************ Sermon on Heidelberg Catechism Q & A 74 ************
Doctrine: Baptism of children
By: Rev. Adrian Dieleman
This sermon was preached on August 19, 2001
Q & 74
Acts 2:37-41
"The Baptism of Children"
Introduction
"God has no grandchildren." That's what Billy Graham said years ago. "God has no grandchildren."
Billy Graham means three things by saying this. First, by this he means we cannot presume anyone to be a Christian simply because their parents or grandparents are Christian. Second, by this he means we cannot presume anyone to be a Christian simply because they have been baptized. Third, by this he also means each person has to have a personal relationship with the Lord.
"God has no grandchildren." Too often I have met young people and young adults in the church who do not appear to have any personal interest in the things of the Lord. Some of them even live a life that is foreign to the ways of the Lord. It bothers Billy Graham that their parents and even the church treats them like they are genuine believers and are insulted if one suggests they are not.
"God has no grandchildren." Billy Graham has no use for those who view infant baptism as a superstitious rite that automatically guarantees salvation. As far as Billy is concerned, exercising presumption in baptism rather than faith in Christ is an abomination.
"God has no grandchildren." The most important thing in life, says Billy, is a personal relationship with the Lord Jesus Christ.
We, in the Reformed tradition, agree that every person needs a personal relationship to and with God. But does that also mean we agree with the statement "God has no grandchildren"?
This morning, as we look at the baptism of children, I want to explore with you the idea that God is in the business of saving entire families, that God does have grandchildren and great-grandchildren.
I The Covenant
A The Catechism asks if infants too should be baptized. It answers yes because "Infants as well as adults are in God's covenant and are his people." Infants are in God's covenant – they are His grandchildren. Therefore, they ought to be baptized. That's what the Catechism is saying.
How are we to regard the children of believers? That's the issue we face here. Are we to regard our children as unregenerate pagans? Are we to treat them as such until they make a decision – a public profession – for the Lord?
Neither the Old Testament nor the New Testament Scriptures allow us to think this way about our children. Time after time the Old Testament pictures a difference between the "house of the wicked" and the "house of the righteous" (Ps 1; Prov 3:33; 11:21; Is 65:23; Ezra 6:21; 10:11). The Apostle Paul tells us that the children of believers are holy – in fact, one believing parent is enough to sanctify the children (1 Cor 7:14). I think, too, of the beautiful image of Jesus with the children. Remember what happened at that time?
(Mt 19:13-14) Then little children were brought to Jesus for him to place his hands on them and pray for them. But the disciples rebuked those who brought them. (14) Jesus said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these."
We see that Christ receives those who do not yet know how much they need His grace – those who barely know their sin and their Savior, those who are incapable of understanding the mystery of their own baptism. Jesus receives them and blesses them and prays for them as God's grandchildren. You see, if theirs was no relationship to and with God, then Jesus' blessing was but an empty sign and His prayer was but wasted air. But we know that Jesus said what He meant and meant what He did – so both His blessing and His prayer were filled with meaning and purpose.
B Children are to be baptized as God's grandchildren, as members of His covenant. The crucial word in the Catechism's answer is covenant. In the Bible a covenant is the partnership that God establishes with His people in order to carry out His gracious purposes.
We find covenants throughout the Bible. The first use of the word covenant is found with Noah. God covenanted to save Noah and his family at the time of the Flood (Gen 6:18). And, after the Flood God again made a covenant – this time with Noah and every living creature (Gen 9:9f). This covenant, I want you to notice, was "a covenant for all generations to come" (Gen 9:12). Here, already, the principle was established: in His covenants God was committed not just to a person but to families, to future generations. In other words, God does have grandchildren.
This becomes even more clear in the covenant of grace established with Abraham. God gives to Abraham a series of astonishing covenant promises: a great nation, a great name, a great blessing (Gen 12:2-3). In later meetings with Abraham God became even more specific and promised Abraham nations and kings, the land of Canaan, and a son to be born to his wife Sarah (Gen 17). Again, I want you to notice it is a multi-generational covenant:
(Gen 17:7) I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you.
Notice, God claims Abraham's descendants forever as His grandchildren.
We hear the same thing in our Scripture reading for this morning. Peter, inspired by the Spirit, says,
(Acts 2:39) The promise is for you and your children and for all who are far off--for all whom the Lord our God will call.
In other words, God claims the children of believers as His grandchildren. They are part of His covenant or covenant promise.
C God's covenants always include a sign of the covenant. So, in His covenant with Noah God put the rainbow in the sky as a sign that never again would He destroy the world with a Flood. And, in His covenant with Abraham God gave the sign of circumcision.
The children of believers are God's grandchildren, they are part of His covenant. Therefore they are baptized because baptism is the sign of the covenant today.
D There are those who say that in the Old Testament there is a command from God to circumcise baby boys. But nowhere in the New Testament, they say, is there a similar command from God to baptize children. The answer to this argument lies in recognizing the similarities and the differences between the Old and New Testaments.
What are the similarities? The most basic similarity is that it is the same covenant. Theologians have recognized five different components to the covenant.
First, the partners. In both the Old and New Testaments the partners are the same: God and believer.
