Two Ordinances
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Baptism and Communion
Baptism and Communion
We are looking at the Baptist distinctives through use of the acrostic B-A-P-T-I-S-T-S. (Review).
Definition: An ordinance is an authoritative rule, law, decree, or command. In Christianity it is a symbolic act or ceremony, commanded (thus ordained) by Christ.
It is to be distinguished from a sacrament, which is a visible sign that imparts grace or symbolizes the impartation of grace.
The difference is very significant.
We practice the immersion of the believer in water and observe the Lord’s Supper because we have been commanded to do so by Christ.
Such ceremonies do not confer or secure additional grace. The ordinances do not aid in one’s salvation.
Baptists recognize and practice two local church ordinances: baptism and the Lord’s Supper.
Baptists recognize and practice two local church ordinances: baptism and the Lord’s Supper.
Baptism:
Baptism:
Faithlife Study Bible Baptism
There are three major positions regarding what baptism accomplishes. The first asserts that baptism not only proclaims God’s saving work but that it plays a role in bringing about salvation—making baptism necessary for salvation. The second believes that baptism, while not achieving salvation, is still a sign and seal of salvation: it proclaims and ensures both the candidate’s entry into the covenant community and God’s intent to fulfill the promises He has made. The third position asserts that, since God alone is responsible for salvation, baptism is nothing more than a testimony on the part of the person being baptized to the work that God has already accomplished.
1. Why do we baptize?
1. Why do we baptize?
Christ clearly commands believers to be baptized and to baptize others.
The NT pattern is belief followed by baptism. All believers should be baptized.
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”
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.
2. Why do we baptize by immersion?
2. Why do we baptize by immersion?
2. Why do we baptize by immersion?
Because of the meaning of the word baptize.
Because of the meaning of the word baptize.
Baptize is actually a Greek word which was transliterated into English. The translation of baptize is actually “to immerse.”
There are specific Greek words for sprinkle and pour and neither one of those are ever used in relationship to baptism.
Liddell and Scott Greek Lexicon - "to dip in or underwater"
Sopocles Lexicon (140 BC - 1000 AD) - "to dip, immerse, sink"
International Standard Bible Encyclopedia - "It may be remarked that no Baptist has written a lexicon of the Greek language, and yet the standard lexicons, like that of Liddell and Scott, uniformly give the meaning of baptizw as "dip" or "immerse." They do not give "pour" or "sprinkle", nor has anyone ever adduced an instance where this verb means "pour" or "sprinkle."
NT usage
Every passage where the word occurs either requires or allows for immersion.
In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan.
Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him;
cf. , into the water, up out of the water
the word is never used in a passive sense
the word is never used in a passive sense
cf. never "water was baptized on someone"
Even outside the Bible it meant to wash, dip…etc. no where in the usage of the word is there ever an idea of sprinkling...
Because of the symbolism of the act ().
Because of the symbolism of the act ().
Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.
For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection,
But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?”
(symbol of death)
(symbol of death)
“But I have a baptism to undergo, and how distressed I am until it is accomplished!
Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?
Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.
For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection,
Baptism is an act which symbolizes the believers acceptance of the death, burial, and resurrection of Christ as provision for the washing away of sin.
Baptism is an act which symbolizes the believers acceptance of the death, burial, and resurrection of Christ as provision for the washing away of sin.
point is - the image is destroyed by any mode other than immersion
Systematic Theology: An Introduction to Bible Doctrine A. The Mode and Meaning of Baptism
Both washing and death and resurrection with Christ are symbolized in baptism, but Romans 6:1–11 and Colossians 2:11–12 place a clear emphasis on dying and rising with Christ. Even the washing is much more effectively symbolized by immersion than by sprinkling or pouring, and death and resurrection with Christ are symbolized only by immersion, not at all by sprinkling or pouring.
Baptism is an act which symbolizes the believers acceptance of the death, burial, and resurrection of Christ as provision for the washing away of sin.
point is - the image is destroyed by any mode other than immersion
point is - the image is destroyed by any mode other than immersion
Because of the practice of the early church
Because of the practice of the early church
which was obviously immersion (see such passages as , ; ; ; , etc. The clearest picture of NT practice is found in ).
