In comparing circumcision with baptism, John Murray proposed that they have the following three elements in common:

1. Union and communion with God;
2. Signification of cleansing from defilement; and
3. Signifying righteousness of faith (Christian Baptism, pgs. 45-48; also see John Calvin, Institutes of the Christian Religion, 2.1327).   

At this point I would like to address these three features individually so that we can clearly see the similarities in circumcision and baptism. 

Union and Communion with God

In Genesis 17.1-14, we observe that the covenant ratified by God with Abraham was an everlasting covenant that denoted a salvific undertone, in that God declared that He would be “God to you [Abraham] and to your descendants after you” (Genesis 17.7).  As a result, this covenant indicates “union and communion with Jehovah, the God of Israel” (Murray, pg. 47).  In other words, to administer circumcision to infants was to apply a sign in pointing them towards their need of internalizing their faith. 

In bearing out this meaning of circumcision, we observe in Deuteronomy 10.12-13 and 16,

And now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, and to keep the LORD’S commandments and His statutes which I am commanding you today for your good…Circumcise then your heart, and stiffen your neck no more (cf. Jeremiah 4.4).

Not only is this observed in circumcision, union and communion with God is also seen in baptism. 

In 1 Peter 3.21 we read, “And corresponding to that, baptism now saves you — not the removal of dirt from the flesh, but an appeal to God for a good conscience — through the resurrection of Jesus Christ.” (cf. Colossians 2.11-12).  What is more, we read in Hebrews 8.10, “For this is the covenant that I will make with the house of Israel.  After those days, says the Lord: I will put My laws into their minds, and I will write them upon their hearts.  And I will be their God, and they shall be My people.” 

Considering that baptism is a sign of God’s New Covenant, we can observe how its administration is to serve as such a sign.  Just as the Israelites were once reminded by their circumcision to seek God, so too are Christians today reminded by their baptism to seek God (Marcel, 51-53). 

Signification of cleansing from defilement

Circumcision and baptism also both signify the cleansing from the defilement of sin.  For instance, John Murray shows how Ex. 6.12, 30; Lev. 19.23; 26.41; Deut. 10.16; 30.6; Jer. 4.4; 6.10; 9.25 signify the notion of circumcision carrying “the removal of defilement” (47).  

In regards to baptism, we observe the same connotation.   We read in Acts 22.16 and 1 Cor. 6.11, “And now why do you delay? Arise, and be baptized, and wash away your sins, calling on His name” and “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God” (cf. Acts 2.38; Rom. 6.3-4; 1 Cor. 12.13; Titus 3.5; 1 Pet. 3.21).

Not only does circumcision imply the cleansing from defilement, so too does baptism.       

Signify righteousness of faith

Finally, both circumcision and baptism signify that God’s righteousness is received by faith (Murray, 47-48; see Rom. 4.11; cf. Rom. 2.25-29; Col. 2.11-14; Phil. 3.2-3). 

On one hand, the reception of circumcision or baptism does not guarantee that a person has faith or that they have received the righteousness of God (John Sartelle, What Christian Parents Should Know About Infant Baptism, pg. 7).  On the other hand, these signs do signify that God has promised to give His righteousness to anyone who has faith in Jesus Christ. (Ross, pg. 94).   In the end, both circumcision and baptism are more about the faithfulness of God towards us than it is about our faithfulness towards God.

Not only are these similarities observed between circumcision and baptism, we can also observe that they possess the following similarities: initiatory rites, picture of the death of the old man of sin, represent: repentance, justification by faith, and a cleansed heart, indicate citizenship in Israel, indicate separation from the world, and can lead to either blessings or curses (Booth, pg. 181). 

What’s this have to do with infant baptism?

The implications of the unity of God’s covenant with man and the similarities of baptism and circumcision are tantamount to the baptism of infants.  For if there is one overarching covenant made by God with man, and the signs administered under this unified covenant are substantially the same, and infants were commanded to be circumcised, then we can reasonably conclude that infants are to be included in the administration of baptism unless strictly forbidden.  This is why it has been said that an argument against the baptism of infants in the New Covenant is an argument against the circumcision of infants in the Old (Calvin, 2.1322-1324).

 

 Other Parts of my series on An Apologia of Infant Baptism:

Formulating a Doctrinal Position

Covenant: Defined and Delivered 

Unity of the Covenants

 

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