Scripture and Church Fathers' statements supporting Regenerational Infant Baptism

The following article was written by my pastor, Dr. John Bombaro, Grace Evangelical Lutheran Church, San Diego, CA.  I believe it gives concrete scriptural and historical evidence of the consistency of the Lutheran doctrine of Baptism/Spiritual Regeneration with that of the early Christians.



© John J. Bombaro, PhD, 2011

Texts on Baptism

The idea of Holy Baptism runs throughout the Bible. Where in the Old Testament there are numerous allusions (e.g., Creation narrative; Noah’s flood; the Israelites under Moses passing through the Red Sea; the next generation passing through the Jordan River; Naaman’s baptism; etc.), the New Testament become explicit that this is the divine means of applying the saving accomplishment of Jesus Christ. What were types in the Old become antitypes in the New because Jesus brings fulfillment to the covenant promises of God, where even the types and shadows of the Old Testament are promissory.

The following texts on Holy Baptism are presented under certain headings that respect the Bible’s instructions that we see Old Testament types fulfilled in Christ. It is important to remember that the covenant with Israel applies until the New Covenant is established in His blood and verified through the resurrection of the Son of God.

John’s baptism was a baptism of repentance which Jesus underwent for us. Though Jesus had no sin yet he underwent a ritual of repentance for us. The importance of this fact bears on our salvation. Even the condition of repentance is provided for us by Jesus himself. A spirit of repentance, then, is the gift of God, not a work that warrants the reward of salvation. Jesus saves us with a perfect repentance.

Mark 1.4 "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins."

Luke 3.2-3 "the word of God came unto John the son of Zacharias in the wilderness. 3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

Mt 3.13-15 "Then came Jesus from Galilee to the Jordan to John, to be baptized of him. 14 But John would have hindered him, saying, I have need to be baptized by you, and yet you are coming to me? 15 But Jesus answering said to him, Suffer it now: for thus it becometh us to fulfill all righteousness. Then he suffereth him."

John’s Old Testament custom of baptism was taken and transformed by Jesus to communicate to us His repentance on our behalf, as well as our adoption as sons into the family of God. John’s baptism and the baptism Jesus instituted are two completely different rites: the former was an Old Testament type, the latter a New Covenant antitype or reality. This means that the baptism that Jesus instituted is not primarily a baptism of repentance but rather a means by which He communicates the grace of God. Consider:

Acts 18.25-26 "This man was instructed in the way of the Lord; and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly."

Acts19.3 "And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus."

Mt 28.19 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost."

Baptism is not meaningless. It means something in the Bible. Many verses convey what we are to understand by the act of baptism. The following verses show that baptism carries the meaning the remission of sins and cleansing from transgression. Because it carries a meaning of cleansing and purifying, it receives the connotation "holy" as in holy 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." © John J. Bombaro, PhD, 2011



Acts 22.16 "And now why do you delay? Get up, be baptized, and have your sins washed away, calling on his name."

1Cor 6.11 (RSV) ". . . Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish."

Hebrews 10.22 "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water."

Holy Scripture plainly teaches that baptism carries the meaning regeneration. If one is baptized, according to the Bible, then one is recognized as regenerate because God is the active agent in baptism; the recipient is passive:

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 also should walk in newness of life."

Col 2.11-14 "In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ; and you were buried with him in baptism, in which you were also [through baptism] raised with him from the dead. And you, who were dead in trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, having cancelled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross."

Ezek 36.23-28 "And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

28 . . . and you shall be my people and I will be your God." [Cf. Romans 2.29]

Eph 5.25-27 "Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish."

1 Peter 3.18-22 "For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in Spirit, in which he also went and made a proclamation to the spirits in prison, who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. And baptism, which this prefigured, now saves you—not as a removal of dirt from the body—but as an appeal to God for a good conscience; it [baptism] saves you through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him."

1 Cor 6.11 "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."

Titus 3.5-6 "He saved us through the washing of rebirth [=regeneration] and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior."

