GBC BAPTISM CLASS
Grace Bible Church,
Gillette, Wyoming
Pastor Daryl Hilbert
I. GBC BAPTISM PROTOCOL
A. Take Baptism Class
B. Meet with elders and give a clear testimony
of salvation.
C. Receive instruction on how, when, and where
to be publicly baptized.
II. THE EXPLANATION OF SALVATION
A. Everyone is a Sinner (Rom 3:10, 23)
B. God is Holy and Righteous (Psa 99:5; Hab
1:13a; Rom 6:23a)
C. Christ Died for our Sins (Rom 5:8; 2Co 5:21)
D. Faith Must Be Exercised in Christ Alone (Joh
1:12; 3:16)
E. Christ provides
forgiveness of sin and eternal life (Joh 5:24; Rom 6:23b)
F. Baptism is not a part of salvation (1Co
1:17; Eph 2:8-9)
III. THE INSTITUTION OF BAPTISM
A. It Was Commanded By Christ (Mat 28:19).
1. Christ’s command is actually
to “make disciples” (mathêteusate -
aor. act. imper.). However, in making disciples, it
is necessary that a repentant sinner be converted and
then be baptized.
2. Disciples are to be baptized
in the name of the Father, Son, and Holy Spirit. This is a direct reference to
the Trinity.
3. Furthermore, after being
converted, disciples are to be taught and encouraged to grow in Christ
(20).
B. It Was Administered To Christ (Mat 3:13-16).
1. Jesus himself was
baptized by John the Baptist (13), whose baptism was a baptism of
repentance and preparation for the Messiah (Mat 3:11; Mar 1:4; Luk 3:3).
2. Since Christ was the sinless Savior, he was
baptized in order to follow and “fulfill all righteousness” (15).
3. Since Christ was the mediator, he was also
baptized in order to be identified with sinful man
(Luk 3:21).
C. It Was Approved By Christ (Joh 4:1-2).
1. Though Jesus himself did not baptize, he
instructed and superintended his disciples to baptize.
2. The disciples’ baptism would have been a
baptism in acknowledgement that Jesus is the Messiah, not having yet died on
the cross.
D. It Was Practiced By The Early Church (Act 8:34-38; 18:7-8).
1. It was the common practice of the early church to immediately baptize
those who believed on Christ as Messiah.
2. In Acts 8:34-38 the
eunuch was well aware that baptism was an
identification with belief in Christ and Christianity.
3. In Acts 18:7-8, many believers were baptized
immediately after believing.
IV. THE SIGNIFICANCE OF BAPTISM
A. It
Is A Public Confession Of Salvation.
1. We
are saved when faith is exercised in Christ’s work on
the cross (Rom 10:9-10).
2. “Confession”
(homologeō - say same thing, agree) is an
outward evidence of internal faith.
3. Baptism is an initial opportunity to profess our internal faith in
Christ.
B. It
Is An Identification With Christ’s Death And Resurrection.
1. Water
baptism is a picture of spiritual baptism.
2. At the moment of faith (not water baptism) in Christ, the
believer is spiritually baptized into Christ’s death and resurrection.
3. Christ’s death cut off the
power of sin (not the presence of sin) in the believer (Rom 6:6) and Christ’s
resurrection gives new life to the believer (Rom 6:4).
4. It is also an
identification with the body of Christ (1Co 12:13).
C. It
Is An Obedience To Christ’s Command.
1. Christ
commanded the church to administer baptism to converts (Mat 28:19).
2. A true
evidence of salvation for the believer is an obedient life.
3. Baptism then, is one of the
initial acts of obedience for the new believer.
D. It
Is Not For Baptismal Regeneration.
1. Baptismal
Regeneration
a) Baptismal
Regeneration is the belief that baptism is essential to salvation and results
in the remission of sins.
b) Paul
refutes baptismal regeneration when he states that
Christ did not send him to baptize but to preach the gospel (1Co 1:17). If
baptism were necessary for salvation, then it would have been part of the
Paul’s gospel.
c) Salvation is by grace
through faith, and not by works (Eph 2:8-9). Those who hold to Baptismal
Regeneration make baptism a work for salvation.
d) The Scriptures teach
faith in Christ alone is the requirement for salvation. This conclusion is implied in the Gospel of John where the word, “believe”
is used some 88 times (Joh 20:31). The same conclusion is
found in Acts where “believe” is used some 46 times (Act 16:31).
