Introductio 

PART I: A New Testament Understanding of Baptis

The Command to be Baptized

The Baptism of John

John’s Baptism Incomplete

Jesus is Baptized

Those Baptized in Christ Have a New Life and Future Hope

Baptism Related to Circumcision

Baptism Related to Noah’s Ark

The Promise of the New Covenant

No Security in Baptism Alone

The Benefit of Baptism

PART II: Reasons for Infants to be Baptized

The Apostles Practised Infant Baptism

Syllogism

Introduction

Scripture

History

Conclusion

Infants are to be Initiated into the Covenant Community

Syllogism

Introduction

Baptism is urgent, and done at the beginning

The Promise is for your children

Children are assumed to participate

The benefits of being brought up in the covenant community

Members of the covenant community should be participating properly initiated

Conclusion 21

Infants Under the Old Covenant Were Circumcised, Infants in the New Covenant are Baptized

Syllogism

Introduction

Circumcision and baptism related

Circumcision as the requirement and sign of the Old Testament

God took the requirement seriously

Anyone joining the covenant community required the sign of circumcision

Conclusion

Introduction

I think there is a strong case to be made that the infants of believing parents should be baptized. I will start with a quick survey of how baptism is presented in the New Testament (PART I), then make three independent cases for infant baptism (PART II):

1. The Apostles Practised Infant Baptism, and therefore we should as well.
2. The infants of believing parents are to participate in the church, and the proper way to initiate any member of the community is through baptism.
3. Following the pattern of the old covenant where infants were circumcised, infants are baptized in the new covenant.

This composition hardly addresses every opposition to paedobaptism, but should provide a reasoned introductory understanding and defense of the perspective.

All scripture references are from the Christian Standard Bible (CSB).

PART I: A New Testament Understanding of Baptism

The Command to be Baptized

Baptism is commanded as an urgent matter for new believers.

Matthew 28:19-20a

Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe everything I have commanded you.

Acts 22:16

And now, why are you delaying? Get up and be baptized, and wash away your sins, calling on his name.

The Baptism of John

John prepared the way for Jesus; baptizing everyone who came out from the Judean countryside for repentance and the forgiveness of sins.

Mark 1:4-5

John came baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem were going out to him, and they were baptized by him in the Jordan River, confessing their sins.

Mark 1:8

I baptize you with water, but he will baptize you with the Holy Spirit.

John’s Baptism Incomplete

John’s baptism with water was incomplete as it was done in preparation for Jesus. John spoke about both the future coming of Jesus, and the Holy Spirit. 

Those who received John’s baptism, but were unaware of the Holy Spirit, were rebaptized in Acts. Those who were baptized in the name of Jesus, but had not received the Holy Spirit, were given the Holy Spirit. Apollos, who knew John’s baptism, seemed only to be missing further instruction. 

John told those he was baptizing that Jesus would subsequently baptize with Spirit and fire. Jesus baptizes with the Holy Spirit, and those he doesn’t baptize with the Holy Spirit he baptizes with eternal fire.

Matthew 3:11-12

“I baptize you with water for repentance, but the one who is coming after me is more powerful than I. I am not worthy to remove his sandals. He himself will baptize you with the Holy Spirit and fire. His winnowing shovel is in his hand, and he will clear his threshing floor and gather his wheat into the barn. But the chaff he will burn with fire that never goes out.”

Acts 8:16-17

(They had only been baptized in the name of the Lord Jesus.) Then Peter and John laid their hands on them, and they received the Holy Spirit.

Acts 18:24-19:6

Now a Jew named Apollos, a native Alexandrian, an eloquent man who was competent in the use of the Scriptures, arrived in Ephesus. He had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately about Jesus, although he knew only John’s baptism. He began to speak boldly in the synagogue. After Priscilla and Aquila heard him, they took him aside and explained the way of God to him more accurately. When he wanted to cross over to Achaia, the brothers and sisters wrote to the disciples to welcome him. After he arrived, he was a great help to those who by grace had believed. For he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah.

While Apollos was in Corinth, Paul traveled through the interior regions and came to Ephesus. He found some disciples and asked them, “Did you receive the Holy Spirit when you believed?”

“No,” they told him, “we haven’t even heard that there is a Holy Spirit.”

“Into what then were you baptized?” he asked them.

“Into John’s baptism,” they replied.

Paul said, “John baptized with a baptism of repentance, telling the people that they should believe in the one who would come after him, that is, in Jesus.”

When they heard this, they were baptized into the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began to speak in tongues and to prophesy.

