What does God work in us through Baptism?
Christian Baptism was commanded by Jesus when He told His disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). The apostles also taught that all should be baptized, with Peter stating, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38).
The Bible’s teachings about Baptism are:
Baptism is God’s work, not man’s. When water is applied “in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19), God Himself is working through it. As it is written, “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” (Colossians 2:12).
Baptism grants and assures to penitent sinners the forgiveness of sins and everlasting life through faith in Jesus Christ. Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Ananias told Saul, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).
The Holy Spirit works through Baptism to instill faith and foster a new spiritual life. Jesus told Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). Paul wrote, “He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).
Through Baptism, God brings us into a new covenant relationship with Him. This makes us children of God and heirs to the promises of forgiveness and eternal blessings. “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27). This new covenant includes the promise: “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:12). In Hebrews 10:19-22, we read: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”
Why Baptize Infants and Young Children?
Some argue against infant baptism, but God’s Word provides clear answers:
Infants are sinners in need of forgiveness. “All have sinned” (Romans 3:23), and “sin and death are passed upon all men” (Romans 5:12) because of Adam’s sin. “The imagination of man’s heart is evil from his youth” (Genesis 8:21). The Bible doesn’t say people are not accountable for sin until a certain age but says, “The soul that sinneth, it shall die” (Ezekiel 18:20).
Infants and small children can believe in Jesus. Jesus said, “Whoso shall offend one of these little ones which believe in me…” (Matthew 18:6). When infants were brought to Jesus, He said, “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God” (Luke 18:15-17). No one, not even an adult, can come to faith on their own; “one must be born of God” (John 1:12-13). Children also need this spiritual rebirth called “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5), which is Holy Baptism, to be made alive to God.
Baptism is more than an outward profession; it’s God’s work that gives forgiveness and new life. Acts 2:38-39 states that Baptism is “for the remission of sins” and that the Holy Ghost is given. Titus 3:5 teaches that regeneration and salvation are given in Baptism. Matthew 28:19 shows God works through Baptism, as it’s done in His name.
Jesus desires infants and small children to be brought to Him in Baptism. Luke 18:15-17 shows that Jesus wants them in His kingdom, and John 3:5 teaches that Baptism is God’s means of bringing someone into His kingdom.
Scripture supports the baptism of infants and small children. Acts 2:38-39 commands “every one” to be baptized and states the promise is “to your children.” Matthew 28:19 commands “all nations” to be baptized and excludes no one. Colossians 2:11-12 calls Baptism the “circumcision made without hands,” and Old Testament circumcision was done on the eighth day (Genesis 17:9-14). Acts 16:15, 33, and 1 Corinthians 1:16 tell of whole households being baptized, likely including small children and infants.
The command to “teach” in Matthew 28:19-20 means “to disciple,” by going out, baptizing in the name of the Triune God, and teaching them all that Christ commanded. The Greek indicates making disciples by baptizing and then teaching.
Infant Baptism was practiced from the time of the apostles. Early church leaders, such as Polycarp, Justin Martyr, Irenaeus, Hippolytus, Origen, and Cyprian, all provide historical evidence that infant baptism was a common and accepted practice among Christians.
Rejecting infant baptism is a serious matter. While faith in Jesus is essential for salvation (Mark 16:16), rejecting God’s counsel in Baptism can have grave consequences. Jesus warned, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matthew 18:6). To prevent a child from entering into God’s covenant of grace and receiving the forgiveness and eternal life God offers through Baptism could lead to their eternal ruin.
Why Infants and Small Children Should Be Baptized
A. They are sinners in need of forgiveness and salvation (Romans 3:23; Psalm 51:5). B. Scripture commands that they, too, be baptized (Acts 2:38-39; Matthew 28:19; Luke 18:15-17). C. Fathers are commanded to raise their children in the “nurture and admonition of the Lord” (Ephesians 6:4), which includes bringing them to Christ in Baptism. D. In Holy Baptism, the Holy Spirit works to create saving faith in Jesus Christ and to regenerate (Acts 2:38-39; Titus 3:5; John 3:5-6). Baptism is God’s appointed means to do this saving work in infants and small children. E. In Holy Baptism, they are offered and given forgiveness of sins for the sake of Jesus’ innocent sufferings and death on the cross (Acts 2:38-39; 22:16; Colossians 2:11-14). F. In Holy Baptism, they are given new life and empowered to live for Jesus Christ (Romans 6:3-4; Colossians 2:12-14; 3:1). G. In Holy Baptism, eternal salvation is given to all who believe (Mark 16:16; 1 Peter 3:21; Titus 3:5; Galatians 3:26-29).