That there are not two baptisms (John’s baptism of water and God’s baptism by the Spirit). The New Testament teaches that Jesus united the two and made them one, making the sign and type now the reality by connecting the sign and type with the reality and antitype, namely the giving of Holy Spirit, which is regeneration:

Ezek 36.25-28 "I will sprinkle clean water upon you, and you shall be clean . . . A new heart I will give you, and a new spirit I will put within you . . . and you shall be my people, and I will be your God" © John J. Bombaro, PhD, 2011



John 3.5-7 "Jesus answered, ‘Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be astonished that I said to you, "You must be born from above."’

Eph 4.4-6 "There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all."

Matt 3.11 "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire"

Mark 1.8 " I indeed have baptized you with water: but he shall baptize you with the Holy Ghost."

Luke 3.16 "John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire"

John 1.26-33 "John answered them, saying, I baptize with water: but there stands one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John saw Jesus coming unto him, and said, Behold the Lamb of God, which takes away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending, and remaining on him, the same is he which baptizes with the Holy Ghost. And I saw, and bare record that this is the Son of God."

Acts 2.32-38 "This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he said himself, The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 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. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

Paul compared baptism to circumcision (Col 2.11), the rite by which God incorporated infant boys into His people. The old circumcision brought Israelites into God’s people, His covenant community (Gen 17.9-14; Lev 12.3). The new circumcision, baptism, has taken place with the death and burial of the "body of flesh" (Col 2.11 RSV), the sinful person, as God cancelled the bill of indictment by nailing it to Christ’s cross. Where circumcision made boys members of the covenant with Abraham, much more so does baptism make boys and girls members of the New Covenant in Christ.

Col 2.11-14 "In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and stood opposed to us; he took it away, nailing it to the cross."

Baptism makes us disciples or, synonymously, Christians and unites us with Christ and His Holy Church:

Matthew 28.19-20 Go unto all nations and make disciples, baptizing into the name of the Father….

Mark 16.16 And Jesus said to them, "Whoever believes and is baptized will be saved." © John J. Bombaro, PhD, 2011



Acts 2.41 "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."

Romans 6.1-11 "What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in death like his [through baptism], we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin. For he who has died is freed from sin. But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus."

1 Cor 12-13 "For by one Spirit we were all baptized into one body—whether Jews or Greeks, slave or free—and all were made to drink of one Spirit [through baptism]."

Gal 3.23-29 (RSV) "Now before faith came, we were confined under law, kept under restraint until faith should be revealed. So that the law was our custodian until Christ came, that we might be justified by faith. But now that faith has come, we are no longer under a custodian; for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise."

It is interesting to note that Jesus says that disciples ("learners" of him) are made by baptizing into the name and life of God the Father, Son, and Holy Spirit (Mt 28.19) and that in Acts 11.26 it says that the disciples "were first called Christians in Antioch." To be a Christian is to be baptized, for the baptized are—biblically speaking—Jesus’ disciples.

The New Testament directs us to the Old Testament types and illustrations of baptism to learn the meaning and efficacy of Christ’s sacrament of baptism, consider:

1 Cor 10.1-4 "For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual food; and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ." Cf. Ex 14.22

2 Kings 5.11-14 "But Naaman was angry and went away, saying, "Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper. Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash [LXX="baptize"] in them and be clean? So he turned and went away in a rage. But his servants came near and said to him, "My father, it is a great word the prophet has spoken to you; will you not do it? Has he actually said to you, ‘Wash [baptize], and be clean’?" So he went down and dipped [baptized] himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean." Cf. Mark 16.16

1 Pet 3.18-21 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was being prepared, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ. © John J. Bombaro, PhD, 2011
 

Concerning children, God’s covenant promises, and the Lord’s work through baptism:

Although passages such as Matt 18.1-6 or Luke 18.15-17 do not speak directly of baptism, the words of Jesus that we must become like little children to enter the kingdom of God clearly state His expectations. In this context, Jesus says that the kingdom of God belongs to "infants" (in addition to "little children"). This prompts the question as to where is Christ present with His saving word ushering infants into the God’s kingdom, the Church? Jesus came to represent and save infants that are brought to Him, where He is present to apply His saving benefits.

Matt. 18.1-5 "At that time the disciples came to Jesus, saying, ‘Who is the greatest in the kingdom of heaven?’ And calling to him a child, he put him in the midst of them, and said, ‘Truly, I say to you, unless you turn [lit. in the Greek, "be converted"] and become like little children, you will never enter the kingdom of heaven. Whoever humbles himself like this child, he is the greatest in the kingdom of heaven. And whoever receives one such little child in my name receives me. But whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea.’"