Jesus is Baptized

John’s baptism cannot have only been for those who repented of their own sins, for sinless Jesus himself was baptized and commended by God. Immediately after being baptized, Jesus faced his trials in the wilderness. After Jesus’ time in the wilderness, he brought the continuation of John’s ministry north to Galilee; proclaiming that the time was fulfilled, and to repent and believe the good news.

Mark 1:9

In those days Jesus came from Nazareth in Galilee and was baptized in the Jordan by John.

Mark 1:10-11

As soon as he came up out of the water, he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my beloved Son; with you I am well-pleased.”

Mark 1:12-13

Immediately the Spirit drove him into the wilderness. He was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and the angels were serving him.

Mark 1:14-15

After John was arrested, Jesus went to Galilee, proclaiming the good news of God: “The time is fulfilled, and the kingdom of God has come near. Repent and believe the good news!”

Those Baptized in Christ Have a New Life and Future Hope

Paul teaches us that those who have been baptized into Christ have died to their sinful lives, and will live with Christ. Teaching about the unity of and promise to the new covenant community, Paul teaches those who have been baptized into Christ have been clothed with Christ.

Romans 6:3-4

Or are you unaware that all of us who were baptized into Christ Jesus were baptized into his death? Therefore we were buried with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in newness of life.

Romans 6:8-9

Now if we died with Christ, we believe that we will also live with him, because we know that Christ, having been raised from the dead, will not die again. Death no longer rules over him.

Galatians 3:27

For those of you who were baptized into Christ have been clothed with Christ.

1 Corinthians 12:13

For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all given one Spirit to drink.

Baptism Related to Circumcision

After giving thanks for the light all the saints have inherited, and stating that we have redemption and forgiveness of sins in Jesus, Paul warns against empty traditions, or convincing arguments based on anything other than Christ. Paul shows that baptism symbolizes the new life we are given, and the complete separation from condemnation God grants and gives us while we are still dead. 

Colossians 2:11-14

You were also circumcised in him with a circumcision not done with hands, by putting off the body of flesh, in the circumcision of Christ, when you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. And when you were dead in trespasses and in the uncircumcision of your flesh, he made you alive with him and forgave us all our trespasses. He erased the certificate of debt, with its obligations, that was against us and opposed to us, and has taken it away by nailing it to the cross.

Baptism Related to Noah’s Ark

Peter relates our salvation which was accomplished by and shown through Christ to Noah’s family being preserved in the ark.

1 Peter 3:18-21

For Christ also suffered for sins once for all, the righteous for the unrighteous, that he might bring you to God. He was put to death in the flesh but made alive by the Spirit, in which he also went and made proclamation to the spirits in prison who in the past were disobedient, when God patiently waited in the days of Noah while the ark was being prepared. In it a few—that is, eight people—were saved through water. Baptism, which corresponds to this, now saves you (not as the removal of dirt from the body, but the pledge of a good conscience toward God) through the resurrection of Jesus Christ

The Promise of the New Covenant

The promise of the new covenant, which is symbolized by baptism and sealed by the Holy Spirit is not received in this life, but after. All who were predestined for salvation before they were born, have been or will be called, and will in the future realize their inheritance.

Ephesians 1:3-5

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavens in Christ. For he chose us in him, before the foundation of the world, to be holy and blameless in love before him. He predestined us to be adopted as sons through Jesus Christ for himself, according to the good pleasure of his will

Acts 8:15-17

After they went down there, they prayed for them so that the Samaritans might receive the Holy Spirit because he had not yet come down on any of them. (They had only been baptized in the name of the Lord Jesus.) Then Peter and John laid their hands on them, and they received the Holy Spirit.

Acts 2:38-39

Peter replied, “Repent and be baptized, each 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, as many as the Lord our God will call.”

Ephesians 1:13-14

In him you also were sealed with the promised Holy Spirit when you heard the word of truth, the gospel of your salvation, and when you believed. The Holy Spirit is the down payment of our inheritance, until the redemption of the possession, to the praise of his glory.

2 Corinthians 1:22

He has also put his seal on us and given us the Spirit in our hearts as a down payment.

Romans 8:23

Not only that, but we ourselves who have the Spirit as the firstfruits—we also groan within ourselves, eagerly waiting for adoption, the redemption of our bodies.

No Security in Baptism Alone

Baptism provides no security on its own, but is the initiation into the covenant community, is the symbol of the new covenant, and a sign of God’s promise of salvation to all who have faith, which is a gift from God. 

