Thursday, October 9, 2014

Why we are going to baptize our infant.

By Daniel

Our baby is almost here! One of the things we are excited about is getting to watch our child be baptized into the covenant community.

Jennifer and I both grew up Southern Baptist and have a lot of friends and family that are Southern Baptists. Because of this, we wanted to briefly explain to anyone interested why we are going to baptize our infant. The purpose of this post is not to convince anyone to believe as we believe but rather to help others understand our position.


Dr. Scott Clark explained what we believe very succinctly when he said:

"The Abrahamic covenant is still in force. The administration of the Abrahamic covenant involved believers and their children (Gen 17). That’s why Peter said, “For the promise to you and to your children, and for all who are far off, as many as the Lord our God shall call” (Acts 2:39). That’s a New Testament re-statement of the Abrahamic promise of Genesis 17 and in the minor prophets (e.g., Joel 2). Only believers have ever actually inherited, by grace alone, through faith alone, the substance of the promise (Christ and salvation) but the signs and seals of the promise (circumcision which later changed to baptism) have always been administered to believers and their children. It’s both/and not either/or." (http://heidelblog.net/2014/08/a-really-short-case-for-infant-baptism-117-words/)


Baptism spans the length of the Bible. What you believe, or understand, about baptism will necessarily influence whether or not you believe infants should be baptized.

We believe that baptism is a sign and seal of the covenant of grace and that it represents initiation into the visible covenant community. These are covenant blessings that are attached to the sacrament of baptism. We also believe that baptism represents the outpouring of God's wrath on those who are baptized but do not place their faith in Christ alone. This is the covenant curse that is attached to the sacrament of baptism.

We also believe that, in the Old Testament, circumcision was the sign and the seal of the covenant of grace and that it represented initiation into the visible covenant community. This is the covenant blessing. We also believe that for some circumcision represented being cut off from God. This is the covenant curse.

Essentially we believe that baptism and circumcision represented the same thing and that baptism has replaced circumcision with the coming of Christ.

Here is a list of scriptures explained by Rev. Herman Hoeksema:
1) First of all, from passages that refer to circumcision only:
Leviticus 26:40-41: "If they shall confess their iniquity and the iniquity of their fathers, with their trespass which they trespassed against me, and that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity."

It is evident here, that an uncircumcised heart is the same as a heart that will not confess sin and iniquity. Of such a heart, therefore, circumcision was a sign.

Deuteronomy 10:16: "Circumcise, therefore, the foreskin of your heart and be no more stiffnecked."

This is plain language. Circumcision was a sign of a circumcised, that is, of a sanctified heart.

Deuteronomy 30:6: "And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul, that thou mayest live."

Again, this is plain in itself. Circumcision was a sign of the work of God's grace in the heart, whereby the heart is filled with the love of God.

Jeremiah 4:4: "Circumcise yourselves to the Lord and take away the foreskin of your heart, ye men of Judah and inhabitants of Jerusalem."

In the language of the New Testament this is the same as saying: put off the old man of sin and put on the new man, which is renewed after the image of God in true righteousness and holiness. Circumcision was a sign of the putting off of the old man of sin.

Romans 4:11: "And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised."

Here circumcision seals the righteousness of faith; that is, God seals in the sign of circumcision, that He justifies the believers by faith and count his faith for righteousness.

2) Secondly, from passages that speak of the significance of baptism:

Acts 2:38: "Then Peter said unto them, 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."

Baptism is a sign of the remission of sins, that is, of the righteousness which is by faith.

Acts 22:16: "And now, why tarriest thou? Arise, and be baptized and wash away thy sins, calling on the name of the Lord."

Baptism is the sign of the washing away of sin, of the righteousness which is by faith, the same as circumcision.

Romans 6:4: "Therefore, we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life."

Baptism, like circumcision, is the sign of renewal in Christ. In baptism, we die with Christ and we rise with Him in newness of life and walk.

Galatians 3:28: "For as many of you as have been baptized into Christ have put on Christ." Baptism is the sign of putting on Christ, that is, of being renewed in Him.

These passages may be multiplied. But there is, of course, no difference of opinion with respect to the significance of baptism. These passages, therefore, may suffice.
3) Thirdly, from passages that simply identify the two, circumcision and baptism:

Colossians 2:11-12: "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism, whereas also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."

Here the apostle plainly identifies the signs of baptism and circumcision with respect to their significance. He writes to the Church of the new dispensation, that believers are circumcised in the spiritual sense of the word; and that this spiritual circumcision took place when they were buried with Christ in baptism. A more direct proof that circumcision and baptism are essentially the same in meaning, the change from the old into the new dispensation, i.e., from the dispensation of shadows into that of the fulfillment could not be given.

Philippians 3:3: "For we are the circumcision, which worship God in the spirit and rejoice in Christ Jesus, and have no confidence in the flesh."

