Those who baptize infants defend their viewpoint in several ways:
1) They say babies are sinners needing salvation through baptism.
2) They claim that the “household baptisms” of Acts included infants.
3) They equate baptism with the circumcision of babies.
4) They extend Israel’s covenant, which included infants, to “Christian nations” today. (Lesson 12 and Endnote 4 have discussed covenant nations and state religions.)
Are Babies Sinners?
Some groups teach that all humans inherit Adam’s sin and face eternity without God. They view even babies as utterly evil, and devoid of any good—a doctrine called “total depravity.” Its supporters point to passages like Genesis 8:21; Job 15:14; Psalm 51:5; 58:3; Proverbs 22:15 and Ephesians 2:3. On the other hand, other Scriptures portray children as innocent (Ecclesiastes 7:29; Matthew 18:2-5; 19:13-14; Psalm 71:5; Romans 7:9 cf. 2 Samuel 12:23), and as coming from God (Psalm 22:10; 71:6; 119:73; 139:13-14; Jeremiah 1:5; Isaiah 49:1, 5; Galatians 1:15). As we take all of these passages into account, we may make several observations:
The Bible never directly calls children sinners. The literal Hebrew of Psalm 51:5 states that David was born “in sin.” The preposition “in” can refer to the environment or surroundings that influenced him from the beginning. In that case, David’s birth “in sin” means “in a sinful world.” For a similar expression, note that Acts 2:8 speaks literally of people born “in” a language. Were they born as speakers of that language? No, they were born among such speakers. This brings to mind Psalm 58:3, “The wicked are estranged from the womb; they go astray from birth, speaking lies.” Do they really speak lies at birth? Obviously, babies are not capable of speaking or of distinguishing lies from truth (Deuteronomy 1:39; Isaiah 7:16). This shows that Psalm 58 uses exaggerated pictures (hyperboles) to express David’s negative feelings about his enemies. Opposite examples are Psalm 22:9 and Psalm 71:5-6, which speak of babies trusting God. Can babies think about God? Can they make a choice whether to trust God or not? The answers suggest that these too are hyperboles, but this time expressing positive feelings.
The Bible never says that children inherit Adam’s sin. Romans 5 is a key chapter in this discussion. “Sin came into the world through one man, and death through sin… (Romans 5:12). But many people overlook the end of that verse. It gives the reason for the spread of death. “… and so death came to all men because all sinned” (Romans 5:12). That sounds like personal responsibility. The spiritual death penalty comes to people, not because of a gene inherited from Adam’s flesh, but because of their own sins.
Similarly, some Scriptures show that future generations suffer consequences from their parents’ sins (Exodus 20:5; Numbers 14:33). Today, we often see that principle at work, generations after generation, in godless families. But that is far different from condemning a newborn on account of a parent’s sin (cf. John 9:2-3). Indeed, the Bible speaks forcefully against such a doctrine.
The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. (Ezekiel 18:20)
No Bible passage treats children as eternally lost. Jesus Himself speaks highly of children (Matthew 18:1-5; 19:13-15; 21:16). Scripture defines sin in ways that fit only those of accountable age (Romans 7:7-9; James 1:14-15; 4:17; 1 John 3:4). Likewise, when Scripture shows how to be saved, it calls for responsible choices. Never, in all Scripture, is there discussion of how to save infants, which implies that they are safe. Even if children do wrong things, they are not held accountable in the same way adults are.
Did Household Baptisms Include Babies?
The New Testament has no example of babies being baptized. To overcome this fact, some argue, “When households were converted, they must have included babies.” Acts reports three cases in which households received baptism. As with all baptisms in the New Testament, the people responded to teaching, showing that they were of teachable age.
The Holy Spirit fell on all who heard the word…. And he commanded them to be baptized. (Acts 10:44-48)
They spoke the word of the Lord to him and to all who were in his house…. and he was baptized at once, he and all his family. (Acts 16:32-34)
In Lydia’s case, she too received learning. “The Lord opened her heart to pay attention to what was said by Paul” (Acts 16:14). If Lydia responded, why would we think that household members did not? They too responded, and that was why they too were baptized.
Why assume that there were babies in Lydia’s household? Think about the age ranges in households you know. Some households are made up of adults. Lydia was a businesswoman away from her hometown (Acts 16:14). Since servants were part of many households, who can say whether children were present, and if so, what their ages were? To insert the baptism of babies into Acts 16 is purely imaginary. Worse, this is done to overturn the Lord’s clear conditions for baptism (Matthew 28:19; Mark 16:16; Acts 2:38; 8:12-13; Colossians 2:12). It also contradicts the knowledge-based nature of the New Covenant (Hebrews 8:10-11).
Is Baptism the Same as Circumcision?
Some groups reason that since babies were circumcised in Old Testament times, they should be baptized now. Their parallel raises obvious questions. For example, since only male babies were circumcised, does infant baptism apply only to males? And where in the Bible is baptism made the new circumcision? Only one passage can be offered, namely Colossians 2:11-12.
In Him [Christ] also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with Him in baptism, in which you were also raised with Him through faith in the powerful working of God, who raised Him from the dead. (Colossians 2:11-12)
Where is any reference in Colossians to baptizing infants? There is none. This new circumcision is “made without hands” (Colossians 2:11); it is not the physical cutting of skin as practiced by Jews. Rather it is spiritual, the cutting away of “the body of the flesh,” which refers to the removal of the old sinful self. Romans makes the same point. It reminds Christians that their “old self” died when, in baptism, they shared in Christ’s death, burial and resurrection (Romans 6:3-11).
Circumcision is an apt picture for this removal of the sinful self. The Old Testament prophets said, “Circumcise your hearts!” (Deuteronomy 10:16; 30:6; Jeremiah 4:4). They were speaking to adults, demanding the decision to live for God and to forsake sin. In the New Testament, baptism itself is not the new circumcision. Rather, baptism is where Christ performs the spiritual operation of circumcision. (Just as baptism is not forgiveness, but it is where forgiveness takes place.) In baptism, Christ Himself cuts off your sinfulness, and raises you to newness of life. Now, notice how God accomplishes this spiritual transformation: “…having been buried with Him in baptism, in which you were also raised with Him through your faith in the powerful working of God” (Colossians 2:12). God uses “your faith,” which in the context is the faith of the person being baptized. This helps to explain why faith always accompanies baptism (Matthew 28:19; Mark 16:15-16; Acts 8:12-13, 35-39; 10:44-48 with 15:7-9; 16:30-34; Galatians 3:26-27; 1 Peter 3:21). It also makes certain that the passage is not about baptizing babies who are not yet capable of faith in Gospel truths.
Conclusion
When Jesus said, “Let the little children come to Me” (Matthew 19:14), there was no hint of baptizing them. Rather, Jesus placed His hands on them, prayed for them and blessed them. He required adults to be baptized, but placed no such requirement on children. Why? Because they did not have the same needs as adults. Adults have sinned willfully. They need to believe the Good News. They need to repent. They need forgiveness. Far from likening them to sinful adults, Jesus likened them to heaven’s own citizens.
Jesus said, “Let the little children come to Me and do not hinder them, for to such belongs the kingdom of heaven.” (Matthew 19:14)
When we bring children to Jesus, they become prepared for life. When they eventually encounter sin in their own lives, they will know where to turn for rescue and restoration. The early blessing of Jesus will help them, when the time comes, to obey the Gospel and claim the gifts of forgiveness and the Holy Spirit (Acts 2:38-39).