1 Corinthians 10:1-5

Now I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, all passed through the sea, and all were baptized into Moses in the cloud and in the sea. They all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and that rock was Christ. Nevertheless God was not pleased with most of them, since they were struck down in the wilderness.

The Benefit of Baptism

Baptism provides a real benefit, similar to how being a Jew was in fact a benefit to Paul, and having a believing family member is a benefit to non-believers.

Romans 3:1-4

So what advantage does the Jew have? Or what is the benefit of circumcision? Considerable in every way. First, they were entrusted with the very words of God. What then? If some were unfaithful, will their unfaithfulness nullify God’s faithfulness? Absolutely not! Let God be true, even though everyone is a liar, as it is written:

That you may be justified in your words

and triumph when you judge.

1 Corinthians 7:14-16

For the unbelieving husband is made holy by the wife, and the unbelieving wife is made holy by the husband. Otherwise your children would be unclean, but as it is they are holy. But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to live in peace. Wife, for all you know, you might save your husband. Husband, for all you know, you might save your wife.

PART II: Reasons for Infants to be Baptized

1. The Apostles Practised Infant Baptism

Syllogism

If

1. we should practise what the apostles taught,

and

1. the Apostles practised infant baptism,

then

1. we should practise infant baptism.

Introduction

Skipping over A and assuming that it is granted, there is strong evidence that B, the Apostles did practise infant baptism.

Scripture

First, there are the four examples of whole families being baptized. 

Acts 16:15

After she and her household were baptized, she urged us, “If you consider me a believer in the Lord, come and stay at my house.” And she persuaded us.

Acts 16:31-34

They said, “Believe in the Lord Jesus, and you will be saved—you and your household.” And they spoke the word of the Lord to him along with everyone in his house. He took them the same hour of the night and washed their wounds. Right away he and all his family were baptized. He brought them into his house, set a meal before them, and rejoiced because he had come to believe in God with his entire household.

Acts 18:8

Crispus, the leader of the synagogue, believed in the Lord, along with his whole household. Many of the Corinthians, when they heard, believed and were baptized.

1 Corinthians 1:16

I did, in fact, baptize the household of Stephanas; beyond that, I don’t recall if I baptized anyone else.

History

Second, there is a strong testimony from history that infant baptism can be traced back to the apostolic church. While there is not certain proof that this was the practise of the apostolic church, it is the most reasonable conclusion even when given the historical evidence alone.

Tertullian is the first to write extensively on baptism, and around the year 205 he actually stands out from other writers because he makes the case for people to postpone baptism until individuals are old enough to ask for salvation, or until after they are married.

Joachim Jeremias, a new testament scholar in the 1900’s is currently one of the most widely cited authors on the history of and case for infant baptism. He frames the situation as follows:

In the fourth century there occurred a great crisis in the matter of infant baptism. In 203 in his book De Paenitentia Tertullian had been the first sharply to oppose tendencies to postpone repentance and baptism, a postponement based on the desire to enjoy one’s life for the meantime and to get the utmost benefit of the forgiveness granted in baptism. Tertullian, be it noted, was addressing himself to pagans who were indeed convinced of the truth of Christianity but hesitated to take the decisive step, a tendency that belongs to the normal experience of every mission. But it will appear that something unparalleled in the normal missionary situation was occurring when we note that this tendency to delay one’s conversion to Christianity, if possible till the hour of death in order to die in albis, became extremely prevalent in the fourth century; the example of Constantine the Great is well known. Here a superstitious conception of baptism had disastrous results. Since this misunderstanding of baptism increasingly penetrated the churches, even Christian parents began to postpone the baptism of their children; in particular Christian mothers wished to wait till their children had gone through the storms and stresses of youth before they submitted them to the rigorous moral claims of the Church. …

…

An important proof that, even during the crisis of the fourth century, infant baptism continued to be administered without interruption is given us finally by the fact that the heretics administered it at this time. For the East the Arian Asterius bears witness that the Arians baptized just as did the heterodox, and the Donatist Cresconius informs us that the Jewish-Christian Symmachians both circumcised and baptized their children; for the West we learn of Canon 48 of the Third Synod of Carthage (397) that among the Donatists who broke away from the Church in 312 the infants were likewise baptized. In both cases the texts give us to know that the usage itself was no peculiarity of the heretics; they did not introduce it as a novelty after their breakaway from the Great Church, but took it over from the later. Further, both Augustine and Pelagius say that they had never heard of a schismatic or heretic who had renounced the baptism of infants or parvuli.