But an angel of the Lord spoke to Philip saying, “Get up and go south to the road that descends from Jerusalem to Gaza.” (This is a desert road.)
So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship,
and he was returning and sitting in his chariot, and was reading the prophet Isaiah.
Then the Spirit said to Philip, “Go up and join this chariot.”
Philip ran up and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?”
And he said, “Well, how could I, unless someone guides me?” And he invited Philip to come up and sit with him.
Now the passage of Scripture which he was reading was this:
“He was led as a sheep to slaughter;
And as a lamb before its shearer is silent,
So He does not open His mouth.
“In humiliation His judgment was taken away;
Who will relate His generation?
For His life is removed from the earth.”
The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself or of someone else?”
Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.
As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?”
And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”
And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him.
When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing.
But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea.
Those who practice infant baptism see it as a continuation of the OT rite of circumcision, which initiated a believer’s son into the covenant community.
Because there was a perfectly good Greek word for “sprinkling,” and it is not used here.
Some traditions (e.g., Lutheran, Roman Catholic) believe infant baptism washes away original sin, but other traditions (Reformed, Presbyterian) see infant baptism as more of an initiation.
Those who practice infant baptism see it as a continuation of the OT rite of circumcision, which initiated a believer’s son into the covenant community. Some traditions (e.g., Lutheran, Roman Catholic) believe infant baptism washes away original sin, but other traditions (Reformed, Presbyterian) see infant baptism as more of an initiation. Most Baptists see a significant difference between OT rituals and NT ordinances. Baptism is not the continuation of the rite of circumcision.
Most Baptists see a significant difference between OT rituals and NT ordinances. Baptism is not the continuation of the rite of circumcision.
3. Who is a proper candidate for baptism?
3. Who is a proper candidate for baptism?
One must be a believer in Christ
And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth.
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”
Matt 28:19
So then, those who had received his word were baptized; and that day there were added about three thousand souls.
But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike.
A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul.
And when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.
Acts 16:
And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.
And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household.
one who has accepted by faith the death, burial, and resurrection of the Jesus as the means of washing away his sins.
i.e., one who has accepted by faith the death, burial, and resurrection of the Jesus as the means of washing away his sins. Further, it’s wise for a church to instruct the believer regarding the meaning and purpose of baptism, and to allow enough time between one’s profession of faith and baptism to insure that the profession of faith is genuine. It’s counterproductive to baptize those who show no signs of genuine conversion.
Further, it’s wise for a church to instruct the believer regarding the meaning and purpose of baptism, and to allow enough time between one’s profession of faith and baptism to insure that the profession of faith is genuine.
It’s counterproductive to baptize those who show no signs of genuine conversion.
4. Why do we not baptize infants?
4. Why do we not baptize infants?
Systematic Theology: An Introduction to Bible Doctrine 4. Alternative #2: The Protestant Paedobaptist View
This is a common view in many Protestant groups (especially Lutheran, Episcopalian, Methodist, Presbyterian and Reformed churches). This view is sometimes known as the covenant argument for paedobaptism. It is called a “covenant” argument because it depends on seeing infants born to believers as part of the “covenant community” of God’s people
Infant baptism is based on three principles.
Infants were circumcised in the OT…it was an outward sign of entrance into the covenant community.
baptism is parallel to circumcision…baptism is the outward sign of entrance into the covenant community of Christ.
baptism should be administered to all children of believing parents
To deny believing parents this right is to deprive them of this outward sign of belonging to Christ...
This is based on their understanding of
belief that household baptisms included infants
Our defense
Our defense
Circumcision was an external, physical means of entrance into the OT covenant community.
All Jewish males were circumcised but so also were the people who lived among them…slaves…whether they possessed the inward spiritual life or not, it was a requirement of the law that EVERY male in the community be circumcised.
So it was done regardless of the spiritual condition of the person...
