From the beginning, the covenant has been signified and sealed by sacraments. Even in the Garden of Eden, prior to the Fall, Adam was given the sacrament of communion (as there was no sin, there was no need of a sign signifying the cleansing from sin [circumcision or baptism]). Thus, communing with the Lord by means of the Tree of Life was the only sign and seal necessary to signify the covenant relationship with God which Adam and Eve enjoyed.
After the Fall, the covenant has not one, but two kinds of sacraments to indicate the change in the covenant with the entrance of sin: 1) The sacrament of cleansing and reconciliation and 2) The sacrament of communion and fellowship. Under the Old Covenant (from Abraham to the day of Pentecost) the sacrament of cleansing and reconciliation was circumcision and the sacrament of communion and fellowship was preeminently the Passover. After the coming of Christ and the establishment of New Covenant, these two sacraments were changed -- to Baptism and the Lord's Supper.
How do these sacraments relate to our children? To begin, we need first to see that
there is an identity between God’s people of the Old Covenant and those of the New.
If the covenant of God is essentially the same, we should expect to see an essential
identity between the saints of the Old Covenant and those of the New.
The Identity Between the People of God in the Old and New Covenants. This is precisely what the scriptures teach. Note:
1. Both Old and New Testament saints partake of the same salvation.
There is only one election of grace, only one Savior who died for the sins of His people, and only one way to receive the benefits of His work. The faithful under the Old Covenant were not saved by works but as all of God’s people have been saved, they were saved by faith (Romans 4:1-3). Jesus spoke of the content of Abraham's faith (John 8:56 "Your father Abraham rejoiced to see My day, and he saw {it} and was glad."). Abraham believed in the Messiah, he trusted in the only Savior, the only sacrifice sufficient to pay for our sins. There is and always has been only one way to the Father.
Thus, when we think of the people of God under the Old covenant, we must first realize that we are one with them in that we partake of the same salvation.
2. Both Old and New Testament saints are given the same name.
Under the Old Testament the word used to describe the body of God’s people is "qahal" -- "congregation" or "assembly." Under the New Testament, the word used is "ecclesia" -- "church." This is the exact equivalent of the Hebrew "qahal" both mean literally "the called out ones."
That these terms are synonymous is proven by the fact that when the writers of the New Testament refer to the Old Testament saints, they use the term "church" ("ecclesia"). So, for example Acts 7:38: "This is he who was in the congregation [ecclesia] in the wilderness with the Angel who spoke to him on Mount Sinai, and {with} our fathers, the one who received the living oracles to give to us,"
Note also that when quoting from the Old Testament where the word "qahal" or "congregation" is used, the New Testament writers substitute "church" (Hebrews 2:12 -- Here the writer is quoting Psalm 22:22: "I will declare Your name to My brethren; in the midst of the congregation [ecclesia] I will sing praise to You.").
This identification between the people of God under the Old and New covenants is made plain both by clear statements and by the analogies used to describe the church. Paul speaks of the New Testament people being grafted into the covenant tree of the Old Testament people (Romans 11:17-21). Note that there is only one tree. All who are saved, whether Jew or Gentile, must be grafted into and made a part of this tree.
The Old Testament saints are called our "fathers" (I Corinthians 10:1). Abraham is called the "father" of all who believe (Romans 4:1,11,16). We are all of one family being joined in the same covenant.
Those who believe are now the "seed of Abraham" (Galatians 3:7-9). We receive the promise God gave to Abraham (Galatians 3:14,29). We are the true circumcision (Philippians 3:3), the true priesthood (I Peter 2:9), and thus, the true Israel of God (Galatians 6:15,16).
The Church of the New Testament is merely the Church of the Old Testament come of age. There is one Church, one people, throughout all the ages. Believers under the New Testament are made partakers of the covenant and are heirs to the covenant promise God gave to Abraham. The true Israel consists of all those who believe like Abraham together with their children. Given this reality, the covenant at least in regard to its members and the administration of its sacraments operates the same way under the New as under the Old. The sacraments have changed but the recipients of the signs and seals have not.
The Sacrament of Circumcision.
What was its meaning?
1. Circumcision signified and sealed covenant union with God. This was the purpose of the sign when God ordained it in His covenant with Abraham (Genesis 17:9,10-11). Circumcision was the mark of God’s covenant -- it marked out those who belonged to the congregation by virtue of God’s gracious claim. If there was no faithful keeping of the covenant, your circumcision did nothing for your salvation -- it only made you damnation more severe.
Thus Paul reminds the Jews of the significance of circumcision (Romans 2:25-29). Circumcision is profitable if one adheres faithfully to the law/covenant. That which makes a man pleasing in God's sight was not circumcision but faithfulness. The true Jew is not one who is merely circumcised in body, but circumcised in heart.