2. Problem
Passages
a) Mar
16:16
(1) Mar
16:16 does not teach baptismal regeneration.
(2) Baptism was
synonymous with belief in the early church, not because belief plus baptism saved,
but because it was customary for a convert to be baptized immediately (Act
2:41; Act 8:12; Act 8:36-38; Act 9:18; Act 16:15; Act 16:31-33; Act 18:8).
(3) The passage teaches faith is
the sole means of salvation and the absence of faith (not baptism) results in
condemnation.
b) Act
2:38
(1) Act
2:38 does not teach that baptism is necessary for salvation.
(2) Unfortunately, the
Greek emphasis is difficult to see in English.
(3) Literally
it is, “All of you (plural) repent, and each of you
(singular) be baptized”
(a) The idea is that all
are under the general call of the gospel to “repent.”
(b) However, the ones who
received salvation, were admonished to follow in
obedience by being baptized.
(c) “For” (epi with the dative) can
also mean “on the basis of,” i.e. “on the basis of
forgiveness of sins.”
(4) A.T. Robertson
(Forefather of Greek grammarians): “My view is decidedly against the idea
that Peter, Paul, or any one in the New Testament taught baptism as essential
to the remission of sins or the means of securing such remission. So I
understand Peter to be urging baptism on each of them who had already turned
(repented) and for it to be done in the name of Jesus Christ on the basis of
the forgiveness of sins which they had already received.” (WP loc.)
c) Act
22:16
(1) Act
22:16 does not view baptism as a part of a formula for salvation.
(2) The Greek shows that the
phrases in this passage are not connected but are
clearly two separate phrases.
(a) Phrase #1 - “After
rising (participle) you yourself be baptized (imperative);”
(b) Phrase #2 - “and wash
away your sins (imperative) after calling (participle) on the name
of the Lord”
(3) If baptism washed away
sins, there would not be two separate commands.
(4) Ryrie: “Arising is
necessary before baptism, and calling before sins can
be washed away.” (BT 337)
(5) Translations:
(a) having risen, baptize
thyself, and wash away thy sins, calling upon the name of the Lord. (Young’s Literal Translation)
(b) Arise and get baptized,
and have thy sins washed away, calling on his name. (Darby)
(c) having arisen, get thyself baptized and get
thy sins washed away, calling on his name. (Lenski)
V. THE MODE OF BAPTISM
A. The
word “baptism” is a transliteration from the Greek verb baptizō.
B. There are three
modes of baptism practiced today: Sprinkling, Pouring, or Immersion.
1. Sprinkling (Aspersion)
a) Some argue that there
were certain OT rituals involving sprinkling (Num 8:7). However, most OT
references involve sprinkling with blood not water (Exo 29:21; Lev 5:9; Num
18:17).
b) Some claim that
sprinkling best pictures the cleansing of the Spirit in Ezek. 36:25. But, Eze
36:25 is speaking about Israel’s cleansing from idolatry.
c) Another argument is that Immersion was
improbable and impossible in certain circumstances (Act 2:41 “three
thousand”; Act 8:38, 26 “desert road” ; Act 16:33, 32 “in his
house” ) (See Immersion, #6)
d) Some use Heb 9:10 to argue for sprinkling when it mentions, “various
baptisms.” However, Judaism did not practice baptism (except with proselytes)
and most Bible versions translate the noun, baptismoi
as washings (ceremonial). Furthermore, the
first known mention of sprinkling wasn’t until Cyprian
(A. D. 248)
e) The majority of
denominations sprinkle with water (Catholic, Lutheran, and some Reformed). But, denominational majority never supersedes biblical
principles.
2. Pouring (Affusion)
a) Historically, pouring was
applied by the one baptizing pouring water three times over the head of
the one being baptized—once for each member of the Trinity. (Enns, The
Moody Handbook of Theology)
b) Some claim that pouring best illustrates the
Holy Spirit being “poured” on those who trust Christ
(Act 2:17-18).
(1) Actually, Peter is quoting from Joel 2:28-29, which refers to the
Spirit’s ministry during the Millennium.
(2) The typical NT expression for the Holy Spirit
with regard to the believer is “indwelling” (1Co
3:16).
c) Paintings in the catacombs,
picture the candidate standing in waist high water while having water poured
over them.