Luke 18.15-17 "Now they were bringing even infants [lit. Gk. "the infants"] to him that he might touch them; and when the disciples saw it, they rebuked them. But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them; for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.’" (See either the NIV ["bringing babies to Jesus"] or RSV ["bringing even infants"])

Acts 2.32-38 "’This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear. For David did not ascend into the heavens; but he himself says, ‘The Lord said to my Lord, Sit at my right hand, till I make thy enemies a stool for thy feet.’ Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.’

"Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brethren, what shall we do?’ And Peter said to them, ‘Repent, and be baptized ever one of you in the name of Jesus Christ for the forgiveness of sins; and you shall receive the gift of the Holy Spirit. For the promise [of the Holy Spirit (cf. Gal 3.14)] is to you and to your children and to all that are far off, every one whom the Lord our God calls to him.’"

We see from the stories about children in the Gospels, as well as from Acts 21.5, 21; 1 Cor 7.14; Eph. 6.1, 4; Col 3.20f; 1 Tim 2.15; 3.4; 12; 5.4, 10, 14; Titus 1.6, that children have from the very outset played a significant part for the Church, to say nothing of the accounts of household baptisms (e.g., 1 Cor 1.15-16; Acts 16.15; 16.31-33; 18.8). See also Mark 10.15; 1 Cor 7.14

Martin Luther, from the outset, affirmed that the power of salvation is in God’s Word, where He purposely speaks His Word of Gospel to redeem. God’s Word saves where and when He speaks it. This Word of God is spoken purposefully, with the full force of the meaning of baptism, at holy baptism. It is God’s Word spoken there to accomplish what the Lord says and intends.

"Who, then, would despise the fact that God the Father, Son and Holy Spirit are present in Holy Baptism? Who would call such water simply water only? Do we not see what sort of spice God casts into this water? If you cast sugar into water it is no longer water but delicious claret or something else. Why, then, do we want to separate the Word from the water so entirely in this case and say that the water is simple water only, just as if God’s Word, nay, God Himself, were not present with and in this water, as they were there on the banks of the Jordan when Christ stood in the water, the Holy Spirit hovered over it, and God the Father spoke. This is why Baptism is a water that takes away sin, death, and every evil and helps us to enter heaven and eternal life. © John J. Bombaro, PhD, 2011



Such a delicious sugar water, aromatic, and specific it has become because God Himself has entered into it." (Martin Luther, AE, 12a;142f)

"When God said: ‘Let the waters bring forth abundantly,’ the water was no longer what it was at first; but now it was full of fish. Just so baptism, too, is merely water before the Word of God is added to it; it is ordinary water, of which a cow may otherwise drink or which a cook may use for boiling and washing. However, when the Word of God is pronounced over it then it becomes a holy baptism; it possesses the power and might to wash away sin and to save from death." (Plass, What Luther Says, §125).

"When we baptize with water we ought not to pay attention so much to what is said but to him who speaks; because God speaks, we must embrace the word. Take as an example a prince who gives orders to shoe a horse. The horseshoe is a lowly thing. There are [many] lowly things. To be hungry is also a lowly thing. [The command is:] ‘Baptize with water!’ We attribute the washing not to the water but to the Holy Spirit. Concerning the element itself we are in agreement. We do not ascribe dignity to the bread but to the word and to him who speaks it, Jesus Christ. Just as when a prince sends his servant to shoe his horse, the piece of iron is given dignity by being attached to the horse’s foot. Give due honor to the cross, and it does many other things."

"As to [the efficacy of] the word, I want to state briefly: We do not say that the body is produced by our own words; rather, we are speaking of the institution by Christ; they are not our words but the Lord’s… ‘Do this’ [Luke 22.19] – this word causes the hand of a priest to become the hand of Christ. It is not my mouth, it is not my tongue, but both are Christ’s. [This is true] even though I were a knave or a rascal. The same applies also to baptism. ‘Go and baptize’ [cf. Matt. 28.19] – this is not my work, but God’s."