2. Circumcision signified and sealed cleansing from sin and the giving of the new heart. The circumcision of the flesh, signified the need of men to be given a new nature and cleansed from their sin. To cut off the foreskin of the organ of reproduction was a reminder that man was sinful in his very nature and needed regeneration. The shedding of blood which the sign involved would point to the need for the shedding of blood without which there could be no forgiveness.
The fact that circumcision represented the need to be cleansed from sin and given a new heart can be seen in our Lord’s reference to circumcision in John 7:22-23. Circumcision represented the cleansing from sin by God’s grace. If the Jews were willing to circumcise on the Sabbath (i.e., to give the symbol of salvation and cleansing) why should they be offended if the Lord cleansed the whole body from the effects of sin on the Sabbath (which also symbolized the salvation and cleansing from sin)?
This is also shown in God’s repeated command to His people to circumcise their hearts (Deuteronomy 10:15-16; 30:6). To be uncircumcised was to be covenantally "unclean" and rebellious (Isaiah 52:1; Jeremiah 9:25-26). The "uncircumcised" had no regard for God's word (Jeremiah 6:10). Those who were not circumcised in their hearts were thus worthy of God’s judgment (Jeremiah 4:4). Thus, the circumcised generation which God delivered from Egypt, broke covenant in the wilderness (revealing the uncircumcised condition of their hearts) and God destroyed them.
For this reason, before the children of that wicked generation could enter the land, they had to be circumcised (Joshua 5:7-9) in order that they may be bound to Him in covenant. And notice the significance of this act of circumcision [v. 9] -- it symbolized the "rolling away" of the "reproach of Egypt." Circumcision signifies and seals the forgiveness and cleansing from sin and the granting of a new nature.
3. Circumcision signified and sealed the righteousness which was given by God to His people (Romans 4:11 -- Paul says that Abraham's circumcision signified the righteousness which was imputed to him by faith). The blessing of justification is the fruit of the covenant union and cleansing.
To whom was circumcision administered?
Circumcision was given to the believer and all the males of his household (Genesis 17:12-13). The covenant sign is to be given to all who are in covenant with God. God’s covenant includes not merely professing believers but their children as well.
But note here also that the entire household is included (including the servants). Under the Old Covenant the women were represented by the men and did not receive the sign of the covenant. But every male was given this sign who was under the authority of the believing head of household. Thus we see that circumcision was not a national/racial badge to mark the physical descendants of Abraham -- it was a covenant sign, open to all who would believe and all who were under the authority of a believer.
The Sacrament of Baptism.
What circumcision was under the Old Covenant, baptism is under the New Covenant (Colossians 2:11,12). The participants in the New Covenant experience circumcision in Christ (v. 11). Obviously, the reference cannot be to the physical circumcision but to the reality to which circumcision pointed. This circumcision was not "made with hands" -- it was not the physical circumcision of the Old Covenant.
The "circumcision of Christ" is the circumcision which Christ has instituted by His finished work. How have we been circumcised? By being "buried with Him in baptism" (v. 12). In other words, Paul is pointing out the significance of baptism by reminding his readers of the significance of circumcision. "When you were buried with Christ in baptism, you were circumcised." Thus in the fullest possible sense, baptism under the new covenant accomplishes all that was represented in circumcision under the Old. Thus Peter calls for all to be baptized instead of circumcised on the day of Pentecost.
What is the meaning of baptism?
1. Baptism signifies and seals covenant union with God (Galatians 3:27). To be baptized is to be covenantally joined to Christ. Not that baptism justifies, but it inaugurates covenant union with Christ just as circumcision did. Thus, when our Savior gives the Great Commission (Matthew 28:18ff) He commands His disciples to go forth preaching and baptizing "into the name of the Father and the Son and the Holy Spirit." Indicating that the new sign of God’s covenant and covenant union now that His work of salvation has been accomplished will no longer be circumcision but baptism.
2. Baptism signifies and seals cleansing from sin and the giving of the new heart. That is, baptism signifies not only our covenant union with Christ but also all that God has done to bring us into that union. It symbolizes the sovereign work of the Spirit in regenerating us and cleansing us from all our sins.
Note Mark 1:8 ("I indeed baptized you with water, but He will baptize you with the Holy Spirit.") John as the divinely appointed forerunner of Christ baptized with water. In so doing he signified the glorious fact that there was One coming after him who would baptize with the Spirit. Water was a symbol of the Spirit’s work.
In John 3:5, Jesus refers to the work of the Spirit in regeneration as being like water in its ability to cleanse. In Titus 3:5, Paul identifies the washing with water with the renewal of the Holy Spirit. Baptism with water signifies the sovereign work of God’s Spirit as He cleanses, renews, and regenerates the people of God.
This is merely a restatement of what God revealed would be the result of the outpouring of His Spirit through the prophet Ezekiel (Ezekiel 36:25-27). When God pours out His Spirit, the effects would be circumcised hearts -- hearts cleansed and renewed. All that circumcision represented under the Old Testament, baptism represents under the New Testament.
