Infant Baptism in the Bible: A Promise For You and Your Children
The Bible teaches infant baptism as the normal practice for Christian families. Strangely, conversations about infant baptism often ignore this foundational fact. We discuss tradition, denomination, method, and mode—and all these are important—yet we ignore the rather more significant matter of the scriptures.
The Biblical record speaks repeatedly on the topic of infant baptism and from multiple relevant angles. Peter extends the promise of baptism to infants in his Pentecost sermon. In Acts and 1 Corinthians, both Peter and Paul practice infant baptism. In Colossians, Paul identifies circumcision as a precedent for infant baptism. In the Gospels, Jesus’s insistence on admitting children gives rise to the principle behind infant baptism. Taken together, the Biblical record on infant baptism should give us confidence to present our children and to receive God’s promise.
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The Promise of Infant Baptism
At Pentecost, Peter includes infants in the promise given through baptism. Acts 2 tells us that the disciples receive the Holy Spirit and proclaim the gospel in the many tongues of the pilgrims gathered in Jerusalem.
In Peter’s famous sermon, he explains that though the people crucified Jesus, he has now risen, ascended, and poured out his Spirit. The people are “cut to the heart” and ask what they should do. Peter responds:
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. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself (Acts 2:38-39).
Note especially that Peter extends the promise – of baptism and the Holy Spirit – to the children of those who repent. “The promise is for you and for your children.” Peter makes no distinction between children of different ages, so these children would certainly include infants.
The Practice of Infant Baptism
After Pentecost, we see the practice of infant baptism in the apostolic ministries of Peter and Paul. On five occasions, recorded in Acts and 1 Corinthians, there are references to the baptism of an adult and his or her entire household:
- Cornelius and household (Acts 10)
- Lydia and household (Acts 16)
- Philippian Jailer and household (Acts 16)
- Crispus and household (Acts 18)
- Stephanas and household (1 Corinthians 1)
The Greek word for household, oikos, referred to the broader community that lived and worked together, including children, extended family, employees, and bondservants. Again, the church certainly considered infants members of the household and, therefore, included in household baptism.
Note that such household baptism typically included instruction for the household. After the head of the household believes, the gospel is shared with the household, and the whole family is baptized. For example, consider the story of the Philippian Jailer, who asks Paul and Silas what he must do to be saved. Paul responds:
“Believe in the Lord Jesus, and you will be saved, you and your household.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.
Acts 16:31-33
In other words, we should not practice infant baptism without teaching. Rather, it should happen alongside sharing the gospel with the parents and then with the entire household.
The Precedent for Infant Baptism
In Paul’s letter to the Colossians, he identifies circumcision as the precedent for infant baptism. He teaches that the church is the body of Christ, with Christ as its head, and that we, as Christians, are now filled in Christ (Colossians 1:18, 2:10).
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, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
Colossians 2:11-12
Note how Paul describes baptism as the “circumcision made without hands” and as the “circumcision of Christ.” How is baptism like circumcision? By “putting off the body of flesh,” we join the body of Christ and the family of God.
To be sure, circumcision here refers to baptism generally, both of adults and of their children. Just as Abraham was circumcised as an adult and then instructed to circumcise his offspring (see Genesis 17), Christians who are baptized as adults then have their children baptized.
The Principle Behind Infant Baptism
Finally, the Gospels record how Jesus insists on admitting children, which is the principle behind infant baptism.
The story is familiar. A group of parents were seeking to bring their children to Jesus, inspiring strong reactions:
And they were bringing children to him that he might touch them, and the disciples rebuked them. But when Jesus saw it, he was indignant… (Mark 10:13-14)
Notice how it is the disciples, Jesus’ hand-picked leaders, who seek to stop the people from presenting their children. But Jesus becomes indignant, a strong Greek word that can also mean very displeased. Jesus insists not only that the children should come but that even adults must receive the kingdom of God like a child:
“Let the children come to me; do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” And he took them in his arms and blessed them, laying his hands on them. (Mark 10:14-16)
There are parallel passages in Matthew and Luke; the Luke passage is especially interesting because it uses the specific Greek word for infants (Luke 18:15).
So Jesus insists on admitting children, even infants. This is the principle behind infant baptism. Admittedly, Jesus here does not baptize the children, just as he never baptizes adults in the gospels. Rather, Jesus establishes the principle that we should admit children to his presence, whether his physical presence and blessing in the Gospels or his sacramental presence and baptism in the church.
Growing in Faith through Infant Baptism
In outlining the Biblical record on infant baptism, I hope that readers will grow in faith.
In my experience, many American Christians of all denominations doubt that God actually works in and through the baptism of infants and young children. We want baptism to be the work of man rather than of God, whether out of an inflated estimation of our capacities or, in a sense, to insulate God from his responsibility.
But nothing sets forth the necessity of God’s grace like the baptism of an infant. For what can that infant do? His utter dependence on his parents sets forth an accurate image of the utter dependence we all have on our Father in heaven. Baptism requires faith, and that is precisely why the infant child of a Christian is an ideal candidate. All he has is faith! Thus, Jesus says we must all have this kind of faith to enter the kingdom of heaven.
When Thomas Cranmer edited the Book of Common Prayer, he appointed the gospel story of Jesus blessing the children to be read in the service for the baptism of infants. He then appended the following explanation, reminding us that children are Christ’s example for us all:
BELOVED, ye hear in this Gospel the words of our Saviour Christ, that he commanded the children to be brought unto him; how he blamed those that would have kept them from him; how he exhorteth all men to follow their innocency. Ye perceive how by his outward gesture and deed he declared his good will toward them; for he embraced them in his arms, he laid his hands upon them, and blessed them. Doubt ye not therefore, but earnestly believe, that he will likewise favorably receive this present Infant; that he will embrace him with the arms of his mercy; that he will give unto him the blessing of eternal life, and make him partaker of his everlasting kingdom.
Photo by Jason Doiy from iStock.
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