“Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.” Psalm 32:7-10

In these verses from Psalm 32, the Psalmist beautifully describes the profound security and guidance found in the LORD when we confess our sins and look to Him for mercy, contrasting it with the folly of stubbornness and the fate of the wicked.

Verse 7 declares, “Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance.” When we turn to the LORD for forgiveness, confessing our sins and seeking His grace, He becomes our ultimate refuge. Just as a child finds safety in a parent’s arms, so too do we find shelter in God’s presence.

This doesn’t mean our lives will be devoid of hardship; indeed, as Psalm 91 reminds us, we live in a world where troubles abound. Yet, the promise is not an absence of difficulty, but preservation through it. He surrounds us with “songs of deliverance,” reminding us of His faithfulness and past victories, giving us hope and peace amidst the storm. He will bring us safely through the difficulties and sufferings of this evil world to Himself in heaven.

The LORD’s desire for His children is clear in verse 8: “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.” God yearns to lead us, to show us the path of righteousness and wisdom. He accomplishes this primarily through His Holy Word, which Psalm 119:105 declares is “a lamp unto my feet, and a light unto my path.” His guidance is not forceful, but gentle, like a loving parent guiding a child with his eye.

However, verse 9 serves as a stark warning: “Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.” How often do we, in our stubbornness and self-will, resist the LORD’s gentle leading? Like an unyielding horse or mule, we require the “bit and bridle” — discipline and sometimes painful lessons — to bring us back into alignment with His will. How much easier, and infinitely better, it would be if we simply yielded to His instruction and allowed His eye to guide our steps!

Finally, verse 10 presents a powerful contrast: “Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.” The path of the wicked, those who remain impenitent and reject God’s ways, is fraught with sorrow. Not only do they experience the natural consequences of their choices in this life, lacking the peace and forgiveness that only God can provide, but they also face eternal suffering and sorrow in the life to come.

But for those who trust in the LORD, who humble themselves and rely on His grace, His mercy becomes their constant companion. God’s mercy and forgiveness surround and encompass them, providing comfort, peace, and hope. This mercy is not merely a one-time act but a continuous embrace, shielding us from the weight of our sins and guiding us into His eternal presence.

Let us therefore embrace the LORD as our refuge and hiding place, looking to Him in faith for pardon and forgiveness for the sake of Christ Jesus and His cross, and trusting in Him to preserve us through life’s troubles. Let us eagerly seek His instruction and guidance through His Word, yielding to His gentle leading rather than stubbornly resisting like the horse or mule. For in Him, and in Him alone, do we find not sorrow, but mercy, which shall compass us about now and forevermore.

Have mercy upon me, O LORD. Graciously forgive my sins for Jesus’ sake, and lead and guide me through this life to Yourself in heaven. In Jesus’ name, I pray. Amen.

[Scripture is quoted from the King James Version of the Bible.]

“Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.” Psalm 32:1-2 (Read Psalm 32:1-6)

Have you ever considered what a blessing it is to have God’s forgiveness and not have the LORD hold your sins and iniquities against you? To be forgiven by the LORD removes all fear of wrath and condemnation and gives us peace with God. Having God’s forgiveness for all our sins assures us of life everlasting and communion with Him.

Indeed, the one who admits his sins and looks to the LORD for mercy rather than attempting to hide and cover up his sins is blessed because the LORD, for the sake of Jesus’ holy life and His innocent sufferings and death on the cross, is merciful and gracious and offers us forgiveness for all our sins.

The Bible tells us “that Christ died for our sins according to the scriptures … that he was buried … that he rose again the third day according to the scriptures” (1 Cor. 15:3,4). And because of Christ’s atoning sacrifice for the sins of the world, the Bible tells us: “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee” (Psalm 86:5).

So what about you? Do you have God’s forgiveness, or are you attempting to hide and cover up your sins? Are you justified by God or trying to justify yourself? Are you self-deceived — filled with guile — and refusing to acknowledge your sinfulness, or do you admit your utter sinfulness and look to God for mercy and forgiveness?