Here the apostle does not mention baptism, neither does he refer to it, but he maintains that not the Jews, but the Church of the new dispensation in Christ Jesus are the circumcision. Even circumcision has not essentially been discarded, but is continued in the Church of the new dispensation!

The baptist often attempts to dispute the statement that also occurs in our Baptism Form, namely, that circumcision has been replaced by baptism in the new dispensation. Of this the baptist refuses to be convinced. Yet, nothing could be more evident from the Scriptures. It is simply a historic fact, that baptism forced circumcision out of the way. When baptism came, circumcision must be discarded. For a time they existed side by side especially in Jewish-Christian communities, and circumcision tried to maintain itself alongside of baptism. But this proved impossible and circumcision was forced to surrender its place in the Church. And why? Because the Word of God plainly teaches, as we have shown, that essentially baptism has the same significance as circumcision, that two signs with the same meaning could not exist side by side, that circumcision belongs to the time of the shadows, and, therefore, must make room for baptism as being the sign of fulfillment. Hence, if one would still insist that circumcision were necessary for the Christian Church, he could only do so because he attached significance to it as an element of the law, sought the righteousness which is by the law, so that Christ had become no effect to him. And surely, baptism as being the same sign essentially and having the form proper to the new dispensation. So true this is, that the apostle writes that we are circumcised when we are baptized (Col. 2:11-12); and that we are the true circumcision (Phil. 3:3).
(http://www.cprf.co.uk/pamphlets/biblicalgroundbaptisminfants.htm)



Baptism and circumcision refer to the same spiritual realities, but the first is prospective in that its bloody character looks forward to the cross. Because Christ died, our sins are washed away. Hence the change from circumcision to baptism.

Furthermore, Baptism and Circumcision both represent covenant curse for some. This is why those who did not receive the sign of circumcision in the Old Testament were to be cut off from the covenant community. Paul called Christ's death a circumcision because he was cut off from God (Col 2:11-12). Likewise, Peter called the Old Testament flood a baptism (1 Peter 3:21, did infants die in the baptism flood?). While Noah and his family were saved because of their faith in God, the rest of the earth was baptized into God's wrath. For them, the baptism flood was a covenant judgement. Another example is the Red Sea crossing, which is referred to as a baptism in 1 Cor 10:2 (this verse says that the "whole nation of Isreal was baptized"...including infants). The Red Sea baptism was a covenant blessing for the Jews and a covenant curse for Pharaoh and his army. Christ's death was also a baptism because God's wrath was poured out on him. Such is the sign for those who receive baptism and never come to faith.

It is very important to note that baptism (and circumcision in the Old Testament) is never without effect. Baptism means something for every single person who goes through it. Covenant blessing for those who believe in Christ and covenant curse for those who do not.

We are going to baptize our child because we believe that is what God commands. We believe our child is a member of the visible covenant community; therefore, the sign of the covenant belongs to him and he should be raised, taught and treated as a child of God (unless he demonstrates otherwise).

When we witness his baptism we will see the gospel visibly preached before our eyes. We will see how Christ paid for, and washed away, our sins. We will see how God gave us faith and brought us to new life. We will see that God has promised to be a God to our child and we have faith in God's providential plan for our child. And as our child grows up in the covenant community, he will see his baptism in every baptism that he witnesses. If he is a believer, he will see what God has done for him. If he turns away from God then it is our prayer that he looks at baptism and sees God's judgement unless he believes in Christ alone.

Here is some additional information:


Here is what the Westminster Confession of Faith says about baptism: 

CHAPTER XXVIII. 
Of Baptism.

I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life: which sacrament is, by Christ's own appointment, to be continued in his Church until the end of the world.

Matt. xxviii. 19; 1 Cor. xii. 13; Rom. iv. 11 with Col. ii. 11. 12; Gal. iii. 27; Rom. vi. 5; Tit. iii. 5; Mark i. 4; Rom. vi. 3, 4; Matt. xxviii. 19, 20.
IV. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptized.

Mark xvi. 15, 16; Acts viii. 37, 38; Gen. xvii. 7, 9, 10 with Gal. iii. 9, 14 and Col. ii. 11, 12 and Acts ii. 38, 39 and Rom. iv. 11, 12; 1 Cor. vii. 14; Matt. xxviii. 19; Mark x. 13, 14, 15, 16; Luke xviii. 15.

VI. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.

John iii. 5, 8; Gal. iii. 27; Titus iii. 5; Eph. v. 25, 26; Acts ii. 38, 41.

VII. The sacrament of Baptism is but once to be administered to any person.

Titus iii. 5.

And here is an excerpt from the Belgian Confession of Faith:
Article 34: The Sacrament of Baptism

We believe and confess that Jesus Christ, in whom the law is fulfilled, has by his shed blood put an end to every other shedding of blood, which anyone might do or wish to do in order to atone or satisfy for sins.