3. Baptism is signifies and seals the righteousness which is received by faith (I Peter 3:21). Baptism indicates the foundation of our salvation. We must be sovereignly and graciously cleansed by God if we are to be made acceptable in His sight.
To Whom is Baptism to be Administered?
Baptism is to be given to all those in covenant with God (i.e., believers and their households). Since we are partakers of the same covenant, since we belong to the same church, and are members of the same kingdom, since there is absolutely no indication that our children have been excluded from the covenant, the children of believers should be given the sign and seal of the New Covenant. Being claimed by God they have a right to the sign and seal of God’s covenant.
Baptism is the sign of God’s sovereign grace in His covenant. It points to His work and His promises and it obligates us to respond faithfully to His love and mercy. To baptize the infant children of believing parents is a beautiful picture of the sovereign grace of God.
It is an act carried out apart from any conscious willing or determining on the child’s part (Just as salvation is not of him who wills or him who runs but of God who shows mercy, Romans 9:16).
It is a picture that the kingdom of heaven does not consist of strong men who have earned their right standing; but of men weak and dead in sin, helpless to do anything for their salvation, who must be brought to Christ by the power of God for they have no strength to bring themselves.
It illustrates the gracious order of salvation (first comes the washing of regeneration, then the response of repentance and faith).
But why, if this is so, do we read so much in the New Testament about the necessity of repentance before baptism? Because with the coming of the New Covenant, all men had to enter by way of repentance and receive the New Covenant sign and seal. This applied to everyone during this transitional period -- Jews and Gentiles. Since the concern of the New Testament is upon the progress of the gospel, it focuses upon the conversions to the faith rather than the internal workings of the Church. The gospel is being proclaimed to adults and thus, there must be repentance and faith before the sign of the covenant is given. The question is how were the children of these converts viewed and here there are numerous indications that they were considered covenant members as before under the Old Covenant. Children are to be baptized.
Does this mean we believe them to be among the elect? No. We cannot know that. But we do know that God includes them in the covenant.
Does this mean we believe our children are regenerate? No. We cannot presume that since we cannot see their hearts. Covenant baptism is not based upon presumption but the clear command of God to give the sign of His covenant to our children.
Does this mean that we believe our children don’t have to repent and believe? No. Clearly they must! It is the demand of God’s covenant! If they don’t, they will be covenant breakers and suffer the condemnation of old Israel. This means they are in covenant with God and have the obligation to repent of their sins, trust in Jesus Christ, and live faithfully before Him all their days.
Baptism is always efficacious. It will either confirm our salvation or our damnation. Baptism is not "meaningless" even for the one who never comes to saving faith. To the contrary, it condemns him as a covenant-breaker.
For the unrepentant, reprobate covenant child who has been given the sign and seal of the covenant, or for the adult who has later apostatized, baptism remains extremely powerful and significant. Over each reprobate head baptism seals and signifies the covenant of grace. But it is the negative aspects of the covenant with which the sinner has to do. These are powerfully sworn unto the individual as curses. His baptism testifies against him in the covenant lawsuit. He is sealed into Christ's death in a negative sense. Christ’s death is not merely of no saving significance; it utterly condemns him and heaps upon him divine vengeance, for he has profaned the death of Christ before God the Father. (P. Richard Flinn, "Baptism, Redemptive History, and Eschatology: The Parameters of Debate," in James B. Jordan (ed.), Christianity & Civilization: The Failure of the American Baptist Culture, p. 121).
This "objective" significance of baptism apart from faith is demonstrated in regard to the Old Testament illustrations of both Ishmael and Esau. In both cases, the parents had direct, divine revelation that their sons would be reprobate. Yet, in both cases, the parents were commanded to give to their sons the sign of God’s covenant mercy (circumcision). In both cases, the covenant sign was efficacious -- to condemn. Baptism (as circumcision) is always efficacious and powerful. It is always significant. It is significant of salvation, however, only to those who believe.
Properly understood, baptism gives no grounds for presumption. Philip Henry (the father of the famous commentator Matthew) always said in regard to dealing with his children concerning their spiritual state, that he would lay hold of them by the handle of their infant baptism, "and frequently inculcated that upon them, that they were born in God’s house, and were betimes dedicated and given up to him, and, therefore, were obliged to be his servants. Psalm cxvi. 16. ‘I am thy servant, because the son of thine handmaid.’" (J. B. Williams, The Life of Philip Henry, p. 85)
Matthew Henry would later testify, "I cannot but take occasion to express my gratitude to God for my infant baptism; not only as it was an early admission into the visible body of Christ, but as it furnished my pious parents with a good argument (and I trust, through grace a prevailing argument) for an early dedication of my own self to God in my childhood. If God has wrought any good work upon my soul, I desire, with humble thankfulness, to acknowledge the moral influence of my infant baptism upon it." (Williams, The Life of Matthew Henry, p. 129)
Are you being faithful to your covenant obligations?