David wrote in Psalm 32:3-4: “When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer.”

What happens when we remain silent about our sins and refuse to repent instead of looking to God for mercy? God’s hand is heavy upon us. We feel the guilt and weight of our sins. Our moisture — our vitality, our joy — evaporates away like in the drought of summer.

But David then wrote: “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin” (Psalm 32:5).

John also writes in 1 John 1:8-9: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” And this is because “Jesus Christ the righteous … is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1,2).

David continues in Psalm 32:6: “For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.”

To receive God’s pardon and forgiveness, those who are godly will pray now, before it’s too late, before the floods of God’s judgment overflow them. And those who do acknowledge and confess their sins and look to the LORD God for mercy for the sake of Jesus’ blood, shed upon the cross for the sins of all, will receive God’s mercy and forgiveness and life everlasting!

O LORD God, I have sinned in my thoughts, desires, words, and deeds. I have failed to live in accordance with Your holy commandments. Have mercy on me and forgive my sins for the sake of the perfect sacrifice of the Son, Jesus Christ, in my stead. Amen.

[Scripture is quoted from the King James Version of the Bible.]

Merciful Savior Lutheran Church

Holding Forth the Word of Life

2879 W. Walnut Street, Suite. 110, Rogers, Arkansas 72756

www.mercifulsaviorlutheran.net / www.bible-byte.net

Bible Study: 8:30 a.m. / Worship: 10 a.m.

Sunday, July 20, 2025

Worship

CLH #311 “Pass Me Not, O Gentle Savior”

Invocation
 (Congregation Stands)
O almighty God — Father, Son, and Holy Spirit — we come into Your presence to seek Your mercy, to hear Your Word, and to offer up to You our prayers and praises. Hear us for the sake of the Son, our Lord Jesus Christ, and His atoning sacrifice on the cross for our sins. Amen.

Confession of Sins
P: The Bible tells us that “God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:5-9).
C: Almighty God, our Maker and Redeemer, we poor sinners confess to You that we are by nature sinful and unclean and that we have sinned against You in our thoughts, desires, words, and deeds. We, therefore, flee for refuge to Your infinite mercy, seeking and imploring Your grace for the sake of our Lord Jesus Christ and His blood, shed on the cross for our sins.
P: Again, the Bible tells us: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for our’s only, but also for the sins of the whole world” (1 John 2:1-2). Through faith in Jesus Christ and His atoning sacrifice on the cross, God forgives our sins and cleanses us from all unrighteousness. Amen.

Psalm 10
1 Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble? 2 The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. 3 For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the LORD abhorreth. 4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. 5 His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. 6 He hath said in his heart, I shall not be moved: for I shall never be in adversity. 7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity. 8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. 9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. 10 He croucheth, and humbleth himself, that the poor may fall by his strong ones. 11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.
12 Arise, O LORD; O God, lift up thine hand: forget not the humble. 13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it. 14 Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless. 15 Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.
16 The LORD is King for ever and ever: the heathen are perished out of his land. 17 LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear: 18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

Apostles Creed
I believe in God the Father Almighty, Maker of heaven and earth.
And in Jesus Christ His only Son, our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary; Suffered under Pontius Pilate, Was crucified, dead and buried; He descended into hell; The third day He rose again from the dead; He ascended into Heaven and sitteth on the right hand of God the Father Almighty; From thence He shall come to judge the quick and the dead.
I believe in the Holy Ghost; The holy Christian Church, the Communion of Saints; The Forgiveness of sins; The Resurrection of the body; And the Life everlasting. Amen.