Second, the promise. The promise in both testaments is the same: everlasting life.
Third, the condition. The condition in both testaments is the same: faith.
Fourth, the penalties. The penaly for breaking the covenant is the same: hell fire.
Fifth, the sign. The sign of the covenant in the Old Testament is circumcision. The sign of the covenant in the New Testament is baptism.
This fifth point brings us to the dissimilarities. In the Old Testament the covenant included only the family of Abraham – the people of Israel. But in the New Testament, because of Christ, the covenant was broadened to include believing Gentiles as well. We see this broadening principle in the sign of the covenant too. In the Old Testament the sign of the covenant was given only to baby boys. But in the New Testament, because of Christ, the sign of the covenant was given to baby boys and girls. In the Old Testament it was exclusion but in the New Testament, because of Christ, it is inclusion. In the Old Testament it is the shadows but in the New Testament it is the fulfillment.
When we look at Colossians 2 we see that Paul goes so far as to equate circumcision with baptism. Paul says the putting off of our sinful nature in Christ is a circumcision. But he also calls it a burial with Christ in baptism (Col 2:11-12).
Children of believers are God's grandchildren, they are part of the covenant, so they should receive the covenant sign of baptism.
II The Promise
A The Catechism asks, "Should infants, too, be baptized?" It answers yes because the promise of baptism – forgiveness of sin and the reception of the Holy Spirit – is meant for them too. Infants – as well as adults – receive the promise of Christ's blood and Christ's Spirit. They, too, can have their sins washed away by Christ's blood and can receive Christ's life-giving Spirit.
Here we have the biggest difference between us and the Baptists. From a Baptist point-of-view baptism points to faith and not to promises or covenants. Baptists think of baptism as a personal sacrament, as an act of obedience, in which they declare they have decided to follow Jesus. Baptism, for them, is the same as our public profession of faith. To them it is simply unthinkable that a child would declare, "I have decided to follow Jesus" and make this a public profession before the entire church.
B Remember Noah's rainbow? The rainbow that God placed in the sky says nothing about human resolve. This was not Noah's statement that from then on he would serve the Lord in love and obedience. Rather, it was God's statement of love and concern for the world He has made; it was God public commitment to His covenant. Baptism, as a covenant sign, is the same way. It is God's announcement to bring children of believers into His covenant and to give them faith by means of the Word and the Sacraments.
In baptism it is not the promises of man but the promises of God that we are to hear. In baptism God declares that the promises of the Gospel are meant for covenant children and grandchildren and great-grandchildren.
III The Results
A Roman Catholics teach that baptism itself saves you and washes you and cleanses you. We know, instead, that it is only the blood and Spirit of Christ that does this. We don't turn baptism into a magical or superstitious rite. This does not mean, however, that baptism is only symbolic and doesn't do anything.
Baptism, says the Catechism, is the means by which infants – and all others – are received into the Christian church. No one becomes or is considered a member of the earthly, physical, visible church unless or until she is baptized. Only after her baptism this morning is the name of Taylor Lynn entered into the official records of the church.
Baptism is needed to become part of Christ's body. This is true for infants. And, it is true for adults too. Think of Pentecost Sunday. It was not enough for the Pentecost day crowd to profess and believe. They also needed to be baptized. The Philippian jailer believed and he was baptized.
God's children and grandchildren become members of Christ's church only after being baptized.
B Baptism, according to the Catechism, should also be a means to distinguish the children of believers from the children of unbelievers. In the Old Testament it was only boys of believing Jewish homes that were circumcised. Likewise, it should only be the children of believing Christians homes that should be baptized. Unfortunately, as most of you know, most churches and pastors today baptize almost anyone who comes to their door. It shouldn't be that way. The Lord intends the sacraments only for the fellowship of believers.
Our children – all of them – are special children. They are God's grandchildren. And, the water of baptism on their foreheads marks them as being special and different. A baptized child has been marked as being different from an unbaptized child just like a circumcised boy is marked as being different from an uncircumcised one.
In Afghanistan the Taliban has declared that all non-Muslims have to wear a badge on their clothes so they are clearly marked as being outside of the Muslim faith.
Likewise, God's children and grandchildren wear the mark of baptism.
Conclusion
Does God have any grandchildren? Yes, says those in the Reformed faith. But, this implies both blessing and curse for those who are baptized.
First, baptism is a great source of comfort in times of doubt and fear. How sweet it is to know that our little ones are always in the grip of God's hand. How wonderful it is to participate in a ceremony that strengthens and encourages our faith in the Lord Jesus Christ.
Second, baptism becomes a curse for those who take it lightly or do not combine it with faith. We, with Billy Graham and all Baptists, cannot tolerate a smug presumption that separates baptism forever from faith and leads to spiritual apathy. Faith and baptism are not in competition with one another. Rather, baptism with the Word – by the power of the Spirit – gives birth to faith and strengthens faith.
Boys and girls, young people, adult singles – your baptism will be held against you on the day of Judgment if you do not claim the promises of your baptism for yourself. If you spurn the blood of Christ and reject His Spirit then it will not go well with you before the judgment throne of God.