Christians agree that baptism is an essential practice in the church, and they also agree that it does not in itself save people from their sins. But why is there disagreement when it comes to whom should be baptized and how?In this booklet, Dr. R.C. Sproul introduces us to the sacrament of baptism and explains why well-meaning Christians come to different conclusions about it. As he unpacks its meaning, we see that baptism is a sign and seal of God's promise of redemption, of cleansing from sin, and of new life in Christ.The Crucial Questions booklet series by Dr. R.C. Sproul offers succinct answers to important questions often asked by Christians and thoughtful inquirers.

Baptism is a sacrament sovereignly instituted by God to be a sign and seal of the new covenant. Through a symbolic washing with water, the Lord signifies and seals the covenant promises to forgive, cleanse, and renew His covenant people. The meaning of baptism is rooted in the meaning of the covenant signs in the Old Testament. In the new covenant, baptism has replaced the old covenant sign of circumcision. Both sacraments signified membership in the visible church. Both point to the promise of redemption through the shed blood of Jesus. As a preparatory sign in redemptive history, circumcision was a bloody rite that pointed to the death of the Savior. After Christ shed His blood at Calvary, there was need for a new sign of initiation into the new Israel. Accordingly, Christ instituted the sign of baptism to be the unbloody sign of the new covenant. The proper recipients of baptism are all who profess faith in Christ, together with their children.

The church's practice of infant baptism came under attack in the sixteenth century. Since that time, many Christian churches have rallied against the practice, administering baptism only to believing adults. From Ligonier Ministries’ 1997 Pasadena Regional Conference, Drs. John MacArthur Jr. and R.C. Sproul discuss their views on the biblical meaning and mode of Christian baptism. Dr. MacArthur presents the credo-baptist position and Dr. Sproul presents the historic paedo(infant)-baptist position.

The church's practice of infant baptism came under attack in the sixteenth century. Since that time, many churches have rallied against the practice, administering baptism only to believing adults. As he addresses the importance of covenant baptism, Dr. R.C. Sproul explains that baptism is to be administered not only to believing adults but also to their children.

The church’s practice of infant baptism came under attack in the sixteenth century. Since that time, many churches have rallied against the practice, administering baptism only to believing adults. As he addresses the importance of covenant baptism, Dr. R.C. Sproul explains that baptism is to be administered not only to believing adults but also to their children.

The church's practice of infant baptism came under attack in the sixteenth century. Since that time, many Christian churches have rallied against the practice, administering baptism only to believing adults. From Ligonier Ministries' 1997 Pasadena Regional Conference, Drs. John MacArthur Jr. and R.C. Sproul discuss their views on the biblical meaning and mode of Christian baptism. Dr. MacArthur presents the credobaptist position and Dr. Sproul presents the historic paedo(infant)baptist position.

When Jesus commanded His followers to go and make disciples of all nations, He instructed them to baptize those disciples in the name of the Father, the Son, and the Holy Spirit. Since baptism is a central part of life in the church, why has it been controversial and divisive among so many Christians? In Baptism: Answers to Common Questions, Dr. Guy M. Richard tackles the key questions people have about baptism: What does it mean? Is it necessary for salvation? Who should be baptized, and how should we baptize them? As he searches the Scriptures, Dr. Richard helps us think through what the Bible teaches about baptism and encourages us to deal graciously with our brothers and sisters in Christ even when we disagree. Endorsements “Dr. Richard is a sure and trusted guide on the issue of baptism. This is a delightful resource, particularly for paedobaptists. It will be a go-to and concise guide to give to parents who are bringing their covenant children for baptism. An absolutely essential resource.” —Dr. Derek W.H. Thomas “This is a good introduction to baptism, written in an irenic spirit and covering a wide range of relevant material. I expect that many will find this helpful and will come to a richer appreciation of what baptism signifies.” —Dr. Robert Letham

The Christian church confesses "one baptism." But the church's answers to how, whom and when to baptize, and even what it means or does, are famously varied. This book provides a forum for thoughtful proponents of three principal evangelical views to state their case, respond to the others, and then provide a summary response and statement. Sinclair Ferguson sets out the case for infant baptism, Bruce Ware presents the case for believers' baptism, and Anthony Lane argues for a mixed practice.As with any good conversation on a controversial topic, this book raises critical issues, challenges preconceptions and discloses the soft points in each view. Evangelicals who wish to understand better their own church's practice or that of their neighbor, or who perhaps are uncertain of their own views, will value this incisive book.