"When something is said by the Majesty on high, it does not become effective through our strength but through the divine power. When God says: Take, do that, speak these words – then something takes place. He speaks and it is done."

"God establishes the sacrament upon his word and not upon our holiness, as the Anabaptists and Donatists do. Baptism does not rest upon my faith but upon these words: ‘Go and baptize’ [cf. Matt. 28.19]. God, however, desires to make use of our ministry."

Early Church witness from within the first two centuries of Christianity, showing continuity with apostolic teaching concerning the efficacy of God’s saving Word spoken purposefully and specifically during holy baptism. As the apostles taught in Scripture, so too their immediate successors taught:

Didache: 9:5 "And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs." (circa 80-100)

"He was born and baptized so that by His passion He could purify the water." St Ignatius (c. 105)

"There is no other repentance than that which takes place, when we descended into the water and received the remission of our former sins." Hermas (circa 150) © John J. Bombaro, PhD, 2011
 

"Before a man bears the name of the Son of God, he is dead. But when he receives the seal, he lays aside his deadness and obtains life. The seal, then, is water. They descend into water dead, and they arise alive." Hermas (circa 150)

"This washing of repentance and knowledge of God has been ordained on account of the transgression of God’s people, as Isaiah cries. Accordingly, we have believed and testify that the very baptism which he announced is alone able to purify those who have repented. And this is the water of life. For what is the use of that baptism which cleanses only the flesh and body? Baptize the soul from wrath and from covetousness, from envy, and from hatred." St Justin Martyr (circa 160)

"We who have approached God through His Son have received, not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism by God’s mercy, since we were sinners." Justin Martyr (circa 160)

"But there is no other way than this: to become acquainted with this Christ; to be washed in the fountain spoken of by Isaiah for the remission of sins." St Justin Martyr (circa 160)

"Christ has redeemed us by being crucified on the tree and by purifying us with water." St Justin Martyr (circa 160)

"The things proceeding from the waters were blessed by God, that this also could be a sign of men being destined to receive repentance and remission of sins, through the water and bath of regeneration- as many as come to the truth and are born again." Theophilus (circa 180)

"When we come to refute them [the Gnostics], we will show in its proper place that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God. Thus, they have renounced the whole faith. For the baptism instituted by the visible Jesus was for the remission of sins." St Irenaeus (circa 180)

"But there are some of them [Gnostics] who assert that it is unnecessary to bring persons to the water. Rather, they mix oil and water together, and they place its mixture on the heads of those who are to be initiated . . . This they maintain to be the redemption. Other heretics, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power should not be performed by visible and corruptible creatures . . . These claim that the knowledge of the unspeakable Greatness is itself prefect redemption." St Irenaeus (circa 180)

"Man, with respect to that formation which was after Adam, having fallen into transgression, needed the bath of regeneration. Therefore, the Lord said of [the blind man] after He had smeared his eyes with the clay, ‘Go to Siloam and wash.’ By this means, He restored to him both confirmation and regeneration that takes place by means of the bath." St Irenaeus (circa 180)

"Scripture says, ‘And he dipped himself seven times in the Jordan.’ It was not for nothing that Naaman of old, when suffering from leprosy, was a symbol for us. For as we are lepers in sin, we are made clean from our old transgressions by means of the sacred water and the invocation of the Lord. We are spiritually regenerated as new-born babes, just as the Lord has declared: ‘Unless a man is born again through water and the Spirit, he will not enter into the kingdom of heaven.’" Irenaeus (circa 180)

"Being baptized, we are illuminated. Illuminated, we become sons. This work is variously called grace, illumination, perfection, and washing. Washing, by which we cleanse away our sins. Grace, by which the penalties accruing to the transgressions are remitted. Illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly." Clement of Alexandria (circa 195) © John J. Bombaro, PhD, 2011



"And he who has just been regenerated- as the name necessarily indicates- and has been enlightened, is immediately delivered from darkness, and instantly receives the light… Thus, also, we who are baptized, having wiped off the sins that obscure the light of the Divine Spirit, have the eyes of the spirit free, unimpeded, and full of light, by which alone we contemplate the Divine, the Holy Spirit flowing down to us from above." Clement of Alexandria (circa 195)

"John prophesied up until the baptism of salvation." Clement of Alexandria (circa 195)

"Happy is our sacrament of water, in that, by washing away sins of our early blindness, we are set free and admitted into eternal life . . . We, like little fishes, after the example of our Ichthus, Jesus Christ, are born in water." Tertullian (circa 198)

"Oh, miserable unbelief that denies to God His own properties, simplicity, and power! What then? Is it too wonderful that death should be washed away by washing?" Tertullian (circa 198)

St Irenaeus (d. 202) remarks, "For He came to save all through means of Himself all, I say, who through Him are born again to God, infants, and children, and boys, and youths, and old men" (Against Heresies, Book 1, Ch. 22.4).