CLH #503 “Deeper, Deeper”

Scripture Lesson: 1 Corinthians 8:1-13 (Congregation Stands)
1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him.
4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of your’s become a stumblingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11 And through thy knowledge shall the weak brother perish, for whom Christ died? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

Love’s Guiding Light
The apostle Paul, writing to the Corinthian church, addresses a very practical and pressing issue: the eating of “meats offered unto idols.” In a society permeated with pagan worship, believers faced the daily dilemma of how to navigate their faith without compromising their conscience or, perhaps more importantly, the conscience of others.
Paul begins in 1 Corinthians 8:1 by stating, “Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.” Here, he immediately contrasts mere intellectual understanding (“knowledge”) with the profound virtue of “charity,” or love. It’s easy for us to pride ourselves on what we know about theology, about Christian liberty, about the nuances of Scripture. But Paul reminds us that knowledge, unchecked by love, can lead to arrogance and division. True spiritual growth isn’t about accumulating facts; it’s about growing in our capacity to love God and others.
He continues in verses 4-6 to lay out a fundamental truth: “As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” For a believer, an idol holds no power; it’s just a piece of wood or stone. We serve the one true God, the Creator of all things, through faith in the Lord Jesus Christ and His atoning sacrifice for the sins of all. This knowledge grants us liberty — the freedom to understand that eating meat once offered to an idol doesn’t defile us.
However, the passage takes a critical turn in verses 7-9: “Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.”
This is where love must triumph over liberty. Not everyone has the same level of understanding or strength of conviction. Some sincere believers, perhaps newer in their faith or raised in a different background, might struggle with something that you, with greater knowledge, find permissible. If your actions, though perfectly acceptable for you, cause a weaker brother or sister to stumble, to violate their own conscience, or to doubt their faith, then your “liberty” becomes a source of harm.
Paul drives this point home powerfully in verses 10-12: “For if any man see thee, which hast knowledge, sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; and through thy knowledge shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.” The severity of this warning is striking: to cause a brother to stumble is to sin against Christ Himself! Christ died for that individual; how can we, in our exercise of freedom, disregard their spiritual well-being?
The chapter culminates in the profound principle of 1 Corinthians 8:13: “Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.” Paul’s personal commitment is radical: he is willing to completely forgo something he is permitted to do if it causes another believer to stumble. This is love in action — a love that prioritizes the spiritual health of others above personal rights or preferences.
Application
Today, we may not face the exact issue of meats offered to idols, but the principle remains profoundly relevant. What are our “meats”? They could be:
• Our social media posts and how they might be perceived by a new believer.
• Our entertainment choices and whether they might cause a younger Christian to question boundaries.
• Our conversations and the words we use, especially around those who are less mature in faith.
• Our lifestyle choices (such as the use of alcohol and tobacco, the foods we eat, the places we go, the clothes we wear, the way we worship, etc.), and whether they reflect a sensitivity to the consciences of others in the body of Christ.
Let us examine our own lives through the lens of 1 Corinthians 8. Are we using our knowledge and liberty to build up, or unintentionally to tear down? Do we prioritize our “rights” over the well-being of our brothers and sisters? May God grant us the wisdom and the love to follow Paul’s example, to willingly limit our freedoms when necessary, so that we may never cause a weaker brother or sister for whom Christ died to stumble. Let love be the ultimate guide for our actions, always seeking to edify rather than to puff up.
Prayer
Heavenly Father, we thank You for the wisdom found in Your Word. Forgive us for the times we have prioritized our own knowledge or liberty over the spiritual well-being of others. Grant us a heart of true charity that we might always seek to build up, to encourage, and to protect those who are weaker in faith. Help us to walk in love, following the example of Christ, who gave up everything for us. In Jesus’ name, Amen.

