On occasion, advocates of infant baptism appeal to Acts 10, Acts 16, and 1 Corinthians 1 for proof that infant baptism is scriptural. Acts 10:24-48 relates the account of Cornelius and his “relatives and close friends” hearing the Gospel and being baptized. Acts 16 includes the accounts of two sets of baptisms: (1) the baptism of the members of Lydia’s family (verse 15); and (2) the baptism of the Philippian jailer and “all his family” (verse 33). Paul revealed that he baptized members of the household of Stephanas (1 Corinthians 1:16). These are the so-called “household baptisms” (see Coffman, 1977, p. 320; Mare, 1984, pp. 192-193). Proponents of infant baptism assume that there were children in Cornelius’ house, Lydia’s family, the jailer’s house, and Stephanas’ house, and that the infants were baptized. Since there is no mention of infants in any of these passages, those who use these passages to justify infant baptism base their claims upon two assumptions: (1) infants were present in the households; and (2) the contexts of Acts 10 and 16 allow for the baptism of infants as part of “household baptisms.”
In each example of “household baptism,” the people who were baptized were ones who had been taught what they needed to do in order to receive salvation (Acts 10:34-43; 16:14, 32; 1 Corinthians 1:16-18; 16:15-16). They were the people who could hear and understand the Word of God (Acts 10:44), believe (10:31-33), and devote themselves to the ministry of the saints (1 Corinthians 16:15). The absence of the noun “belief,” and the verb “believe,” in some of the conversion accounts, does not necessarily imply that the ones who were baptized did not, or could not, believe. Also, the context of the household conversions does not demand that any infants were baptized. Yet, some insist that infants must have been present in the “households,” and that the infants must have been baptized.
Lydia did not live in Philippi (she was from Thyatira, on the other side of the Aegean Sea). Since she was traveling, she probably did not bring her children with her, if she had any. Because oikos seems to denote “property” in this instance, it was probably Lydia’s servants who were baptized (Lydia certainly was wealthy enough to have servants; see Jackson, 2000, pp. 201-02; Lenski, 1944, p. 660). Notice also that, in the case of Lydia’s conversion, the evangelists spoke to a group of women who had “come together,” indicating that the members of Lydia’s household could have been found within that group of women (the very group who was praying and who heard Paul’s message; see Coffman, 1977, p. 313; Lenski, 1944, p. 659).
Some allege that Lydia’s family members were baptized, not because they believed, but only because they were in Lydia’s family, while Lydia herself did believe (e.g., Barnes, 1972, p. 241). This allegation rests on the fact that Acts 16:14-15 denotes Lydia’s belief, but does not specifically reveal that her family believed. The Bible clearly teaches, however, that belief must precede baptism (see Mark 16:16; Acts 8:37; Romans 10:10-11; 1 Corinthians 1:21; Ephesians 1:21), and that a sinner cannot be forgiven of sin based on the faith of another (Matthew 12:36; Romans 14:12; 1 Peter 2:7; 4:5; 1 John 3:23).
Furthermore, Acts 16:34 (part of the account of a “household baptism”) reports that the Philippian jailer’s family, at the time of the “household baptism,” was made up entirely of “believers” (excluding infants), and the accounts of both Cornelius’ and the jailer’s conversions specifically indicate that candidates for baptism were those who had “heard the word” (Acts 10:44,47). When inspired writers wrote about “hearing” the Word of God, “hearing” often denoted not only the recognition of audible sounds, of which infants are capable, but also understanding the message, of which infants are incapable (see Deuteronomy 5:1; Romans 10:17; Job 13:17; Luke 14:35). The contexts of Acts 10 and Acts 16 imply that meaning of the verb “hear” (akouo).
Some base their claim that infants of the jailer’s household were baptized, upon the assumption that there would not have been enough water in a jail to immerse adults. Thus, they say, sprinkling was the mode of baptism, which would have been appropriate for infant baptism. However, Acts 16 suggests that Paul and Silas were not in the jail at the time of the major part of the teaching and the baptism, because they had been “brought out”—likely out of the prison itself—and taken to a place where the prisoners’ stripes could be washed. It was at this place that the baptisms took place, so it is an imposition on the text to imply that Paul and Silas did not have access to enough water for immersion.
There are other examples of household conversions, whose contexts attest to the fact that, when “households” of people were baptized, infants were not baptized. When the inspired writers mentioned the so-called “household baptisms,” they said that all believers in the households were baptized. To assert otherwise is to put an unnecessary strain on the text, and to teach that which contradicts unambiguous, definitive Bible teaching (see Mark 16:16; Acts 8:37-38; Romans 10:10-11).
Barnes, Albert (1972 reprint), Notes on the New Testament: Acts (Grand Rapids, MI: Baker).
Coffman, James Burton (1977), Commentary on Acts (Abilene, TX: ACU Press).
Jackson, Wayne (2000), The Acts of the Apostles: From Jerusalem to Rome (Stockton, CA: Courier Publications).
Lenski, Robert C.H. (1944), The Interpretation of the Acts of the Apostles (Minneapolis, MN: Augsburg).
Mare, W. Harold (1984), The Expositor’s Bible Commentary: 1 Corinthians, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan).