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Cultivating Biblical Godliness
Why Does Infant Baptism Matter?
This booklet teaches readers why infant baptism is an essential practice for the Church. Ultimately, Reformed churches baptize infants because this practice heralds God’s glorious covenant promises. This visible proclamation of God’s word is a God-given means to cultivate biblical godliness in the Church, in parenting, and in the lives of our children. Ryan M. McGraw takes us beyond the question of whether infant baptism is right and shows us what difference it actually makes.
- GenresTheology
40 pages, Paperback
Published September 15, 2023
12 people want to read
About the author
Ryan M. McGraw
60 books18 followersRyan M. McGraw is the pastor of First Orthodox Presbyterian Church, Sunnyvale, CA (http://firstopc.org/). He ministered previously to Grace Presbyterian Church (PCA) in Conway, SC. Pastor McGraw is a graduate Cal State Fullerton (B.A.) and of Greenville Presbyterian Theological Seminary (MDiv and ThM). He obtained his PhD in historical theology from the University of the Free State (Jonathan Edwards Centre Africa). Ryan is Adjunct Professor of Systematic Theology at Greenville Presbyterian Theological Seminary and he is a Research Associate for the Jonathan Edwards Centre Africa. He regularly contributes articles and book reviews to numerous publications. He is married to Krista, and they have three sons. You can listen to his sermons at http://www.sermonaudio.com/source_det...
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Displaying 1 - 4 of 4 reviews
April 3, 2024
This is the best explanation and defense of infant baptism that I have found yet.
Ultimately I haven't been convinced by the purely biblical arguments, but I have a much better understanding of the theological reasoning of the paedo-baptism camp.
If you are researching infant baptism, I would certainly recommend you check out this short book as a good resource to understand that position.
Ultimately I haven't been convinced by the purely biblical arguments, but I have a much better understanding of the theological reasoning of the paedo-baptism camp.
If you are researching infant baptism, I would certainly recommend you check out this short book as a good resource to understand that position.
August 27, 2025
What a fabulous little book with so much insightful information regarding infant baptism! The booklet details the importance of infant baptism, why we do it, and how we can learn from it. Would recommend for anyone wanting to know more about the practice of infant baptism, or someone who may be struggling with it.
November 16, 2024
A nice introduction to a Westminster perspective on the question. Short and to the point with plenty of room for further explanation.
The arguments presented in favor of infant baptism:
Argument (Arg.) 1: The anxiety of genuine faith as the basis of legitimate baptism
Major: If baptism is valid because of the sincerity of faith, then it follows that some people will be driven by necessity to be baptized multiple times to ensure their baptism is legitimate.
Minor: All people should be baptized only once (Eph. 4:5)
Conclusion: Baptism is not made valid by the sincerity of faith.
Important parts of the Reformed definition of baptism: Baptism is God's visible word to us, which teaches the church its obligations, particularly for parents and for children who, by consequence of their baptism, have obligations as well. Baptism is not primarily defined as immersion, but as a washing. Baptism is a sign of regeneration (Titus 3:5) and of the need for the application of the blood of Christ. It also points to adoption (Gal. 3:26-27). In sum, it is God's proclamation of the gospel. It also marks out a new identity for us (Mt. 28:19) and conveys God's blessing by identifying us with His Name (Num. 6:24-27, Ex. 3:14).
Arg. 2: Baptism is not exclusively referring to immersion
Major: If baptism is strictly by immersion, then all instances of that word should refer to an immersive practice.
Minor: Not all instances of baptism in the Bible refer to an immersion (Mk. 7:4, Heb. 6:2, Heb 9:10-14, cf. Ex. 30:18)
Conclusion: Baptism is not strictly by immersion
Arg. 3: The recipients of God's speech are those who are baptized
Major: If baptism is about what God is saying, then it only matters to whom He is speaking to determine who should be a subject of baptism.
Minor: Baptism's message of repentance and faith to receive the promises of the covenant of grace is particularly addressed to believers, their children (Acts 2:38-39), and their households (Acts 16:15, 31-33; 1 Cor. 1:16, 16:15)
Conclusion: Baptism is to be applied to believers, their children, and their households.
Arg. 4: Heirs of the promises to Abraham
Major: Those who are heirs of God's promises, especially those made to Abraham, are to be baptized.
Minor: God promises to be the God of households and to dwell among them through Christ (Gen. 15).
Conclusion: Households of believers should be baptized.
Arg. 5: Continuity with the Abrahamic Covenant (AC)
Major 1: Where there are unmistakable parallels between covenants, we should assume continuity between them in their various aspects.