Therefore, we baptize infants and small children as commanded in Acts 2:38-39 and Matthew 28:18-20. Our baptisms, even if received as an infant, are valid and bring blessings today. For Christ’s sake, God, in our baptism, has given us forgiveness for all our sins, His Holy Spirit, and eternal salvation. We pray that we may treasure our baptisms and the work that God has done in us through them.
The ancient Church and Church Fathers generally held to the practice of baptizing infants and small children, viewing it as an apostolic tradition and a means of grace for the remission of sins, including original sin. While there were some varying opinions on the timing or conditions, the overall consensus affirmed the practice.
Here’s a breakdown of what the early Church and Church Fathers said:
Early Evidence and General Practice
“Household” Baptisms in the New Testament: While not explicitly mentioning infants, the New Testament accounts of whole “households” being baptized (Acts 16:15, 33; 1 Corinthians 1:16) are often cited as foundational for the practice of infant baptism, implying that children and infants within these families would have been included.
Early Church Writers
Polycarp (about 69-155 A.D.), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. “Eighty and six years have I served the Lord Christ” (Martyrdom of Polycarp 9:3).
Justin Martyr (100-166), of the next generation, states about the year 150: “Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years” (Apology 1:15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.
Irenaeus (c. 189 AD): Assumed infant baptism, stating that Jesus “came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men.” This implies that infants could be “reborn in God” through baptism.
Hippolytus (c. 215 AD): In his Apostolic Tradition, he explicitly states: “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them.” This is a clear instruction for infant baptism.
Origen (c. 248 AD): Affirmed the practice, stating, “In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous.” He also stated, “The Church received from the apostles the tradition of giving baptism even to infants.”
Cyprian of Carthage (c. 253 AD): Notably, a controversy arose not whether to baptize infants, but when. Some, like Fidus, argued for delaying baptism until the eighth day, in parallel with Old Testament circumcision. However, Cyprian and a council of bishops vehemently rejected this, affirming that infants should not be denied baptism and God’s grace from birth. He wrote, “No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born.”
Augustine of Hippo (late 4th/early 5th century): Strongly defended infant baptism, particularly in his debates against the Pelagians. He emphasized the necessity of baptism for the remission of original sin, arguing that infants inherit sin from Adam and need the grace of baptism for salvation. He stated that the “custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic.”
Gregory of Nazianzus (late 4th century): Encouraged the baptism of infants, saying, “Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit.” While he also discussed reasons for delaying baptism in certain adult cases, his overall stance supported infant baptism, especially in cases of danger.
John Chrysostom (late 4th/early 5th century): Also supported infant baptism, enumerating the many benefits of baptism, not just remission of sins, and affirming that infants are baptized “so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members.”
Arguments and Rationale
The Church Fathers’ rationale for infant baptism often included:
• Remission of Original Sin: A prominent reason, particularly from Origen and later Augustine, was the belief that all humans inherit original sin from Adam and that baptism is the means by which this sin is washed away, even in infants who have not committed personal sins.
• Inclusion in the Covenant: Many saw baptism as the New Covenant equivalent of circumcision in the Old Covenant, which included infants in God’s people.
• Sanctification and Regeneration: The belief that baptism imparts spiritual regeneration, new birth, and sanctification, making the baptized a member of Christ’s body.
• Apostolic Tradition: Many Fathers asserted that the practice of infant baptism was a tradition received from the Apostles themselves.
In summary, the overwhelming evidence from the early Church Fathers and councils indicates that infant baptism was a widely accepted and practiced tradition, understood as a vital means of grace and an apostolic inheritance, primarily for the remission of original sin and inclusion in the Christian covenant. While some, like Tertullian, recommended delaying it for pragmatic reasons, the legitimacy of infant baptism was not generally challenged until later periods in Christian history.
[Scripture is quoted from the King James Version of the Bible.]