Do Babies Go to Heaven If They Die?

Summary

Summary prepared by Acts 2:38 Life from the transcript below — the preacher’s words follow in full.

Not a definite verse — the principles of justice and mercy

• The question posed (in the host's frame): recently, on social media, you made the comment: that based on god's justice and love, we believe there is an individual age of accountability, and a gracious plan for aborted babies, infants, children, the mentally challenged, and others who can't respond to the gospel. Now, those words undoubtedly bring a lot of comfort, to parents — for example, who've lost their children. But what scriptural evidence would you offer, for that statement? The answer: let me say that i'm not basing this on a definite, clear, unambiguous teaching, of a specific verse. But on the principles of god's word — (and) our understanding ('not understanding', as the word runs at the turn) of god's justice and mercy. Now, as sinful human beings, our sense of justice is flawed. We can't always trust it. But i do believe our sense of justice came from god. Because we're created in the image of god ('we're creating the image of god', as heard). So, to some extent, we can rely on that sense of what is right, fair, and just. And regardless of what we think, i will simply say this: god is both just and merciful. So i absolutely trust that whatever god does is right. That he will be just. And whenever it's appropriate to provide mercy, god will provide mercy. So i have confidence in that. And of course, the bible doesn't give us everything we want to know. It tells us what we need to know. And we might ask: well, why does(n't) it tell us so clearly about babies, or children? Well, maybe if the bible gave any specific thing, we would feel like we didn't have much of (a) responsibility. So if the bible said: well, until age 5, or 10, or 15, or 20 — then we might not feel compelled to teach young children. Or we might not be so concerned about abortion, or death of small children. But because the bible doesn't say, it puts the responsibility on us, to care for every human being: before, during, after birth, and childhood. That we're not to neglect anyone. But from the time we first are able — an infant — teach them about god. Even before they can comprehend, or even before they can speak: start talking about god. Start praying with them. So that from the earliest times, they will have some recognition of god. But i do believe, based on principles of god's word, that god would not hold someone accountable for sin, if they're not aware of sin. If they're not able to consciously understand right and wrong, repentance and faith: then god would not hold them accountable. You might say: well, how can (that be,) if they're born in sin? But i also will say: jesus christ died for the whole world. So titus (the pinpoint as he gives it): the grace of god, that brings salvation, has appeared to all men — to everyone. So in some way, grace goes to every human being. And for those of us who are aware: romans (the chapter as he gives it) says everybody has a witness of god, in creation. So they're without excuse. Romans (the chapter as he gives it) says everyone has a witness of god, in conscience. So when they think of their own conscience, their own thoughts will either excuse them, or condemn them. Well, think about this. Both of those passages — that talk about god speaking to every human, through creation and conscience — talk about people not having excuse, being accountable. Well, if a person is not old enough, or doesn't have the mental capability, of understanding the witness of god in creation, or the witness of god in conscience ('unconscious', as heard): then the implication would be, well, they wouldn't be accountable. And in fact, romans (the pinpoint as he gives it): so romans (the chapter) says everyone is born in sin, and that we have redemption through jesus christ. But (the pinpoint) makes an interesting statement, that says: sin is not imputed, when there is no law. Now, it's speaking in the context (that) every human is (in) sin. So even if they don't have the law — say, the law of moses, or any other law — their own conscience will condemn them. But there's an implication: god will not hold you guilty, of breaking the law of moses, if he didn't give you the law of moses. So god will hold you accountable, for what you did know, and what you did or didn't do. God will hold you accountable, for what your conscience told you. Even if your conscience is flawed. You have some basic knowledge. You know, every human society has always known: it's wrong to kill other human beings, without cause — without just cause. Every human society has known: that it's right to take care of children. Every — every — and every child knows it's right to play fair. So there's some basics, that we all have. And we can be held accountable, for that. But romans (the chapter) indicates: god will not hold you accountable, for something he didn't give you. So he has given us enough in conscience ('enough inconscience', as heard) to hold us, as adults, accountable. But he's not going to require everything in the bible, of someone who didn't know. Now, that doesn't mean people have a way of getting saved, without the gospel. It's just saying: god is going to be fair. When he shows that you're a sinner, it will be on the basis of what you knew, and what you did or didn't do. And that will be a just basis ('a just base basis', as heard) for condemning everyone. Except: what about those that we've already mentioned? So there's an implication: if they didn't have a law given to them, they would not be accountable, for that law. Well, how could they be saved, without the gospel? What i would argue: we don't know how god's going to deal with it. But whoever is saved is going to be saved by the gospel, in the sense that jesus christ died for them. So no, they won't be saved without christ. But the bible does say: jesus christ died for the whole world. Now, how will that apply? Will — say, an infant who dies — will, you know, will they be allowed to grow up in the millennium, and make a choice then? Will they be brought into heaven as children, perpetually? Or will they be allowed — you know, we don't know. But i do believe god has a plan, based on what i just said. Now, some people say: well, what about, you know, the children who died in the flood? Well, yes: you know, children do suffer for their parents' sin, in this life. But just because they drown in the flood, does that mean they go to the lake of fire as well? That's not what the scripture says.