After about 365 the literary sources suddenly begin to flow freely. The baptism of newborn infants is cited as a well-established custom, enjoined and theologically justified as if nothing had happened.

From all the wealth of evidence before us let us take one example each from North Africa, Italy, Palestine, Byzantium, and Egypt. …

The dating of the crisis, which we have established, is instructive for the understanding of it. We have seen that the first demonstrable instance of Christian parents postponing the baptism of their children was in the year 329/30, and that the ecclesiastical reaction against the postponement of baptism becan about 365. The acute crisis therefore lies in the decades following the recognition of Christianity as the religion of the state, i.e. in that period during which countless numbers of pagans were flocking into the Church. It is no surprise to find that the superstitious conception of baptism which many of these pagans brought with them also had an influence upon Christian circles.

—Infant Baptism in the First Four Centuries, SCM Press 1960, pg 87-95

Joachim cites many sources, even other than the writings of the church fathers, such as grave inscriptions, but here is a collection of texts presented in chronological order with approximate dates from various regions that help make the case that infant baptism was the universal norm in the early church, and also that infants were included as Christ’s disciples:

Justin, 150, Italy

And both men and women who have been Christ’s disciples since infancy, remain pure, and at the age of sixty or seventy years

—First Apology, Chapters 15

Polycarp, 156, Turkey

Polycarp declared, ‘Eighty and six years have I served Him, and He never did me injury. How can I blaspheme my King and Savior?

—Martyrdom of Polycarp, 9

Irenaeus, 189, France

For He came to save all through Himself –all, I say, who through Him are born again to God — infants, and children, and boys, and youths, and old men.

—Against Heresies 2:22:4

Tertullian, 205, Tunisia

And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary — if (baptism itself) is not so necessary — that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asks. For no less cause must the unwedded also be deferred — in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom — until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation.

—On Baptism, Chapter 18

Hippolytus, 215, Italy

And they shall Baptize the little children first. And if they can answer for themselves, let them answer. But if they cannot, let their parents answer or someone from their family.

—The Apostolic Tradition, 21:16

Origen, 248, Egypt

Baptism is given for the remission of sins; and according to the usage of the Church, Baptism is given even to infants.

—Homilies on Lev 8:3

Cyprian, 253, Tunisia

But in respect to the case of infants, which you say ought not to be Baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think one who is just born should not be Baptized and sanctified within the eighth day ….And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from Baptism …we think is to be even more observed in respect of infants and newly-born persons.

—Letters 58:2

Optatus, 365, Algeria

As many of you as have been baptised in the Name of Christ, have put on Christ.

O tunic ever one and unchangeable, which fitly clothes all ages and forms, which is not too loose in infants, nor stretched in youth, nor changed in women!

—Against the Donatists, Book V Chapter X

Gregory, 388, Turkey

Be it so, some will say, in the case of those who ask for Baptism; what have you to say about those who are still children and conscious neither of the loss nor of grace? Are we to Baptize them too? Certainly, if any danger presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiated.

—Oration on Holy Baptism, 40

Ambrose, 387, Italy

Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God. No one is excepted: not the infant, not the one prevented by some necessity.