The debate over baptism continues in the modern church. Many say that baptism must be administered only to those who have made a profession of faith, while others will also baptize the infant children of believers. Whatever one's position, the meaning and significance of infant baptism according to Scripture are often misunderstood. In this helpful booklet, the Rev. John P. Sartelle explains why it is biblical to baptize the children of believers, considers objections to the practice, and raises important questions for those who do not baptize the children of believers. This booklet provides a helpful analysis of baptism in the context of the larger issues of biblical interpretation and covenant that relate to the sacrament."I have known John Sartelle for many years, and this little booklet is one of the best explanations of the Reformed practice of infant baptism."—R.C. Sproul

The church's practice of infant baptism came under attack in the sixteenth century. Since that time, many churches have rallied against the practice, administering baptism only to believing adults. As he addresses the importance of covenant baptism, Dr. R.C. Sproul explains that baptism is to be administered not only to believing adults but also to their children.

The question concerning the validity of Roman Catholic baptism is difficult, and Reformed people are divided upon it. The basic question is this: Was the baptism done in the name of the Trinity, with water, and with the intent to mark the person with the promises of God for His covenant? If you’ve concluded that was the original intent of the Roman baptism, then I think it is not a requirement for that person to be re-baptized.

The other position that people in the Reformed church take is this: since the Roman Catholic Church, in the sixteenth century, condemned and anathematized the gospel, she ceased being a Christian body at that time. Therefore, all of her ordinances and sacraments would henceforth be invalid.

The issue becomes more foggy because of the Donatist controversy in church history. In it, “lapsey” priests, so-called because they had lapsed in the faith, caved to the pressure of persecution, and continued to administer the sacrament. The question was whether their baptism was valid even though they had lapsed from the faith? Augustine, who was dealing with this issue at the time, answered in the affirmative because the validity of the baptism is not determined by the one who administers it. The one who baptizes is administering a promise of God for His people to receive certain benefits of the work of Christ if and when they come to faith. So, the integrity of the sacrament rests with the integrity of God, not with the one who administers it.

The way I generally treat it is this: if a person who had an evangelical baptism as an infant wants me to re-baptize him, I won’t do it. If a person who was baptized in a Roman Catholic environment as an infant doesn’t believe in the validity of that baptism and asks me to baptize him, I usually will.

This is one of those questions that is complicated and complex, but that is the gist of my view.

What is conveyed to an infant at baptism is a sign of God’s promise to give that child the benefits of the person and work of Christ when he comes to faith.

Baptism is the sign of the covenant, which is that God promises salvation to all who believe. It does not convey faith, nor does it convey the benefits. However, the sign does convey, symbolically, the promise of God to all who believe.

SPROUL: Baptism is a sign, and it signifies the forgiveness of sins. I don’t think that it automatically carries forgiveness of sins with it, but it’s a central sign of what our salvation is. We’re being washed with water, and the significance of that sign is cleansing, specifically cleansing from sin.

There is a dispute about the efficacy of the sacrament; namely whether it happens ex opere operato, which is simply by the exercise of the sacrament, or whether it needs to be accompanied by faith for its efficacy. I would take the latter position.

THOMAS: It’s important to emphasize that the sacraments are signs and seals to the forgiveness of sins. They are signs and seals to faith and forgiveness, but they’re not in and of themselves signs and seals that we are forgiven. They’re signs and seals of the gospel. Baptism points us to the gospel. Baptism points us to Christ, and in Him there is forgiveness of sins.

