A Christian family once approached the late Dr. John Gerstner and asked him to baptize their newborn child. As the time approached for the ceremony, the mother of the child asked if they could hold off until she could get the baby a white gown for the service. Gerstner asked the mother what the significance of the white gown was. The mother replied, “To symbolize the baby’s innocence.” Gerstner replied, “If the baby is innocent, then why are we baptizing him?” This anecdote captures something of the widespread confusion about the nature of baptism.
Many view baptism as a mere religious and ceremonial formality. Others invest far too much efficacy to the outward act of baptism, suggesting that it imparts saving grace to every recipient. The truth is that baptism is both a simple act and a complex act. It is simple in that it is a ceremonial washing in the name of the triune God, instituted by the Lord Jesus to be a mark of discipleship. It is complex regarding the precise meaning of its nature, its subjects, and its efficacy. To come to a right understanding of how baptism works in the lives of God’s people, we first need to consider the nature of the act of baptism.
Baptism, like its old covenant counterpart, circumcision, is a sign and seal of the covenant of grace (Rom. 4:11), pointing to the promise of the credited righteousness of God by faith in Christ. It is a sign insomuch as it points beyond itself to the promised regeneration of the Holy Spirit and cleansing by the blood of Christ. It is a seal by which God affirms the truth of this promise to professing believers and their children. Christian baptism is a divinely appointed sign and seal of God’s covenant promises. This, in turn, makes baptism a means of grace.
When considering baptism as a means of grace, we must first recognize it to be a divine act. The triune God applies this sign and seal to His people in the new covenant. Many erroneously view baptism, first and foremost, as a sign of something they have done (i.e., a sign of the act of their own profession of personal faith in Christ). Accordingly, many refer to baptism as “an outward sign of an inward profession of faith.” While professing believers and their children certainly receive baptism as a mark of discipleship (Matt. 28:18–20; 1 Cor. 7:14) in obedience to Jesus, the covenant sign is not first and foremost pointing to something we have done. Rather, it is the sign that points to what God has promised to do in Christ by the Spirit. Coming to a settled understanding of this is vital if we are to understand how baptism functions as a means of grace.
Baptism is the sign of initiation into the new covenant community. When an individual receives the sign of baptism, God brings them within the pale of the visible church. As such, they are set apart from 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.
This article is part of the The Basics of Christian Discipleship collection.
Ligonier Ministries