Biblical Unity on Christian Baptism

By Venerable Dr. Ifechukwu U. Ibeme

Websites: http://www.scribd.com/ifeogo ; http://priscaquila.6te.net ;
Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

CONTENTS:
BAPTISMAL CONTROVERSY, CONFLICT AND CONFUSION
WHAT IS CHRISTIAN BAPTISM?
TWO BAPTISMS
FIGURES AND SYMBOLISMS OF BAPTISM
WHAT MODE OF WATER BAPTISM IS BIBLICAL?
BAPTISM FOR COVENANT HOUSEHOLDS

Since the Apostolic times, different generations and Denominations of the Church have
preferred one mode of baptismal application of water or another: some modes are more
wet or more dry, some are more scrupulous or more popular than others, yet no
preferred mode is more scriptural or more spiritual. Since one cannot be baptized
with more than one biblical baptismal mode at the same time,
Denominations or even Christian families and individuals at any time,
may be free and have rights to choose their preferred baptismal modes
and modalities WHICH THEY ARE MOST COMFORTABLE WITH AND
CONVINCED OF; yet none has any biblical authority and freedom to
contradict, condemn or contemn other alternative baptismal modes which
agree with the Scriptures.

BAPTISMAL CONTROVERSY, CONFLICT AND

CONFUSION
Baptismal modes have become confusing and controversial since the Anabaptists of the
16th century.
Denominations capitalize on ignorance to confuse their members with
presentation of their half-truths and preferences as the whole and only truth.
It is time to stop the mudslinging and muddling up of issues and ask ourselves what we
really understand as the meaning and purpose of our choice of baptism. It is time to ask
how our understanding conforms to the comprehensive context of the Scriptures NOT
just a selective proof-texts.
Therefore, in INTERDENOMINATIONAL circles, it is good that the commonly shared
baptismal mode and modalities be followed. Even within DENOMINATIONAL circles, it
is good to make room for individuals to be baptized by any biblical mode someone
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would prefer. Again, it is important to understand and respect the full biblical basis and
reasons why such modes and modalities are diversely held by denominations. While we
make our choices and take our preferences, let no one dare to exclude other covenant
purification modes and figures, which God has not excluded and let no one be impudent
to exclude from the covenant household those whom God has not excluded. Whatever
God has indicated he would approve, let no man presume to disapprove.
To properly understand Baptism, we must abandon our partial arguments
and rather study the Scriptures contextually and comprehensively.
Baptism is a COVENANT INITIATION SYMBOL and so like every such
scriptural symbol, it is meant to serve as a means of memorial and
motivation for living under its covenant. From all Scriptures, the purpose
of Baptism as a New Covenant ritual is not to arrogate or PROVE
salvation but to mark (seal) the candidate as PURIFIED for PERMISSION
or admission into the Churchs discipleship, worship and fellowship; it is