—On Abraham II, 11:81-84

Augustine, 400, Algeria

And this is the firm tradition of the universal Church, in respect of the baptism of infants, who certainly are as yet unable “with the heart to believe unto righteousness, and with the mouth to make confession unto salvation,” as the thief could do; nay, who even, by crying and moaning when the mystery is performed upon them, raise their voices in opposition to the mysterious words, and yet no Christian will say that they are baptized to no purpose. And if any one seek for divine authority in this matter, though what is held by the whole Church, and that not as instituted by Councils, but as a matter of invariable custom, is rightly held to have been handed down by apostolic authority, still we can form a true conjecture of the value of the sacrament of baptism in the case of infants, from the parallel of circumcision, which was received by God’s earlier people, and before receiving which Abraham was justified, as Cornelius also was enriched with the gift of the Holy Spirit before he was baptized. Yet the apostle says of Abraham himself, that “he received the sign of circumcision, a seal of the righteousness of the faith,” having already believed in his heart, so that “it was counted unto him for righteousness.” Why, therefore, was it commanded him that he should circumcise every male child in order on the eighth day, (Genesis 17:9-14) though it could not yet believe with the heart, that it should be counted unto it for righteousness, because the sacrament in itself was of great avail? And this was made manifest by the message of an angel in the case of Moses’ son; for when he was carried by his mother, being yet uncircumcised, it was required, by manifest present peril, that he should be circumcised, (Exodus 4:24-26) and when this was done, the danger of death was removed. As therefore in Abraham the justification of faith came first, and circumcision was added afterwards as the seal of faith; so in Cornelius the spiritual sanctification came first in the gift of the Holy Spirit, and the sacrament of regeneration was added afterwards in the laver of baptism. And as in Isaac, who was circumcised on the eighth day after his birth, the seal of this righteousness of faith was given first, and afterwards, as he imitated the faith of his father, the righteousness itself followed as he grew up, of which the seal had been given before when he was an infant; so in infants, who are baptized, the sacrament of regeneration is given first, and if they maintain a Christian piety, conversion also in the heart will follow, of which the mysterious sign had gone before in the outward body. And as in the thief the gracious goodness of the Almighty supplied what had been wanting in the sacrament of baptism, because it had been missing not from pride or contempt, but from want of opportunity; so in infants who die baptized, we must believe that the same grace of the Almighty supplies the want, that, not from perversity of will, but from insufficiency of age, they can neither believe with the heart unto righteousness, nor make confession with the mouth unto salvation. Therefore, when others take the vows for them, that the celebration of the sacrament may be complete in their behalf, it is unquestionably of avail for their dedication to God, because they cannot answer for themselves. But if another were to answer for one who could answer for himself, it would not be of the same avail. In accordance with which rule, we find in the gospel what strikes every one as natural when he reads it, “He is of age, he shall speak for himself.” (John 9:21) By all these considerations it is proved that the sacrament of baptism is one thing, the conversion of the heart another; but that man’s salvation is made complete through the two together. Nor are we to suppose that, if one of these be wanting, it necessarily follows that the other is wanting also; because the sacrament may exist in the infant without the conversion of the heart; and this was found to be possible without the sacrament in the case of the thief, God in either case filling up what was involuntarily wanting. But when either of these requisites is wanting intentionally, then the man is responsible for the omission.

Jerome, 403, Israel

While the son is a child and thinks as a child and until he comes to years of discretion to choose between the two roads to which the letter of Pythagoras points, his parents are responsible for his actions whether these be good or bad. But perhaps you imagine that, if they are not baptized, the children of Christians are liable for their own sins; and that no guilt attaches to parents who withhold from baptism those who by reason of their tender age can offer no objection to it. The truth is that, as baptism ensures the salvation of the child, this in turn brings advantage to the parents. Whether you would offer your child or not lay within your choice, but now that you have offered her, you neglect her at your peril. I speak generally for in your case you have no discretion, having offered your child even before her conception.

—To Laeta, Epistle 107:6

A common objection to stating that infant baptism was the universal practise of the church is to point out several prominent early church figures who were not baptized until they were older, such as Augustine who was not baptized until he was 33 years old. The above quotes, as well as Joachim’s discussion of the understanding of baptismal regeneration at the time, gives a clear reason why many parents, even against the position and teaching of the church, postponed baptism.

An even more comprehensive account of the history of infant baptism is given by W. Wall in his 1720 edition of “The History of Infant Baptism.” 

Conclusion

While we can not definitively prove that the apostles taught and practised infant baptism, the most reasonable conclusion seems to be that they did. Therefore, as believers, we should baptize our infants.

1. Infants are to be Initiated into the Covenant Community

Syllogism

If

1. baptism is the initiation into the covenant community,

and

1. infants are included and assumed to participate in the covenant community,

then

1. infants should be baptized.

Introduction

The promise of the new covenant is for your children to participate in, there is a real benefit to participating in this promise, and even if your children reject the promise, baptism is a sign of God’s promise, and God’s promise is not nullified by a future rejection by some who were baptized as infants.

Baptism is urgent, and done at the beginning

Acts 22:16

And now, why are you delaying? Get up and be baptized, and wash away your sins, calling on his name.’

The Promise is for your children

Acts 2:38-39

Peter replied, “Repent and be baptized, each 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, as many as the Lord our God will call.”

Children are assumed to participate

Mark 10:13-16

People were bringing little children to him in order that he might touch them, but the disciples rebuked them. When Jesus saw it, he was indignant and said to them, “Let the little children come to me. Don’t stop them, because the kingdom of God belongs to such as these. Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it.” After taking them in his arms, he laid his hands on them and blessed them.

Psalm 77:5-6

For you are my hope, Lord God,

my confidence from my youth.

I have leaned on you from birth;

you took me from my mother’s womb.

My praise is always about you.

