Three Baptismal Homilies
Homily #1 - Preached 1997-11-01
We are having a baptism today at a building dedication service. And I think that is such a great reminder to us that though physical buildings are important, they are not nearly as important as the spiritual temple of Christ - a glorious building made of living stones - men, women and children. And it should be our desire that this physical edifice around us would be used to the glory of God and the building up of the bride of Christ.
But before I baptize [the baby], let me explain why Scripture includes not just adults in the spiritual building-stones, but also the children of believers. When we admit adults into the church, we also bring in families. And I love the way the Bible treats families. It doesn’t divide the families up. When it is time for worship, Scripture says, “Gather the people together, men and women and little ones…that they may hear and that they may learn to fear the LORD your God and carefully observe all the words of this law” (Deut. 31:12). God takes the families as a unit. He makes promises to families. He made His covenant with Adam’s family, with Noah’s family, with Abraham’s family, with Moses, Phinehas, David and many other families. When Zacchaeus believed, salvation grace invaded his whole house. Christ said to him, “Today salvation has come to this household, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost” (Luke 19:9). And that is why the Old Testament had entire families circumcised and why in the New Testament entire families were baptized. Baptism replaces circumcision as the sign of the covenant, and over and over again baptism is tied to the Abrahamic covenant. If Baptism is the sign of the covenant, then we have no choice but to baptize infants because God has mandated that the sign of the covenant be applied to the children of believers. The [parents] have already offered up their other children to the Lord, and baptism is God’s assurance that He welcomes our little ones. Baptism doesn’t save them, but it is the sign of God’s promised salvation, and it is also the parents’ pledge to raise them up in the way of the Lord.
As [the baby] is baptized this evening, let’s remember the words in Luke 18:15-16: “Then they also brought infants to Him that He might touch them; but when His disciples saw it, they rebuked them. But Jesus called them to Him and said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’” If Christ included infants and little children in the kingdom, who are we to reject them? No - God has always dealt with families in the covenant.
In Acts 3 Peter said, “Repent and let every one of you be baptized in the name of Jesus…for the promise is to you and to your children, and to all who are afar off” (Acts 2:38-39) - many generations are included. In the next chapter Peter promises “you are sons …of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed’” (Acts 3:25). Praise God for His covenant with the family. Praise God for the promise in Acts, “Believe in the Lord Jesus Christ and you shall be saved; you and your house” (Acts 16:31). I don’t know about you, but those words, “and your house” are a wonderful comfort to me. Those words are strewn throughout Scripture. Seven of the baptisms mentioned in the New Testament are household baptisms. The others were not simply because there were no children. Christ was not married, nor was Paul. The Ethiopian Eunuch could not have children. The overwhelming evidence is for family baptism.
And it is a beautiful symbol of the fact that salvation is by grace alone and not by works. Christ said we come into the kingdom like little children. We are born through no choice of our own. But baptism by sprinkling symbolizes the same thing. It is God’s action upon us, not our action towards God. God’s mode of baptism in the Spirit was by shedding forth, pouring and coming upon people. [Acts 1:5,8; 2:3,17,33; 10:44; 11:15; etc.] We do not presume to have a better mode than God uses.
And so this evening you too will be covenanting not only with [the parents] but also with [the baby]. Baptism is a sign of what God has promised to the family - that He would be a God to us and to our children after us, and it is a seal or pledge of those promises. As the parents claim that promise in faith, God will fulfill the same. Raise up a child in the way he should go, and when he is old he will not depart from it.
Homily #2 - Preached 1997-09-14
[Genesis 17:9-14 was read]
Why would I read a passage on the circumcision of Abraham and his children at an event like Baptism? Let me give you five reasons:
First, because the New Testament says that New Testament believers are in the Abrahamic covenant, and it refers to that fact over 50 times. If believers covenant with God like Abraham did, then it explains why we include children in the covenant, doesn’t it? Including children in the covenant was an essential feature of being in the Abrahamic covenant. Look at verse 10 for example (emphasis added): “This is my covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and You.”
If the Abrahamic covenant in its essence includes children, how can we exclude children today? Turn with me to Galatians 3:26-4:1. “For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” I want you to notice that when we put our faith in the Lord Jesus and are baptized into the church, at that moment we become Abraham’s seed and are heirs according to the promise. No one questions the fact that verse 28 lists the baptized members (cf. v. 27) of the covenant.
But it is important that you not stop reading in verse 29. It is not just believers that are heirs. Their children are too. 4:1 says, “Now I say that the heir, as long as he is a child…” Did you get that? A child continues to be part of the Abrahamic covenant because that feature is at the essence of the Abrahamic covenant. It doesn’t mean the child is saved. That child must be nurtured and led to faith. It says, “Now I say that the heir, as long as he is a child does not differ at all from a slave, though he is master of all, but is under guardians and stewards until the time appointed by the father.” Chapter 3:24 had already told us the role of these guardians and stewards: “Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.” We look forward to the time when our children will come to faith. But our children are not to be treated as in the world. 4:1 makes clear they are in the group of those listed in the covenant.