also meant to PROVOKE and remind (sign) the recipient to PURSUE a
growing walk with Christ in discipleship and devotion.
Believers already confess or profess their faith publicly from when they
were converted, they have no use again to need Baptism for profession of
faith since it is not the believer who is commanded to profess his/her faith
with water but it was the Church which was commanded and authorized
to baptize converts with water and teach them as disciples. Therefore,
Baptism should not be misconstrued to be a ritual for mere repetition of
profession of faith, but a PRIOR CLEANSING RITE for believers and their
households requisite for ADMISSION INTO MEMBERSHIP of the Churchs
fellowship, discipleship and worship (Act 2:38-42).
The modern Church has muddled and missed the meaning of Baptism due
to their confused squabbles and scruples about baptismal modes and
modalities. Beyond every controversy and confusion about WHO, WHEN and HOW to
baptize, all who are already baptized or seek to be baptized and even those baptizing the
baptismal candidates should endeavor to examine their perception of WHAT Baptism
means. This understanding should not derive from personal opinions and cultural
inclinations but from a perspective which is consistent, contextual and comprehensive
with the whole Scripture.
If Water Baptism is a formal means for visible expression of personal faith
as the Anabaptists taught, then Spirit Baptism should also be a spiritual
means for invisible personal expression of faith. If Water Baptism is the
authorized visible means by which the Church MINISTERS NEW
COVENANT GRACE for dedication and admission into her visible
fellowship as the Prophets and Apostles taught (Ezek 36:25; Acts 22:16;
Heb 10:22), then Spirit Baptism is the authoritative invisible means by
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which Christ ministers New Covenant grace for renewal and inclusion into
His invisible Body (Ezek 36:26-27; 1Cor 12:13; Tit 3:5).
Whatever we propound as our understanding of Baptism or any other doctrine of our
Faith should systemically relate and systematically agree with every truth in all of the
Scripture. From Christs analogy of the Vine and branches in John 15, one may learn
that though we be VISIBLY engrafted as branches into the Church by Water Baptism,
yet we must personally abide in the Vine and bear fruit by committed faith while God
INVISIBLY abides in us and prunes us by Spirit Baptism and Fullness. Whatever
doctrine and practice we choose to derive from demonstrated instances or examples
and didactic instructions or principles found all over the Scripture, all should
appreciate the canonically contextual and ultimately contingent implications of such
choices. We are inextricably bound to the uttermost consequences of our choices. In
Matthew 18:7, Jesus warned:
Woe unto the world because of offenses! for it must needs be that offenses
come; but woe to that man by whom the offense cometh!
<<Back to Contents>>

WHAT IS CHRISTIAN BAPTISM?

Baptism is the New Covenant cleansing or purification ritual for admission or initiation
into the New Covenant Church. Water Baptism is the initiation symbol of the
New Covenant. It was instituted by Christ in fulfilment of prophecy (Ezek
36:25) to serve as the cleansing reminder (sign) and consecrating rite
(seal), precondition to participation in the Christian Church fellowship
much like circumcision was the precondition sign and seal for Israelite
Tabernacle fellowship (Rom 4:11-13; Col 2:11-13). Baptism is the first
means of grace ministered to disciples or believers and their households
before they join to participate in Apostles fellowship and Apostles
teaching (Mat 28:18-20; Act 2:37-42). This simple Apostolic concept of
baptism has been subsequently distorted in the Church through
alternative wisdom derived from cultural conceitedness that do not
necessarily submit to scriptural comprehensiveness.
We all know that an ALTER CALL for profession or confession of faith,
however conscious or articulate it may be, is not a proof or confirmation of
eternal salvation but only a sign. So also, the WATER CALL of Christian Baptism
neither gives eternal salvation (as the Roman Church scholastically postulated), nor is it
a proof of eternal salvation (as the Anabaptist scrupulously prefer to claim) but is simply
a FIGURE not a function of salvation (as the Apostles plainly taught 1Pet 3:21). Even for
adult believers, Baptism is not a proof or reward of true faith going by what instances
like that of Simon of Samaria show (Act 8:13, 18-23). Rather, as the Apostles taught and
practiced, baptism is only the divinely instituted covenant sign and cleansing means of
grace for covenant fellowship. Baptism is primarily the New Covenant cleansing or
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purification ritual (symbol or sign Act 22:16; 1Pet 3:21) instituted by Christ to be used by
the Church for the valid admission (i.e. initiation, Gal 3:27) of believers and their
covenant households (Act 16:13-14; 1Cor 7:14) into participation in the covenant
fellowship and gracious ministrations of the Church.
We often forget that according to the Scriptures, people did not just attend or join
Apostolic or ancient Church as we usually do today. Baptism may not be necessary for
eternal salvation but to the Apostles (though no longer so held today), Baptism was
necessary for Church participation. In their administration of Baptism and
admission into the Church for participation in Kingdom ministrations, the
Apostles gave heed to Christs severe warnings (Mat 18:5-10; Mar 10:13-16),
and so they did not despise or forbid anyone however small, whosoever
BELIEVED in Christ (Matt 18:6), whosoever WAS BROUGHT to Christ (Mar
10:13) and whosoever CAME to Christ (Mar 10:14). Baptism should precede
discipleship teaching and church membership (Mat 28:19-20; Act 2:41-42) but the
Gentile Church would disregard scriptural apostolic deposit and contend for their own
scrupulous denominational dogmas. To the Apostles one may claim, think or confess
that s/he believed but one was not admitted to Church fellowship or discipleship or
worship until one was baptized with water NOT dedicated without water (whether adult
or infant). People and their households were admitted into Church ONLY because THE
CHURCH WITH HER HOLY GHOST ENDUED POWER OF THE KEYS AND
COMMISSIONING AUTHORITY HAD BAPTIZED THEM AND THEIR HOUSEHOLDS
INTO HER MEMBERSHIP (Mat 16:18-19 and 28:18-20; John 20:21-23; Act 19:1-6).
Baptism is not a strange New Testament innovation left to be interpreted
extempore at will, but a fulfillment of PROMISE (Act 2:39) prophesied long
before in the Old Testament (Ezek 36:25-27); its principles accord with what
was divinely preempted in the cleansing rituals for the Old Testament
fellowship (Num 19:17-20; Psa 51:7; Heb 9:13-14, 19).
The Scriptures show that the GRACE AND POTENCY OF BAPTISM do not
derive from the age and knowledge of the baptised or the depth and amount
of water used by the baptiser or extent and thoroughness of the bathe (John
20:21-23; 1Pet 3:21). The POWER AND VALIDITY OF BAPTISM (just as the
validity and potency of worship, prayers and other ministrations of the
Church) depend primarily on God's PROMISE and GRACE for the New
Covenant in Christ, and on Christs COMMISSION and AUTHORIZATION
given to the Church in the world (Mat 16:19; 28:18-20; John 20:21-23; 1Cor
12:13; Gal 3:27-29).
Again, the extent of the GRACIOUS BLESSINGS WE DERIVE FROM
BAPTISM (as valid seal of admission and powerful sign for participation)
does not depend on the oldness of our age or the largeness of the water but
on our FAITH and OBEDIENCE in Christ (John 13:7-11; Act 4:8-11; 8:13-24;
1Pet 3:21). Limiting baptism and Gods grace and power to only a particular
age or to only a particular mode is only an absurd denominational or
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situational preference that cannot be substantiated from the Scripture. As