In his commentary on Romans, Origin (d. 254) writes, "The Church has received from the apostles the custom of administering baptism even to infants. For those who have been entrusted with the secrets of divine mysteries, knew very well that all are tainted with the stain of original sin, which must be washed off by water and spirit" (Romans Commentary, 5.9).

St Cyprian (d. 258) writes, "In respect of the case of infants, which you say ought not to be baptized within the second or third day after birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man . . . Spiritual circumcision ought not to be hindered by carnal circumcision . . . we ought to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins - that to him are remitted, not his own sins, but the sins of another" (Letter 58 to Fidus).

And in his Enchiridion, St Augustine (d. 430) declares, "For from the infant newly born to the old man bent with age, as there is none shut out from baptism, so there is none who in baptism does not die to sin" (Enchiridion, ch. 43).

A Summary of God’s Activity through Holy Baptism

Baptism is not merely a bath of cleansing, but it is also a crossing of the waters into safety: 1 Cor 10.1f; 1 Pet 3.19-21

Baptism is a divine action which saves us from perdition: Acts 2.40; 16.30; Eph 2.5, 8; 1 Pet 3.20f

Baptism facilitates a definitive change of lordship: Col 1.13 © John J. Bombaro, PhD, 2011



Baptism gives a share in the benefits of Christ’s atoning death (according to Rom 6.3 this was apostolic teaching before Paul even arrived on the scene): Rom 6.1-11; Eph 2.5f; Col 2.12; 3.1

It mediates the Holy Spirit: Acts 1.5; 2.38; 9.17; 11.16; 19.5f; 1 Cor 12.13; 2 Cor 1.22

To undergo baptism is to be born anew and conveys a new status and identity before the Lord and His people: John 3.5; Titus 3.3; 1 Pet 1.3; 23; 2.2

Baptism confers an eschatological (i.e., "final identity") seal: 2 Cor 1.22; Eph 1.13; 4.30; cf. Ezek 9.4, 6

It is an incorporation into the Body of Christ (1 Cor 12.13), the Church; it constitutes union with the commonwealth of God’s people (i.e., incorporation within the covenant community Eph 2.12f, 19) and admission to God’s covenant through a "Christian circumcision" (Col 2.11); it is an imparting of the inheritance promised to Abraham (Gal 3.29; cf. Titus 3.7; 1 Pet 1.4) and the divine life (Col 3.3f).

Baptism is a divine legal act of justification (1 Cor 6.11) and of adoption (Gal 3.26; cf. Rom 8.15; Gal 4.6), declared by God Himself through His royal ambassador (the minister appointed in His name).

Finally, baptism is sanctification (1 Cor 6.11), an enlightenment (Heb 6.4; 10.32) and putting on the new garment, namely Christ in His righteousness (Gal 3.27; cf. Col 2.11).

In short, Holy Baptism bestows a new existence, status and identity, because it includes a person in the dominion of Christ; it is actualized eschatology (a present day fulfillment of our future reality as God’s sanctified people), receiving in anticipation the complete fulfillment of salvation. It is all of these things because it is a performative speech act of God, a divine verbal activity, that accomplished precisely what God says in Holy Baptism – a person is brought into the name of the God, the very household and life of the God the Father, Son, and Holy Spirit.

Summary of the Data Regarding Christian Baptism:

A. Paul clearly argues that baptism is the fulfillment of circumcision (Col 2.11 ff); it brings the reality of being brought into the covenant of grace, the redemptive family of God. To be baptized is to be united to Christ in his ultimate circumcision upon the cross (the circumcision "of Christ" Col 2.11-12, where he was "cut off" from the covenant on our behalf – the penalty of the covenant with Abraham Gen 17.1-14), as well as united with him in his death, burial and resurrection (Rom 6.3-4). To be baptized is to "put on Christ" (Gal 3.27) and to receive the "bath of regeneration" (Titus 3.5). In short, to be baptized is to be saved by God, through His means of saving grace in Christ Jesus. It is God’s powerful Word that accomplishes this, nothing else has the power to regenerate: God does it where He has set His Word to make people—age notwithstanding—to be disciples. Though with the coming of Christ as the mediator of a new and better covenant fulfilling that promised to Abraham (Heb 8.7ff; Gal 3.15), the sign of the Covenant of Grace changes from a cutting rite [circumcision] with its exclusively male curse of being severed from the covenant with the loss of all descendants, to a water rite [baptism], nevertheless the thing signified by the sign [God’s covenantal oath to be God to his people and to consecrate them unto Himself] does not change. Instead of typifying it, in the New Covenant it becomes the reality by God’s doing. Thus, like circumcision, baptism is a gospel sign, focusing upon the promises God makes on behalf of sinners, but with this difference – the sacrament of Baptism actually delivers and applies what God has it signify, namely the salvation of God accomplished by Christ.

© John J. Bombaro, PhD, 2011





B. As circumcision was an oath-curse sign, so also baptism is best understood primarily as a water-ordeal sign of blessing and curse (1 Cor 10.1 ff; 1 Pet 3.20-22; Rom 6.3 ff), and not as many Baptists see it, as essentially total immersion in water, which was irrelevant in the early church (cf. Didache 7) and contrary to Jewish practice (cf. the baptisteries at Masada). As Noah entered the Ark (Gen 6 ff.), as Moses crossed the Red Sea (Ex 13.17 ff.), and as Joshua led God’s people through the Jordan (Joshua 3), baptism is the sign and seal of ordeal-judgment (death and burial) as Jesus Christ takes us through the waters of judgment. In the Old Testament water-ordeals (the Ark, the Red Sea, the River Jordan) women, infants and children (entire households) were delivered through means of the ordeal element itself – water. This explains why Holy Baptism as the New Testament antitype to the Old water-ordeal, is applied to both men/boys and women/girls, when circumcision was only applied to males.

C. As circumcision was the ratification of God’s covenant promise ("I will be your God") by passing through the curse-ordeal (the cutting of the foreskin), so too, baptism is a ratification of God’s oath by our passage through the ordeal element itself (water). And just as circumcision also included the element of consecration ("You will be my people"), so too does baptism (q.d., "this is my beloved son (daughter) with whom I am well pleased" Matt 3.17; and especially Rom 6.4-5). In both cases, the sacrament is the believer’s ratification of God’s sworn oath to keep His promise to be God to His people and to deliver them from the penalties of the curse due all those who break the covenant of works and the stipulations of the Sinaitic covenant made with Moses, and actually deliver what He has promised. This is seen by the fact that the covenant mediator Himself, Jesus Christ, became a curse for us (Gal 3.10-13: "Christ hath redeemed us from the curse of the law, being made a curse for us").