Offering

Prayer (Congregation Stands)
Merciful Father, for the sake of the shed blood of Your Son, Jesus Christ, forgive us for failing to walk by faith in the promises of Your Word. Move us to read and study our Bibles regularly and to come before You with our petitions and praises. Keep us from being overcome by our sinful inclinations and preserve us in the true and saving faith unto life everlasting. Lord, in Your mercy, Hear our prayer.
O Christ Jesus, eternal Son of God and our Savior, You gave Your life for ours when You died on the cross and made atonement for our sins. Bless the work of our pastor and congregation, and of faithful pastors, missionaries, and congregations everywhere, so that Your life-giving Word might be proclaimed among us and among the peoples of the world, and those who hear might repent of their sins and look to You and Your cross for pardon and forgiveness. Lord, in Your mercy, Hear our prayer.
O Holy Spirit, do not forsake us because of our weakness and disobedience to Your Word. Be patient with us and move us to continually repent of our sins and look in faith to our Savior for mercy. Teach us from Your Word. Strengthen and keep us in the true and saving faith. Lord, in Your mercy, Hear our prayer.
O loving and merciful God, our nation and people are living in darkness and are under Your wrath and judgment. Open the eyes and ears of our people and rulers that they might see and hear the truth of Your Word, repent of their evil deeds, and fall down at the feet of Jesus, pleading for pardon and forgiveness and then seeking to walk in Your ways, that Your judgment may be turned away and Your wrath against us be averted. Lord, in Your mercy, Hear our prayer.
O Healer and Preserver of our bodies and souls, as You have promised, we ask You to provide for all our needs and to preserve us from all harm and danger and all evil. We lift up to You those among us who are afflicted. We remember especially today John, Joyce, Carl, Harley, John and Karen, Tim and Diane, and all others we name in our hearts. Have mercy on us, grant healing to the sick, comfort to the oppressed, and strength for all to endure the troubles and afflictions of this life in the hope of everlasting glory for the sake of Christ Jesus, our Savior. Lord, in Your mercy, Hear our prayer. Amen.

Lord’s Prayer
“Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.” (Matt. 6:9-13)

CLH #332 “According to Thy Gracious Word”

Lord’s Supper
“For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” (1 Cor. 11:23-26)

Prayer of Thanksgiving (Congregation Stands)
O LORD Jesus Christ, Lamb of God who takes away the sin of the world, we thank You for fulfilling all righteousness in our stead and then taking upon Yourself the guilt and punishment for all our sins and making full atonement for us by Your perfect sacrifice on the cross. And we thank and praise You for giving us to partake of Your one holy sacrifice so that we might also partake of the blessings that You won for us by Your death and have made sure to us by Your glorious resurrection. Strengthen and keep us in the true and saving faith, and move us to live our lives for You while we await Your glorious return and the joys of Your everlasting kingdom. Amen.

Benediction (Num. 6:24-26)
“The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.” Amen.

CLH #586 “God Be With You Till We Meet Again”

[Scripture is quoted from the King James Version of the Bible.]

ANNOUNCEMENTS

For pastoral care, please call Pastor Moll at 479-233-0081 or email him at randy@mercifulsavior.net.

Our next Business Meeting will be held following our worship service on Sunday, Aug. 10.

“Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.” (Psalm 19:14)

What a profound aspiration David voices in the closing verse of this psalm! It’s the culmination of a journey through the grandeur of God’s creation and the perfection of His law. As we meditate on this verse, we consider it through the lens of the preceding verses of Psalm 19.

David begins Psalm 19 by marveling at the cosmic testimony of God. The heavens, the sun, and the very expanse of the universe all eloquently declare God’s glory. They speak without words, yet their message is undeniable and reaches “to the end of the world.” This external revelation of God’s power and majesty should inspire awe and a deep sense of His presence.

But God’s revelation doesn’t stop there. David then turns to the revelation found in God’s law. He describes the “law of the Lord” as “perfect, converting the soul”; His “testimony” as “sure, making wise the simple.” His “statutes” are “right, rejoicing the heart,” and His “commandment” is “pure, enlightening the eyes.” These are not burdensome rules, but life-giving principles, more desirable “than gold, yea, than much fine gold,” and “sweeter also than honey.” They warn us and offer a “great reward.”