the powers of the anointing oil and the cleansing blood do not depend on the quantity
of oil or blood and the age of the recipient, so it is with the baptismal water.
<<Back to Contents>>

TWO BAPTISMS
Christ gave Water Baptism to the Church to serve as the New Testament rite for covenant admission into
Church membership and participation but not for impartation of eternal salvation into Kingdom
heritage.
Often there is a confusion of languages that affects discussion on Christian Baptism. Since the Anabaptist radical
revision of the meaning of the Church and of Christian Baptism, when people say BAPTISM, they mean different
confusing things some of which pick and drop portions of the Scripture or even contradict the whole Scripture and
Apostolic tradition. In Christian Baptism, the Church is fully backed by Christs heavenly and earthly authority with
the only valid means to initiate anyone INTO/UNTO (Grk=eis) Gods New Covenant NAME which is the FATHER,
SON AND HOLY SPIRIT for admission INTO Church fellowship and Christian discipleship (Mat 18:18-20; 28:18-20;
John 20:21-23; Act 19:3-5).
Therefore, Water Baptism as a ritual instituted by Christ, DOES NOT SIGNIFY THE PROOF OF OUR
MERITORIOUS DISCRETION, rather it SIGNIFIES THE PROVISION OF CHRISTS FREE UNMERITED GRACE for
our CLEANSING FROM SIN UNTO SANCTITY (Act 2:38 and 22:16), for PROVOKING US TO PUT-OFF OUR OLD
NATURE AND PUT-ON CHRISTS NEW NATURE (Gal 3:27; Col 2:11-12; 3:7-13; Eph 4:21-25), for our
QUICKENING FROM DEATH TO NEW LIFE (Rom 6:4), and for our CLOTHING WITH THE NAME OF CHRIST
(Gal 3:27). Water Baptism is NOT a sign to REWARD AND PROVE our discretion or spirituality, maturity or merit
BUT rather a sign to REMIND AND PROVOKE us with grace to live for Christ (Rom 6:11-14).
Much of the contention about Christian Baptism today is because people have got subtly mixed-up with the 16th
century Anabaptist doctrine that radically revised and culturally reinterpreted Baptism to mean:
an immersion INTO Water WITH Christs Name, no longer a cleansing WITH(Grk=en) water
INTO(Grk=eis) Christs Name;
sign of MATURATION in faith and discipleship, no longer sign of INVITATION to faith and discipleship;
indication of DISCRETIONAL merit of the individual, no longer initiation into COVENANT grace of God;
ORDINANCE by which the individual expresses personal faith, no longer SACRAMENT by which the Church
ministers covenant grace;
ordinance that confirms LIFE BEFORE the event, no longer sacrament that consecrates to LIFE AFTER
the event;
an FORMAL ordinance for RECOGNITION, no longer an EFFECTUAL sacrament for ADMISSION;
an ordinance validated by the BELIEVERS MATURITY, no longer a sacrament validated by the CHURCHS
AUTHORITY;
an empty ordinance which DERIVES GRACE only by the faith of the baptised, no longer an effectual
sacrament which MINISTERS GRACE to the baptised by the Churchs God-given authority;
individuals dramatic REPEAT EXPRESSION of faith, no longer Churchs symbolic INITIAL
MINISTRATION of grace;
IMMERSION(Grk=bapto) into water, no longer PURIFICATION(Grk=baptizo/baptismos) into Christ;
a POWERLESS congratulation for faith maturity, no longer a POWERFUL consecration into fellowship
membership;
MERIT sign to PROVE faith and godly life, no longer GRACE sign to PROVOKE faith and godly life;
NARROWLY exclusive for only individual RECOGNITION, no longer COMPREHENSIVELY inclusive for
both individual and household ADMISSION.
Therefore, there are two meanings of Baptism in the Church today one is NARROW MODERN
ANABAPTIST meaning of baptism (which admits households without baptism but recognizes individuals with
baptism) while the other is COMPREHENSIVE ANCIENT APOSTOLIC meaning of the baptism (which
admits households with baptism Act 2:38-39; 16:14-15; 31-33; 1Cor 1:16; 7:14), such that people do not mean
the same thing when they use the word BAPTISM. It is more helpful to first establish the full
implication of WHAT one thinks Baptism to mean before one engages in questions about WHO and
HOW to baptize and WHY.

The Church had always known the ancient doctrine of covenant Church with COVENANT HOUSEHOLD BAPTISM
from its Apostolic biblical roots without contention for over 1500 years before the Anabaptists. Anabaptists started
the modern alternative doctrine of adult-only Church with DISCRETIONAL ADULT-ONLY BAPTISM which does
not fit any divine covenant principle anywhere in the Scriptures. The Anabaptist doctrine is based on their unfounded
claim that every baptized household in the New Testament had no little children! Anabaptists also argue that little
ones should not be numbered with adult believers because it does not make sense to them how little ones could
spiritually believe (as Christ said in Mat 18:6) without discretion as they knew it. By this, with neither record nor
suggestion anywhere in the Scriptures about postponed or later baptism for such children, the Anabaptists
radically negate and revise the spiritual claims of Christ and His Apostles that little ones born to Christs disciples are
also reckoned with Christs believers (Mat 18:1-10; 1Cor 7:14). General lack of comprehensive biblical exposition on
the Baptismal rite has also contributed to more lopsidedness and narrowness. There is more to Baptism than
our polarized polemic preferences.

