The topic of baptism in the Bible, specifically whether the Bible teaches believer’s baptism (also known as credobaptism), has been a source of much debate and discussion among Christians throughout history. The key questions revolve around whether baptism is reserved only for professing believers or if infants can or should also be baptized. Those who advocate for believer’s baptism argue that baptism in the New Testament was exclusively practiced upon those old enough to repent, believe, and make a public profession of faith in Jesus Christ. Those who practice infant baptism point to circumcision in the Old Testament, household baptisms in the New Testament, and the concept of covenant community as rationale for baptizing infants. Let’s take a deeper look at what the Bible says about this important topic.
Baptism in the Gospels
The Gospels record John the Baptist’s ministry of preparing the way for Jesus by calling people to repentance and baptizing them in the Jordan River (Matthew 3:1-6; Mark 1:4-5; Luke 3:3). This baptism was a baptism of repentance for the forgiveness of sins (Mark 1:4). People publicly confessed their sins before being baptized (Matthew 3:6). When Jesus began His public ministry, He too called for repentance and invited people to be baptized, following in the footsteps of John the Baptist (Matthew 4:17; John 3:22-23). Jesus Himself insisted on being baptized by John, “to fulfill all righteousness” (Matthew 3:13-15). While Jesus did not personally baptize people in water during His earthly ministry, He commissioned His followers after His resurrection to go and make disciples, “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). The expectation throughout the Gospels is that baptism follows an individual’s repentance and faith.
Baptism in Acts
The book of Acts shows the early church carrying out Jesus’ commission by preaching the gospel and baptizing new converts. On the Day of Pentecost, Peter called people to repent and be baptized in the name of Jesus Christ for the forgiveness of sins (Acts 2:38). When Philip preached in Samaria, those who believed the good news were baptized, both men and women (Acts 8:12). The Ethiopian eunuch professed his faith in Christ and was immediately baptized by Philip (Acts 8:36-38). After his dramatic conversion on the road to Damascus, Paul was baptized once his sight was restored and he had accepted Jesus as Lord (Acts 9:18). Later, Peter preached the gospel to Cornelius and his household, and once they received the Holy Spirit and spoke in tongues, he ordered them to be baptized in water (Acts 10:47-48). In all these instances, baptism directly follows an individual’s personal response of repentance and faith in Christ.
Baptism in the Epistles
The Epistles of the New Testament reinforce that baptism is intended for believers who are old enough to understand the gospel and place their faith in Christ. For example, Paul stated that Christians were buried with Christ in baptism and raised to new life in Him through faith (Colossians 2:12). Peter wrote that baptism corresponds to the floodwaters which symbolized salvation during Noah’s time; baptism now saves us by the resurrection of Jesus Christ when we repent and appeal to God for a clear conscience (1 Peter 3:21). Paul also explained that in baptism we are united with Christ in His death and resurrection and die to sin so that we might walk in newness of life (Romans 6:3-4). The consistent pattern is that baptism follows an individual’s conscious decision to repent and believe.
Direct Teachings on Baptism
In addition to these examples of baptism throughout the New Testament, several direct teachings shed light on who is a proper candidate for baptism according to the Bible. When Jesus gave the Great Commission, He said to make disciples by “…teaching them to obey all that I have commanded you” (Matthew 28:20). This indicates baptism is intended for those old enough to be taught and to decide to obey Christ. Peter proclaimed at Pentecost that the promise of receiving forgiveness and the Holy Spirit is “for you and for your children and for all who are far off…” (Acts 2:39). The mention of “your children” likely refers to those old enough to place their faith in Christ, not infants. Paul notes that children are set apart in a special way when one spouse in a marriage becomes a believer in Christ (1 Corinthians 7:14). If infant baptism were the norm, this distinction would be unnecessary. Based on these key passages, baptism appears to be reserved for those able to repent, believe, and publicly identify themselves with Christ.
Household Baptisms
Those who support infant baptism point to the household baptisms mentioned in the book of Acts as potential examples of infants being baptized based on the head of the household’s faith. For instance, in Acts 16, Lydia and her household were baptized after the Lord opened Lydia’s heart to believe Paul’s message (Acts 16:14-15). The Philippian jailer and all his family were baptized after he believed and rejoiced in his newfound faith (Acts 16:31-34). The household of Cornelius also received baptism together (Acts 10:24, 44-48). However, while these texts mention household baptisms, none explicitly state that infants were included. Given the other clear teachings about baptism being for believers, it is reasonable to infer that the households consisted of those old enough to believe.