In the NT, the covenant community is
But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.
Rom 2
In the NT, the covenant community is limited to the redeemed...
The OT community…Jewish by birth and faith was not a requirement.
The NT community…membership into the church is done by spiritual birth and that requires faith.
Since infants cannot believe, they are not legitimate candidates for baptism.
Since infants cannot believe, they are not legitimate candidates for baptism.
Regarding the households, there is no evidence either way to indicate that babies were part of those household...There is no NT example of infants ever being baptized.
A close examination of the texts that indicate a household was saved also seems to indicate that saving faith proceeded their baptism
And they spoke the word of the Lord to him together with all who were in his house.
And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.
And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household.
And they spoke the word of the Lord to him together with all who were in his house.
And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.
There is an assumption here that all who heard were able to understand…the whole household believed...
There is an assumption here that all who heard were able to understand...
on here that all who heard were able to understand...
there is no indication that baptisms included infants.
5. What is the affect of baptism?
5. What is the affect of baptism?
Systematic Theology: An Introduction to Bible Doctrine c. Household Baptisms
Roman Catholics have a clear answer to this question: Baptism causes regeneration. And Baptists have a clear answer: Baptism symbolizes the fact that inward regeneration has occurred. But paedobaptists cannot adopt either of these answers. They do not want to say that baptism causes regeneration, nor are they able to say (with respect to infants) that it symbolizes a regeneration that has already occurred.20 The only alternative seems to be to say that it symbolizes a regeneration that will occur in the future, when the infant is old enough to come to saving faith. But even that is not quite accurate, because it is not certain that the infant will be regenerated in the future—some infants who are baptized never come to saving faith later. So the most accurate paedobaptist explanation of what baptism symbolizes is that it symbolizes probable future regeneration.21 It does not cause regeneration, nor does it symbolize actual regeneration; therefore it must be understood as symbolizing probable regeneration at some time in the future.
Nowhere in the NT do we find baptism ever referring to a future regeneration...
Systematic Theology: An Introduction to Bible Doctrine c. Household Baptisms
Baptism in the New Testament is a sign of being born again, being cleansed from sin, and beginning the Christian life. It seems fitting to reserve this sign for those who give evidence that that is actually true in their lives.
6. How necessary is baptism?
6. How necessary is baptism?
6. How necessary is baptism?
6. How necessary is baptism?
5. How necessary is baptism?
5. How necessary is baptism?
It is not at all necessary for salvation.
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;
not as a result of works, so that no one may boast.
He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
It is a commandment of Christ; therefore, it is necessary for obedient Christianity.
It is a commandment of Christ; therefore, it is necessary for obedient Christianity.
It is also necessary for membership in a Baptist church. Baptists are convinced that baptism was part of the membership procedure in the New Testament church.
Sometimes people ask if they must be baptized again if they were baptized in a different church. The answer is normally no. If they have been immersed in water after salvation and understood the Biblical teaching regarding the ordinance, most Baptist churches do not require re-baptism.
If one has been sprinkled as an infant, one has not been baptized in a biblical manner. Such a person needs to be baptized for the first time, not re-baptized.
Baptists obviously believe that baptism is pretty important. It’s not necessary for salvation, but it is a necessary step of obedience and the initiation into the church.
Systematic Theology: An Introduction to Bible Doctrine D. The Necessity of Baptism
Baptism, then, is not necessary for salvation. But it is necessary if we are to be obedient to Christ, for he commanded baptism for all who believe in him.
What about these “troublesome passages”?
What about these “troublesome passages”?
Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.
Let’s remember the Unity Principle of Interpretation....one verse has to bear the weight of the whole of Scripture...
better translation here would be “because of ...”
Baptism does not produce forgiveness and cleansing from sin…the reality of forgiveness precedes the rite of baptism
So then, those who had received his word were baptized; and that day there were added about three thousand souls.
We know that genuine repentance is what brings God’s forgiveness...
In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace
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,
In verse 20, Peter refers to the flood of Noah…120 years he preached and only 8 people were saved…brought safely through the waters, not because of them…here water was the agent of God’s judgment, not salvation...