<<Back to Contents>>

FIGURES AND SYMBOLISMS OF BAPTISM

First, do not forget that Christian baptism is never said in the Scriptures to be INTO
WATER nor is it into the Spirit, NOT EVEN into eternal salvation or newbirth, as the
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16th Century Anabaptists had misled the modern Church to think. Rather Christian
Baptism is done NOT INTO water but WITH water and the Spirit INTO Gods Name and
INTO the fellowship and ministrations of Christs Church (Mat 28:19; Act 19:3; 1Cor
12:13).
The Anabaptists without scriptural basis have also misled the modern Church to think of
Baptism strangely as a drenching, drowning and overwhelming ritual for public show.
But the Scripture consistently presents Baptism as a cleansing, washing and renewing
ritual for admission into Gods Name and into the fellowship of the Church. For
instance, the Scripture talks of Baptism as symbolising the following:
(1) Death (to sin), burial (with Christ) and resurrection (to new life) Col. 2:12-13; Rom.
6:3, 6.
(2) Circumcision (of heart) without bands. Col. 2:11-12.
(3) Putting-off of the old man Col. 2:11-12.
(4) Quickening with the Spirit. Col. 2:13.
(5) Putting-on of Christ. Gal. 3:27.
(6) Regeneration (New Birth) with water and the Sprit Jn. 3:5; Tit. 3:5.
(7) Pledge of good conscience towards God. 1 Pet. 3:21; Acts 26:18.
(8) Drinking for incorporation into Christs Body. 1Cor 12:13.
(9) Washing away of sin. Act 22:16; Eph 5:26; 1Pet 3:21.
(10) Sprinkling to purify from evil filthiness. Ezek 36:25; Heb 10:22.
Note that all these symbolic meanings are to be reckoned and appropriated inwardly
and spiritually by faith in our Christian lives, not acted out dramatically in Baptismal
modes as 1Pet 3:21 indicates.
Whatever the mode of your baptismal ceremony, we must examine our lives
to ensure we truly live ALL these symbolisms conscientiously else our
Baptism is futile and vain.
There is no scriptural reason to prefer one symbolism above the others as
the Anabaptist had preferred to advocate.
<<Back to Contents>>

WHAT MODE OF WATER BAPTISM IS BIBLICAL?

Baptism is principally the New Covenant cleansing or purification ritual (symbol or sign
Act 22:16; 1Pet 3:21) instituted by Christ to be used by the Church for the valid
admission (i.e. initiation Gal 3:27) of believers and their covenant households (Act
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16:13-14; 1Cor 7:14) into participation in the covenant fellowship and gracious
ministrations of the Church.
There are ample instances where the Scripture refers to various modes of applying water
for baptismal and similar ritual purposes with which Christ and His Apostles were all
conversant as Jews. These include the following:
1. DRINKING:
(a) Used when referring to Christ's Baptism into suffering, blood and death. Matt. 26:39,
42; Mark 10:38, 39; Lk. 12:50.
(b) Used in describing the Baptism with the Holy Spirit. John 4:10, 13:13; 7:37 - 39; I
Cor. 12:13.
2. SPRINKLING: (Aspersion)
(a) Commanded in the Law (Num. 19:13 - 18)
(b) Predicted by the Prophets (Ezek. 36:25)
(c) Fulfilled in Christ (Heb. 9:13,14)
(d) Preached by the Apostles (Heb. 10:22)
3. WASHING: (OF PART OF THE BODY)
(a) As done in other ceremonial purification (John 3:22-26; Exd. 30:18-20; Lev. 8:6; Ps.
51:7; John 13:5-11)
(b) With water in a river (John 1:26-28)
(c) With water from a water pot (John 2:6)
(d) With water from other containers (Exd. 30:17-21)
(e) A very common descriptive word for baptism used in the Scriptures (Acts 22:16; Eph.
5:26; Tit. 3:5; Heb. 10:22).
4. POURING: (Affusion)
(a) Used by God in the Holy Spirit Baptism (Ezek. 36:27; Acts 2:17; 10:45; I Cor. 12:13).
(b) Most likely mode used at house baptisms (Acts 9:18; 10:47, 48; 16:33; 19:5) and at
mass baptisms (Acts 2:41; and 4:4).
(c) Seems to be similar to FALLING by the Holy Spirit UPON the believer at Spirit
Baptism (Acts 1:8; 2:3; 10:44).
5. IMMERSION:
(a) Derived from the meaning of the Greek root-word "bapto" which means "to dip
momentarily" as well as "to dye into a new colour"
But we have already seen that the Scripture never used bapto to describe
Baptism, nor used baptizo for entrance INTO water, rather it used baptizo for
entrance INTO Christ or His Name.
The Apostles particularly used baptizo/baptismos when referring to
ablutionary ordinances for cleansing/purification of parts of their
bodies and cleansing/purification of utensils and furniture as
regularly performed by Jews for spiritual purposes (Mk 7:3-5, 8; Luk
11:38; John 3:23-26; Heb 9:10-14; 10:22). Notice that none of these
baptismal cleansings/purifications were done by immersion but
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were all clearly done by sprinkling at the Tabernacle/Temple and/or

