Sermon: The Lord’s Supper: Its Relation To Church Membership, Luke 22:24-34

Old Testament Reading: Exodus 12:1-20

“The LORD said to Moses and Aaron in the land of Egypt, “This month shall be for you the beginning of months. It shall be the first month of the year for you. Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers’ houses, a lamb for a household. And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. “Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. Do not eat any of it raw or boiled in water, but roasted, its head with its legs and its inner parts. And you shall let none of it remain until the morning; anything that remains until the morning you shall burn. In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the LORD’s Passover. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt. “This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast. Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel. On the first day you shall hold a holy assembly, and on the seventh day a holy assembly. No work shall be done on those days. But what everyone needs to eat, that alone may be prepared by you. And you shall observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt. Therefore you shall observe this day, throughout your generations, as a statute forever. In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. For seven days no leaven is to be found in your houses. If anyone eats what is leavened, that person will be cut off from the congregation of Israel, whether he is a sojourner or a native of the land. You shall eat nothing leavened; in all your dwelling places you shall eat unleavened bread.”” (Exodus 12:1–20, ESV)

New Testament Reading: Luke 22:14-20

“And when the hour came, he reclined at 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 tell you I will not eat it until it is fulfilled in the kingdom of God.’ And he took a cup, and when he had given thanks he said, ‘Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.’ And he took bread, and when he had 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 likewise the cup after they had eaten, saying, ‘This cup that is poured out for you is the new covenant in my blood.’” (Luke 22:14–20, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Sermon

At the end of the sermon I preached last Sunday, I mentioned that I might return to the topic of the Lord’s Supper one more time to consider the relationship between the Lord’s Supper and church membership. I think you knew that I would. 

This will be the fourth sermon I have devoted to the topic of the Lord’s Supper. Luke 22:14-20 is about the institution of the Lord’s Supper by Jesus Christ the Lord. This text has provided us with an opportunity to think theologically about this holy sacrament. By that I mean, we have taken the opportunity, not only to consider what this particular passage says about the Supper, but to consider what the rest of the New Testament says about it. This, brothers and sisters, is a very important thing to do. The Scriptures, if they are to be understood, must be interpreted theologically. The Scriptures are not written like a systematic theology or like a church constitution or polity manual. If we wish to know what the Scriptures teach about a particular subject, such as the Lord’s Supper, then we must pay careful attention to all that the Scriptures have to say on the subject. 

As you know, the Lord’s Supper was instituted by Jesus Christ on the night he was betrayed, the night before the day of his crucifixion. Like baptism, the Lord’s Supper is an ordinance of positive and sovereign institution (see Second London Confession 28.1). By that, we mean the Lord’s Supper did not exist before its institution. It was something brand new that Christ gave to his disciples. It was a law that he added to be observed by his people in the New Covenant era. Like with baptism, if we wish to know what this ordinance is all about, we must look to the New Testament Scriptures, therefore. In other words, we must pay attention to the institution of this ordinance and to its development throughout the New Testament. Though we might identify precurses or foreshadowings to baptism and the Lord’s Supper in the Old Testament, it is the New Testament that informs us about the beginning of these sacraments, their meaning, and their proper administration.

In this little series, we have considered the author and elements of the Supper. Furthermore, we have asked who is to administer or serve the sacrament, who is to receive it, and how frequently. In the last sermon, we considered the purpose of the Supper. For what purpose did Christ give the Supper to his church? That was a very important question to answer. In brief, it was said that Christ gave the Supper to us so that we might remember him, commune with him, and renew our covenant with him, until he returns. 

Having said all of that in previous sermons, I do believe it is right for us to give attention to the role that the Lord’s Supper plays in the life of the local church as it pertains to church membership, or we might say, church communion.   

Baptism Is For Those Who Make A Credible Profession Of Faith

To fully appreciate the connection between the Lord’s Supper and church membership, a few words must first be said about the connection between baptism and church membership. The New Covenant has two sacraments or ordinances: baptism and the Lord’s Supper. And both have something to do with membership in the New Covenant community, that is to say, the church. 