(1) In one of these
subterraneous excavations [of the catacombs in Rome] is a fresco painting representing our
Lord as standing waist deep in Jordan, while John, standing on a rock, is
baptizing Him by pouring water on His head. (L.W. BATES, D. D., Water
Baptism; p. 20)
(2) In another crypt, Jesus
stands in the river and John stands upon the shore pouring water upon his head.
This is attributed to the second century. (ibid.)
(3) The problem is that the paintings may be dated later than the first century and may reflect the
contemporary tradition belief.
d) It is very possible that the early church
practiced immersion unless they were unable to find a suitable water source. In
which case, pouring may have been an acceptable alternative.
(1) But concerning baptism, thus shall ye
baptize. Having first recited all these things, baptize in the name of the
Father and of the Son and of the Holy Spirit in living (running) water. But if
thou has not living water, then baptize in other
water; and if thou art not able in cold, then in warm. But if thou hast
neither, then pour water on the head thrice in the name of the Father and of
the Son and of the Holy Spirit. (Did.
7:1-3)
3. Immersion
a) Immersion
is the strongest view grammatically and contextually.
b) The word baptizō primarily means to dip or immerse.
c) The usages in Classical Greek
illustrate the idea of immersion. It is used in reference to:
(1) Being drowned ( Epict.Gnom.47)
(2) Sinking a
ship (Plb.1.51.6)
(3) Being over one’s head and up
to one’s ears in debt (Plutarch.Galb.21)
(4) Getting into deep water
(Plato. Euthydemus. 277d)
(5) Dipping a cup in a bowl
(Aristophanes 14.5)
d) The
usages in the New Testament illustrate the idea of immersion. It is used in reference to:
(1) Dipping
the tip of a finger (Luk 16:24)
(2) Dipping
food (Joh 13:26)
(3) A robe dipped in blood (Rev
19:13)
e) The
phraseology of New Testament concerning baptism supports immersion:
(1) “plenty
of water” (Joh 3:23).
(2) “up out of
the water” (Mat 3:16).
(3) “went down into the water” (Act 8:38).
(4) “came up out of the water” (Act 8:39)
f) Immersion
could have been accomplished in every instance in the
NT.
(1) Act 2:41 “three thousand” - Sufficient
pools existed in Jerusalem to accommodate 3,000 candidates.
(2) Act
8:38, 26 “desert road” - Even
deserted areas (Gaza) were not waterless.
(3) Act 16:33, 32 “in
his house” - Houses often contained pools.
(4) The early church Fathers
looked for "rivers, fountains, pools, sea, lakes or canals."
(Tertullian, "On Baptism” circa A.D. 200). Why would they have to do so if they were
only pouring from a basin?
g) Immersion
best portrays the believer’s identification with the death and resurrection of
Christ (Rom 6).
VI. DIFFERENT VIEWS ON BAPTISM
C. The Roman Catholic View
1. “By either awakening
or strengthening faith, baptism effects the washing of regeneration”.
a) Through Baptism we are freed from sin and reborn as sons of God. (Catechism of
the Catholic Church, p.342)
b) Baptism is the
sacrament of regeneration through water and the word. (quote from Roman
Catechism II,2,5; cf. Council of Florence)
2. Baptism is the ex operato (working of the element itself)
a) “Baptism not only
purified from all sins, but also makes the neophyte ‘a new creature,’ an
adopted son of God, who has become a ‘partaker of the divine nature,’ member of
Christ and co-heir with him, and a
temple of the Holy Spirit.” (Catechism of the Catholic Church, p.354)
3. Baptism eradicates
both original sin and venial sin.
a) By Baptism
all sins are forgiven, original sin and all personal sins, as well as all
punishment for sin. (Catechism of the
Catholic church, p.353)
4. Faith does not have to
be present.
5. Therefore, baptism
alone is the means of salvation.
6. Objections
a) Eph 2:8-9 teaches
salvation is by grace through faith.
b) New Testament emphasis
is on faith apart from works (Rom 3:28).
c) Even Mar 16:16 states faith has to be present.
