Holy Children

I Corinthians 7:14 asserts that the children of one believer (or the children of two believers) are not "unclean" but "holy" (Greek: hagios). But what is meant by the holiness of the children of believers here?

Some argue that this means that these children are not illegitimate (i.e. since their parents were validly married), while others reckon that holiness here means only that the children of believers are formally, externally, outwardly and legally in the instituted church and so have access to Christian teaching and influences.

We believe that the holiness of the children of believers is real, inward, infused, spiritual holiness or sanctification (also from hagios) whereby they are cleansed from sin and consecrated to God by the Holy Ghost. Thus adult believers and their elect seed share in a creaturely way in the holiness of God (I Peter 1:15-16). Our "holy" children (I Cor. 7:14) are sanctified by the Triune God ( Jude 1), in Christ (I Cor. 1:2, 30; Heb. 2:11) and through the Holy Spirit (Rom. 15:16; I Peter 1:2). Like us, our spiritual seed were chosen in Christ to holiness before the foundation of the world (Eph. 1:4) and sanctified through Christ’s offering Himself for us on the cross (Heb. 10:10, 14). As members of the church, Christ loved and gave Himself for our elect children in order to "sanctify and cleanse" them and, at the last day, to present them "holy and without blemish" to Himself as part of His one, holy, catholic and apostolic church (Eph. 5:25-27). Thus by God’s sovereign, irresistible grace in regeneration, our "holy" children are "created in righteousness and true holiness" (Eph. 4:24).

But why do we believe that the holiness of the children of believers (I Cor. 7:14) is real, inward, infused, spiritual holiness? First, this is the usual meaning of "holy" (hagios), as the previous paragraph indicates. Second, and conclusively, this fits with the Bible’s teaching concerning the children of believers. Consider: (1) They are in the kingdom of God and under the saving rule and blessing of Christ (Mark 10:13-16). (2) They are saints (or holy ones) and members of the church of Christ who are called to keep the fifth commandment, as a rule of gratitude (Eph. 1:1; cf. 6:1-4; Col. 1:1-2; cf. 3:20-21). (3) They are in the covenant of grace and so the Triune God is their God and they are His people—in all that this entails (Gen. 17:7). (4) God promises that His covenant, Holy Spirit and words are with them (Isa. 59:21)—a promise that clearly obtains in the New Testament (Isa. 59:20; cf. Rom. 11:26). (5) God’s promised Holy Spirit (and the blessings of Messianic salvation which He brings) is not only to believers but also to their children (Acts 2:39). (6) Thus we read of the infant regeneration of Jeremiah (Jer. 1:5), John the Baptist (Luke 1:15, 41, 44) and the "children," "babes" and "sucklings" in the temple on the day of Christ’s triumphal entry—for how else could God perfect praise from them but through regenerating them (Matt. 21:15-16; Ps. 8:2)?

But some may object that since I Corinthians 7:14 says that the unbelieving spouse is (externally and positionally) sanctified by the believing spouse (see News X:24 [April, 2006]), the sanctification of the children can not be real, inward, infused, spiritual holiness. First, whereas the text states twice that the unconverted spouse is "unbelieving," nothing prejudicial is said regarding the spiritual condition of the children. Second, the (external, positional) sanctification of the unbelieving spouse and the holiness of the children are not placed on a par. Instead, the latter is the ground or basis for the former. Two believers in marriage have holy children; two unbelievers produce unholy children; but what about the children of a believer and an unbeliever? Our text explains that they are holy and since this is so the unbelieving spouse must be (externally and positionally) sanctified. Third, whereas the (external, positional) sanctification of the unbelieving spouse must be proved, the holiness of the children is assumed. Why would it be assumed in this inspired epistle and by God’s people, unless the holiness of the children of believers is something clearly taught in the Word of God. For, as I have shown above, they are members of God’s kingdom, church and covenant who are saved and blessed by Christ and regenerated and sanctified by His Spirit.

This inner, spiritual holiness of our elect children is taught in the Canons of Dordt 1:17 (as part of the truth of unconditional election), the Heidelberg Catechism Q & A 74 and "The Form for the Administration of Baptism" (cf. the many quotes at www.cprf.co.uk/quotes/infantbaptism.htm).

This is vital for our understanding of Christian marriage (the subject of I Cor. 7). How are believers in mixed marriages (or believing couples) to view their children? Not as unholy, little vipers but as "holy by supernatural grace" possessing "the new spiritual life" (Calvin, Institutes 4.16.31). For God sovereignly makes a difference between the children of believers and the children of unbelievers by His eternal covenant of grace (Gen. 17:7;Acts 2:39). Yet unconditional election and reprobation even effect the physical children of believers. Some are the elect "children of the promise;" others are the reprobate "children of the flesh." "As it is written, Jacob have I loved, but Esau have I hated" (Rom. 9:6-13). 

Rev. Stewart

(For the book, The Covenant of God and Children of Believers, by David J. Engelsma (£15 inc. P&P) or for free pamphlets, The Children of the Promise by Herman Hoeksema and The Covenant of God and Children of Believers by David J. Engelsma, write to the CPRF bookstore, 7 Lislunnan Road, Kells, Ballymena, N. Ireland, BT42 3NR or phone (028) 25 891 851.)