Baptism

1.0 What Is Baptism

Baptism is one of the two sacraments that Jesus gave to his disciples (and to the church) when he left. It signifies repentance from sin, faith in Christ, and union with His death and resurrection (Romans 6:3–4; Colossians 2:12) .​ It symbolizes the incorporation of believers into the body of Christ through participation in His death and resurrection. Baptism is one of the first things a believer needs to do to show their position as a member of the body, the church. Matthew 28:19; Acts 2:38-41.

Over the millennia, there have been two main views on the sacrament of baptism – baptism as an infant (Paedobaptism) and baptism as a believer (Credobaptism). Respected theologians and various church denominations fall on either side of this divide.

What is the biblical basis for these two lines of thinking?

2.0 Paedobaptism

Arguments in favor of paedobaptism (infant baptism) are drawn from the Bible, covenant theology, church tradition, and theological reasoning within both Catholic and Reformed frameworks. Those who advocate this practice believe that baptism should be administered to the children of believers as a sign of inclusion in God’s covenant community. These are the different arguments that have been mentioned.

2.1 Covenant Continuity

Paedobaptists argue that God’s covenant with His people has always included believers and their children. In the Old Testament, the covenant with Abraham included both adults and infants through circumcision (Genesis 17:7–12). Since baptism has replaced circumcision as the covenant sign (Colossians 2:11–12), the same pattern of inclusion applies under the New Covenant. Thus, just as children of believers were marked by the Old Covenant sign of circumcision, they should now be baptized under the New Covenant.

Difference between Covenant Continuity and New Covenant Renewal

There is continuity between the Old and New Covenants but there is a discontinuity in membership requirements.  Inclusion in the New Covenant is through personal faith, not physical birth. Therefore, baptism cannot correspond exactly to circumcision, since the New Covenant is made only with those who are forgiven and regenerated (Jeremiah 31:31–34; Hebrews 8:6–13). To baptize unbelieving infants would confuse natural descent (Abraham’s lineage) with spiritual rebirth (John 3:3–6).

Logical Inconsistency

There are logical inconsistencies in Paedobaptism. If baptism replaces circumcision and applies to all members of the covenant household, then paedobaptists should also baptize unbelieving spouses, servants, and adult children—as circumcision applied to all in Abraham’s house. Since they do not, their argument based on “household continuity” fails. Paedobaptism thus inconsistently applies its own covenant premise.​

2.2 Household Principle

Several New Testament passages describe entire households being baptized when the head of the family believed (Acts 16:15, 33; 1 Corinthians 1:16). Paedobaptists claim that households in the Greco-Roman world naturally included infants and children. This continues the biblical pattern of corporate, familial faith rather than individualized religion.​

Belief and Household Baptisms

Even though entire households were baptized in the New Testament, in every one of these examples (Acts 16:15, 33; 1 Corinthians 1:16), the households are explicitly said to have believed the gospel or rejoiced in faith. Thus, there is no clear case of an unbelieving or infant household member being baptized. Each baptism follows preaching, belief, and repentance.

Regulative Principle of Worship

Under the Reformed regulative principle, only what Scripture commands in worship is permitted. Baptism of infants is not instituted in the New Testament. Since no command or explicit example exists, it cannot be introduced as an element of worship. The only people that have been explicitly commanded to be baptized are disciples who believe and repent (Matthew 28:19; Acts 8:12) .​

2.3 The Promise to Believers and Their Children

In Acts 2:39, Peter says, “The promise is for you and your children and for all who are far off.” Paedobaptists view this statement as proof that God’s covenant blessings—including baptism as the covenant sign—extend to believers’ children. Without explicit New Testament negation of the household covenant principle, there is no reason to exclude children.​

The Future Believers Who Are Called

The verse that is used (Acts 2:39) does not end there. It continues, “and for all who are far off, everyone whom the Lord our God calls to himself.” This means that although the promise extends to future generations, it is still restricted to those who are called and believe. The phrase “for your children” parallels “those who are far off” — meaning future believers, not unbelieving infants.

2.4 Children as Covenant Members

1 Corinthians 7:14 describes the children of a believing parent as “holy,” meaning set apart in a covenantal sense. While not automatically saved, such children belong visibly to the Church community and should receive its identifying sign—baptism. This holiness reflects their membership in the visible Church, just as circumcised infants were visibly included in Israel.​

Relational Sanctity

1 Corinthians 7:14 refers to relational sanctity, not spiritual regeneration. The child is “holy” in the sense of being set apart within the believing household—not because of personal salvation or covenant membership. Since it does not imply personal salvation, the verse does not necessitate the administration of baptism.