Baptism symbolizes many things. When someone is baptized, it is a sign that they have given themselves up to God, through Jesus Christ, to live and walk in newness of life. It also signifies their fellowship with Christ, in his death and resurrection, of their being united to him by faith, and of the washing away of their sins. And as it pertains to membership in the local church, baptism is a prerequisite. Before a disciple of Jesus can be received into the membership of a local church, they must first be baptized upon profession of faith. And those baptized upon profession of faith must join themself to a local church. This is what the Scriptures require. 

Our catechism states the relationship between baptism and church membership well. Q. 101 asks, “What is the duty of such who are rightly baptized?” Answer: “It is the duty of those who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.” 

This is true. Those baptized are to “give up themselves…” (we might say, join) “some particular…” (that is to say, local or visible) “and orderly church of Jesus Christ.” Stated differently, those baptized are to become members of a local church that is properly ordered (or organized) according to the Word of God. 

The Scriptures clearly require this. 

We may start with the Great Commission. “And Jesus came and said to [his Apostles], ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age’” (Matthew 28:18–20, ESV).

The Apostles were commanded by Christ to preach the gospel. Those who responded to the gospel by turning from their sins and placing their faith in Christ were to be baptized. And these baptized disciples were to be taught to observe all that Christ has commanded, including the observance of the Lord’s Supper. Where, I ask you, would this teaching take place, and where would the Lord’s Supper be observed, except in properly ordered local churches?  

Indeed, this is what we see in the book of Acts, beginning with Acts 2:38-47. Peter preached the gospel and “said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit… So those who received his word were baptized, and there were added that day about three thousand souls. And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:38–47, ESV).

The connection between the Great Commission (Matthew 28:18-20) and this description of the activities of the early disciples of Jesus in Acts 2:38-47 should be obvious to all. Christ commissioned his Apostles, and in the book of the Acts of the Apostles, we see that the Apostles obeyed the commission of Christ. What did they do? They proclaimed the gospel of Jesus Christ, baptized those who believed, and taught those who were baptized to observe all that Christ commanded. Again, those baptized people “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers”.

Furthermore, as the book of Acts unfolds, it is clear that the Apostles of Jesus fulfilled the Great Commission by engaging in what we would call church planting. The gospel was proclaimed. Disciples were made. These disciples were baptized. Local churches were formed. Elders were appointed. And the Lord’s Supper was observed. Acts 13:23 proves that the Apostles were church planters, saying,  “And when they had ordeined thẽ Elders by election in everie Church [they had planted], and praid, and fasted, they commended them to the Lord in whom they beleved.” (Acts 14:23–28, GB). And that these churches, once planted, observed the Lord’s Supper on the Lord’s Day is seen in Acts 20:7, which says, “On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight” (Acts 20:7, ESV).

Finally, that those who are baptized are to join themselves to properly ordered local churches is clearly observed in the rest of the New Testament. It has been said that the New Testament is a church book, and that is true. The Gospel tells us of the life and ministry of Christ, the Savior and head of the church. The book of Acts describes the planting of local churches by the Apostles in fulfilment of the commission of Christ. And it is impossible to read the rest of the New Testament without local churches in mind. Local churches, if not explicitly mentioned, are always in the background.  

The letters written by Paul, Peter, and others are written to baptized disciples of Jesus who are members of local churches. “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God…To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:1, 7, ESV). “Paul, an apostle—To the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ…” (Galatians 1:1–3, ESV). “Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you… ” (1 Peter 1:1–2, ESV). And a little later he says, “So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you…” (1 Peter 5:1–4, ESV). Even the book of Revelation is addressed to local churches: “John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come… To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen” (Revelation 1:4–6, ESV).

Friends, our catechism is correct. “It is the duty of those who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless” (Baptist Catechism 101). There is a relationship between baptism and church membership. Baptism is a sign that a person is united to Christ by faith. Baptism is a sign that the person has been washed and raised to newness of life. Through baptism, a believer says publicly, Jesus is Lord! And those who have Jesus as Lord will obey their Lord by joining themselves to an orderly local church where the kingdom of God is made visible. Baptism is a kind of rite of initiation, therefore. And what is church membership except an agreement, commitment, or covenant made between professing Christians to walk together in obedience to the commands of the Lord Jesus Christ? 