This progression is crucial. Our understanding of God’s character, first revealed in creation, is deepened and clarified through His written Word. The vastness of the cosmos points to His power, but the precision and purity of His law reveal His holiness, wisdom, and love.

Yet, even with such profound revelations, David recognizes his own limitations. He asks, “Who can understand his errors? cleanse thou me from secret faults.” He acknowledges the hidden sins, the unintentional missteps that can still defile. Furthermore, he pleads, “Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.” He understands the danger of deliberate rebellion, of willfully turning away from God’s perfect law.

This recognition of human fallibility is essential. We are not perfect, and even with the beauty of creation and the clarity of God’s Word surrounding us, our hearts and minds still stray.

This leads us to the heart of our devotional verse: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.”

This is not a casual wish, but a fervent prayer. Having been overwhelmed by God’s glory in creation and enlightened by the perfection of His law, and having acknowledged his own propensity for error and sin, David longs for his entire being — his outward expression and his inward thoughts — to be pleasing to God.

“The words of my mouth” is our communication, our conversations, our witness, our prayers, even our complaints. Do our words reflect the character of God we see in creation and in His law? Are they seasoned with grace, truth, and love?

“The meditation of my heart” delves deeper into the wellspring of our thoughts, intentions, desires, and motives. Our heart is the control center of our lives. Are our inner musings pure, righteous, and focused on Him? Are we dwelling on things that honor Him or things that lead us astray?

David recognizes that this aspiration is not achievable through his own self-effort. He addresses God as “O Lord, my strength, and my redeemer.”

“My Strength”: David acknowledges that he lacks the inherent power to control his words and thoughts perfectly. He needs divine intervention and assistance, the enabling power of the Holy Spirit, to align his inner and outer life with God’s will.

“My Redeemer”: This title holds profound significance. It speaks to God’s act of delivering David, of setting him free from the guilt and dominion of sin. It reminds us that our ability to offer an “acceptable” offering is not based on our merit but on God’s redemptive work. Through faith in Jesus Christ, we are counted righteous, and it is in Him that our imperfect offerings become pleasing to God.

Psalm 19:14 is not just a beautiful verse; it’s a profound daily prayer for every believer. In a world saturated with noise and distraction, where our words can be careless and our thoughts chaotic, this verse calls us to intentionality.

Are our words pleasing to God? Do they bring Him glory or dishonor His holy name? Are our thoughts focused on what is true, noble, right, pure, lovely, admirable, excellent, or praiseworthy (Philippians 4:8)? Do we rely on God’s strength to purify our hearts and guide our tongues? Are we living in gratitude for His redemption and trusting in Christ Jesus and His atoning sacrifice for the sins of the world?

Only through the cleansing of Christ’s blood can our words, thoughts, and works be acceptable and holy in God’s sight! Cf. Heb. 10:19ff.

Let us, like David, commit to this prayer. Let us consistently bring our words and our meditations before our Lord, our Strength, and our Redeemer, trusting that, as we surrender to Him, He will conform us more and more to His likeness, making our lives a sweet and acceptable offering in His sight. Amen.

[Scripture quoted from the King James Version of the Bible]

What does God work in us through Baptism?

Christian Baptism was commanded by Jesus when He told His disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). The apostles also taught that all should be baptized, with Peter stating, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38).

The Bible’s teachings about Baptism are:

Baptism is God’s work, not man’s. When water is applied “in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19), God Himself is working through it. As it is written, “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Colossians 2:12).

Baptism grants and assures to penitent sinners the forgiveness of sins and everlasting life through faith in Jesus Christ. Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Ananias told Saul, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

The Holy Spirit works through Baptism to instill faith and foster a new spiritual life. Jesus told Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). Paul wrote, “He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

Through Baptism, God brings us into a new covenant relationship with Him. This makes us children of God and heirs to the promises of forgiveness and eternal blessings. “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27). This new covenant includes the promise: “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:12). In Hebrews 10:19-22, we read: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

Why Baptize Infants and Young Children?

