was not practiced, at least not as a general practice . For example, reference can be made to the oldest Christian writing from the time after the apostles: the Didache (teaching of the twelve apostles), first half of the second century. It states: Now concerning baptism, baptize thus: Having first taught all these things, baptize ye into the name of the Father. Here it was stated that the people to be baptized must first receive education. So it wasn’t about small children. If infant baptism had been a common and accepted practice, there would have been something about this in the Didache. Reference is also made to the writings of the ancient Church Fathers. For example, in the Apology of Justin Martyr (d. 165), the baptismal ceremony is described as follows: All who have been convinced of the truth of our teaching and doctrine are admonished to pray and, while fasting, obtain from God the forgiveness of their to beg for past sins. Then they are brought to a place where there is water, and they receive the water of the bath. Furthermore, many men are sixty and seventy years old, who have followed Christ as their teacher from their youth. Justin sees the baptism thus connected to serious, personal conversion and discipleship. This discipleship can begin at an early age, but it requires voluntary following of the Lord, a total surrender. In this context he sees baptism. It is logical to assume that the tendency to baptize small children gradually developed and that the Church Fathers opposed this. Tertullian, for example, is forced to openly speak out against it (De Baptismo, around 200). Until then, attempts had been made to handle baptism with care and he wants to maintain this care. He thinks baptizing children is careless (One acts more cautiously in the affairs of the world). Instead of being baptized, little children must learn to ask for salvation. So that it may be seen that it is given to those who ask for it. When they understand the importance of baptism, they will fear the ministry more than its delay: a pure faith is sure of salvation.
The Reformed view on infant baptism
In Reformed theology, the baptism of small children of religious parents has traditionally been seen as a Biblical assignment. Below are the most important arguments, with comments. The first arguments concern the Reformed refutation of the evangelical view.
Christian baptism goes back not only to the baptism of John the Baptist, but especially to Proselyte baptism. Proselyte baptism involved the conversion of pagans to Judaism. The little children were also baptized at this time.
However:
- Proselyte baptism was an institution of the Jewish rabbis, not an institution of God.
- The little children were baptized, but their children were not baptized (although it was allowed and sometimes recommended). It was therefore a one-off baptism of the entire family, whereby the entire family was further regarded as belonging to the Jewish people. It is difficult to compare Christian baptism with this.
To properly understand the mission command, you must start from the Lordship of Jesus. The Lord has won the victory and is establishing His Kingdom. He is the conquering Son of David, His throne is established forever. This Kingdom is the fulfillment of the covenant. The fathers of the covenant, Abraham, Isaac and Jacob are also the fathers in the kingdom of the Lord Jesus (Matt. 8:11), the Israelites are the children of that Kingdom (verse 12). And just as the little children once belonged to the covenant with Israel, so now they belong to the Kingdom of Jesus, which extends to the ends of the earth. People must now be baptized in His Name. He seizes them as subjects of His Kingdom. Baptism is therefore primarily the mark of being a resident of that Kingdom, so small children may also receive this mark.
However:
Although there are certainly parallels between the church of today and the people of Israel in the past (1 Cor. 10:1-13; 1 Pet. 2:9-10, etc.), it is not responsible to base baptismal theology on this. The fact that there are important similarities between the Kingdom of Christ and the former nation of Israel does not mean that baptism and circumcision are essentially the same. I will come back to this. It should be noted for the time being that the discipleship that Jesus speaks of is presented in the Bible as something entirely unique, with a unique mark: baptism in the name of the Father, the Son and the Holy Spirit.
In the NT, baptism is not so much linked to personal faith, but to the righteousness of faith. Faith is always imperfect and subject to all kinds of influences from within and without. As such, it is too weak a basis on which to base baptism. However, the righteousness of faith is not primarily about the degree of personal belief, but about the fact that salvation lies in the finished work of Christ and being hidden in Him. The basis of baptism is therefore not personal faith, but the cross and resurrection of the Lord. Now this is a solid base! Both for adults and small children. Both groups may therefore be baptized.