To whom is baptism to be given? Is it to be given to little infants or little children? No. Is it to be given to those who are ignorant of the truths of the gospel of Jesus Christ? No. Is it to be given to those who show no evidence of being disciples of Jesus? No. Is it to be given to those who hold to heretical doctrines that undermine the foundation of the faith? No. Baptism is to be given by the church, being administered by those “who are qualified and thereunto called, according to the commission of Christ”, to those who make a credible or believable profession of faith.

What is a credible profession of faith? I’ve written a little piece about this. It’s available on the back table. In brief, a person’s profession of faith must be deemed credible when they demonstrate sorrow over and repentance from sin and claim to have faith in Jesus Christ. And to have faith in Jesus Christ, three things must be present: knowledge, assent, and trust. 

By knowledge, we mean that certain truths must be known to have faith in Jesus. They are the truths summarized ever so briefly in the Apostles Creed. They are the truths taught in our catechism.

By assent, we mean that these truths must be known and believed or received as true.

By trust, we mean that a person must claim to trust in the person and work of Jesus and not some other thing.  

You know, I will often get the question, How old must a person be before you will give them baptism? Brothers and sisters, I won’t state an age. My answer is this: if a young person (or anyone else) makes a credible profession of faith, baptism must be applied to them. As a minister of Jesus Chris,t I am duty-bound to apply baptism to those who make a credible profession. As a church, we are duty-bound to receive these into the fellowship. We must be very careful, brothers and sisters, not to withhold baptism from those who have a right to it. But we must also be careful not to give it out indiscriminately. 

If your little one claims to have faith in Jesus and desires baptism, we should all rejoice in that. But before baptism is applied, the credibility of their profession must be recognized by the church, with these elders in the lead. Is there evidence of true repentance (it seems to me that parents and maybe peers are in the best position to answer that question). And does the young person know the fundamentals of the gospel? 

If a young person (or anyone else) came to me and said, I have faith in Christ and desire baptism, the first thing I would do is rejoice with them! After that, I would want to have a discussion. I would say, tell me about your faith. Who is Jesus? Why do you trust in him? What has he saved you from? What has he saved you to? Who is God? What is he like? What does it mean to trust in Christ? How are followers of Jesus Christ to live? Etc., etc. The standard for baptism is not mastery of Christian doctrine. The standard is a credible profession of faith. And true faith involves knowledge—a knowledge of the basic truths expressed by the Apostles Creed and taught in our catechism. A person must be able to discuss these truths, even if it is on a basic level, before their profession of faith is deemed credible and baptism is applied. 

The Lord’s Supper Upon The Maintenance Of A Credible Profession Of Faith

What does this have to do with the Lord’s Supper? Well, when all is considered, we must confess that, while baptism is to be given (once) to those who make a credible profession of faith, the Lord’s Supper is to be given (regularly) to those who maintain a credible profession of faith. 

As I say this, I do not mean to suggest that we, as church members, should always be scrutinizing one another’s profession of faith in an attempt to find some flaw in it. No, such a critical, judgmental, scrupulous spirit is not becoming of a Christian. And it is not necessary, for God has a way of exposing sin when it is unrepentant of, as Paul wrote to Timothy, “The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later” (1 Timothy 5:24, ESV).

But the truth remains: The lord’s Supper is for those who maintain a credible profession of faith. If baptism marks the entrance of a believer into the New Covenant community, the Lord’s Supper signifies their continuance in it. 

This principle is clearly seen in those passages in the New Testament that are about church discipline and the removal of those who have undermined the credibility of their profession of faith by living in unrepentant sin, holding to and or spreading false doctrines that undermine the foundation of the faith, or by walking in a disorderly way.

Please allow me to, very briefly, present you with five important passages that speak of church discipline and the removal of those who destroy the credibility of their profession of faith. 