Some argue against infant baptism, but God’s Word provides clear answers:

Infants are sinners in need of forgiveness. “All have sinned” (Romans 3:23), and “sin and death are passed upon all men” (Romans 5:12) because of Adam’s sin. “The imagination of man’s heart is evil from his youth” (Genesis 8:21). The Bible doesn’t say people are not accountable for sin until a certain age but says, “The soul that sinneth, it shall die” (Ezekiel 18:20).

Infants and small children can believe in Jesus. Jesus said, “Whoso shall offend one of these little ones which believe in me…” (Matthew 18:6). When infants were brought to Jesus, He said, “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God” (Luke 18:15-17). No one, not even an adult, can come to faith on their own; “one must be born of God” (John 1:12-13). Children also need this spiritual rebirth called “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5), which is Holy Baptism, to be made alive to God.

Baptism is more than an outward profession; it’s God’s work that gives forgiveness and new life. Acts 2:38-39 states that Baptism is “for the remission of sins” and that the Holy Ghost is given. Titus 3:5 teaches that regeneration and salvation are given in Baptism. Matthew 28:19 shows God works through Baptism, as it’s done in His name.

Jesus desires infants and small children to be brought to Him in Baptism. Luke 18:15-17 shows that Jesus wants them in His kingdom, and John 3:5 teaches that Baptism is God’s means of bringing someone into His kingdom.

Scripture supports the baptism of infants and small children. Acts 2:38-39 commands “every one” to be baptized and states the promise is “to your children.” Matthew 28:19 commands “all nations” to be baptized and excludes no one. Colossians 2:11-12 calls Baptism the “circumcision made without hands,” and Old Testament circumcision was done on the eighth day (Genesis 17:9-14). Acts 16:15, 33, and 1 Corinthians 1:16 tell of whole households being baptized, likely including small children and infants.
The command to “teach” in Matthew 28:19-20 means “to disciple,” by going out, baptizing in the name of the Triune God, and teaching them all that Christ commanded. The Greek indicates making disciples by baptizing and then teaching.

Infant Baptism was practiced from the time of the apostles. Early church leaders, such as Polycarp, Justin Martyr, Irenaeus, Hippolytus, Origen, and Cyprian, all provide historical evidence that infant baptism was a common and accepted practice among Christians.

Rejecting infant baptism is a serious matter. While faith in Jesus is essential for salvation (Mark 16:16), rejecting God’s counsel in Baptism can have grave consequences. Jesus warned, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matthew 18:6). To prevent a child from entering into God’s covenant of grace and receiving the forgiveness and eternal life God offers through Baptism could lead to their eternal ruin.

Why Infants and Small Children Should Be Baptized

A. They are sinners in need of forgiveness and salvation (Romans 3:23; Psalm 51:5). B. Scripture commands that they, too, be baptized (Acts 2:38-39; Matthew 28:19; Luke 18:15-17). C. Fathers are commanded to raise their children in the “nurture and admonition of the Lord” (Ephesians 6:4), which includes bringing them to Christ in Baptism. D. In Holy Baptism, the Holy Spirit works to create saving faith in Jesus Christ and to regenerate (Acts 2:38-39; Titus 3:5; John 3:5-6). Baptism is God’s appointed means to do this saving work in infants and small children. E. In Holy Baptism, they are offered and given forgiveness of sins for the sake of Jesus’ innocent sufferings and death on the cross (Acts 2:38-39; 22:16; Colossians 2:11-14). F. In Holy Baptism, they are given new life and empowered to live for Jesus Christ (Romans 6:3-4; Colossians 2:12-14; 3:1). G. In Holy Baptism, eternal salvation is given to all who believe (Mark 16:16; 1 Peter 3:21; Titus 3:5; Galatians 3:26-29).