D. The Lutheran View
1. Baptism imparts saving grace.
a) Of Baptism they teach
that it is necessary to salvation, and that through Baptism is
offered the grace of God, (Augsburg Confession, 1530)
b) Therefore
state it most simply thus, that the power, work, profit, fruit, and end of
Baptism is this, namely, to save. For no one is baptized
in order that he may become a prince, but, as the words declare, that he be
saved. But to be saved we know is nothing else than to be delivered from sin,
death, and the devil, and to enter into the kingdom of
Christ, and to live with Him forever. (The Large Lutheran Catechism)
2. In
order for baptism to be effectual, there must also be saving faith.
a) That is, faith alone
makes the person worthy to receive profitably the saving, divine water. For,
since these blessings are here presented and promised
in the words in and with the water, they cannot be received in any other way
than by believing them with the heart. Without faith it profits nothing, notwithstanding it is in itself a divine superabundant
treasure. (ibid.)
3. They would claim that
baptism is incorporated with faith not works.
4. Objections
a) Though Mar 16:16
insists faith is a prerequisite for salvation, it does not suggest that baptism
is also a prerequisite.
b) Though faith must
precede baptism, it is faith alone that lays hold of Christ and His salvation.
(Eph 1:3 cp. Eph 4:5; to incorporate baptism with faith for salvation violates
Eph 2:8-9)
c) Jesus did not persuade people to be baptized, but to believe (Joh 3:18; 6:28-29)
d) Paul did not persuade people to be baptized but to trust in Christ (1Co 1:14, 17).
(1) The issue is a serious
one: If baptism is essential for salvation, then to reject that gospel is to be
damned; but if salvation is through faith in Christ alone, then to add baptism
as a condition for salvation is to reject the true gospel and thus to be
eternally lost. (Dave Hunt, In Defense of the Faith, p.309)
E. Church of Christ
1. Baptismal Regeneration
is its distinctive trait.
a) Of the principles cited above, one
characteristic marks most Christian Churches and
Churches of Christ as distinctly different from other modern evangelical or
fundamentalist Christian groups today. That is the teaching that a person is ultimately converted to Christ and saved through faith in
Christ and obedience to him in a believer’s baptism. (Independent Christian Churches/Churches
of Christ; www.wikipedia.com)
b) They teach that a
believer’s baptism is Biblically… a work of God’s grace, not a work of man
[and]… the occasion when one receives God’s forgiveness for their sins, (ibid.)
c) Of all its beliefs, the Church of Christ
movement is perhaps best known for its view that water
baptism is absolutely essential for salvation. (Hank Hannegraph,
www.equip.org/free/CP0604.htm)
d) Further, let me remind you that the
Campbellites, “the Christian Church” who practice immersion and adult baptism,
are as in error concerning the teaching of Baptismal Regeneration as is the
Roman Catholic Church.
(Baptism by Francis A. Schaeffer)
e) Others say: you’re
saved by water; the Christian Church, the Churches of Christ, Disciples of
Christ, have taught baptismal regeneration through the years: that you can’t
get to heaven without going through the water. (John MacArthur Jr, Baptism, A Matter of
Obedience)
f) In and by the act of immersion, as soon as
our bodies are put under water, at that very instant
our former or old sins are washed away. Immersion and regeneration are Bible
names for the same act. It is not our faith in Gods promise of remission but
our going down into the water that obtains the remission of sins. W. E.
Garrison, Alexander Campbells Theology, 247-299
2. Baptism is part of
their salvation formula.
a) The requirements for salvation
are commonly presented in the following steps:
(1) Hearing (the Word of
God)
(2) Believing (said Word)
(3) Repenting (of one’s sins)
(4) Confessing (that Jesus Christ is the Son of
God)
(5) Being baptized (by
full immersion).
(6) Continued faithfulness is
enjoined because the Church of Christ denies the doctrine of eternal
security. (Theory of
Salvation; Soteriology; www.church-of-christ.org)
b) From this passage we go
to what Jesus says is important for salvation:
(1) Believe – John 3:16 and
8:24;
(2) Repent – Luke 13:3-5;
(3) Confess – Matthew 10:32-33;
(4) Baptism – Mark 16:15-16 and Matthew 28:19-20. (Marshall Smith, Associate Pastor at West
Way Christian Church. Published a book, Salvation:
What Jesus Commands About Salvation)
