Some Common Objections to Paedobaptism Answered in Outline
By Richard Bacon
Copyright 1999 © First Presbyterian Church of Rowlett

Common Objections

1. There is no express command to baptize infants contained in the New Testament
2. Baptism presupposes a rational profession of faith of which infants are incapable
3. We have no way of knowing whether infants are regenerate
4. Infants cannot understand baptism, what it means, or what duties it involves
5. Many who are baptized in infancy later fall away from the Christian faith
6. There is a great discrepancy between baptism and circumcision
7. There is an inconsistency involved in baptizing infants, but denying them the Lord's supper.
8. Circumcision a National Sign.
More About Circumcision and Baptism


1. NO SPECIFIC COMMAND GIVEN

If there were, then the controversy would either be at an end or it would be a quite different controversy.

Neither is there an undisputed verse in Scripture that directly teaches the Trinity. We allow good and necessary consequence.

While there is no command, there are implied instances. Three instances of baptism specifically refer to "households," with a significance carried over from the OT. In no instance in the NT is baptism withheld due to age. Further, there is not a single instance of someone "coming to age" and being baptized on that account.

2. BAPTISM PRESUPPOSES A RATIONAL PROFESSION OF WHICH INFANTS ARE INCAPABLE

There is no solid ground for this assumption. And based upon the existence of household baptisms (households of faith, of course), the assumption is unneeded. The NT appeals that call for faith & repentance are made to adults. Thus we would reference 2 Thess. 3:10. It no more follows that infants are excluded from baptism than that they are excluded from teaching.

3. WE SIMPLY DO NOT KNOW WHETHER INFANTS ARE REGENERATE

Baptism is not administered on the basis of our knowledge that regeneration has certainly taken place in an individual. The same objection would militate against circumcising infants, yet God commanded it.

4. INFANTS DO NOT UNDERSTAND

We simply don't know how much they understand. From an early age they can be reminded of God's grace (Ephesians 6:1-4).

5. MANY BAPTIZED IN INFANCY LATER FALL AWAY

We deplore the fact that this is a true statement.

But abuse of an institution is not an argument against the institution, but simply against its abuse.

The argument can be levied as truthfully against many adults who are baptized and subsequently fall away.

The institution carries with it the necessity that we improve it.

6. THERE ARE SIGNIFICANT DIFFERENCES BETWEEN CIRCUMCISION AND BAPTISM

There is a greater, not a lesser, inclusion in baptism than in circumcision (females, Gentiles).

The commandments of God to children continue the same as under the OT; the significance according to Romans 4:11 remains the same; and the promises of the covenant for their essence remain the same.

7. THERE IS AN INCONSISTENCY IN DENYING THE LORD'S SUPPER TO INFANTS

The two sacraments do not have the same import or the same purpose, therefore it must be proven and not simply assumed that they have the same subjects.

Infants were circumcised in the OT and yet were not given the Passover (for proof, see Bacon's What Mean Ye By This Service?)

8. CIRCUMCISION WAS A NATIONAL SIGN FOR ISRAEL

Circumcision was commanded and thus available to those not born Jews (see Venn Diagram; Genesis 17:7, 10ff; Exodus 12:48ff.)

The NT interprets circumcision not in national terms, but in spiritual terms (Romans 4:11; Galatians 3:6, 14, 17-18, 27-29).

Circumcision finds its meaning in the history of redemption, not in the national history of Abraham's physical descendents (Genesis 25:5-7).

Circumcision finds its fulfillment in Christ and its antitype in baptism. Colossians 2:11-12 – "ye are circumcised" aorist passive of verse 11 is parallel with "buried in baptism" aorist passive of verse 12.


More about Circumcision and Baptism

CIRCUMCISION WAS A SPIRITUAL SACRAMENT OF THE OLD TESTAMENT WITH A CORRESPONDING SPIRITUAL SACRAMENT IN THE NEW TESTAMENT (VIZ. BAPTISM).

Circumcision does not belong specifically to the Mosaic institutions, but is the token of the Abrahamic covenant of promise.

The promise of circumcision is to circumcise the heart of the people and their children. (Deuteronomy 30:6)

The New Testament consistently interprets the promises made to Abraham in a spiritual manner (Romans 4:16-18; 2 Corinthians 6:16-18; Galatians 3:8, 14, 16; Hebrews 8:10; 11:9; 11:13).

Christ was a minister of the circumcision. But Christ was not a minister of a carnal institution. True circumcision of which Christ is minister must therefore be spiritual and not carnal.

SIGNIFICANCE OF CIRCUMCISION AND BAPTISM

Both Circumcision in the OT and Baptism in the NT signify and seal death to sin

Baptism – Romans 6:3, "baptized into Christ's death" makes us "dead to sin" (verse 2).

Circumcision – Colossians 2:11-12, "put off the body of the sins of the flesh by the circumcision of Christ," is semantically equivalent to "buried with him in baptism."

Both circumcision in the OT and Baptism in the NT signify our relationship to Christ

Baptism – Galatians 3:27 "those who are baptized into Christ have 'put on Christ.'"

Circumcision – Philippians 3:3, "we are of the circumcision who 'rejoice in Christ.'"

Both circumcision in the OT and Baptism in the NT signify and seal the destruction of the flesh.

Baptism – Romans 6:3, "our old man is crucified with him."

Circumcision – Philippians 3:3, "we of the circumcision 'have no confidence in the flesh.'"

Both circumcision in the OT and Baptism in the NT identify the recipients as Abraham's seed.

Baptism – Galatians 3:29, "for as many of you as have been baptized into Christ…are Abraham's seed and heirs according to the promise."

Circumcision – Romans 2:28-29 cf. Genesis 17:9-10, "And God said unto Abraham…every man child among you shall be circumcised."

Both Circumcision in the OT and Baptism in the NT signify the faith of Christ in the believer.

Baptism – Colossians 2:12, "risen with Him through the faith of the operation of God."

Circumcision – Romans 4:11, "the sign of circumcision, a seal of the righteousness of faith."

Both Circumcision in the OT and Baptism in the NT signify and seal a new relationship to God.

Baptism – Romans 6:4, "even so we should walk in newness of life."

Circumcision – Romans 2:28-29, "circumcision is that of the heart, in the spirit; and not in the letter."

Thus both Circumcision in the OT and Baptism in the NT point primarily to an internal change of heart, whether prospective or retrospective.

Baptism – 1 Peter 3:21, "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:"

Circumcision – Romans 2:28-29, "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."