Consideration:
The fact remains that in the NT baptism is constantly linked, directly or indirectly, to personal faith. Apparently the Lord Jesus and the apostles consider personal conversion and faith to be a good basis, even the only basis, on which baptism may be applied. We must remember that belief in the NT is a tremendous power. Jesus says several times that faith has saved a person (Mt. 9:22, Mk. 5:52, Lk. 7:50, 8:48, 17:9, etc.). The NT also attributes an overriding value to faith. In fact, Christians receive all heavenly treasures and gifts, including eternal life, by faith (Rom. 4:16, 5:2, etc). The secret of this is that this faith does not rest on intellectual insight or on other human considerations. No, it is based on the power of God (1 Cor 2:5), it is a gift from God (2:8), a revelation (Gal. 3:23). Therefore, the belief that God personally works in his children can be the basis for baptism.
Infant baptism has some precedents in the NT:
Children were baptized by the disciples of Jesus. Not that this is stated in so many words anywhere, but it is clear that Jesus laid his hands on the children who were brought to Him and blessed them (Mark 10:13-16, etc). Jesus himself did not baptize (John 4:3), which explains why He did not baptize the children on that occasion, but we can assume that the disciples did. However : this would be very strange. The disciples essentially continued the baptism of John the Baptist (John 3:22ff), which involved confession of sin and personal conversion. Moreover: Jesus says on the occasion (Mark 10:15) that whoever does not receive the Kingdom of God as a child will not enter it. This concerns children who can actually receive. In Mt. 18:2-3, Jesus places a child in the midst of the disciples and sets him as an example. It is clear that these cases do not concern small children and it is therefore incorrect to substantiate infant baptism with this.
The house texts: Acts 10 (Cornelius), 16 (Lydia and the jailer of Philippi) and 1 Cor. 1 (Stephen). However : With regard to the households of the jailer and Cornelius, terms are used which indicate that the small children were excluded from baptism. In Cornelius the Holy Spirit falls on all who heard the Word and they spoke in tongues and magnified God. These were subsequently baptized. Paul and Silas spoke to the jailer in the presence of all who were in his house. Then the jailer was baptized himself and all his house, and he rejoiced that he and all his house had believed in God. In the case of Lydia, there are no direct indications that these were not small children when she and her entire house were baptized. But given that the lines of authority in her home clearly passed through her, it is natural to assume, given the culture of the time, that she was unmarried. Her house then included the servants (as a purple seller she may have been wealthy) and any living relatives (a very normal house for that culture). This then forms the group of people who are later encouraged by Paul and Silas (Acts 16:40). Regarding the house of Stephen, Paul says that it is the firstfruits of Agai and that they have given themselves to the saints (1 Cor. 16:15). Here too, the house is understood as people who can make conscious choices.
NB1. Sometimes Hd. 18:8 also considered a house text: “And Crispus the ruler of the synagogue believed in the Lord and all his house.” It is clear that this is not about small children. Moreover, there is no mention here of baptism. Paul says in 1 Cor. 1:14 that he baptized Crispus, without further additions.
NB 2. It is noted that the concept of “house” was a well-known Jewish term. When thinking of ‘the (entire) house’ the Jew would immediately think of all the associated resident slaves, family members and also the small children. For example, “house” is frequently mentioned in the OT. This usage continues into the intertestamentary period and ultimately into the NT. However: In the OT the word (entire) house (family) is regularly used under the tacit assumption that this does not include small children. Example: Deut.14:26 …wine, or strong drink, or whatsoever thou desirest, and thou shalt eat there before the Lord thy God, and be glad, thou and thy household. Or also: Deut. 15:20 You and your household shall eat them before the LORD your God year by year in the place the LORD chooses.
There is a unity in the action of the Father, the Son, and the Holy Spirit. The Father in his gracious pleasure chooses men before the foundation of the world (Eph. 1:4). He knows them before they are born (Ps.139:14,15; 22:10,11). The Son gives His life for those given to Him by the Father (John 17). The Holy Spirit is the seal of salvation for these elect (Eph.1:13, 1 John 4:13). Participating in Christ’s salvific work is therefore not so much linked to our acceptance or non-acceptance, but especially to God’s plan of salvation for the chosen one. And because God generally works in his plan of salvation through the natural connections (the covenant with Abraham is the most comprehensive example of this, Gen. 12:1-3, 17:9ff), especially that of the family, you can already promises made to the believing parent (concerning salvation in Christ and the filling with the Holy Spirit), without further ado, to their small children. Believers live with their entire families in God’s comprehensive plan of salvation.
