By Daniel R. Vess
Since baptism is mentioned 123 times in the New Testament it is important for all those desiring to be pleasing to God to know whether they have been properly baptized. Several denominations including the Catholic, Lutheran, Episcopal, Presbyterian, Methodist, etc. practice infant baptism. Many people have been baptized as infants or young children. This tract is designed to investigate whether or not these individuals were baptized too soon and whether their baptism is acceptable to God (Hebrews 11:6).
HISTORY OF INFANT BAPTISM
First, investigating the origin of infant baptism from church historians is in order. "Baptism was administered at first only to adults, as men were accustomed to conceive baptism and faith as strictly connected. We have all reason for not deriving infant baptism from apostolic institution, and the recognition of it which followed somewhat later, as an apostolic tradition, serves to confirm this hypothesis. Irenaeus is the first church teacher in whom we find any allusion to infant baptism" (Neander's History of the Christian Religion and Church, Vol. I, p. 311). "But immediately after Irenaeus, in the last years of the second century, Tertullian appears as a zealous opponent of infant baptism; a proof that the practice had not as yet come to be regarded as an apostolic institution; for otherwise, he would hardly have ventured to express himself so strongly against it. ...'Let them come, while they are growing up; let them come while they are learning, while they are being taught to what it is they are coming; let them become Christians, when they are susceptible of the knowledge of Christ. What haste, to procure the forgiveness of sins for the age of innocence?" (ibid. p. 312). "In the Apostolic age, and in the three centuries which followed, it is evident that, as a general rule, those who came to baptism came in full age, of their own deliberate choice. We find a few cases of the baptism of children; in the third century we find one case of the baptism of infants. Even amongst Christian households the instances of Chrysostom, Gregory Nazianzen, Basil, Ephrem of Edessa, Augustine, Ambrose, are decisive proofs that it was not only not obligatory, but not usual. All these distinguished personages had Christian parents, and yet were not baptized till they reached maturity. The old liturgical service of Baptism was framed for full-grown converts, and is only by considerable adaptation applied to the case of infants. Gradually the practice of baptizing infants spread, and after the fifth century the whole Christian world,... Whereas, in the early ages, Adult Baptism was the rule, and Infant Baptism an exception, in later times Infant Baptism is the rule, and Adult Baptism the exception" (Christian Institutions, Arthur P. Stanley, D.D., Dean of Westminster, p.19,20).
INFANTS HAVE NO SIN
If baptism is for the purpose of washing away sin then why are infants, who have committed no sin, baptized? Catholicism teaches the purpose of infant baptism is to remove original sin. "Babies have to be baptized because they have original sin on their souls" (THE CATHOLIC CATECHISM, p. 56). "Baptism is a sacrament which cleanses us from original sin" (Sullivan, Visible Church, p. 39).
The founder of the Methodist Church, John Wesley, explains the purpose behind infant baptism in greater detail. "As to the ground of it: If infants are guilty of original sin, then they are proper subjects of baptism, seeing, in the ordinary way, they cannot be saved, unless this is washed away by baptism. It has been already proved, that this original stain cleaves to every child of man; and that thereby they are children of wrath, and liable to eternal damnation. It is true, the Second Adam found a remedy for the disease which came upon all by the offence of the first. But the benefits of this is to be received through the means which he hath appointed; through baptism in particular, which is the ordinary means he hath appointed for that purpose; and to which he hath tied us, though he may not have tied himself. Indeed, where it cannot be had, the case is different; but extraordinary cases do not void the standing rule. This therefore is our first ground. Infants need to be washed from original sin; therefore they are proper subjects of baptism" (Wesley's Works Miscellaneous, Vol. 2, p. 16). Again he wrote, "It is certain our church supposes that all who are baptized in their infancy are at the same time born again; and it is allowed that the whole office of the baptism of infants proceeds upon this supposition" (Wesley's Sermons, Vol. 1, p. 405). The whole purpose of infant baptism is based upon the assumption that babies have sin and must have a spiritual new birth.
