To baptize the infant or not to baptize the infant? The answer to the question of infant baptism could depend on your denominational position, along with your interpretation of the Bible. Like many other issues that arise in the church, infant baptism is one on which all denominations don’t agree. There are those who believe this practice is acceptable and those who don’t. Let’s get some more perspective on this topic of infant baptism so we can make a Biblically-informed opinion on it.
For those who practice infant baptism like Catholics, Lutherans, Anglicans, and some other Protestant denominations, they see it as a symbol of God’s covenant and a welcoming into the family of God. On the other side are those who reject the idea of infant baptism. They see baptism as a step that occurs after a person has made a conscious decision to follow Christ, where the baptism is an outward sign of the inward transformation. Because an infant does not have the capacity at that stage to make a conscious decision to follow Jesus, those who oppose infant baptism argue that baptism cannot save them. Therefore, this position says, there is no reason for infant baptism.
It is important to note that the actual act of baptism does not appear in the Old Testament. While there were foreshadowings we can point to, such as Noah and the flood, or Moses and the Israelites crossing the Red Sea, we do not see anyone being baptized in the Old Testament. Baptism is a New Testament event, and it is one of the sacraments that Christ established.
Here are some key New Testament verses about baptism. Let’s consider what they tell us about this sacrament.
“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.” (Matt. 28:19)
Here, Jesus establishes baptism as part of the discipleship process. For those who would choose to follow Christ, baptism was a public declaration of their new faith in Jesus Christ. By choosing to be baptized, they were choosing to be identified as one who is a follower of Jesus. For many in the New Testament, this baptism occurred immediately after their conversion.
“Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.’” (Acts 2:38)
This verse shows another connection between baptism and salvation. Some even argue that this verse shows baptism is necessary for salvation. However, what needs to be highlighted here, is the relationship between baptism and salvation.
“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.” (Rom. 6:3-4)
This verse helps us understand symbolically what happens during baptism. The act of baptism is a symbol of our old sinful nature being buried with Christ and us being raised a new creation in Christ. Baptism is a physical representation of what happens during salvation and the spiritual transformation that occurs within our heart. One thing we should notice in all these verses is that there is no mention of infant baptism.
One argument for infant baptism is Covenant Theology. This teaches that God's covenant encompasses not only individuals but also their families and children. In this view, the infant baptism acts as a sign and seal of this covenant. This is comparable to circumcision in the Old Testament. Circumcision symbolized the child’s inclusion in the covenant between God and Israel. If someone was not circumcised, they would be cut off from their people because they would have broken the covenant. For people who believe in infant baptism, they may see baptizing their children as part of God’s ongoing covenant with his people.
There is no direct mention of infant baptisms in the Bible. Some would argue the Bible does not say to do it or not to do it. However, what some people point to as a potential reason or possibly evidence of children being baptized is the mention of household baptisms in the New Testament.
In Acts 16, when Paul was in Phillippi, a woman named Lydia responded to his message and became a believer in Jesus. The Bible tells us she and the members of her household were baptized. Later in that same chapter, Paul and Silas were released from prison by a miraculous earthquake, after which the jailer asked them what he must do to be saved. Here is what they said.
“They replied, ‘Believe in the Lord Jesus, and you will be saved—you and your household.’ Then they spoke the word of the Lord to him and to all the others in his house. At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized.” (Acts 16:31-33)
Some have used this as potential evidence that children or infants would be included in the household; therefore, it is proper and right to baptize infants. However, to use that as an argument would mean reading something into the text that is not clearly stated.
When we look at early church writings, there is no mention of infant baptism until around 200 AD. The ancient church father Tertullian wrote about this, but he did not write to support infant baptism, but rather to question the practice of it. It was not until Augustine, around 400 AD, that the practice of infant baptism became more prevalent in the church.
One principal argument against infant baptism is that baptism should follow belief in Jesus. When we go back to Acts 16 and look at the encounter with the prison guard, the requirement for salvation is believing in Jesus. In Acts 2, Peter mentions repenting, which is a turning away from sin. It is simply not possible for an infant to repent or consciously believe in Jesus. For this reason, infant baptism is not truly connected to the salvation of the infant.
If there is a common theme that is seen with baptism in the New Testament, it is that baptism of the person always comes after belief in Jesus.
“But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.” (Acts 8:12-13)
“Crispus, the synagogue leader, and his entire household believed in the Lord; and many of the Corinthians who heard Paul believed and were baptized.” (Acts 18:8)
This was also true of the Ethiopian eunuch, Saul, after his conversion, Cornelius the Centurion, and Lydia and her household. For all these, their baptism came after a profession of their faith in Jesus, and it represented a public identification with Jesus.
As we have seen from a careful examination of scripture, it is difficult to support the position of infant baptism as a way to salvation. If infant baptism is used as a means of dedication of the child, similar to how Hannah dedicated Samuel, then there may be a case for it. However, if the baptism is supposed to represent the salvation of the infant, where once they are baptized, they have salvation in Christ, I believe that is not congruent with the teachings of the Bible.
Some Christians will disagree with this position. I recognize that this has been a controversial topic for many years, and clearly this one article will not conclusively solve it. All I ask is, if you disagree, then do so with love and kindness so we can clearly understand the differing positions on this topic and mutually be encouraged to examine our faith. Hopefully, that is something on which we can all agree.
Further Reading
Do Christians Have to Believe in Paedobaptism?
What is Baptism? Its Meaning and Importance in Christianity
What Christians Should Know about Paedobaptism
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