The Sacrament of Infant Baptism: Is it Scriptural?

 

 

So it is written in the Book of Common Prayer: “Dearly Beloved, ye have brought this Child here to be baptized; ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him from sin, to sanctify him with the Holy Ghost, to give him the kingdom of heaven, and everlasting life.”  Furthermore, the Book of Common Prayer states, “Christ has ordained two Sacraments only, as generally necessary to salvation; that is to say, Baptism, and the Supper of the Lord.”  The Episcopalians Dictionary (Harper) adds the “the infant is being cleansed of Original Sin.”  It also concludes in its description that the “candidate is usually a baby or a child not yet old enough to understand.”  Now, this last statement in itself should be a clue as to the validity of infant baptism.

 

William Sydnor writes in Looking at the Episcopal Church, “Holy Baptism is the sacrament through which a person is born into God’s family.”  He adds, “Parents and godparents or sponsors take the baptismal vows on behalf of the little ones.”  David L. Edwards writes in his book, What Anglicans Believe, “The baptism of children who cannot make statements or decisions for themselves is right when there is a reasonable likelihood that they will be brought up as Christians.”  Historically he says that this baptism started around A.D. 200, and although Baptists disagree, Episcopalians accept it.  So, who is right, then?  And, what has eternally happened to those prior to A.D. 200 who died without being baptized?

 

Does scripture support the Episcopalian interpretation of baptism or is their interpretation another heretical view adopted from the Roman Catholic Church and “commandments of men, that turn from the truth” (Titus 1:14).

 

What is biblical baptism?  Who should be baptized?  Is baptism necessary for salvation as the Episcopalians teach?  What does the Word of God say?

 

According to Vine’s Expository Dictionary of Biblical Words, the word “baptism” is in the noun form.  It consists of the processes of immersion, submersion, and emergence (from bapto, to dip).  In the verb form it means “to dip,” as used by the Greeks in dying of a garment, or the drawing of water by dipping.  Never does it hint at sprinkling or splashing a little water on an infant’s head and pronouncing them baptized in the name of the Father, Son, and Holy Ghost.   However, if God so chooses to save a small child then proper baptism by total immersion should, in fact, immediately follow, though it is not necessary for salvation.  But that child will know that God has saved him or her and they will not need a sponsor to represent them or respond to questions for them from someone else.  Water baptism is a picture of the death, burial, and resurrection of our Lord Jesus Christ (Romans 6:3-5).

 

 

There are also different “types” of baptisms mentioned in scripture.  There is the baptism of John mentioned in Luke 3:3 preaching “the baptism of repentance for the remission of sins.”  The baptism unto Moses in I Corinthians 10:2 saying, “And were all baptized unto Moses in the cloud and in the sea.”  Galatians 3:27 says, “For as many of you as have been baptized into Christ have put on Christ.”  I Corinthians 1:13 is recorded as saying, “Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul?”  Romans 6:3 reads, “Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death?”  Acts 19:5 reads, “When they heard this, they were baptized in the name of the Lord Jesus.”  John 1:33 speaks of “he which  baptizeth  with the Holy Spirit.”  John is recorded as saying in Matthew 3:11, “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire.”  And, following what we know as the great commission in Matthew 28:19, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”  So, which is right?  Which one does the Episcopal Church teach?  It is clear from scripture that John baptized those who confessed their sins.   Before anyone can confess their sins unto salvation, they must first acknowledge their sins.  How does an infant acknowledge their sins?  Whom does the Episcopal Church say is the qualified baptismal candidate?

 

There are several particular verses in scripture to which the paedobaptists embrace as their support for baptizing infants or very young children.  Matthew 19:14 reads, “But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.”  Again, this is repeated in Mark 10:13-16.  But are these verses referring to infant baptism?  It simply states that he was willing and, indeed, did bless them--not baptize them or command them to be baptized.

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It should also be noted that this verse does not make reference to infants at all.  They could be young children who were capable to come to Jesus on their own accord and not wrapped in toddlers clothing having to be carried.  Jesus Christ Himself says in John 6:65, “That no man come unto me, except it were given unto him by the Father.”  If God is calling, it will take no sponsor or parent to bring a child unto the saving grace of Jesus Christ.  But to say they were brought by adult sponsors to be baptized for salvation is a desperate attempt at supporting the unscriptural rite of paedobaptism!