I would say, first of all, that I’m not at all an advocate of baptismal regeneration. I don’t think that baptism conveys regeneration either for infants or for adults. Regeneration is a sovereign work of God the Holy Spirit.

Now, baptism is a sign of regeneration, but that doesn’t mean the sign is conveyed automatically by the sacrament itself. As a Protestant, I believe that the sacraments are effective by and through faith.

In the operation of baptism, God makes a promise to His people and to their seed. If they come to faith (and that would presume they were regenerate because they couldn’t be coming to faith unless they were regenerate), then they, along with all who believe, would enjoy all of the benefits that were wrought for us by Jesus Christ. We participate in His death and resurrection, are cleansed of our sin, and all the rest.

Baptism is a sign of all these benefits, but it doesn’t automatically convey salvation any more than circumcision automatically conveyed salvation in the Old Testament, as Paul labors in Romans (Rom. 2:28–29).

So, we can’t assume that just because somebody has been baptized that, therefore, they are regenerate.

Just as an aside, the word significance has as its root the word sign. A sign is something that points to something beyond itself. We all recognize that whatever baptism signifies, Jesus obviously thought it was very important because He gives a command to baptize all nations in the name of the Father, the Son, and the Holy Spirit. Whatever else it is, baptism is the sign of the new covenant that God makes with His people. We do have the clear mandate in the New Testament that Christians are to be baptized.

I personally do not believe that baptism is essential for salvation. If I believed that, I would think that the thief on the cross who was promised paradise with Jesus would have been disqualified because he obviously didn’t have an opportunity to get baptized. But I do believe that baptism is essential for obedience because Christ commands it. It’s just the same thing as when people say, “Do you have to go to church to go to heaven?” I would say, “Obviously not.” But do you have to go to church to obey Christ? Yes, you do. And if you are not inclined to obey Christ and have no inclination to follow His mandates, that may be a sign that you are not headed for heaven. So church involvement becomes a very serious matter of obedience.

I would say the same about the sacrament of baptism. It’s a sign of the new covenant. It’s a sign of our participation in Jesus, of being partakers in His death and resurrection, which are at the heart of the gospel. It’s also a sign of our cleansing from sin and guilt by the work of Jesus and the washing of regeneration. What we do outwardly with water, the Spirit does inwardly with His grace. So it’s a sign of our cleansing. It’s also a sign of our sanctification. It’s a sign of our baptism of the Holy Spirit. It’s a sign of our being set apart from the world and given the holy task to fulfill the commission that Christ gives to His church.

So there are several things that baptism signifies. I think one of our tendencies is to reduce those to one—making it merely a cleansing rite or merely a sign of empowering by the Holy Spirit—when in fact it is a sacrament that is rich and complex with meaning and significance.

Just as an aside, the word significance has as its root the word sign. A sign is something that points to something beyond itself. We all recognize that whatever baptism signifies, Jesus obviously thought it was very important because he gives a command to baptize all nations in the name of the Father, the Son, and the Holy Spirit. Whatever else it is, baptism is the sign of the new covenant that God makes with his people. We do have the clear mandate in the New Testament that Christians are to be baptized.

I personally do not believe that baptism is essential for salvation. If I believed that, I would think that the thief on the cross who was promised paradise with Jesus would have been disqualified because he obviously didn’t have an opportunity to get baptized. But I do believe that baptism is essential for obedience because Christ commands it. It’s just the same thing as when people say, “Do you have to go to church to go to heaven?” I would say, “Obviously not.” But do you have to go to church to obey Christ? Yes, you do. And if you are not inclined to obey Christ and have no inclination to follow his mandates, that may be a sign that you are not headed for heaven. So church involvement becomes a very serious matter of obedience.

I would say the same about the sacrament of baptism. It’s a sign of the new covenant. It’s a sign of our participation in Jesus, of being partakers in his death and resurrection, which are at the heart of the gospel. It’s also a sign of our cleansing from sin and guilt by the work of Jesus and the washing of regeneration. What we do outwardly with water, the Spirit does inwardly with his grace. So it’s a sign of our cleansing. It’s also a sign of our sanctification. It’s a sign of our baptism of the Holy Spirit. It’s a sign of our being set apart from the world and given the holy task to fulfill the commission that Christ gives to his church.

So there are several things that baptism signifies. I think one of our tendencies is to reduce those to one—making it merely a cleansing rite or merely a sign of empowering by the Holy Spirit—when in fact it is a sacrament that is rich and complex with meaning and significance.

and the quest to find reliable sources of power for our technological and transportation needs. But with respect to the Christian life, we as saints have the inexhaustible resurrection dynamism and strength of Christ Himself at work within us (Eph. 1:19–20). Truly, remembering our baptism should lead to a boldness and fearlessness in our “fighting the good fight” (1 Tim. 6:12). There is no foe we can possibly encounter before whom we are overmatched. This applies to enemies both visible and invisible, below and above. It is not that we bring our own bulging muscles and martial arts into the ring, but that Christ through His Word (including in our baptism) gives us confidence: “For he has said, ‘I will never leave you nor forsake you’” (Heb. 13:5).

Baptism is God’s act of incorporation: binding us as many members into one body (1 Cor. 12:13). Thus, baptism calls us to value the diverse gifts and functions of others in the church, because each contributes to the well-being and growth of the whole body (1 Cor. 12:14–31). In Shakespeare’s well-known poem, “All the World’s a Stage,” the human life is seen as a play broken down into seven acts, and in each age and season, “so he plays his part.” But baptism casts us into a role not so much of starring but of serving. We are to be keen to “play our part” to support and to edify as we seek the communal good of the church as taking priority over our own individual preferences. This is essential to what it means to “seek first the kingdom of God and his righteousness” (Matt. 6:33).

Baptism has a vocational purpose in our discipleship, for Christ through it calls us: “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23).

God places His name on us in our baptism, marking us out as those called to trust in the Father, believe in the Son, and live in the power of the Holy Spirit. Today, Sinclair Ferguson singles out the central truth of baptism.

Baptism wasn’t given to us just for the experience of a moment—it’s a sign that affects every day of our Christian lives. Today, Sinclair Ferguson reminds us what our baptism teaches us about Christ and what He has done for us.

If we think of baptism primarily as a point of controversy rather than a gift from God, we need to take some time and think again. Today, Sinclair Ferguson shows that baptism is a sign that confirms the promise of the gospel.

who have been baptized into Christ Jesus were baptized into his death” (Rom. 6:3). He uses similar language in Galatians 3:27. Just as in the old covenant, when people were baptized “into Moses” during the exodus event (1 Cor. 10:2), we are baptized “into Christ” in the new exodus.

For the believer, this means that the most important fact about us is our union with Christ. We are “in Christ” in such a close manner that it can be said that when He died, we did too (Gal. 2:20), and when He rose and ascended to sit at the Father’s right hand, so too did we (Eph. 2:6). Today, there are many who are confused about their own identity. This has left many in a mass of confusion, depression, and despair. Yet, dear believer, you have the very name of the triune God upon you. Your identity is that you are one with the Lord Jesus Christ, a new creation who has been buried with Him in baptism and raised to walk in newness of life (Rom. 6:4–5). We must not listen to what the world or even our own flesh says about us, but rather, we must listen to what God says about us through our baptism.