D. As with circumcision, the focus in baptism is upon God’s covenant oath and promise to save and forgive sins, not only for believers, but for their children as well (Acts 2.38-39; Acts 16.15; 33). Thus the context for Holy Baptism is covenantal, the covenant established in the saving work of Christ. There is no evidence in the New Testament that baptism is exclusively focused upon the testimony of a believer to their having been regenerated, though there are a number of cases where baptism immediately follows conversion (as in Acts 8.36 ff.). Instead, baptism is seen primarily as the ratification of God’s oath, not ours, just as the active agent in Holy Baptism is God not us! He is the speaker. He is the doer. What is savingly important is what He says publicly about us, not what we say about Him. This becomes clear when we see that the New Testament is full of references to "household salvation" (Acts 16.15; 33 ff.’ 1 Cor 1.16; Acts 2.38 ff.; 10.2, 47 ff; 11.14; 18.8 2 Tim 1.16; 4.19; John 4.53). "Making disciples of all peoples" is not age specific, because "all" means "all." Thus when the head of the household expressed faith in God’s promise to deliver them, as well as all of those in the household under their covenantal authority, from the covenant-curse (Acts 16.15; 31), all of the members of the household are baptized upon the basis of the principle of covenantal authority and the profession of faith by the covenantal head. The Bible always deals with persons who represent a people (their spouse, their family, their extended family, their nation, etc.). In other words, the Bible does not shift from an Old Testament family paradigm to New Testament radical individualism, because Semitic and Mediterranean culture had no category for individual salvation cut off from immediate family membership. Radical individualism is a modern, Western European concept, not a biblical one. Though the covenant sign changes from circumcision to baptism from the Old to New Testaments, there is nothing unique to baptism that excludes the children of believers. In fact, the promise (which was certainly a reference to the promise that God had made to Abraham; cf. Gal 3.29), says Peter, is for believers and their children (Acts 2.39). This is supported by Paul’s comments in 1 Cor 7.14, to the effect that through the faith of one party in a marriage between a believer and a non-believer, the marriage relationship is sanctified, so that any children born to that union are indeed holy and under the covenantal authority of the believing parent. Jesus certainly embraces infants as members of the kingdom (Luke 18.15-17), and viewed them as heirs of the promise. And in doing so implicitly

© John J. Bombaro, PhD, 2011





supports the principle of covenantal authority, since the parents of these children brought them to Jesus, and he received them. Any other non-familial/non-dyadic interpretation is a clear superimposition of late European ideas of personhood and identity onto a first century Jewish context.

E. This is why the Scriptures can speak of baptism as "the bath of regeneration" (Titus 3.5) and being for the "forgiveness of sin" (Acts 2.38 ff; 22.16), without also teaching that it is the waters of baptism per se that effect or cause regeneration ex opera operato (i.e., simply because water was poured on them). Baptism itself has a covenant context in which it is applied and affective. Regeneration is attributed to the conjoined work of the Holy Spirit and the Word of God (John 3.3-8; Titus 3.4; 1 Cor 2.14) and not to the mere presence of water itself, as if the symbol somehow magically binds God to act. No, God is active in and through His Word that is coupled to the water, thus making a sacrament. The power of God in the activity of the Holy Spirit is through the Word of God – in this case, the Word of God’s Gospel coupled to baptismal waters to accomplish what God purposes – graciously saving the recipients of His work. Thus, we must be very careful never to reduce baptism to mere external sign and deny that anything at all is signified and sealed unto the one baptized. For by faith in God’s Word of promise, we can say that the baptized adult or child of a believer is indeed regenerate and has been washed in the blood of Christ for the forgiveness of sins – so says God Himself.

Additional Evidence for infant baptism:

A. While there is no express command to baptize infants in the New Testament, there is nothing in the theology of baptism which precludes it either. Baptism is a sign of God’s faithfulness and His promise that it is in fact being applied to its recipient. In fact, the biblical writers explicitly apply the promises made under the New Covenant to the children of believers (Luke 18.15-17; Acts 2.39). Children and infants, who likewise are in need of salvation, are therefore perfect candidates for such a wonderful sacrament of God’s promise-keeping. They can do nothing but receive God’s grace personally applied.

B. The new covenant is a superior covenant (Heb 8.7 ff.). As we have seen, this superiority is because the "new covenant" is different in kind from the old covenant made with Moses (a "works-based covenant" in which the people of God swear the oath, rather than God). But the new covenant clearly stands in direct continuity with that promised to Abraham, and, therefore, stands as the New Testament manifestation of the one previous Covenant of Grace (Gal 3.29). With this in mind, since the Old Testament manifestation of the Covenant of Grace included the children of believers (Gen 17.7 ff.), on what basis do we exclude them under a better covenant, which fulfills what was promised to Abraham in the first place? Do we now treat our children as little pagans with no covenant inheritance? The New Testament clearly offers evidence that children of Christian parent(s) are recipients of the fulfillment of the Old Testament promise of inheriting the benefits of God, of seeing the divine promises pass on one generation to the next. In fact, the entire Old Testament is predicated upon the idea of covenant inheritance. The New Covenant says that Christ brought the fulfillment of that promised inheritance (Gal 3.14; Col 3.20; also see 1 Cor 7.14).