Note:
Few Christians would deny this last point. There is little discussion in that regard. For example, there is no doubt about the fact that these little children are saved and belong to the body of Christ, regardless of whether they have been baptized or not. But that does not mean that little children should be baptized. On the contrary, baptism is not primarily about whether or not you are connected to the Triune God (which can be an unconscious reality for a long time), but, as mentioned, about living faith and discipleship (as fruits of this connection). Being baptized is a radical and conscious act.
Baptism has replaced circumcision. This is one of the central points in the theology of infant baptism. As the new covenant is the fulfillment of the old, as the Kingdom of God is the fulfillment of the covenant people, as Christ is the fulfillment of the law, so baptism is the fulfillment of circumcision. In essence, circumcision and baptism are the same. Circumcision pointed to Christ’s sacrifice, baptism points to His finished work. The most important arguments mentioned are:
Circumcision, just like baptism, was ultimately about faith. Abraham was justified by faith and received the sign of circumcision as the seal of the righteousness of that faith he possessed in his uncircumcision (Rom.4:11). With Abraham, the little children also had to bear this seal. So the little children in the church must be baptized.
However:
In Rom.4 Paul describes how, because of faith, Abraham could become the father of all uncircumcised believers. He argues that righteousness, also with Abraham, lies in faith, by grace, not by law. Abraham’s faith was counted to him as righteousness (Gen.15:6) and so he could receive circumcision as a seal thereof. Romans 4 is about that personal faith, with its application to faith in Him who raised Jesus our Lord from the dead (Rom. 4:24).
Abraham received circumcision as a seal of the righteousness of faith, but further in the administration of the sign it was the obligatory sign of the covenant (Gen. 17:11), which functioned independently. For example, not only the little children of believers had to be circumcised, but also the adult stranger and slave (Gen. 17:12-13, etc), who perhaps did not have the same faith as Abraham. Anyone who refused was to be cut off (Gen. 17:14), because they had broken the covenant. When parents turned away from God and followed idols, their little children were still circumcised. What was decisive for circumcision was being part of the covenant people, not so much faith and conversion. The Lord and the prophets did call for circumcision of the heart, or circumcision before the Lord (Jer. 4:4; Deut. 10:16, etc), but did not prohibit the administration of circumcision in the absence of faith with the parents. It is clear that all this is very far removed from New Testament baptism.
In the passages in the NT where a position is taken against the imposition of circumcision on Christians, it is never stated that baptism has replaced it . If somewhere it should have been explicitly stated that baptism had replaced circumcision, then it would have been in the early apostolic period. However: for the apostles, the essence of circumcision was precisely at odds with the essence of the new dispensation. They even push the contradiction to the extreme: in the past people were saved in the way of circumcision and the law of Moses, now in the way of faith (Rom. 15:9; Gal. 5:6, Ti.1:13 ) and conversion to God (Rom. 15:19).
Col. 2:11-12. In this passage baptism would be presented as the substitute for circumcision.
However:
This is about circumcision, which is not a work of human hands: being buried with Christ in baptism and being raised through faith in the working of God. This passage is precisely about the clear relationship between personal faith and baptism.
The small children belong to the community. This church is said to be one body, one faith, one baptism, baptized into one body. Key texts here:
Eph.4:4-6: “….one body and one Spirit….one faith, one baptism, one God and Father of all, who is above all and through all and in all.” Paul also addresses children in this letter (6:1-3), so ‘baptism’ would also apply to them.
However:
- Even if that were the case, this does not yet concern small children, who are not approachable.
- Paul writes about one faith and one baptism. The fact that small children do not yet have the NT faith is beyond discussion, but Paul can still write: one faith. Likewise, he can write about one baptism without the little children having received it.
1 Cor.12:13: “For by one Spirit we are all baptized into one body.” Paul addresses the entire church (“all”). The small children are included and are therefore also baptized.