by washing at homes.
(b) Appears to be probably figured in Rom. 6:4 and Col.2: 12 (However see 1 Cor.
10:1,2; I Pet. 3:20; Mk. 7:4 where baptizo could never mean/figure immersion).
It is important to notice that apart from Naamans healing other instances of
immersion in the Scriptures like during the Flood and at the Red Sea involved
those who perished (Gen 7; 2Pet 2:5; 3:6; Exo 14:27-28; 15:3-11; Psa 78:53;
136:11-15) while those on whom the water BAPTISMALLY touched or sprinkled
were cleansed and delivered (1Cor 10:1-2; 1Pet 3:20-21).
(c) A likely mode at river baptisms (Acts 8:36-38)
(d) Sometimes practiced by the early Church but not commanded in the Scripture.
Again immersion is unlikely during Pentecost in Jerusalem and at crypt
baptisms as some presume to postulate since there was no immersable water in
Jerusalem and the crypts had no running water supply. The crypts rather
served as drainage for runoff water poured on baptisands.
Purification and incorporation into Christs Church with water does not depend on the
amount of water or extent of its application (John 13:8-10), but on the attitude of our
hearts towards God and the efficacy of Christ's work before God (I Pet.3: 21-22). As the
power of the anointing oil does not depend on its quantity, so it is with the baptismal
water.
NOTE:
Those who, like the Anabaptists insist on immersion could only be excusable inasmuch
as they recognise that Christian Baptism is NOT INTO WATER but into Christ Who
never lived under water, nor is the Holy Spirit a mermaid spirit; also that immersion
could merely be one of the (not the only) valid modes of water baptism INTO CHRIST.
Those who prefer the immersion mode purportedly derived from Greek bapto should
not invalidate other modes of water-cleansing that agree with God-inspired Scripture.
From the foregoing, one could therefore understand why although radical reformist
evangelical churches like the Baptists, Independents (and later Pentecostals) baptise
only by immersion, yet the Anglican Church from its ancient beginnings in the 1st and
2nd Century AD as with other ancient churches like the Roman, the Orthodox, the
Coptic, etc together with other mainline protestant churches of the Reformation like
Lutheran, Reformed, Presbyterian (and later Methodist) denominations, have always
baptized either by immersion or by pouring (or even by sprinkling) depending on
circumstance and convenience.
<<Back to Contents>>

BAPTISM FOR COVENANT HOUSEHOLDS

God has shown from the Scriptures that He has ordained parental duty and
authority over their seed and households, not only for social care but also
for spiritual covenant. The ancient Church was convinced that believers should fully
baptize their children with water NOT merely dedicate their children without water as
some modern Churches who exclude children from baptism are inclined to. Apart from
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DOCUMENTED INSTANCES of the Apostles baptizing households and children of