That’s why Peter’s sermon on the Abrahamic covenant in Acts 2 says, “for the promise is to you and to your children and to all who are afar off.” He was referring to the Abrahamic promise which is still to our children. That’s why Acts 3 says that in Christ all the families of the earth would be blessed according to the promise to Abraham. The family feature of the Abrahamic covenant continues into New Testament times. And that is why [parents] are bringing their children. So the first reason Genesis 17 is very relevant on this occasion is that the New Testament says that we are in the Abrahamic covenant and essential to that covenant is children.
A second reason why this passage is relevant is that Colossians 2:11-12 among other passages says that baptism corresponds to circumcision and replaces circumcision. Now to the Jews that would not have seemed like an odd thing since baptism had acted as a substitute for circumcision for thousands of years in the case of women or of excommunicated men. From the time of Moses on, males were circumcised and baptized on the eighth day; females were baptized on the 16th day and their baptism was treated as a circumcision. This is why Romans 2:26 says that Gentiles who come into the church are “counted as circumcised” and in the previous verse the excommunicated Jews are counted as uncircumcised. When Israelites were excommunicated from the community they were treated as Gentiles. And when they came back into the community, recircumcision was not possible, so they were baptized with the Baptism of nidah or what was sometimes called the “baptism from the dead” or “Proselyte baptism.” When I was younger, I was fascinated with the vigorous debates that some of my Baptist friends had over John the Baptist. I wondered why some of them were so insistent that John’s baptism was a new baptism not authorized by the Old Testament, or why they said that it was not Jewish proselyte baptism (which I believe it was). I came to discover why: Jewish proselyte baptism baptized the whole family upon the parent’s profession of faith. So if baptism replaces circumcision as the New Testament indicates, then we ought to look to this chapter to see to whom it applies. It applies not just to adult believers, but also to children.
And this theme of tying baptism to Abraham is common. John the Baptist tied his baptism in with the Abrahamic covenant. The discussion of baptism in Acts 2 is tied in with the covenants of promise. Acts 3’s discussion of whether Gentiles could come into the church is based on the Abrahamic covenant which says in both Genesis 12:3 and 28:14 that “in you all the families of the earth shall be blessed (emphasis added).” The discussion of baptism in Galatians 3-4 is based on the Abrahamic covenant. So the second reason this passage is relevant is that baptism replaces circumcision and just as circumcision is applied to infants and households, baptism must be also.
A third reason why this passage is relevant is because the New Testament keeps appealing to the promise made to Abraham applying to us and to our children. If you examine every promise made from Genesis 12-25 you will see that they are all made to both Abraham and his descendants. For example, look at verse 7: “And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you.” God promises to be a God not only to Abraham, but also to his descendants. And he makes that promise something that can never be superceded by later revelation because this is an everlasting covenant. And Paul makes a big point in Galatians 3:17-18 that the covenant under Moses which came 430 years later, cannot annul the covenant made with Abraham that it should make the promise of no effect. Genesis 17 continues to apply. Thus we find in Acts 2 that Peter applies the promise of Abraham to New Testament children when he says, “for the promise is to you and to your children and to all who are afar off (emphasis added).” Children were clearly included in that call for baptism in the previous verse because the whole discussion was based on the Abrahamic covenant and God’s promise to believers and their children. Why does Galatians 4:1 include children as being heirs even before they come to faith? Because the verse before says that believers become “Abraham’s seed and heirs according to the promise” (Gal. 3:29). That whole passage is discussing baptism from the perspective of the Abrahamic promise and so it is no wonder that Paul concludes, “Now I say that the heir, as long as he is a child…” etc. Children are heirs of the promise just as believing adults are. In Acts 17 Paul does the same with the Philippian jailer when he says, “believe in the Lord Jesus Christ and you shall be saved; you and your household.” His sign that he believed that promise was receiving baptism, the sign of the covenant, for his whole household. And we see a similar Abrahamic pattern with the baptism of five other households. Household baptism occur 6 times in the New Testament and the only baptisms where we know children were excluded were ones where children were not present: like Christ and Paul who had no children, or the Ethiopian eunuch who couldn’t have any. The New Testament applies the promise to Abraham and his children to believers and their children today. This promise is also explicitly tied to baptism.
So we have seen three reasons why Genesis 17 is so relevant to what is happening this morning: first, that we are under the Abrahamic covenant and its requirements; secondly, baptism replaces circumcision, and thirdly that the promise to Abraham applies today because it is an everlasting promise which cannot be annulled - a promise to believers and their children.
The fourth reason why Genesis 17 is so relevant is that when you go back to the foundations of a doctrine, you can often correct major errors. There are those who say that when the sign of the covenant is applied to children, they are regenerated. Roman Catholics say this and Lutherans say this. We Presbyterians vigorously disagree. And I think there can be no better example than Ishmael to prove that the sign of the covenant does not regenerate children. That was Paul’s point in Romans 3. He said that there was much value in circumcision in the Old Testament, but regenerating was not one of them. Many Lutherans insist that 1 Corinthians 7:14 teaches that when a child is outwardly cleansed by water, it is also made inwardly holy. But when that passage says, “otherwise your children would be unclean, but now they are holy” it is referring to an outward setting apart to salvation and an outward cleansing by water. The unbelieving spouse is also sanctified outwardly to salvation, but only the child is sanctified and cleansed.