However:
How Paul uses the concepts of all and the entire church becomes clear in, for example, 14:23-24. Here he says that when the entire church is gathered together and all speak in tongues, all prophesy… In Paul’s speech it is therefore quite possible to speak about all, and about the entire church, without adding the accompanying descriptions. suitable for small children. This also happens frequently in today’s churches. We too can say that the entire congregation sang with dedication (if we are completely enthusiastic we add: from the smallest to the largest), stood up, sat down, etc. Needless to say, these things do not apply to the little ones. children in the baby buggy, although they are of course completely part of it. Likewise, it is completely unnecessary for Paul to say that matters such as baptism, tongues, prophecy, etc., do not apply to little children, everyone understood that.
The meaning of baptism; a summary
Baptism is a statute, or ordinance, of the Lord Jesus, Matt. 28:19. Therefore, the church is obliged to handle the doctrine and practice of baptism with the utmost care, so that baptism is fully realized in its entire meaning, according to the intention of Christ. Christ commanded to make disciples of the nations and baptize them in the Name of God the Triune. The teaching of the Lord and His apostles shows that this concerns the following three aspects:
- The forgiveness of sin through Christ (a). By being baptized, the person being baptized indicates that he realizes that he is far from God, that he is completely unclean and that God cannot possibly accept him without cleansing. He acknowledges that he lives in sin and that he is under the power and dominion of sin and Satan, with the ultimate consequence being eternal death. He cannot possibly escape from this situation in his own strength and that is why he focuses his faith and trust on the Lord Jesus, the Lamb of God, who paid the ransom for sin. He entrusts himself to Christ, who on the cross made atonement for all sin and also broke the power of sin by definitively defeating Satan through His vicarious obedience unto death.
- To be buried with Christ (b). By allowing himself to be immersed, the person being baptized indicates that he is giving up his idiosyncratic and self-oriented way of life. He accepts Christ’s claim on his life and is willing to put aside everything that has mattered to him thus far for the sake of Christ. Submerging in the water means that the person being baptized gives up all faith and trust in himself and in human inventions and systems. He will focus his hope for this and the life to come only on Jesus Christ, the Shepherd of his soul. He will serve Him with fervent love, obey Him and cleave to Him.
- Rising with Christ (c). Emerging from the water symbolizes and reinforces the fact that God has completely forgiven and accepted the baptized person in Christ. The Holy Spirit makes the baptized participate in a new life with God, a new covenant. He is clothed with Christ and shares in the Spirit of Christ, who works in him the fruit of the atoning work on the cross. In this way, the baptized person may from now on live as a citizen of a new kingdom, as a member of the body of Christ. He has peace with God, shows the fruit and gifts of the Spirit, and walks in the light of Christ, who leads him on the way to perfection.
Baptism is a reflection of the glory of the gospel. The person being baptized has carefully calculated the costs of discipleship. He knows he will lose his old life. He knows that his flesh will be deeply cut by the Holy Spirit. But if he is indeed willing to lay down his life, God will treat him as a disciple of the Lord Jesus. He will have his share in the sufferings of Christ, but also in the glory of His resurrection. The person being baptized will not be alone: he will go by the Holy Spirit at the hand of his Master, God, Friend and Brother: the Lord Jesus Christ.
Baptism, received in this way, consciously and deliberately, is the greatest celebration that the Lord Jesus has prepared for His followers. Marking the beginning of an eternal and glorious relationship between God and man, it is a moment of unspeakable joy, both for God and for the baptized.
a.: Hand. 2:38 ; 9:14; 4:31 PM; 22:16; 26:18,20; Rom. 1:18-2:11; 1Cor.6:11; Col. 2:13-15; Heb. 9:14; 1John 1:7
b.: Rom. 6:1-14; 8:12ff; Eph. 4:21-24; Gal.5:24; Col. 2:11-12; Col. 3:9-10c.: Jer. 31:31ff; Rom. 6:1-14; 1Cor.11:25; 12:12ff; 2Cor.3:14-18; Gal.3:27-28; 5:22-23 ; Eph.4:4-5; 4:25; Phil.3:20; 1 Thess.5:5; Heb.8 and 9; 1 Peter 2:25.