believers (Act 2:39-42; 11:13-14; 16:14-15, 31; 1Cor 1:16) as well as ministration to
children of believing parents by Christ himself (Mar 10:13-15; Luk 8:49-50), there are
DOCTRINAL INDICATIONS that the Apostles admitted into Church fellowship,
discipleship and worship whosoever believed, whosoever came with their parents or
whosoever was brought as children belonging to household of believers, (Mat 18:6, 10,
14; Act 2:39; 1Cor 7:14; 2Tim 1:5; 3:15). Again, the Apostles saw the flood of Noah (at
which there was no child) as serving similar figure with Baptism (1Pet 3:20-21) and the
Exodus crossing of the Red Sea (at which there were many children of all ages) as
Baptism into Moses (1Cor 10:2).
When COVENANT INITIATION symbolism (similar to circumcision) is
removed from baptism, it loses every doctrinal purpose of the Scripture.
Circumcision of the Flesh with hands (which admits into the Abrahamic or
Mosaic covenant community) answers to Water Baptism admitting to
Church fellowship, while Circumcision of the Heart without hands (which is
spiritual illumination and quickening Deu 10:16; 30:6) corresponds to
Spirit Baptism recreating to eternal life (Rom 4:11-14; Col 2:11-14). The 16th
Century Anabaptists misunderstood the covenant sign purpose of Baptism and mistook
the New Covenant baptismal purification to be same as eternal salvation or a proof of
salvation and so must come after personal certainty of such salvation. But human
personal faith will never adequately equate divine final judgment as the case of Simon of
Samaria shows. Though Anabaptist reasoning and arguments against COVENANT
HOUSEHOLD BAPTISM on cultural and individualistic basis may easily appeal to
modern minds used to antifamily and child-despising Gentile culture Mat 18:6, 10), yet
it has no Apostolic nor contextual biblical root for the Scripture always includes children
in its reference to and use of household except otherwise indicated. The unbiblical
Gentile query today is usually How could children of believers be baptized since they
could not believe by themselves? But astonishingly, many no longer ask the biblically
rooted question, How could children of believers be allowed into the Church
fellowship of the baptized if they could not be baptized with their parents? There is
often the claim that Baptism is a public expression of an earlier faith in and
acceptance of Christ which awkwardly implies that baptism is done by the authority of
the baptized. The biblical claim is rather that Baptism is a covenant admission into the
fellowship of Christs Church which properly implies that Baptism is done by the
authority of the Church.
God unambiguously recognizes LITTLE CHILDREN as members of the COVENANT
HOUSEHOLD; therefore they are beneficiaries of their parents covenant ministrations,
liable to rites and requirements of such covenant as well as sufferers of comminations
pertaining to such household covenants.
Gen 17:10-14
(10) This is my requirement that you and your descendants after you must
keep: EVERY MALE among you must be circumcised.
(11) You must circumcise the flesh of your foreskins. This will be a reminder of
the covenant between me and you.

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(12) Throughout your generations EVERY MALE AMONG YOU WHO IS EIGHT
DAYS OLD must be circumcised, whether born in your house or bought with
money from any foreigner who is not one of your descendants.
(13) They must indeed be circumcised, whether born in your house or bought
with money. The sign of my covenant will be visible in your flesh as a
permanent reminder.
(14) Any uncircumcised male who has not been circumcised in the flesh of his
foreskin will be cut off from his people he has failed to carry out my
requirement."
Deu 29:9-13
(9) "Therefore, keep the terms of this covenant and obey them so that you may
be successful in everything you do.
(10) You are standing today, ALL OF YOU, before the LORD your God the
heads of your tribes, your elders, your officials, every Israelite man,
(11)
YOUR INFANTS, your wives, and the foreigners living in your
encampment, those who chop wood and those who carry water
(12) so that you may ENTER BY OATH INTO THE COVENANT THE LORD
your God is making with you today.
(13) Today he will affirm that you are his people and that he is your God, just as
he promised you and as he swore by oath to your ancestors Abraham, Isaac,
and Jacob.
Baptism is divinely instituted means of covenant cleansing grace for admission into
covenant fellowship not merely a formal repeat confession of faith. Because Christ
has authoritatively commanded the Church so, Baptism is necessary for adults and their
children before admitting them into Church participation and membership, though
many Churches have rationalized to do otherwise. Therefore, apart from scruples, there
is no valid spiritual or scriptural basis whatsoever to admit unbaptized children and
adults into Church fellowship and ministrations under whatever guise (such as modern
probational dedication for children or ancient probational catechumenate for
adults), just like it was unthinkable to admit the uncircumcised and unclean children or
adults into the congregation of Israel at the Tabernacle or Altar (Gen 17:10-14; Num
19:18-20).
Dedicating unbaptized children or catechizing unbaptized adults makes no covenant
sense biblically speaking, for no uncircumcised child or adult could be brought before
the Lord even when the Lord lays claim on such child as sanctified unto Him (Exo 13:2;
22:29-30; Num 3:13; Luk 2:23; 1Cor 7:14). To dare postpone baptism for children of
believers till they come of age or postpone baptism of adults till they mature in the faith,
which should validly bar them from Church ministrations, is to unthinkably jettison
both the means and ministrations of covenant grace and the participation in the
covenant fellowship. The Apostles who baptized before they gave discipleship teachings
(Mat 28:119-20), admitted no unbaptized souls into the fellowship of their house
churches.