Minor 1: The AC and New Covenant (NC) have such parallels: (Gen. 17:1 -> Acts 2:38-39; Gen. 17:11, Rom. 4:9-11 -> Acts 20:21; Gen. 17:5 -> Acts 2:39)
Conclusion 1: We should assume continuity between the various aspects of the AC in the NC
Major 2: Conclusion 1
Minor 2: One aspect of the AC is that the covenant sign of identification (circumcision) is applied to the children of covenant members and their households because they are inheritors of the promises (Gen. 17:7-13).
Conclusion 2: Covenant sign of identification (baptism) should be applied to the children of covenant members in the NC.
Arg. 6: From the covenantal context
Major: If Peter meant to exclude children from baptism and the covenant community, then he should have used clear language in his context that would have been obvious to his hearers.
Minor: Jewish listeners would have made parallels to God's promise to Abraham and his seed as well as blessing the nations through him.
Conclusion: Peter did not mean to exclude children from baptism and the covenant community.
Arg. 7: From the distinction of the visible and invisible church
Major: If there are those who receive the signs of spiritual promises yet end up leaving the faith or the at least the covenant community, then there is a legitimate distinction between the visible and the invisible church.
Minor: Ishmael (Gen. 17:25-26) and Esau both received the signs of spiritual promises yet both left the faith or at least the covenant community.
Conclusion: There is a legitimate distinction between the visible and invisible church
Arg. 8: Legitimacy of circumcision
Major: If those who receive a sign requiring faith do not believe, then its application was illegitimate.
Minor: Many (Isaac and Ishmael first) receive circumcision (Rom. 4:11) without faith.
Conclusion: Circumcision was illegitimate to all of them (and to most). This is absurd.
Arg. 9: From the definition of the visible church
Major: Membership in the church or covenant community should be visible and countable.
Minor: The status of one's heart before God and their future perseverance are not visible or a possible criterion for human counting.
Conclusion: Regeneration and perseverance cannot be principles of membership in the visible covenant community.
Arg. 10: Baptism as a substitute for circumcision
Major: If there are parallel reasons for circumcision and for baptism, then baptism replaces circumcision and is applied to the same groups.
Minor: There are parallel reasons for circumcision and baptism:
1. They both embody God's covenant promises as a sign (i.e., they are nearly identified with that which they signify: God's promises through Christ by the Spirit): Gen. 17:10-11, Lk. 22:19-20, 1 Pet. 3:21
2. They are initiation rites to the church/people of God: strangers had to be circumcised before joining Israel and participating in Passover (Ex. 12:48-49), and new believers are baptized into the church (Acts 2:41, 1 Cor. 12:13).
3. Circumcision signified a new heart and new birth (Jer. 4:4, 9:25-26; Acts 7:51; Deut. 10:16; Rom. 2:28-29). Baptism signifies a new heart, new birth, and washing away sins in Christ's blood (Jn. 3:5, Rom. 6:4).
4. Circumcision seals God's covenant promises (Rom. 4:11), assuring us that we belong to God through faith in Christ. In baptism, God pronounces his triune Name on us and the Spirit seals those who receive the promise of baptism in faith.
Conclusion: Baptism should be applied to households as a replacement of circumcision in the NC.
What tangible benefits does baptism provide?
1. Encourages others to remember their baptismal status as they observe it in others
2. Treats children with seriousness to live godly lives by faith
3. Reminds us of God's promises to our children (Is. 59:21, Deut. 30:6, Ps. 103:17-18)
4. Engages parents to raise their children in the fear and admonition of the Lord (Eph. 6:4)
5. Gives a firm ground to teach children to place their faith in Christ.
6. We have a faithful expectation that God will work in them through His means
The arguments presented in favor of infant baptism:
Argument (Arg.) 1: The anxiety of genuine faith as the basis of legitimate baptism
Major: If baptism is valid because of the sincerity of faith, then it follows that some people will be driven by necessity to be baptized multiple times to ensure their baptism is legitimate.
Minor: All people should be baptized only once (Eph. 4:5)
Conclusion: Baptism is not made valid by the sincerity of faith.
Important parts of the Reformed definition of baptism: Baptism is God's visible word to us, which teaches the church its obligations, particularly for parents and for children who, by consequence of their baptism, have obligations as well. Baptism is not primarily defined as immersion, but as a washing. Baptism is a sign of regeneration (Titus 3:5) and of the need for the application of the blood of Christ. It also points to adoption (Gal. 3:26-27). In sum, it is God's proclamation of the gospel. It also marks out a new identity for us (Mt. 28:19) and conveys God's blessing by identifying us with His Name (Num. 6:24-27, Ex. 3:14).
Arg. 2: Baptism is not exclusively referring to immersion
Major: If baptism is strictly by immersion, then all instances of that word should refer to an immersive practice.
Minor: Not all instances of baptism in the Bible refer to an immersion (Mk. 7:4, Heb. 6:2, Heb 9:10-14, cf. Ex. 30:18)
Conclusion: Baptism is not strictly by immersion
Arg. 3: The recipients of God's speech are those who are baptized
Major: If baptism is about what God is saying, then it only matters to whom He is speaking to determine who should be a subject of baptism.