Means of Grace

Lastly, baptism matters because it is a means of grace. We are weak and weary pilgrims on our way to the heavenly Zion, and we need sources of strength for our pilgrimage. Baptism serves as one of those sources of strength. God has given the church this ordinance to strengthen and nourish His people. This does not mean that baptism has any power in itself, but rather that the Holy Spirit uses the act of baptism to convey grace to God’s people when the sign is met with faith. Baptism strengthens our hearts in love for Christ as we are reminded that just as water makes one clean, Christ has washed us and made us clean by His blood. Our faith finds assurance as we watch water being poured out upon a receiver, reminding us that the Holy Spirit has been poured out on us and dwells in us. In moments of trial and temptation, when the devil assaults us at our weakest point, telling us that we could never be saved and that God could never love us, we can confidently respond with the words of Martin Luther: “I have been baptized! I have been baptized!”

the world and made members of a worshiping community that lives together under the ministry of God’s Word, sacraments, and discipline. This does not mean that all who receive baptism possess the grace that is exhibited in this sign and seal. It is altogether possible for someone to have the sign and not possess the thing that is signified. This is evident from the account of Simon the Sorcerer (Acts 8:9–24). Nevertheless, baptism, like its new covenant counterpart, the Lord’s Supper, is no empty sign. It truly confers God’s grace to those to whom it belongs—namely, the elect. As the Westminster Confession of Faith (28.6) states, The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.

The members of the Westminster Assembly included several important caveats in these doctrinal formulations about the efficacy of baptism. First, they explain that the efficacy of baptism is not tied to the moment of its application. The sacraments do not automatically confer grace to all who receive them. Second, they indicate that the sacrament of baptism only confers grace by the working of the Holy Spirit. Unless the Holy Spirit sovereignly grants spiritual regeneration and illumination, the Word and sacraments will not impart God’s grace to individuals. Third, the efficacy of baptism is only “to such (whether of age or infants) as that grace belongs.” The Westminster divines indicate that it is only the elect to whom the grace of God is conferred in the sacrament.

As a means of grace, baptism becomes effectual in the lives of the elect by the sovereign regeneration of the Holy Spirit. This may occur in the life of an individual “whether of age or infants.” However, that regeneration is wrought in the lives of the elect by the free and unmerited work of the Spirit of God on the hearts of the elect. If an individual was baptized as an infant in the name of the triune God, but he or she did not come to saving faith and repentance until an adult, it would be right to say that their “baptism became effectual upon their repentance”––not because of repentance and faith, but because of the gracious work of the Spirit of God applying the work of Christ crucified and risen to their souls.

35). Therefore, the children of believers are to receive the sign of initiation, which is now baptism (Acts 2:38–39).

The Mode of Baptism Protestants agree that ordinary water is to be used in the sacrament, but they disagree on how it is to be used. The Baptist view of baptism asserts that immersion is the only valid mode of baptism, based partly on the meaning of the Greek word baptizō, which, it is said, means “to dip” or “to immerse.” Baptizō, however, cannot and does not always mean “to immerse” (see, e.g., Mark 7:4 [“washing” = baptizō]; Acts 2:41; Rom. 6:3). In the Baptist view, immersion—going down into and coming up out of the water—is said to best picture the death and resurrection of Christ, but this misses the fact that in ancient Israel the dead were buried horizontally, in caves and such, rather than vertically as in the soft ground of North America.

The Reformed view, over against the Baptist view, sees immersion as nonessential and instead sees affusion—sprinkling or pouring—as a better picture of what baptism signifies (Heb. 10:22; WCF 28.3). Various passages speak of the Holy Spirit as “coming upon,” “falling upon,” or being “poured out” on believers (see, e.g., Acts 1:8; 2:3, 17; 11:15–16). When the Holy Spirit falls on someone in this way, it means He is regenerating him and working faith in him. This is baptism of the Holy Spirit—salvation (Matt. 3:11; Acts 2:33; Eph. 1:13–14; WLC 165). Therefore, it makes sense for the baptism of water to imitate the baptism of the Holy Spirit.

To summarize, the Reformed view understands baptism to be a sacrament that was instituted by Christ and is properly administered to those who are in the visible church, along with their children.

Does 1 Peter 3:21 teach that baptism is necessary in some way for salvation? Today, Derek Thomas poses important principles for interpreting the Bible’s language regarding the sacraments, including this challenging verse.