In verse 20, Peter refers to the flood of Noah…120 years he preached and only 8 people were saved…brought safely through the waters, not because of them…here water was the agent of God’s judgment, not salvation...
in verse 21…Peter is teaching that 8 people were rescued from the judgment of God because they were in the ark…this is an analogy of our experience in salvation by being in Christ…the ark of our salvation.
Peter does not use baptism here to refer to water baptism, rather he uses it figuratively referring to the immersion of the believer into the union with Christ as an ark of safety from the judgment of God...
Judgment fell on Jesus just as judgment of the flood waters fell on the ark…believers are in the ark of safety because we are in Christ.
To be sure he is not misunderstood, Peter clearly says he is not speaking of water baptism…not the removal of dirt from the flesh…in Noah’s flood they were kept out of the water while those who were in the water were destroyed.
Being in the ark, prefigures being in Christ and thus saved...
The last part of this verse indicates that what we are doing in the waters of public baptism is appealing to God to give us a pure conscience and because of the completed work of Christ we are assured that prayer is answered.
Systematic Theology: An Introduction to Bible Doctrine 3. Alternative #1: The Roman Catholic View
Finally, what about 1 Peter 3:21, where Peter says, “Baptism … now saves you”? Does this not give clear support to the Roman Catholic view that baptism itself brings saving grace to the recipient?15 No, for when Peter uses this phrase he continues in the same sentence to explain exactly what he means by it. He says that baptism saves you “not as a removal of dirt from the body” (that is, not as an outward, physical act which washes dirt from the body—that is not the part which saves you), “but as an appeal to God for a clear conscience” (that is, as an inward, spiritual transaction between God and the individual, a transaction symbolized by the outward ceremony of baptism). We could paraphrase Peter’s statement by saying, “Baptism now saves you—not the outward physical ceremony of baptism but the inward spiritual reality which baptism represents.” In this way, Peter guards against any view of baptism that would attribute automatic saving power to the physical ceremony itself.
Peter’s phrase, “an appeal to God for a clear conscience,” is another way of saying “a request for forgiveness of sins and a new heart.” When God gives a sinner a “clear conscience,” that person has the assurance that every sin has been forgiven and that he or she stands in a right relationship with God (Heb. 9:14 and 10:22 speak this way about the cleansing of one’s conscience through Christ). To be baptized rightly is to make such an “appeal” to God: it is to say, in effect, “Please, God, as I enter this baptism which will cleanse my body outwardly I am asking you to cleanse my heart inwardly, forgive my sins, and make me right before you.” Understood in this way, baptism is an appropriate symbol for the beginning of the Christian life.16
So 1 Peter 3:21 certainly does not teach that baptism saves people automatically or confers grace ex opere operato. It does not even teach that the act of baptism itself has saving power, but rather that salvation comes about through the inward exercise of faith that is represented by baptism
The Lord’s Supper
The Lord’s Supper
When the hour had come, He reclined at the table, and the apostles with Him.
And He said to them, “I have earnestly desired to eat this Passover with you before I suffer;
for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.”
And when He had taken a cup and given thanks, He said, “Take this and share it among yourselves;
for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.”
And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.”
And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.
For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread;
and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”
In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.
Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.
But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup.
For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.
For this reason many among you are weak and sick, and a number sleep.
But if we judged ourselves rightly, we would not be judged.
;
What is the purpose of the Lord’s Supper?
What is the purpose of the Lord’s Supper?
What is the purpose of the Lord’s Supper?
The Lord’s Supper (or Communion) is a ceremony or ritual designed to remind believers of the death of the Lord Jesus.
The believer should also take time during this ceremony to evaluate his own spiritual condition, confessing and repenting of sin if necessary.
The Lord’s Supper should be a serious time of reflection and worship, producing joy and thanksgiving in the believer’s life.
The Lord’s Supper does not impart grace to the participants.
The Lord’s Supper does not impart grace to the participants.
Believers should participate, but the ceremony does not aid or strengthen one’s salvation.