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The Scripture (or even Church history) has no indication whatsoever of such
postponement for any child of any household ever. For instance, Timothy, who was still
referred to as a child and youthful in 66-67 AD (1Tim 4:12; 2Tim 2:22), was a second
generation Christian apparently baptized as a child of a Christian household (Act 16:1-3;
2Tim 1:5 and 3:15); we could read only of his adolescent circumcision and adoption by
Paul, 15 years earlier in 50 AD (Act 16:1-3) and his subsequent youth ordination (1Tim
4:14; 2Tim 1:6) but not his adolescent or age of discretion or adult believers
baptism. Saint Polycarp who was born about 69 AD, was a disciple of Apostle John, a
friend of Ignatius of Antioch and Bishop of Smyrna in Asia Minor, but during his
martyrdom about 155 AD, at age 86, he declared he had been a Christian from infancy.
On the contrary, Christ demonstrated with a strong warning, that He reckons LITTLE
CHILDREN OF HIS DISCIPLES as believers in Him and actually has great regard for
such children of His disciples, reckoning them as His disciples and worthy examples in
His heavenly Kingdom.
Mat 18:3-6
(3) Then he said, "Truly I tell you, unless you change and become like little
children, you will never get into the kingdom of heaven.
(4) Therefore, whoever humbles himself as this little child is the greatest in the
kingdom of heaven,
(5) and whoever receives a little child like this in my name receives me."
(6) "If anyone causes one of these LITTLE ONES WHO BELIEVE IN ME to sin,
it would be better for him if a large millstone were hung around his neck and he
were drowned at the bottom of the sea.
The Apostles clearly believed that a PARENTS FAITH OR COVENANT has sanctifying
and cleansing benefit on their children (Jew or Gentile), affording such children the
privilege to receive New Covenant ministrations of Christs Church such as baptism of
households, and children of believers receiving grace ministrations of healings and
miracles even in absentia, laying on of hands, blessings, discipleship, even being
RAISED FROM THE DEAD and unconsciousness, etc, as they recorded all over the New
Testament:
Act 16:14-15
(14) A woman named Lydia, a dealer in purple goods from the city of Thyatira,
was listening to us. She was a worshiper of God, and the Lord opened her heart
to listen carefully to what was being said by Paul.
(15) When she and her family were baptized, she urged us, "If you are
convinced that I am a believer in the Lord, come and stay at my home." And she
continued to insist that we do so.
Act 16:31
(31) They answered, "Believe on the Lord Jesus, and you and your family will
be saved."
1Co 7:14

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(14) For the unbelieving husband has been sanctified because of his wife, and
the unbelieving wife has been sanctified because of her husband. Otherwise,
your children would be unclean, but now they are holy.
Act 2:38-39
(38) Peter answered them, "Repent and be baptized, every one of you, in the
name of Jesus Christ for the forgiveness of your sins. Then you will receive the
Holy Spirit as a gift.
(39) For this promise belongs to you and your children, as well as to all those
who are far away, whom the Lord our God may call to himself."
Luk 8:49-50
(49) While he was still speaking, someone from the synagogue ruler's house
came and said, "Your daughter is dead; do not trouble the teacher any longer."
(50) But when Jesus heard this, he told him, "Do not be afraid; just believe, and
she will be healed."
WE may have our preferred institutional TRADITIONS, innovative
TRENDS, ideological THOUGHTS and individual TENDENCIES but only the
inspired TRUTH of the Scriptures has final authority and eternal validity.
<<Back to Contents>>
Updated April 29, 2015
by Ven. Dr. I. U. Ibeme
Copyright PriscAquila Publishing, Maiduguri, Nigeria.
Click here for
PriscAquila Christian Resource Centre
http://priscaquila.6te.net

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