3. Baptism is the means by which spiritual blessings are given.
a) You should know that by
baptism:
(1) You are
saved from sins (Mk 16:16 1 Pe 3:21)
(2) You have remission of
sins (Acts 2:38)
(3) Sins are washed away
by the blood of Christ (Acts 22:16; Heb 9:22; Heb 10:22; 1 Pe 3:21)
(4) You enter into the
church (1Cointhians 12:13; Acts 2:41,47)
(5) You enter into
Christ (Gal 3:26-27; Rom 6:3-4)
(6) You put on Christ and become a child of God (Gal
3:26-27)
(7) You are born again, a new creature (Rom
6:3-4; 2 Co 5:17)
(8) You walk in newness of life (Rom 6:3-6)
(9) You obey Christ (Mk 16:15-16; Acts 10:48; 2
Th 1:7-9) (www.church-of-christ.org)
4. They would claim
baptism is a part of saving faith and that both are necessary for salvation.
5. Objections:
a) Anything added to the
finished work of Christ declares that Christ’s death is not efficient for
salvation. Grace is only grace when it is received
solely by faith (Rom 4:16; Gal 3:6-7; Gal 5:2-3).
b) The spiritual blessings
in Christ also come at the moment of faith in Christ apart from any works,
including baptism (Holy Spirit - Eph 1:3; Eph 1:13; access - Eph
3:12; spiritual baptism - Rom 6:3, 4 cp. 1Co 12:13).
c) To claim that faith and baptism are
necessary for salvation is to make the unbiblical claim that faith and works
are necessary for salvation (Eph 2:8-9).
d) See B. 4. A. “Baptismal Regeneration”
F. The Reformed View
1. The sacraments are
outward signs and seals of an inward reality.
2. “Baptism is the act of
faith by which we are brought into the covenant and hence experience its
benefits.”
3. Baptism is the initiation into the covenant
and a sign of salvation.
4. Quotes from Heidelberg Catechism (Christian
Reformed Church)
a) (QuestionJ How
does baptism remind you and assure you that Christ’s
one sacrifice on the cross is for you personally?
(1) (AnswerJ Christ
instituted this outward washing and with it gave the promise that, as surely as
water washes away the dirt from the body, so certainly his blood and his Spirit
wash away my soul’s impurity, in other words, all my sins.
b) (Question: Does this
outward washing with water itself wash away sins?
(1) (Answer: No, only Jesus
Christ’s blood and the Holy Spirit cleanse us from all sins.
5. Westminster Confession
a) Although it is a great
sin to contemn or neglect this ordinance, yet grace and salvation are not so
inseparably annexed unto it, as that no person can be regenerated, or saved,
without it: or, that all that are baptized are undoubtedly regenerated. (WCF 28:5)
6. Objections
a) It appears
contradictory to say that it is an outward sign, but that baptism brings us
into the covenant.
b) We experience all the
benefits of salvation the moment we believe, not after baptism (Eph 1:3).
c) A sign is not the agent, but a
representation.
d) Nowhere in Scripture does it say that
baptism is a seal or sign of a covenant.
e) Reformers hold to infant baptism, but where
then is the act of faith.
G. The Baptist & Bible
Church View
1. It is simply a
testimony–an initial profession of faith that a
believer makes publicly.
2. The symbol shows the community
that the individual is now identified with Christ.
3. It is a sign or symbol of an inward reality
and is not a sacrament.
a) The view of Baptists
and others is that baptism is only an outward sign of an inward change. It
serves as a public testimony of faith in Christ. (Enns, The Moody Handbook of Theology)
b) [Baptism] is the public
testimony by which a new believer identifies with the
universal and local church. It is an act which signifies his salvation
experience. (Derickson’s Notes on Theology)
c) Baptists emphasize a believer’s baptism by
full immersion, which is performed on non-infants
after a public profession of faith in Jesus as Saviour. (Baptist; www.wikipedia.com)
(1) Baptist churches are
usually regarded as an Evangelical Protestant denomination originating from the
English Puritan movement, when they were often called “ (meaning “again” , from
Catholics at infancy requesting to be as an adult). (ibid.)
d) Baptism is a sign, or
an outward indication, of the inner change that has
already occurred in the believer’s life. It serves as a public identification
of the person with Jesus Christ, and thus also as a public testimony of the
change that has occurred.
(Nelson’s New Illustrated Bible Dictionary)
4. There is no objective effect upon the person, but ought to have a
subjective effect.