 

When Lydia “whose heart the Lord opened” was baptized, it mentioned also that of “her household’ (Acts 16:14, 15). Where were the infants and small children?  It makes no mention of them.  I Corinthians 1:16 reads, “And I baptized also the household of Stephanas.”  And the household included whom?  Does it include infants or small children?  It does not mention here, either.  Therefore, it is presumptuous to include infants and small children to support dogmatic beliefs that are unsupported by scripture.

 

Mark 16:16; Acts 2:38, 41; Acts 8:12, 10:45-48, 32-33; 18:8, 19:4, 22:16 all seem to have a connection between believing and being baptized.  Therefore, do we conclude that baptism is necessary for salvation?   Let us first look at the conversation between Jesus and Nicodemas as found in John chapter three.

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Nicodemas was a ruler of the Jews.  He was a religious man of obvious high standing and respect among the people.  He was also a learned man.  He knew and understood the law.  He also recognized Jesus as “a teacher from God: for no man can do these miracles that thou doest, except God be with him.”  Without Nicodemas specifically asking the question, “Jesus answered him and said, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.”  Nicodemas replied, “how can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born?”  “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”  First, Jesus tells Nicodemas one needs to be “born again.”  Then he repeats the need to be born again plus being “born of water.”  So, which is it or is it both?  And, what does “born of water” mean?  Is that infant baptism?

 

There are at least three views on “born of water.”  The first is to assume that it is a reference to physical birth.  However, there is no proof that the terms, such as, born of water or the breaking of water, were used in those days.  And, how could someone be saved if they were never born in the first place?  Secondly, is to understand the historicity of the Jew in regard to salvation.  Because of Nicodemas’ position, he had to have understood the law and the Old Testament.  It is written in Ezekiel 36: 25-27, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from your idols, will I cleanse you.  A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.  And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them.”  God has not forsaken Israel or the Jew and this is His promise to them for forgiveness from their sins.  It is a symbolic picture of purification.  Thirdly, do we now jump forward in history and apply water as a true means of purification and salvation for infants?

 

The Book of Common Prayer states “except he (the candidate for baptism) be regenerate and born anew of Water and of the Holy Ghost.”  Is this true in light of the Holy Scripture or true in the interpretation of the Episcopal Church?  The Episcopal Church, like the Roman Catholic Church, connects water baptism and salvation.  Clearly we have seen from scripture that water is not necessary for salvation.  Jesus further tells Nicodemas, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit”. . . “The wind (Holy Spirit) bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (John 3:6, 8).  It is the Holy Spirit that regenerates one unto salvation.  Titus 3:5 says, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.”  Not by works--infant baptism, parental vows or godparents--but the washing of regeneration of the Holy Ghost are we saved.

 

Ephesians 2:8, 9 says, “For by grace are ye saved through faith: and that not of yourselves: it is the gift of God: Not by works, lest any man should boast.”  In Galatians 1:8 under the inspiration of the Holy Spirit he writes, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”  Preaching and teaching that someone needs to be baptized to complete or contribute to their salvation is “another gospel.” There is no mention of infant baptism or any other type of water needed to be saved.  It is by grace alone.  If anyone adds to grace then they subtract from grace and then it is not grace at all.  When our Lord was crucified, the one malefactor through the grace of God recognized that Jesus was indeed the savior.  Jesus told him, “Today shalt thou be with me in paradise.”  Jesus did not ask him if he was baptized as an infant or if he had any other “type” of water baptism to his credit.   We are saved by grace and grace alone.

 

 

Water baptism is symbolic of the death, burial, and resurrection of our Lord (Romans 6:4-6).  It is not a requirement for salvation.  It is an outward or public acknowledgment of what our sovereign God has done--not what we did.  To baptize an infant or small child and proclaim that they are now “born into the family of God and eternally saved” is spiritual trickery and deception.  If that child grows up never knowing that he or she needs to repent of their sins before a Righteous and Holy God--never knowing that they must be born again--then their blood will be on the hands of the Episcopal Church!