Continuity with Circumcision
Those who support infant baptism argue that it is the New Testament counterpart to Old Testament circumcision. As all male infants in Israel were circumcised as a sign of entrance into the covenant community, so infants today should receive baptism. However, while there are parallels between circumcision and baptism (both are signs of being set apart for God’s covenant community), the New Testament does not draw an explicit link between circumcision and baptism. Rather, circumcision represented purification of the heart and putting off sinful desires (Deuteronomy 10:16; 30:6; Jeremiah 4:4). Baptism represents dying and rising with Christ from death to life (Romans 6:4-11). So while both are initiatory rites, the spiritual realities they represent are not precisely identical. Therefore, the command to circumcise male infants does not necessarily imply a command to baptize all infants.
Covenant Theology
Many Christians who baptize infants do so based on a covenant theology framework. They see God’s redemptive work unfolding through various covenants across Scripture – the covenant with Abraham, the covenant under Moses, and the new covenant in Christ. Based on passages like Colossians 2:11-12, they argue baptism has replaced circumcision as the sign of membership in God’s covenant community. Just as infants were circumcised under the old covenant, so infants today should receive the sign of the new covenant (baptism). However, this theological system is not without difficulties. The new covenant prophesied in the Old Testament is presented as a covenant written on minds and hearts, not a national covenant with automatic membership (Jeremiah 31:31-34). This fits better with a believer’s baptism approach. Nowhere does Scripture explicitly command infants of believing parents to be baptized as the heirs of the new covenant.
Early Church History
When investigating what the Bible teaches about any topic, historical sources and traditions can sometimes be helpful additional resources. However, they should never supersede Scripture. There is evidence that infant baptism and baptisms for the dead were practiced early in church history. By the third century, infant baptism appears to have become widespread. However, just because a doctrine or practice is old does not ensure it is biblical. The New Testament data must be determinative. No early church father’s teaching carries the authority of inspired Scripture. While historical information can supplement our understanding, the Word of God remains the final authority.
Views Within Christendom
Faithful, Bible-believing Christians stand on both sides of the believer’s baptism versus infant baptism debate. Groups such as Baptists, Anabaptists, most Pentecostals, Churches of Christ, and Disciples of Christ practice exclusive believer’s baptism. Groups such as Roman Catholics, Eastern Orthodox, Lutherans, Presbyterians, Methodists, and some Anglicans practice infant baptism. Both sincerely aim to follow the biblical pattern. So whether infant baptism or exclusive believer’s baptism most accurately reflects the teaching of Scripture is an issue on which good-faith disagreement exists between brothers and sisters in Christ. This debate is not worth dividing over, yet it is still important to study Scripture, discern God’s truth, and aim to obey and please Christ in this matter.
Implications for Ministry
Regardless of one’s views on who should be baptized, some key ministry principles apply. First, baptism should be treated with great care and solemnity, not performed haphazardly. It is an act of obedience, public witness, and testimony to God’s saving grace. Second, those baptized should receive thorough biblical instruction on the meaning of baptism. Baptism is rich in spiritual significance and it is important candidates understand what they are declaring. Third, baptism should be followed by ongoing discipleship and pastoral care. Baptism is not the end of the Christian journey but an important milestone along the way. Whether one adopts infant baptism or believer’s baptism, all baptized individuals need nurturing and mentoring in the faith. Baptism marks the beginning of a lifelong process of growth in Christ.
Conclusion
In conclusion, while there are reasonable arguments on both sides, the New Testament evidence seems to point towards baptism as intended only for professing believers. Baptism follows repentance, faith, and conversion – hallmarks of a personal decision to follow Christ. Firsthand accounts in Acts present baptism as the natural response to accepting Jesus as Messiah. Direct teachings connect baptism to personal understanding and obedience. Parallelism with circumcision has limitations. Covenant theology assumptions can be challenged. Church history and tradition do not carry scriptural authority. Therefore, believer’s baptism or credobaptism appears most consistent with the overall thrust of New Testament teaching and practice. But even when disagreeing, Christians can have charitable discussion, based on Scripture, while upholding one another as partners for the gospel.