Matthew 18 – The Excommunication Of An Unrepentant Sinner

“If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” (Matthew 18:17, ESV)

1 Corinthians 5 – The Excommunication Of A Heinous Unrepentant Sinner

“When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” (1 Corinthians 5:4–5, ESV)

“I wrote to you in my letter not to associate with sexually immoral people— not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one.” (1 Corinthians 5:9–11, ESV)

Galatians 1 – The Excommunication Of False Teachers

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” (Galatians 1:8–9, ESV)

1 John 2 – The Excommunication (Or Exclusion) Of Those Who Walk Away From The Faith

“They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” (1 John 2:19, ESV)

2 Thessalonians 3 – The Excommunication Of Disorderly Christians

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us.” (2 Thessalonians 3:6, ESV)

“If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother.” (2 Thessalonians 3:14–15, ESV)

Conclusion 

Second London Confession 26.2— All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.

The Lord’s Supper is a powerful thing. It marks those who have made a credible profession of faith, who have been baptized in the name of the Father, Son, and Holy Spirit, and who have maintained the credibility of their profession by abiding in Christ and in his doctrine. Excommunication is also a powerful thing. It signifies that the credibility of a person’s profession of faith has been undermined by them. It signifies that a person has been cut off from the visible kingdom of Christ and is no longer to enjoy Christian communion or fellowship with God’s people.

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Discussion Questions: The Lord’s Supper: Its Relation To Church Membership, Luke 22:24-34

  1. What are the two sacraments of the New Covenant?
  2. When is baptism to be applied to a person, and by whom?
  3. What is a credible profession of faith?
  4. What are those baptized to do (as it pertains to the church)? See Baptist Catechism 101.
  5. What is church membership?
  6. If baptism is to be given (once) to those who make a credible profession of faith, who is the Lord’s Supper to be given to (regularly)?  
  7. Under what circumstances should a person be barred from the Lord’s Supper (excommunicated)?
  8. Should the Lord’s Supper be given to those who have not joined themselves to an orderly local church?
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Catechetical Sermon: How Is The Word To Be Read And Heard?, Baptist Catechism 95

Baptist Catechism 95

 Q. 95. How is the Word to be read and heard that it may become effectual to salvation?

A. That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives. (Prov. 8:34; 1 Peter 2:1,2; 1 Tim. 4:13; Heb. 2:1,3; Heb. 4:2; 2 Thess. 2:10; Ps. 119:11; James 1:21,25)

Scripture Reading: James 1:19–25

“Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” (James 1:19–25, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

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When we talk about the ordinary means of grace, two things must be remembered. On the one hand, we confess that these are the things that God ordinarily uses to work within the lives of his people: the Word of God read and preached, baptism, the Lord’s Supper, and prayer. On the other hand, we must guard against the error of thinking that these things work in an automatic fashion irrespective of the condition of the mind and heart of the one who partakes. No, brothers and sisters, we do have the responsibility to partake of these means of grace in a worthy manner and with hearts prepared.

Does that sound like a strange thing for a Calvinistic minister to say?  I’ll say it again, we do have the responsibility to partake of these means of grace in a worthy manner and with faith in our hearts. It is a common misunderstanding, but a very serious one, that the Reformed only believe in the sovereignty of God over salvation and deny all human responsibility. Have you encountered that misconception before? Or perhaps you have actually held such a view. It simply is not true. 

Is God sovereign over our salvation and our sanctification? Yes, he is. Do we come to be saved and to be sanctified by his grace alone? Yes, we do. But are we also responsible to repent and believe in Christ, to turn away from evil and to cling to what is good, and to persevere in Christ, making use of the means of grace that God has provided? Yes, we are. And this is why the Scriptures call us to do these things. They are things that we must do. But we can do them only by the free grace of God. 

All of this does connect to what we are learning about the means of grace, doesn’t it? God works through these means; that is true. But we are called by God to partake of these means thoughtfully and prayerfully with faith in our hearts.  

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Baptist Catechism 95

So then, the Word of God is a means of grace. People are brought to salvation through the Word, and they are sanctified in Christ by the Word. The Spirit of God works through the Scriptures as they are read and preached. 

Now we ask, “How is the Word to be read and heard that it may become effectual to salvation?’ In other words, how are we to approach the Scriptures?