Protestant churches like the Methodist have based their teachings upon John Calvin's doctrine of "total hereditary depravity" by which is meant the infant inherits a corrupt nature from Adam. Many passages are used as proof texts for original sin and total hereditary depravity. "The Lord looks down from heaven upon the children of men, To see if there are any who understand, who seek God. They have all turned aside, They have together become corrupt; There is none who does good, No, not one" (Psalm 14:2,3). They became corrupt, all of them, when they turned aside. Some appeal to Psalm 51:5, which says, "Behold, I was brought forth in iniquity, And in sin my mother conceived me." Obviously, the text tells us the sin existed before David was born or before he was conceived. David did not even exist at the time of the sin in the text. Another proof text is: "The wicked are estranged from the womb; They go astray as soon as they are born, speaking lies" (Psalm 58:3). Note, it was after they were born these babes went astray. Their sin consisted of speaking lies. Have you heard infants speaking lies? None of these passages teach the doctrine of original sin.
However, there are many scriptures which teach against infant baptism. What did Christ say about the condition of little children? "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven" (Matthew 18:3,4). Again He said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven" (Matthew 19:14). Christ did not required that the children be baptized. If children have sin, then are we to become sinners in order to enter the kingdom? If they are depraved totally, than are we to become totally depraved? Is the kingdom of heaven to be made up of sinners, totally depraved? Surely, this is not what Christ is advocating. Christ was teaching the purity of the little children. They are neither saved or lost, but they are safe.
According to Paul's sermon on Mars' Hill we are all God's offspring (Acts 17:28). God is the "Father of spirits" (Hebrews 12:9). God has no offspring who are totally depraved. The only way His children could inherit total depravity is if the Father of their spirits were totally depraved. God is not depraved He is Holy.
A person has to commit sin in order to be a sinner. Sin is the transgression of the law - it is lawlessness (I John 3:4). Infants are not accountable to the Law. How can they transgress the Law?
Children do not bear the sin of their parents, "The soul that sins shall die. The Son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself" (Ezekiel 18:20). Only when a child grows older and makes a choice to do evil, knowing the difference between good and evil, does he sin.
On the day of Pentecost none of the 3,000 baptized could have been infants. Peter accused those present of sin (Acts 2:36). Having heard this they were "pricked in their hearts" showing the sermon touched their consciences (37). They requested a solution to their sin from the apostles. Peter replied, "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" (38). He went on to exhort them to save themselves (40). Many gladly received his words and were baptized (41). Those who were baptized "continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread and prayers...sold their possessions...continuing daily with one accord in the temple, and breaking bread from house and house..." (42,44,46,47). Can infants be accused of crucifying someone, repent, be exhorted, receive the words of Peter, continue steadfastly in doctrine, fellowship, Lord's Supper, prayers, and can they sell possessions? Clearly, infants were not baptized on the day of Pentecost.
One of the deacons of the Jerusalem church, Philip, went to Samaria preaching Christ. Those who heard his preaching were baptized "both men and women" (Acts 8:12). These same men and women heard and saw the miracles of Philip, they were able to believe his preaching, and they were the same ones who had seen and been astonished at the fakery of Simon the Sorcerer for some time. Simon also was baptized. Surely, no infants were baptized among the Samaritans.
Later, the Holy Spirit sent Philip to meet the Ethiopian Eunuch on the road from Jerusalem to Gaza. The Eunuch was reading the word of God from Isaiah (Acts 8:30). Philip began from that passage to preach Jesus (35). When they came to some water the Eunuch asked Philip, "'See, here is water. What hinders me from being baptized?' Then Philip said, 'if you believe with all your heart, you may.' And he answered and said, 'I believe that Jesus Christ is the Son of God.'" (37,38). Philip would not baptize him until he heard the Eunuch confess his belief. Verbal confession of one's belief in Christ as the Son of God is a prerequisite for baptism (Romans 10:9,10). No infant is able to make such a confession and is therefore not a subject for Bible baptism.
An angel appeared to Cornelius and told him to send for Peter who "will tell you what you must do" (Acts 10:6). Cornelius was a man who feared God with all of his house (2). While he "heard the word" (44) which Peter was preaching Cornelius and his household began to "speak with tongues and magnify God." (46). At this point Peter commanded them to be baptized (48). Can infants obey such verbal commandments? Can they fear God? Can they speak and magnify God?