Although we are told to observe the Lord’s supper until He comes again, we are not told how often the Lord’s Supper should be observed.
Thus all schedules in this regard are simply part of the tradition of a particular church or denomination. Most Baptist churches conduct the Lord’s Supper at least once a month.
What is the form of the Lord’s Supper?
What is the form of the Lord’s Supper?
The elements consist of unleavened bread and grape juice (or wine).
These were the elements of the Passover meal, which was what Jesus and the disciples ate at the Last Supper.
The bread signifies the body of Jesus and the wine/juice signifies his blood.
Eating the elements suggests accepting or identifying with Christ.
So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.
“He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.
The bread and the wine/juice are not, and do not become, the actual body and blood of Christ.
· The bread and the wine/juice are not, and do not become, the actual body and blood of Christ.
Transubstantiation…RC point of view...The Roman Catholic Church believes that the elements of the supper actually transform into the literal body and blood of Christ.
Consubstantiation…Lutheran view... Lutherans believe that Jesus is somehow mystically present with, under and around the elements, although they retain their original physical properties.
Symbolic…Baptist view…we believe that the elements are symbolic, illustrative and representative of Christ’s broken body and shed blood.
· believe that the elements are symbolic, illustrative and representative of Christ’s broken body and shed blood.
Who should partake of the Lord’s Supper?
Who should partake of the Lord’s Supper?
Those who have trusted Christ’s death for their salvation.
Without that basis, the Lord’s Supper is a meaningless rite.
Communion is for believers only. (Encourage parents regarding allowing their children to partake)
Those who are in right relationship with the Lord and with fellow believers.
Self-examination is an important aspect of this ceremony. Those who detect sin in their lives should confess and repent so that they can participate.
Communion is a local church ordinance.
That is, the church is responsible to administrate it.
Individual believers should not serve it at home, at camp, in a hospital or elsewhere.
The church as a body participates in communion when it comes together. If one is not a member of a church, he has no business partaking in the Lord’s Supper.
Open versus Closed Communion
Open versus Closed Communion
Closed = only members of the serving church may participate
Open = any believer may participate whether he is a member or not...there is no restriction put on participation.
Our practice is open…but we do reserve it to believers only…
4. What are the benefits of the Lord’s Supper?
4. What are the benefits of the Lord’s Supper?
Believers are drawn to focus on what the Lord has done for them.
Believers are confronted with the need for self-examination, confession and repentance.
Believers are forced to keep short accounts of themselves and their relationships to the Lord and to others.
Believers are reminded of the Lord’s sacrificial death and his imminent return.
Conclusion: Baptism and the Lord’s Supper are important ceremonies that the local church administrates. Believers should understand these ordinances and make sure they are participating in them in a biblical manner.
Conclusion: Baptism and the Lord’s Supper are important ceremonies that the local church administrates. Believers should understand these ordinances and make sure they are participating in them in a biblical manner.
Discussion:
Discussion:
Define transubstantiation. The belief that the elements of communion actually turn into the body and blood of Jesus.
Why don’t Baptists baptize infants? Because we believe in believer’s baptism. Infants can’t believe.
Why do Baptists insist that baptism is by immersion? That’s the meaning of the term; the NT pattern seems to be immersion; the symbolism involved suggests immersion.
How often should a church practice the Lord’s Supper? As often as they see fit. Some churches do it weekly, monthly, or quarterly.
What is the difference between a sacrament and an ordinance? A sacrament confers grace, i.e., one is saved or in some way helped through participation in the rite. An ordinance does not convey grace. It is symbolic and memorial only.
[2] All wine in the NT was fermented wine, even “new wine,” the wine Jesus made from water, and the wine served at the Last Supper. Drunkenness at the Lord’s Supper was a major problem in Corinth (). If they were drunk at communion, then the wine must have been fermented. However, most modern wine would pass for strong drink, which the Bible forbids. Norman L. Geisler, “A Christian Perspective on Wine Drinking” Bibliotheca Sacra, January-March 1982