Let us consider the answer: “That the Word may become effectual to salvation, we must attend thereunto with diligence…” This means that we are to give our undivided attention to the Word regularly. ​​In Proverbs 8:34 we read, “Blessed is the one who listens to me, watching daily at my gates, waiting beside my doors” (Proverbs 8:34, ESV). The one who is wise will run daily to God for wisdom and nourishment. We must diligently partake of the Word of God as it is read and preached.

Next, we find the words, “preparation and prayer”. ”That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer…”  The prayer of the Psalmist in Psalm 119:18 should be our prayer: “Open my eyes, that I may behold wondrous things out of your law.” I’ll ask you this, do you pray on Saturday night, or as you come to church on Sunday morning that the Lord would speak to you through his Word as it is read and preached. Do you pray for those who minister the Word that they would speak with clarity and that God’s Spirit would move upon you and others? Do you come to hear the Word eagerly, expecting to hear from the Lord? We should, brothers and sisters. We should expect God to work through the ministry of the Word every Lord’s Day, and we should come to the assembly with our hearts and minds prepared to receive. James says, “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls” (James 1:21, ESV).

You know, we live in an age where Christians may scour the internet and find audio recordings of the most gifted preachers delivering the very best sermons. Beware of this, friends. Those resources are a blessing, but do not forget that God has determined to work through the ordinary — ordinary preachers reading and preaching God’s Word in an ordinary way. Come expecting to hear from the Lord, and come prepared. 

Next, we are instructed to receive the Word “in faith and love”. To receive God’s Word in faith is to receive it, believing that it is, in fact, God’s word to us, that he inspired the composition of it, and has preserved it so that when we read the Scriptures, we are, in fact, reading the Words of God. To receive God’s Word by faith is also to receive it believing that God will surely keep all of the promises that are found within. One should not expect to be blessed by the Word, nourished and strengthened, if he comes doubting, “for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord” (James 1:6–7, ESV). To receive God’s word with love is to receive it, being reassured of God’s love for us in Christ, and with love in our hearts for God. 

Next, we are to lay God’s Word up in our hearts, brothers and sisters. This means that we are to hear God’s Word, meditate upon it, cherish it, and even devote it to memory. This is what Psalm 119:11 so beautifully describes, saying, “I have stored up your word in my heart, that I might not sin against you” (Psalm 119:11, ESV).

This leads nicely to the last phrase of our catechism, which is “practice it in our lives.” We are to approach God’s Word with the intention of putting it into practice. We must be doers of the Word, and not hearers only. 

Listen again to James: “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” (James 1:21–25, ESV)

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Conclusion

The one who diligently hears God’s Word read and preached, with their heart prepared, in faith and with love towards God, with the resolve to obey what God commands, will be blessed. To approach God’s Word in this way is a very good thing. It is a means of grace for the people of God. I am afraid it is a very dangerous thing, however, to approach God’s Word in a careless manner. To come to it casually and unprepared, with unbelief and a lack of love for God, with no intention to obey what is said. Both the Scriptures and experience testify that to approach God’s Word in this careless way leads not to a blessing but a curse. The one who approaches God’s Word in this careless way will find their heart growing harder and harder with the passing of time, and not softer to God and the things of God. Let us approach God’s Word with reverence, brothers and sisters.  

Q. 95. How is the Word to be read and heard that it may become effectual to salvation?

A. That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives. (Prov. 8:34; 1 Peter 2:1,2; 1 Tim. 4:13; Heb. 2:1,3; Heb. 4:2; 2 Thess. 2:10; Ps. 119:11; James 1:21,25)

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon: How Is The Word To Be Read And Heard?, Baptist Catechism 95

Discussion Questions: Baptist Catechism 95

  1. When the Word of God is read and preached, is it always “effectual unto salvation?” What makes the difference, ultimately?
  2.  What responsibility do we have when reading the Word of God or listening to it read and preached?
  3. What does it mean to read and listen to the Word read and preached with “diligence, preparation, and prayer”?
  4. What does it mean to receive the Word in faith and love?
  5. What does it mean to lay the Word up in our hearts?
  6. What does it mean to practice it in our lives?
  7. Why is it dangerous to read the Word or to listen to the Word read and preached, but not to receive it in the way described in our catechism?

Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Baptist Catechism 95

Sermon: The Lord’s Supper: Its Purpose, Luke 22:14-20

Old Testament Reading: Deuteronomy 16:1–3

“Observe the month of Abib and keep the Passover to the LORD your God, for in the month of Abib the LORD your God brought you out of Egypt by night. And you shall offer the Passover sacrifice to the LORD your God, from the flock or the herd, at the place that the LORD will choose, to make his name dwell there. You shall eat no leavened bread with it. Seven days you shall eat it with unleavened bread, the bread of affliction—for you came out of the land of Egypt in haste—that all the days of your life you may remember the day when you came out of the land of Egypt.” (Deuteronomy 16:1–3, ESV)

New Testament Reading: Luke 22:14-20

“And when the hour came, he reclined at 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 tell you I will not eat it until it is fulfilled in the kingdom of God.’ And he took a cup, and when he had given thanks, he said, ‘Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.’ And he took bread, and when he had 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 likewise the cup after they had eaten, saying, ‘This cup that is poured out for you is the new covenant in my blood.’” (Luke 22:14–20, ESV)

*****

Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

As you may know, this is the third sermon I have devoted to the topic of the Lord’s Supper. We have been working our way very slowly through the Gospel of Luke, and in Luke 22:14-20, we learn of the institution of the Lord’s Supper by Jesus Christ. This has provided us with an opportunity to look closely at this holy ordinance. In the first sermon on this subject, we considered the Lord’s Supper, its author, and elements. In the second sermon, we considered its administrators, recipients, and timing. And in this sermon, we will consider its purpose. 

Why did Christ institute the Supper? For what purpose did he give this ordinance to his churches? What is the Lord’s Supper designed to do for disciples of Jesus? This is the question I wish to address today.

When we come to our text in Luke 22:14-20 with the question of purpose in mind, three categories emerge. First of all, the Lord’s Supper is meant to remind us of Jesus. “Do this in remembrance of me”, Christ said. Secondly, the Lord’s Supper has something to do with communion with Jesus. “This is my body”, Christ said. And the cup is said to be the New Covenant in Christ’s blood. When we eat of the bread and drink of the cup, the faithful partake of Christ and commune with him and with one another. Thirdly, the Lord’s Supper has something to do with the covenant that God has made with us in Christ Jesus. Again, Christ said, “This cup that is poured out for you is the new covenant in my blood.” To eat of the bread and drink of the cup is to renew the covenant that Christ has made with us—a covenant ratified in his blood. 

To Remember Christ

The first thing to say about the purpose of the Supper is that it is designed to remind us of Christ, especially his death on the cross. 

Just as the Passover celebration observed yearly by the Hebrews was meant to remind them of the day when God brought them out of the land of Egypt (Deuteronomy 16:3), so too the Supper is designed to remind us of Jesus, especially his atoning sacrifice, through which we are saved from our sins. 

Is the Lord’s Supper more than a memorial? In other words, is it designed to do more than prompt us to remember Jesus? Yes, of course. But it is no less than a memorial. And I think we should take a moment to consider just how powerful it is to memorialize or remember Jesus.   

Brothers and sisters, we are prone to quickly forget things—even important things—yes, even Jesus. You know how this goes. Something impactful will happen to you. At first, you think about the event all the time—the memory of it naturally comes to mind. But as time goes by, the event does not dominate the mind as it once did, and the memory begins to fade. If you wish to maintain the memory of something, you must choose to remember it. Something must be done to memorialize the person or event. We do this with many things. We memorialize wedding days with anniversary celebrations. We memorialize births with birthdays. If you are like me, you record the dates that those you love passed so that you might remember their lives in a deliberate was. We experience many, many things each and every day. Very few of those events are worthy of being memorialized, but some are, given their life-shaping importance, and so we choose to remember them. 

And what is one thing that God has commanded us to remember by way of memorial in this New Covenant era? Christ is to be remembered. Christ is memorialized in the sacrament of the Supper. “Do this in remembrance of me”, is his command.  

Jesus is to be remembered by us individually. When each individual disciple of Jesus comes to the Table, they are to remember Jesus.  

