Should Infants Be Baptised?
Question 9004
Few questions have divided Christians more than the question of infant baptism. Some denominations practise it; others reject it entirely. Some see it as essential for salvation; others view it as a harmful distortion of the gospel. Where should we stand? As always, our authority must be Scripture, not tradition or sentiment. What does the Bible actually teach?
The Argument for Infant Baptism
Before critiquing infant baptism, it is only fair to understand why some Christians practise it. The main arguments are as follows.
First, some argue from covenant theology. They see baptism as the New Testament equivalent of circumcision, which was given to infants in the Old Testament. Just as Jewish boys were circumcised on the eighth day as a sign of the covenant, so (it is argued) Christian children should be baptised as a sign of the new covenant. Colossians 2:11-12 is often cited, where Paul connects circumcision and baptism: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism.”
Second, some point to the household baptisms in Acts as evidence that infants were included in baptism. If entire households were baptised, surely this would have included babies.
Third, some appeal to church history. Infant baptism was practised from at least the second or third century, and some argue it must have apostolic origins.
Fourth, some traditions teach that baptism washes away original sin and is necessary for salvation. In this view, infants need baptism to be cleansed from the guilt of Adam’s sin.
Why Infant Baptism Is Not Biblical
While we must treat those who hold different views with respect, the arguments for infant baptism do not hold up under careful examination of Scripture.
The Circumcision Argument Fails
The comparison between circumcision and baptism breaks down on several points. Circumcision was given to physical descendants of Abraham as a sign of a national, ethnic covenant. It marked someone as a Jew by birth, regardless of their personal faith. Baptism, by contrast, is given to spiritual descendants of Abraham, those who share his faith (Galatians 3:7, 29). It marks someone as a believer, one who has personally trusted in Christ.
Furthermore, circumcision was only for males, but baptism is for all believers regardless of gender (Galatians 3:28). Circumcision was performed on the eighth day regardless of faith, but baptism in the New Testament is always connected with faith. The two are not equivalent.
When Paul speaks of circumcision and baptism together in Colossians 2:11-12, he is not saying baptism replaces circumcision. He is speaking of spiritual realities. The “circumcision made without hands” is the spiritual cutting away of the sinful nature that happens at conversion. Baptism pictures the burial and resurrection that accompanies this spiritual circumcision. Both are describing what happens when a person believes, not what happens to an infant.
No Command or Example in Scripture
Here is the most telling point: there is not a single command to baptise infants in the entire New Testament. Nor is there a single clear example of an infant being baptised. Every command to be baptised is addressed to those who can hear, understand, and respond. Every example of baptism in Acts follows a profession of faith.
The household baptisms do not help the case for infant baptism. As we noted previously, there is no evidence these households included infants. In fact, the details given suggest otherwise. The Philippian jailer’s household heard the word and believed (Acts 16:32-34). Cornelius gathered his household to hear Peter preach before any were baptised (Acts 10:24, 33, 44). Crispus “believed in the Lord, together with his entire household” (Acts 18:8). These households believed; then they were baptised.
The Meaning of Baptism Excludes Infants
Baptism is a picture of death, burial, and resurrection with Christ (Romans 6:3-4). It is a declaration of faith. It is the pledge of a good conscience toward God (1 Peter 3:21). How can an infant, who has no conscious awareness of sin or of Christ, make such a declaration? How can one who cannot believe picture union with Christ by faith?
Baptism is also an act of obedience. Jesus commanded His disciples to be baptised. Those who heard Peter at Pentecost were commanded to repent and be baptised. An infant cannot obey a command. To baptise someone who cannot obey is to empty baptism of its meaning as an act of willing submission to Christ.
Church History Is Not Our Authority
While infant baptism appears early in church history, this does not make it apostolic. Many errors crept into the church in the early centuries. The practice seems to have developed alongside the belief that baptism washes away sin and is necessary for salvation. As this erroneous view took hold, parents naturally wanted their infants baptised lest they die in original sin. But the practice arose from a faulty theology of baptism, not from apostolic teaching.
The earliest clear evidence for infant baptism comes from Tertullian around AD 200, and significantly, he argued against it. He believed baptism should be delayed until one could consciously believe. The fact that he opposed it suggests it was a relatively new practice in his day.
Baptism Does Not Save
The belief that baptism is necessary for salvation is nowhere taught in Scripture. We are saved by grace through faith (Ephesians 2:8-9). The thief on the cross was saved without baptism (Luke 23:43). Cornelius and his household received the Holy Spirit before they were baptised, proving they were already saved (Acts 10:44-48). Baptism is the testimony of salvation, not the means of it.
If baptism is not necessary for salvation, then there is no urgency to baptise infants. They can wait until they are old enough to believe and obey.
What About Children Who Die in Infancy?
Some worry that if infants are not baptised, they cannot be saved if they die. This concern is understandable but misplaced. The salvation of infants does not depend on baptism but on the grace of God applied through the work of Christ. David expressed confidence that he would see his deceased infant son again (2 Samuel 12:23), suggesting that children who die before the age of accountability are received into God’s presence. This is not because of baptism but because of God’s grace.
We can entrust our children to the Lord and trust in His mercy, while still maintaining that baptism is for those who have consciously believed.
What Should We Do with Our Children?
If we do not baptise our children as infants, what should we do? We should teach them the gospel from the earliest age. We should pray for their salvation. We should bring them to church, involve them in the community of faith, and set a godly example before them. We should watch for the work of the Spirit in their hearts and, when they come to genuine faith, we should joyfully baptise them as believers.
Some Baptist churches have a dedication service for infants, where parents commit to raising their children in the Lord and the congregation pledges to support them. This is not baptism but a public recognition of parental responsibility and congregational support. It is a fitting alternative that honours both Scripture and the desire of parents to present their children before the Lord.
Conclusion
Infant baptism, however sincerely practised, is not supported by Scripture. There is no command to baptise infants, no example of infant baptism, and the meaning of baptism itself requires conscious faith. Baptism is for believers. It is an act of obedience, a public testimony, a picture of death and resurrection with Christ. Let us reserve this beautiful ordinance for those who can consciously declare, “Jesus is my Lord, and I identify with Him in His death and resurrection.”
“And as they were going along the road they came to some water, and the eunuch said, ‘See, here is water! What prevents me from being baptized?'” Acts 8:36
Bibliography
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- Ryrie, Charles C. Basic Theology. Chicago: Moody Publishers, 1999.
- Nettles, Tom J. “Baptism as a Symbol of Christ’s Saving Work.” In Understanding Four Views on Baptism. Grand Rapids: Zondervan, 2007.
- Beasley-Murray, G.R. Baptism in the New Testament. Grand Rapids: Eerdmans, 1962.
- MacArthur, John and Richard Mayhue, eds. Biblical Doctrine. Wheaton: Crossway, 2017.
- Saucy, Robert L. The Church in God’s Program. Chicago: Moody Publishers, 1972.
- Ferguson, Everett. Baptism in the Early Church. Grand Rapids: Eerdmans, 2009.
- Grudem, Wayne. Systematic Theology. Leicester: Inter-Varsity Press, 1994.
- Enns, Paul. The Moody Handbook of Theology. Chicago: Moody Publishers, 2014.
- Chafer, Lewis Sperry. Systematic Theology, Vol. 7. Dallas: Dallas Seminary Press, 1948.