Fifth, this passage shows the seriousness of excluding our children from baptism. Verse 14 says “But the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” Moses was rebuked for failing to circumcise his child because God claimed the child. And in the same way, when His disciples sought to exclude children, Christ said, “Allow the little children to come unto Me and do not forbid them, for of such is the kingdom of heaven” (Luke 18:15-16). I believe it is a serious thing to forbid children from coming to Christ when He has commanded us to welcome them.
There are many who have objections to infant baptism, but as John Calvin said long ago, every argument that could be brought against the wisdom of infant baptism could be equally brought against the wisdom of infant circumcision. And thus, it is really a questioning of God’s wisdom. As the [parents] come forward at this time to present [their baby] to the Lord, I want to encourage every parent to lay claim to the promise given to Abraham - that He will be a God to you and to your descendants after you.
Homily #3 - Preached 1996-11-24
Please turn to Joel 2:28-29. This is a familiar passage and one that was applied to baptism by Peter in Acts 2. Let’s begin reading at verse 28: “And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also on My menservants and on My maidservants I will pour out My Spirit in those days.”
I want to make three quick observations related to baptism.
First, as a pastor I cannot change a child’s heart. In this passage, it is God who pours the Spirit upon people and He does it when and where He wills. John the Baptist recognized this. He could give water baptism to the families of those who repented, but he couldn’t give the Spirit. He said, “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.” Your faith and expectation should not be in the water or the pastor, but in God alone.
Second, the Spiritual baptism God gives is by pouring. Verse 28 says, “Then I will pour My Spirit on all flesh.” Verse 29 says, “I will pour out My Spirit in those days.” In Acts 2 Peter made clear that this passage prophesied the same baptism that John prophesied. If God baptizes by pouring, shouldn’t we do so? Over and over in the book of Acts this baptism is said to be poured out upon people, or shed forth or to come upon a person. So even though we allow for immersion, we believe that pouring or sprinkling best symbolizes the baptism of the Spirit. Certainly God used pouring as His method in Acts. [See examples in Acts 1:5,8; 2:3,17,33; 10:44; 11:15; etc.]
Third, households receive the promise. Verses 28-29 describe a Middle Eastern household. Not only are sons and daughters, old men and young, household menservants and maidservants receivers of the Spirit, but all flesh. That phrase “all flesh” was used to indicate that everyone was wiped out in Noah’s flood. Joel prophecies a new pouring out of the heavens, but instead of all flesh being destroyed (men, women, and children), they receive life. Peter in Acts 3 applies this even to teknois - little children. After quoting this verse he said, “the promise is to you and to your children…” What an encouragement!
It might be thought that Peter is applying that too broadly since little children cannot repent, and since they certainly can’t prophecy. But the phrase “all flesh” is more inclusive than the next phrase “sons and daughters.” Look at Joel 2:15-16 to see how infants were part of God’s call to repentance. They were represented by parents who said like Joshua, “As for me and my household, we will serve the Lord.” Joel 2:15-16: “Blow the trumpet in Zion, consecrate a fast, call a sacred assembly; gather the people, sanctify the congregation, assemble the elders, gather the children and nursing babes [notice that they are a part of it]; let the bridegroom go out from his chamber, and the bride from her dressing room. Let the priests, who minister to the LORD, weep between the porch and the altar; let them say, ‘Spare Your people, [who are God’s people? The ones just listed] O LORD, and do not give Your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, “Where is their God?”’” Where is their God? Each of those described, including the nursing infant, had God as his God, and thus was brought before the Lord on that day of repentance by his parents. They were all part of the congregation.
And we can be encouraged that God claims our children for himself as well. Isaiah 44:3 says, “I will pour My Spirit on your descendants, and My blessing on Your offspring; they will spring up among the grass [that is a symbol of children growing up - “they will spring up among the grass”] like willows by the watercourses. One will say, ‘I am the LORD’s.’” That is God’s normal pattern, to claim the children young and as they spring up by the watercourses, to lead them to faith later. Christ said, “Allow the little children to come to Me, and do not forbid them. For of such is the kingdom of heaven.”
So this passage reminds us first, that water baptism is not all that is needed. Christ said that we must be born of water and the Spirit. So don’t superstitiously look to me or to the water. Look to the Lord who alone can give the Spirit. Second, water baptism should symbolize the way God baptizes - by pouring. And so we baptize by pouring. Third, God has chosen to pour out His Spirit on entire households. And since water baptism symbolizes that, you find the consistent pattern in the New Testament of water baptism being given to entire households. As the [parents] come forward at this time, let’s lay claim to Paul’s promise. Believe in the Lord Jesus Christ and you will be saved; you and your household. Baptism is a sign and seal of God’s promise and of our faith in God’s promise. Let us bring our children in faith. Amen.