The benefits of being brought up in the covenant community

There is a real benefit to participating in the covenant community, and if some who are baptized into the community in the future reject God’s promise, for which baptism is the symbol, this does not nullify God’s promise of salvation to those who have faith. As well, families of believers are invited to participate.

Romans 3:1-4

So what advantage does the Jew have? Or what is the benefit of circumcision? Considerable in every way. First, they were entrusted with the very words of God. What then? If some were unfaithful, will their unfaithfulness nullify God’s faithfulness? Absolutely not! Let God be true, even though everyone is a liar, as it is written:

That you may be justified in your words

and triumph when you judge.

1 Corinthians 7:14-16

For the unbelieving husband is made holy by the wife, and the unbelieving wife is made holy by the husband. Otherwise your children would be unclean, but as it is they are holy. But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to live in peace. Wife, for all you know, you might save your husband. Husband, for all you know, you might save your wife.

Members of the covenant community should be participating properly initiated

Ezekiel 44:7-9

When you brought in foreigners, uncircumcised in both heart and flesh, to occupy my sanctuary, you defiled my temple while you offered my food—the fat and the blood. You broke my covenant by all your detestable practices. You have not kept charge of my holy things but have appointed others to keep charge of my sanctuary for you.’

“This is what the Lord God says: No foreigner, uncircumcised in heart and flesh, may enter my sanctuary, not even a foreigner who is among the Israelites.

Conclusion

Children and even infants are invited to participate in the covenant community, and it is the requirement of the parents to bring their children up with a lifestyle and teaching that flows from the parent’s own relationship with God. In order to properly initiate your child into the community you are bringing them up in, you should baptize them as a first priority.

1. Infants Under the Old Covenant Were Circumcised, Infants in the New Covenant are Baptized

Syllogism

If

1. baptism was patterned after circumcision,

and

1. infants were circumcised,

then

1. infants should be baptized.

Introduction

At the time of the New Testament, there was an existing sign used for initiation into the old covenant, and that was circumcision. Christianity is the continuation of the true Hebrew faith, and the New Covenant was introduced into the Jewish community where there was already an established practise of circumcision as initiation into the covenant community. Infact, the assumption of the requirement to be circumcised in order to participate was so strong , it was a heresy addressed in the New Testament that believers would need to be circumcised. Instead, the new sign and symbol of baptism is presented, and Christ’s sacrifice is extolled as sufficient. The only clear deviation from the pattern of circumcision is the clear inclusion of females to also receive the sign of the promise.

Circumcision and baptism related

Colossians 2:11-14

You were also circumcised in him with a circumcision not done with hands, by putting off the body of flesh, in the circumcision of Christ, when you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. And when you were dead in trespasses and in the uncircumcision of your flesh, he made you alive with him and forgave us all our trespasses. He erased the certificate of debt, with its obligations, that was against us and opposed to us, and has taken it away by nailing it to the cross.

Circumcision as the requirement and sign of the Old Testament

Genesis 17:10-14

This is my covenant between me and you and your offspring after you, which you are to keep: Every one of your males must be circumcised. You must circumcise the flesh of your foreskin to serve as a sign of the covenant between me and you. Throughout your generations, every male among you is to be circumcised at eight days old—every male born in your household or purchased from any foreigner and not your offspring. Whether born in your household or purchased, he must be circumcised. My covenant will be marked in your flesh as a permanent covenant. If any male is not circumcised in the flesh of his foreskin, that man will be cut off from his people; he has broken my covenant.

God took the requirement seriously

Exodus 4:24-26

On the trip, at an overnight campsite, it happened that the Lord confronted him and intended to put him to death. So Zipporah took a flint, cut off her son’s foreskin, threw it at Moses’s feet, and said, “You are a bridegroom of blood to me!” So he let him alone. At that time she said, “You are a bridegroom of blood,” referring to the circumcision.

Anyone joining the covenant community required the sign of circumcision

Exodus 12:48-49

If an alien resides among you and wants to observe the Lord’s Passover, every male in his household must be circumcised, and then he may participate; he will become like a native of the land. But no uncircumcised person may eat it. The same law will apply to both the native and the alien who resides among you.”

Conclusion

The clear continuation of the Old Testament promises and narrative into the New Testament led many first century Christians to believe they needed to be circumcised, but baptism was the proper replacement, and is the sign of the New Covenant. God took the requirement to circumcise seriously in the Old Testament, and if we are to follow Jesus and glorify God, we should follow the pattern that has been presented to us in the Bible, properly bringing our children up with the promise of the New Covenant front, center, and first.