Scriptures: Titus 2:11; Romans 1; Romans 2; Romans 5; Romans 5:13

David's child, and the age of knowing good and evil

• So now, a little more specificity. There's an interesting story, in second samuel (the passage as he gives it). And it's david. And his infant baby died. And it was — it seemed to be a judgment of god, because of his sin with bathsheba. Because this was their first child. And so, while the child was still living, he fasted and prayed, and was hoping that god would reverse the judgment, and heal the child. So when the child died, the servants were expecting — the horses, oh no ('the servants were expecting the horses oh no', as the dread is heard) — david is already in mourning, and grieving. Won't eat. And looking horrible. Now, when he finds out the child is dead, he's going to go crazy. But when they told him the child died: he got up. He washed, dressed, and went about his normal life. They said: how come? He said: well, as long as the child was alive, i could pray, and hope that he would be restored. But, you know, god has made a decision. The child has died. He will not come to us. But i will go to him. So it seems that david had some hope, that he would meet his child, in the afterlife. Now, that is not a clear statement of salvation. But it is an indication of what godly people thought, about a child who died. Also, isaiah (the pinpoint as he gives it) talks about children, who (are) before the age of knowing good and evil — right and wrong. Now — and for this reason, the jewish people, over their years, have developed this tradition of the bar mitzvah, and the bat mitzvah. So that after the child turns age 12, then now they're accountable. They're bar mitzvah: son of the law, literally. So now you're accountable, to obey the law. Now, the bible doesn't give any specificity, of course. At (age) 12, there's a story (of) jesus, where he clearly knew his mission, and so forth. But i don't think the bible gives us a definite age, for a good reason. Because a child that is raised in (a) godly home may be capable of understanding repentance, and even receiving the holy spirit, at a very early age. Whereas a child not raised in that environment wouldn't be. Now, i don't necessarily mean that i think that the age at which a child, raised in a pentecostal home, receives the holy ghost — that would automatically be an age of accountability. So the age of receiving the holy ghost may be earlier than what god would say is the absolute mark, of where you're accountable, for fully understanding your sinful condition. So all those questions, i'm going to have to leave in the hands of god. I don't think we can establish an age. Our job is, from the earliest ages, to teach the truth. But if a small child dies, we have hope that god has a plan for them. And i think that's sufficient.

Scriptures: 2 Samuel 12:22-23; Isaiah 7:16

The sanctified home — and the trust the lesson rests on

• Now, first corinthians (the chapter as he gives it) talks about: if you're married to an unbeliever, then the believer can sanctify the unbeliever. And the children will be holy. Some have created (a) doctrine: that if the parents are lost, the children will be lost. Or the parents are saved, the children will be saved. I don't think that follows, from that passage. What that passage (meant) — then it would be indicating that an unsaved spouse would somehow get saved by their spouse ('by their parent by their spouse', as the words run). So i don't think one person's holiness can save another person. We can't even save ourselves. We're saved by the grace of god, anyway. But i don't think that is what follows. I think (the chapter) is simply saying the obvious thing: that if there's a believer — a believing parent — they sanctify that home. They have an influence of holiness, in that home. Even one parent can help lead children, into a relationship with god. But i do believe that babies, children who die: they are covered by the grace of god. And i just base that on my trust, in the justice and mercy of god, as revealed in scripture.

Scriptures: 1 Corinthians 7

Scripture index: Titus 2:11; Romans 1; Romans 2; Romans 5; Romans 5:13; 2 Samuel 12:22-23; Isaiah 7:16; 1 Corinthians 7.