Therefore, we baptize infants and small children as commanded in Acts 2:38-39 and Matthew 28:18-20. Our baptisms, even if received as an infant, are valid and bring blessings today. For Christ’s sake, God, in our baptism, has given us forgiveness for all our sins, His Holy Spirit, and eternal salvation. We pray that we may treasure our baptisms and the work that God has done in us through them.

The ancient Church and Church Fathers generally held to the practice of baptizing infants and small children, viewing it as an apostolic tradition and a means of grace for the remission of sins, including original sin. While there were some varying opinions on the timing or conditions, the overall consensus affirmed the practice.

Here’s a breakdown of what the early Church and Church Fathers said:

Early Evidence and General Practice

“Household” Baptisms in the New Testament: While not explicitly mentioning infants, the New Testament accounts of whole “households” being baptized (Acts 16:15, 33; 1 Corinthians 1:16) are often cited as foundational for the practice of infant baptism, implying that children and infants within these families would have been included.

Early Church Writers

Polycarp (about 69-155 A.D.), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. “Eighty and six years have I served the Lord Christ” (Martyrdom of Polycarp 9:3).

Justin Martyr (100-166), of the next generation, states about the year 150: “Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years” (Apology 1:15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.

Irenaeus (c. 189 AD): Assumed infant baptism, stating that Jesus “came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men.” This implies that infants could be “reborn in God” through baptism.

Hippolytus (c. 215 AD): In his Apostolic Tradition, he explicitly states: “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them.” This is a clear instruction for infant baptism.

Origen (c. 248 AD): Affirmed the practice, stating, “In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous.” He also stated, “The Church received from the apostles the tradition of giving baptism even to infants.”

Cyprian of Carthage (c. 253 AD): Notably, a controversy arose not whether to baptize infants, but when. Some, like Fidus, argued for delaying baptism until the eighth day, in parallel with Old Testament circumcision. However, Cyprian and a council of bishops vehemently rejected this, affirming that infants should not be denied baptism and God’s grace from birth. He wrote, “No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born.”

Augustine of Hippo (late 4th/early 5th century): Strongly defended infant baptism, particularly in his debates against the Pelagians. He emphasized the necessity of baptism for the remission of original sin, arguing that infants inherit sin from Adam and need the grace of baptism for salvation. He stated that the “custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic.”

Gregory of Nazianzus (late 4th century): Encouraged the baptism of infants, saying, “Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit.” While he also discussed reasons for delaying baptism in certain adult cases, his overall stance supported infant baptism, especially in cases of danger.

John Chrysostom (late 4th/early 5th century): Also supported infant baptism, enumerating the many benefits of baptism, not just remission of sins, and affirming that infants are baptized “so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members.”

Arguments and Rationale

The Church Fathers’ rationale for infant baptism often included:

• Remission of Original Sin: A prominent reason, particularly from Origen and later Augustine, was the belief that all humans inherit original sin from Adam and that baptism is the means by which this sin is washed away, even in infants who have not committed personal sins.

• Inclusion in the Covenant: Many saw baptism as the New Covenant equivalent of circumcision in the Old Covenant, which included infants in God’s people.

• Sanctification and Regeneration: The belief that baptism imparts spiritual regeneration, new birth, and sanctification, making the baptized a member of Christ’s body.

• Apostolic Tradition: Many Fathers asserted that the practice of infant baptism was a tradition received from the Apostles themselves.

In summary, the overwhelming evidence from the early Church Fathers and councils indicates that infant baptism was a widely accepted and practiced tradition, understood as a vital means of grace and an apostolic inheritance, primarily for the remission of original sin and inclusion in the Christian covenant. While some, like Tertullian, recommended delaying it for pragmatic reasons, the legitimacy of infant baptism was not generally challenged until later periods in Christian history.

[Scripture is quoted from the King James Version of the Bible.]