5. Objections:
a) Some claim that the approach
is limited to word and textual studies, not
necessarily theological ideas. However, any other approach distorts the meaning
of baptism, especially if one has to force it into a
theological idea.
(1) William Shirreff, whose
lectures on baptism come recommended by Charles H. Spurgeon, insists at great
length that “the Scriptures of the New Testament are the only rule to direct us
in regard to the positive institutions of the Gospel.”
b) Many New Testament
verses closely link baptism and salvation. On the
other hand, many more New Testament
texts discuss salvation by faith apart from baptism; Act 16:30-31, Eph
2:8-9, 1Co 15:1-4 cf. 1Co 11: 23-28.
VII. INFANT BAPTISM
A. Roman Catholic View
1. Baptism confers
salvation and faith is not necessary.
a) Baptism is the
sacrament of regeneration through water and the word. (quote from Roman
Catechism II,2,5; cf. Council of Florence)
2. Therefore, Pedobaptism
should be promoted at all costs
a) The Church and the
parents would deny a child the priceless grace of becoming a child of God were
they not to confer Baptism shortly after birth.
(Catechism of the Catholic church, p.350)
B. Lutheran View
1. Through baptism, an
individual is brought into the grace of God for
salvation.
a) Of Baptism they teach
that it is necessary to salvation, and
that through Baptism is offered the grace of
God. (The Augsburg
Confession (1530); Article IX: Of Baptism)
2. Therefore, it is
necessary to baptize infants so that they can be received
into God’s grace.
a) … and that children are to be baptized
who, being offered to God through
Baptism are received into God’s grace. (ibid.)
3. Furthermore, they
strongly oppose those who reject infant baptism.
a) They condemn the
Anabaptists, who reject the baptism of children, and say that children are saved without Baptism. (ibid.)
C. Methodist/Wesleyan View
1. Some Methodists hold to
baptismal regeneration, but all Methodists practice infant baptism. Some see it
as Covenantal Baptism.
a) Methodists justify infant baptism by this principle of prevenient
grace, often arguing that infant baptism is God's promise or declaration to the
infant that calls that infant to (eventually) believe in God's promises (God's
Word) for salvation. (www.enwikipedia.org)
2. Traditionally, the
Wesleyan Church has practiced infant baptism and many still do.
a) Baptism now replaces
circumcision as the sign and seal of the covenant of grace. Therefore, it
follows that ... infant children of Christian believers are proper subjects of
baptism. (Pastor Dale
Holloway, Living Hope Wesleyan Church in Cedar Rapids, Iowa.)
3. However, some
Wesleyans take a liberal stance on infant baptism and leave it up to the
parents of the infant.
a) The Wesleyan Church permits the baptism of infants, much to the dismay of some
fellow Christians. We do not require it, nor even promote it, but for Christian
parents who are very serious about their commitment
and covenant relationship with God we permit infant baptism. Why? Of course the easy answer is our heritage--our denomination
sprang from Methodism, John Wesley and the Church of England. (Keith Drury)
D. Reformed View
1. Baptism includes
infants into the New Covenant.
2. Under the New
Covenant, infants would not be saved, but would be
“set apart”; would experience some of the blessings of a believing house; would
be taught salvation by their dedicated parents.
3. Arguments for this position
a) Baptism is to the NT,
what circumcision was to the OT. (Gen 17:7; Col 2:11-12)
(1) Arguments in favor of
infant baptism include … the circumcision argument. Colossians 2:11-12 clearly
links circumcision and baptism. Since infants were
circumcised under the Old Covenant, they should be baptized under the
New Covenant. The argument rests on the Covenant Theology concept of a single
covenant of grace which involved an initiatory rite into that covenant, the
rite being circumcision in the Old Testament and baptism in the New. These
rites indicate membership in the covenant, not
necessarily personal faith. (Charles Ryrie, Basic Theology, p.423)
(2) 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. (Westminster Confession)
(3) Problems:
(a) Col 2:11-12 is not
saying that circumcision is being replaced by baptism.
Furthermore, the baptism spoken of here is spiritual baptism produced by the
Holy Spirit.
(b) The idea of baptism
replacing circumcision is foreign to the NT. “Covenant” is
used; baptism is taught; but they never taught together.
(c) Jews were born into the covenant,
circumcision was only a sign and a seal of that covenant, according to
Gen.17:11.