The next two instances of Bible baptism perhaps represent the best hope advocates of infant baptism have for Biblical proof. When Paul and Silas went to Philippi they came across Lydia. Upon the preaching the gospel she and her household were baptized. To prove she had infants one would have to assume: she was married, she had children, some of them were infants, these infants were with her at the time although she was from Thyratira some 300 miles away.
Later, after the Philippians had thrown both Paul and Silas into prison there was an earthquake. The jailor fearing all the prisoners had escaped intended to take his life. Paul stopped him with the assurance that all were still there. The jailor requested information about salvation. They said, "Believe on the Lord Jesus Christ, and you will be saved, you and your household" (Acts 16:31). The Word of God was preached to his household. Next, all were baptized and "rejoiced, having believed in God with all his household" (34). Were infants a part of the Philippian Jailor's household that were baptized by Paul? Those baptized, had to be old enough to hear the word of God and believe it. Babies cannot understand preaching, believe, etc.
At Corinth they heard and believed the preaching of Paul and were baptized including Crispus and his household (Acts 18:8). Again, those of his household had to be old enough to hear and believe what they heard. Infants were incapable of this, therefore, they were not part of those who were baptized. Furthermore, the Corinthians who obeyed the gospel were those who had been fornicators, idolaters, adulterers, homosexuals, sodomites, thieves, covetous, drunkards, revilers, and extortioners (I Corinthians 6:9f). Can infants get involved in this kind of sin? Only teenagers and adults could have composed this group which were baptized at Corinth.
At Ephesus, Paul found twelve men who had been baptized with the baptism of John. After they heard the preaching of the resurrected Christ they were baptized (Acts 19:5). Can infants discern between the baptism of John and that of Christ? Furthermore, these men were disciples. As already shown, infants cannot be disciples.
SUMMARY
Baptizing infants is contrary to the teaching of Christ and his apostles for several reasons. 1) It is based on the traditions of men. Infant baptism originated 100 years too late for it to have the approval of the New Testament. Christ said that religion based on man's religion is vain (Matthew 15:7-9). 2) Infant baptism is without authority from God. In the New Testament only adults had baptism administered to them. Infant baptism was neither taught nor exemplified in the New Testament. If God intended for infants to be baptized he would have mentioned it somewhere in the New Testament. Whenever children are relevant to the subject the Bible mentions them, as in the feeding of the 5,000 (Matthew 14:21), the feeding of the 4,000 (Matthew 15:38), the children brought to Jesus (Matthew 19:14) and Paul's farewell to the disciples in Tyre (Acts 21:5). If infants are to be baptized then why does not the Bible mention it in one single place in the New Testament? The only way to find authority for infant baptism is to go beyond the pages of the New Testament. To do so is to go beyond what is written and displease God (I Corinthians 4:6; Revelation 22:18,19). 3) Baptizing infants causes many young adults and teenagers to never obey true Bible baptism. They will argue: "My parents had me baptized when I was a baby, so I don't need to be baptized again." The Bible warns about sinning against a child (Genesis 42:22). 4) With rare exception those who are baptized as infants are not immersed in water, but have water sprinkled upon them. The original Greek word for "baptize" is universally defined by Greek lexicons as "to dip, plunge, or immerse." Never does it mean sprinkle or pour. 5) Another reason that infant baptism is unscriptural, is the fact that infants have no sins to be remitted or washed away and that is the very purpose of baptism. Baptism now saves us (I Peter 3:21). Infants do not need to be saved. They are safe. 6) Finally, infants cannot possibly meet all the prerequisites for baptism: recognize sin (Romans 3:23), hear the Word of God to the extent they can comprehend the preaching (Romans 10:17), believe that Jesus Christ is the Son of God (Hebrews 11:6; Mark 16:16), give a verbal confession of that belief (Romans 10:9,10), and repent of sins (Acts 2:38). Were you baptized as an infant? If so, you were baptized before you were guilty of sin, heard the preaching of the gospel, believed that Christ was the Son of God, confessed that belief verbally, repented of our sin, and therefore, baptized too soon. Thus, you have not been baptized. Additionally, you are still in your sins, they have not been washed away.
If you have not been baptized, yet you have heard the gospel, believed that Jesus is the Son of God, are willing to verbally confess the belief, and have repented of a life of sin, you should be baptized. If we can assist you in obeying the command of baptism please contact us immediately.