Having abolished circumcision, which was done with blood, Christ established in its place the sacrament of baptism. By it we are received into God’s church and set apart from all other people and alien religions, that we may wholly belong to him whose mark and sign we bear. Baptism also witnesses to us that God, being our gracious Father, will be our God forever.

Therefore Christ has commanded that all those who belong to him be baptized with pure water “in the name of the Father, and of the Son, and of the Holy Spirit.”77
In this way God signifies to us that just as water washes away the dirt of the body when it is poured on us and also is seen on the bodies of those who are baptized when it is sprinkled on them, so too the blood of Christ does the same thing internally, in the soul, by the Holy Spirit.

It washes and cleanses it from its sins and transforms us from being the children of wrath into the children of God. This does not happen by the physical water but by the sprinkling of the precious blood of the Son of God, who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, who is the devil, and to enter the spiritual land of Canaan.

So ministers,as far as their work is concerned,give us the sacrament and what is visible, but our Lord gives what the sacrament signifies—namely the invisible gifts and graces; washing, purifying, and cleansing our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving us true assurance of his fatherly goodness; clothing us with the “new self” and stripping off the “old self with its practices.”78

For this reason we believe that anyone who aspires to reach eternal life ought to be baptized only once without ever repeating it—for we cannot be born twice.

Yet this baptism is profitable not only when the water is on us and when we receive it but throughout our entire lives.

For that reason we reject the error of the Anabaptists who are not content with a single baptism once received and also condemn the baptism of the children of believers.

We believe our children ought to be baptized and sealed with the sign of the covenant, as little children were circumcised in Israel on the basis of the same promises made to our children. And truly, Christ has shed his blood no less for washing the little children of believers than he did for adults.

Therefore they ought to receive the sign and sacrament of what Christ has done for them, just as the Lord commanded in the law that by offering a lamb for them the sacrament of the suffering and death of Christ would be granted them shortly after their birth. This was the sacrament of Jesus Christ.

Furthermore baptism does for our children what circumcision did for the Jewish people. That is why Paul calls baptism the “circumcision of Christ.”79

77Matt. 28:19

78Col. 3:9-10

79Col. 2:11

And again Dr. Clark:

We administer baptism not upon the basis of speculation but upon the promise given to Abraham in Genesis 17: “I will be a God to you and to your children” which he repeated through the Apostle Peter in Acts 2:39, “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 2:39; ESV).

When we ask, “what’s the point?” or “what’s the use?” or “what’s the practical value of initiating covenant children into the covenant community?” we might as well start with Abraham. What was the point of initiating Isaac into the visible community of the covenant of grace? Well, the first benefit is that it is obedient to God’s command. It’s always beneficial to do what God says. We might ask Moses about the benefit of obeying God’s command to administer the sign and seal of admission to the visible covenant community (Exodus 4:24–26). Zipporah saved Moses’ life by doing what he neglected or refused to do. Certainly we may infer from this admittedly difficult passage that the Lord takes seriously the administration of the covenant of grace and it seems reasonable to infer from it that he is displeased when we refuse to administer the sign and seal of admission to our covenant children.

The second benefit of baptizing covenant children is that it initiates them into the visible assembly of God’s people, into the that visible society (the church) to which God has attached promises to work salvation in his people and outside of which he has not made such promises. Thus, to ask “what is the value of admitting covenant children to the visible church” is really to ask, “what is the value of the visible church?”

For many American evangelicals the church is like a safety net under a tightrope. It recognizes what has already happened. It is a collection bin for finished products. The Biblical conception of the church is different. It is not a mere safety net or collection bin. No, it is like air for the bird or water for the fish. It is the place where covenant children are nurtured, in which they flourish, in which they come to faith. We might just as well ask, “what is the value of a ship on the sea?” or “what is the value of an airplane at 25,000 feet?” Here is an extended answer to that question. Here it should be enough to say that our Lord Jesus valued the visible church.

I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Then he strictly charged the disciples to tell no one that he was the Christ (Matt 16:18–20).

The visible church is that institution to which Christ has given the keys of the Kingdom of God. That cannot be said of any other institution. No one who would enter Christ’s kingdom should expect to be able to do so apart from entrance into the church. It is Christ’s official embassy to this world. His ministers are his ambassadors. His Word is is the royal charter and his sacraments the royal signs and seals of his kingdom. The ministry of Word, sacrament, and discipline (Matt 18) is the ministry of the keys of Christ’s kingdom. As Cyprian said, he would have God for his Father must have the church as his mother and the Reformed church agrees. The Reformed Churches confess (Belgic Confession, Art. 28) “We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, no one ought to withdraw from it, content to be by himself, regardless of his status or condition.” One who is unbaptized is outside the visible church.
(http://heidelblog.net/2014/07/whats-the-use-of-infant-baptism/)

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