2.5 Infants Can Be Recipients of Grace

Scripture presents examples of spiritual life within the unborn (John the Baptist leaping in Elizabeth’s womb, Luke 1:41) and of infants receiving promises (Psalm 22:9–10). These are seen as evidence that God’s Spirit can work faith in infants, allowing them to be legitimate subjects of baptism. While infants cannot profess faith, they can still receive God’s covenant grace, with faith expected to mature as they grow.​

Christ’s Mediation in Regeneration

However, confusing Old Covenant membership with New Covenant salvation undermines the atonement. If infants are “in the covenant” without faith, then Christ would be their mediator without regenerating them, which diminishes His saving efficacy. The covenant of grace, which brings salvation, includes only the elect who are effectually called and redeemed through faith.​

Connection Between Salvation and Baptism

While paedobaptists emphasize baptism’s connection to regeneration (John 3:5; Titus 3:5), regeneration is a work of the Spirit preceding and enabling true faith, not the result of baptism. Any teaching implying baptismal regeneration risks turning baptism into a “work of righteousness” contrary to grace (Ephesians 2:8–9).

3.0 Credobaptism

Credobaptism, or believer’s baptism, is the conviction that baptism should only be administered to those who have personally repented and believed the gospel. The explicit testimony of Scripture supports this position.

1. Baptism Follows Personal Faith and Repentance

In the New Testament, baptism is only administered to those who have first repented and believed:

Acts 2:38 — “Repent and be baptized every one of you…”

Acts 8:12 — “When they believed…they were baptized, both men and women.”

Acts 8:36–38 — The Ethiopian eunuch professes belief before baptism.

Acts 16:31–33 — The Philippian jailer believes, then is baptized.

Additional examples: Acts 9:18; 10:47–48; 18:8.

This pattern suggests that baptism is a response to faith, rather than a precursor to it. No examples exist of baptism without explicit personal belief.

2. Baptism Symbolizes Union with Christ

Baptism signifies the believer’s union with Christ in His death and resurrection:

Romans 6:3–4 — “We were buried therefore with him by baptism into death…”

Colossians 2:12 — “…having been buried with him in baptism, in which you were also raised with him through faith…”

Only true believers, those united to Christ, receive this sign.

3. The Pattern of the Great Commission

Jesus commands the church:

Matthew 28:19–20 — “Go therefore and make disciples of all nations, baptizing them…”

Disciples are first made through preaching and faith, then baptized as a sign of their commitment.

4. New Covenant Membership Is for Believers

The New Covenant community described in the New Testament consists exclusively of those who “know the Lord” and who are regenerated.

Hebrews 8:10–12 — “…they shall all know me, from the least of them to the greatest.”

Jeremiah 31:31–34 — “…I will put my law within them…they shall all know me…”

Membership is based on personal faith, not family lineage or birth, as it was under the Old Covenant in the Old Testament.

5. Distinction Between Baptism and Salvation

Salvation is by grace through faith and not from work, including baptism.

Justification is by faith and not by works. Romans 5:8–9; Galatians 2:16.

The path to salvation is simple, based on faith, and does not include baptism. Romans 10:9–10 — “If you confess with your mouth that Jesus is Lord…you will be saved.”

A great example is the thief on the cross who was saved without being baptized. Luke 23:43

Baptism does not cause salvation, but rather is a response to it and outwardly demonstrates the inner reality.

6. Baptism is a Public Testimony and Obedience

Baptism represents a public confession of allegiance to Christ.

Romans 6:3–5 and Colossians 2:12 portray baptism as dying and rising with Christ. This is not a symbol that anyone other than a believer can show.

Many times, people ask, 'Why should I get baptized if baptism is not salvation?'

Well, the simple answer is that we do it to obey God. Jesus established two sacraments, baptism and communion. Neither of them causes salvation. But both are for those who have already received salvation. Both in their own way symbolize and remind us of the death, burial, and resurrection of Jesus.

A question that may come up is, "What if I was already baptised as a child, should I be baptised as a believer"?

Since the baptism you received as an infant did not follow faith and belief, you should get baptised again as a believer, in obedience to the commands of Scripture.