Minor: Baptism's message of repentance and faith to receive the promises of the covenant of grace is particularly addressed to believers, their children (Acts 2:38-39), and their households (Acts 16:15, 31-33; 1 Cor. 1:16, 16:15)
Conclusion: Baptism is to be applied to believers, their children, and their households.
Arg. 4: Heirs of the promises to Abraham
Major: Those who are heirs of God's promises, especially those made to Abraham, are to be baptized.
Minor: God promises to be the God of households and to dwell among them through Christ (Gen. 15).
Conclusion: Households of believers should be baptized.
Arg. 5: Continuity with the Abrahamic Covenant (AC)
Major 1: Where there are unmistakable parallels between covenants, we should assume continuity between them in their various aspects.
Minor 1: The AC and New Covenant (NC) have such parallels: (Gen. 17:1 -> Acts 2:38-39; Gen. 17:11, Rom. 4:9-11 -> Acts 20:21; Gen. 17:5 -> Acts 2:39)
Conclusion 1: We should assume continuity between the various aspects of the AC in the NC
Major 2: Conclusion 1
Minor 2: One aspect of the AC is that the covenant sign of identification (circumcision) is applied to the children of covenant members and their households because they are inheritors of the promises (Gen. 17:7-13).
Conclusion 2: Covenant sign of identification (baptism) should be applied to the children of covenant members in the NC.
Arg. 6: From the covenantal context
Major: If Peter meant to exclude children from baptism and the covenant community, then he should have used clear language in his context that would have been obvious to his hearers.
Minor: Jewish listeners would have made parallels to God's promise to Abraham and his seed as well as blessing the nations through him.
Conclusion: Peter did not mean to exclude children from baptism and the covenant community.
Arg. 7: From the distinction of the visible and invisible church
Major: If there are those who receive the signs of spiritual promises yet end up leaving the faith or the at least the covenant community, then there is a legitimate distinction between the visible and the invisible church.
Minor: Ishmael (Gen. 17:25-26) and Esau both received the signs of spiritual promises yet both left the faith or at least the covenant community.
Conclusion: There is a legitimate distinction between the visible and invisible church
Arg. 8: Legitimacy of circumcision
Major: If those who receive a sign requiring faith do not believe, then its application was illegitimate.
Minor: Many (Isaac and Ishmael first) receive circumcision (Rom. 4:11) without faith.
Conclusion: Circumcision was illegitimate to all of them (and to most). This is absurd.
Arg. 9: From the definition of the visible church
Major: Membership in the church or covenant community should be visible and countable.
Minor: The status of one's heart before God and their future perseverance are not visible or a possible criterion for human counting.
Conclusion: Regeneration and perseverance cannot be principles of membership in the visible covenant community.
Arg. 10: Baptism as a substitute for circumcision
Major: If there are parallel reasons for circumcision and for baptism, then baptism replaces circumcision and is applied to the same groups.
Minor: There are parallel reasons for circumcision and baptism:
1. They both embody God's covenant promises as a sign (i.e., they are nearly identified with that which they signify: God's promises through Christ by the Spirit): Gen. 17:10-11, Lk. 22:19-20, 1 Pet. 3:21
2. They are initiation rites to the church/people of God: strangers had to be circumcised before joining Israel and participating in Passover (Ex. 12:48-49), and new believers are baptized into the church (Acts 2:41, 1 Cor. 12:13).
3. Circumcision signified a new heart and new birth (Jer. 4:4, 9:25-26; Acts 7:51; Deut. 10:16; Rom. 2:28-29). Baptism signifies a new heart, new birth, and washing away sins in Christ's blood (Jn. 3:5, Rom. 6:4).
4. Circumcision seals God's covenant promises (Rom. 4:11), assuring us that we belong to God through faith in Christ. In baptism, God pronounces his triune Name on us and the Spirit seals those who receive the promise of baptism in faith.
Conclusion: Baptism should be applied to households as a replacement of circumcision in the NC.
What tangible benefits does baptism provide?
1. Encourages others to remember their baptismal status as they observe it in others
2. Treats children with seriousness to live godly lives by faith
3. Reminds us of God's promises to our children (Is. 59:21, Deut. 30:6, Ps. 103:17-18)
4. Engages parents to raise their children in the fear and admonition of the Lord (Eph. 6:4)
5. Gives a firm ground to teach children to place their faith in Christ.
6. We have a faithful expectation that God will work in them through His means
June 12, 2024
“Baptism signifies God’s word, rather than ours.” This was a really helpful, concise explanation of why children of believers Christ ought to be baptized even before making a personal profession of faith. I would highly recommend this to anyone new to covenant theology or Presbyterianism.
Displaying 1 - 4 of 4 reviews