C. Abraham was circumcised as an adult. Yet, he was commanded to circumcise his own male children on the eighth day, as well as all of those in his household (Gen 17). The same pattern follows in the Book of Acts. Adults are baptized upon their conversion. Yet from the pattern of household baptisms, there is every indication that such converts immediately baptized their own children, even as infants. In this regard, it is interesting that these baptisms occur at the time of conversion and there is absolutely no evidence in the New Testament of an adult or older child, being baptized who had been raised in a Christian home but had not yet been baptized as the Baptist position would lead us to believe.

D. This certainly explains why it is that there is never a controversy in the early church over the practice of infant baptism until the seventeenth century. Are we really to believe that if infant baptism began

© John J. Bombaro, PhD, 2011





after the death of the apostles, that there would not be a heated controversy in the church about it? In fact, the only controversy in the early church over the baptism of infants is over the time between birth and baptism! Infant baptism is the universal practice of the Christian church for over the first 1500 years of its existence. The Anabaptists, universally condemned by both Rome and all Protestants, are outside the historic Christian tradition. Baptists must, therefore, assume the burden of proof in all of these matters.

© John J. Bombaro, PhD, 2011



Questions Baptists should consider:

1. What, according to the New Testament, is the disciple-making act? And who is active in it?

2. Does God’s word pronounced at Holy Baptism accomplish what it says?

3. One must prove that baptism does not replace circumcision, as St. Paul teaches in Colossians.

4. If one cedes that when the covenant sign changed from circumcision to baptism, then one must also cede that the thing signified changed also.

5. Baptists must explain what the meaning of baptism actually is from the contents of Scripture (that is, they must explain what baptism means because the meaning precedes any "personal commitment").

6. The Baptist must prove that there were no children in any of the households mentioned in the New Testament.

7. If the Baptist explicitly denies the principle of covenant authority as the basis for the baptism of infants, on what basis does he exercise biblical authority over his/her own children?

8. The Baptist must demonstrate that children are excluded under a new and better covenant, while the Old Covenant actually included them.

9. Where in the New Testament does either the Lord Jesus or St. Paul expound the abandonment of the familial (family) salvation paradigm for an individualistic one?

10. How is it that the New Covenant in Christ Jesus is superior, as the fulfillment of all of the Hebrew Scripture covenants, and yet it neither obtains nor pertains to the children of those in-grafted into the New Covenant, while it did so in the Old Testament?

11. Does Scripture represent only one way into covenantal-saving relations with God and His people or two ways: (i) conversion by grace to God from outside the covenant and (ii) by grace inherit the kingdom from within the covenant? Clearly the latter (which is an overriding theme of the Old Testament) must have New Testament fulfillment.

12. Since faith and repentance are gifts from God, what then is the "cognitive" condition (or otherwise) for salvation that Christ has not fulfilled and the Spirit does not grant and work in us? (The concern here is that salvation, in the Baptist scheme, is of knowledge not faith).

13. Since "baby dedication" is not a sacrament with God’s promises attached to it, then what does it accomplish, if anything, and what Scripture commands or justifies this practice?

14. In Baptist theology, if an non-baptized child of a Baptist dies, can the Baptist in good conscience give their child a Christian burial? By what New Testament promise?

15. When Jesus sent his disciples out to make disciples of ALL peoples by baptism and teaching (Mt 28.19), would this not include children? Didn’t Jesus represent all humanity in salvation?

16. Since all are born sinners, would not infants be in need of salvation too? And has not Christ provided a means of saving those who cannot save themselves, even the weakest and neediest among us?

17. When Jesus took "infants" (Lu 18.15) into his arms and said, "to such belongs the kingdom of God" and "do not hinder them" from coming to me and therefore his grace of salvation, do not Baptists hinder the express wishes of Jesus by denying their child baptism?

18. How does a Baptist exercise faith in God’s redeeming promises concerning their babies?

19. If faith and repentance are God’s gifts, then what prevents a baby from coming to receive the very things that saves them? In other words, whose work is baptism if not God’s own?

20. Are any of the conditions of salvation not fulfilled and supplied by Christ himself that they would not also cover and available to babies?

21. Is our salvation dependent upon how much or little we know about Jesus or is it dependent upon faith which God gives through His means of grace? If the latter, how can children be excluded?