(i) Israelites,
however, were not partakers of their covenants on the ground of circumcision;
they were born into covenant relationship to God. Therefore, it is not demonstrated that children by baptism become “children of
the covenant,” (Chafer Vol VII p.42)
(d) Also notice that Paul had
Timothy circumcised in Acts 16:3. Did he place Timothy under both the Old and
New Covenant?)
(e) How does one explain
that only males were circumcised, and on the eighth
day (Gen 17:12).
(f) Faith in Christ gives us complete
inheritance (Eph 1:3; Col 1:12)
b) Several recorded
baptisms were given to households. The Reformed view
would suggest that there were infants in at least one of those households. (Act
16:15; 16:33; 18:8; 1Co 1:16)
(1) Problems:
(a) There is no emphatic
mention of infants included in the members of Lydia’s household that were baptized in Act 16:15. Notice Act 16:13 mentions only
“women” who came to the river. Some of those “women” were members of Lydia’s
household.
(b) Again, in Act 16:33,
there is no specific mention of infants being in the household. What is mentioned is that there must be first “belief” and then
baptism (cp. 16:31). There must also be understanding to have belief. An infant
cannot understand; therefore an infant cannot believe.
Paul spoke to everyone in the house, I doubt this meant infants (cp. 16:32).
(c) From Acts 18:8, the same problems exist.
There is no specific mention of infants and it is clear from the text that
there was first hearing and belief then baptism.
(d) In 1Co 1:16, no details are
given whatsoever. But it is interesting to look at the following verse.
Paul says he was not sent to baptize, but to preach
the Gospel. If baptism is an initiation into the covenant, then Paul downplays
the whole biblical concept.
(e) Likewise, in Acts 11:14, there is no mention
about baptism at all. The only thing mentioned is belief.
c) Some of the early
Church Fathers speak of Pedobaptism.
(1) Eighty-six years have I
served him (Polycarp 156 AD)
(2) The Church has received
a tradition from the Apostles to give baptism to little children (Origen on
Romans V ix.3)
(a) There is a difference
between infant baptism and the baptism of believing children.
(b) There is a difference
between the church of the New Testament and the Early Church Fathers
(c) Some of the Early Church Fathers believed in
baptismal regeneration, in which even the Reformed View diverges.
d) Baptism consecrates
children in a believing home (1Co 7:14)
(1) Baptism is never mentioned in this passage.
(2) If it is baptism that
consecrates infants, then how does the unbelieving spouse become consecrated,
by baptism? The Reformed say not.
(3) This passage teaches that a believer does not
have to divorce an unbelieving spouse. The marriage is not
nullified, nor will the unbeliever prevent God’s blessing.
(a) Clearly
he only means that the marriage relation is sanctified so that there is no need
of a divorce. If either husband or wife is a believer and the other agrees to
remain, the marriage is holy and need not be set aside. (RWP)
E. The Baptist & Bible
Church View
1. Since belief is the
criterion, only believing-adults and believing-children should be baptized (Act 16:31).
2. Since infants cannot believe,
infants should not be baptized (Act 2:41 - “those who
accepted the message”; Act 8:12 - “men and women”; Act 8:39 - “The eunuch”).
3. Child Dedication is more in line with
Scripture (1Sa 1:27-28).
4. Parent Dedication is the real key (Eph 6:4;
Pro 22:6).
5. All good men will not agree with me when I
say that the addition of infant baptism to the Word of God for it certainly is
not there is fraught with mischief. Baptismal regeneration rides in upon the
shoulders of Pedobaptism. But I speak now of what I know. I have received
letters from missionaries, not Baptists, but Wesleyans and Congregationalists,
who have said to me, "Since we have been here" (I will not mention
the localities lest I get the good men into trouble) "we find a class of
persons who are the children of former converts, and who have been baptized,
and are therefore called Christians; but they are not one whit better than the
heathen around them. They seem to think that they are Christians because of
their baptism, and at the same time, being thought
Christians by the heathen, their evil lives are perpetual scandal and a
dreadful stumblingblock." In many cases this
must be so. (Spurgeon)
6. The examples in the New Testament indicate that believers were baptized right after they believed.
No probationary period is indicated, though such might
be justified in order to attest to the genuineness of the faith. (Charles
Ryrie, Basic Theology p. 423-4)