And Jesus is to be remembered by us corporately. When the church assembles for worship and partakes of the Supper, it is the covenant community that remembers Jesus collectively. Paul seems to emphasize this corporate or collective dimension of the Supper when he says, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26, ESV). The eating of the bread and the drinking of the cup proclaim something, namely, the death or Christ. How do these elements, which cannot speak, proclaim the death of Christ? They do so in a sacramental or symbolic way. When we eat the bread and drink the cup a message is communicated to all who have eyes to see—Christ’s body was broken for sinners and his blood was shed to make atonement for sin. Of course, it is the Word of God and the preaching of the Word of God that fills the sacrament with its meaning. To observe the Supper without preaching or without words of explanation is highly inappropriate. Without the preaching of the Word of God and words of explanation concerning the meaning Supper, the sacrament would quickly devolve into a meaningless, superstitious, and lifeless ritual. But when the sacrament is faithfully observed and explained according to the truth of Holy Scripture, its symbolism preaches Christ crucified for us and for our salvation.   

Now, when Jesus commands us to remember him, what, in particular, does he want us to think about?  

Certainly, we are to remember the death of Christ on the cross, for that is the thing most clearly symbolized by the broken bread and the wine poured out. But I do not think our minds are to be fixed on the crucifixion of Christ alone. The significance and supreme importance of the crucifixion of Christ cannot be understood if we do not ponder the things that happened before and after, as it pertains to him. 

You know, there were two others crucified along with Christ, one on the right and one on the left. They were crucified—their bodies were broken and their blood was shed—in much the same way that Christ was crucified. We do not memorialize the crucifixions of those men (or of the thousands of others who were crucified throughout history). Why is it that we memorialize Jesus’ crucifixion, then? It has everything to do with the things that led up to and proceeded from the crucifixion of Jesus.    

When you come to the Lord’s Table, remember Christ, his death, and those things that preceded it. 

There is plenty to consider, brothers and sisters. Though the cross of Christ is at the center of the story of Jesus, it is not the whole story. 

When you come to the Table, remember God’s eternal decree to send the Son to redeem his elect. 

When you come to the Table, remember man’s fall into sin and those promises, prophecies, types, and shadows revealed in Old Testament times, which pointed forward to Christ and the salvation he would one day accomplish. 

When you come to the Table, remember Christ’s virgin birth and incarnation. How did the eternal Son of God (who is a most pure spirit, without body, parts, or passions) come to have a body that could be broken and blood that could be shed? Answer: he assumed a true human body and a reasonable soul through the virgin birth. In other words, he became incarnate for us and for our salvation. Remeber that when you come to the Table. 

When you come to the Table to remember the death of Christ, remember also his life—his teachings, his claims, his miracles, and all of the sufferings he endured. Remember all of these things when you come to the Table, brothers and sisters. 

And when you come to the Table, do not only remember those things that preceded the crucifixion of Christ, but also the things that happened afterward. Jesus died on the cross after his body was broken and his blood was shed. But we do not worship and serve a dead Savior, friends. Our faith is set on the one who is risen, ascended, and soon to return. If Jesus died on that cross but did not rise, then he would not have the power to save. And so we must remember his resurrection, his ascension, and his promise to return. 

The point is this: when Christ said, “do this in remembrance of me”, he intended for his disciples to remember him, not in a narrow way, but broadly and thoroughly. 

You might say, How can I possibly think about all of this each time that I come to the Table? 

First of all, I am not suggesting that you must think about all of these things in great detail when you come to the Table. But you ought to remember the death of Christ within the broader context of the story that is told in the Bible from beginning to end concerning him. Though the cross of Christ is central, there is much more to Jesus than the cross.

Secondly, as you remember the whole Christ, likely, some particular aspect of the story of Christ or some particular truth about him will strike you as you come to the Table one Lord’s Day, and another will strike you the next. 

Why did Christ institute the Supper? What is its purpose or design? It is intended to remind us of Jesus, the author and finisher of our faith. And I am suggesting that this is very important and powerful, for we are prone to forget; we are prone to wander for the one we love. The Lord’s Table is a kind of touchstone that brings us back, again and again, to Jesus Christ, our Lord and Savior. 

To Commune With Christ

But as has been said, the Lord’s Supper is more than a memorial. It is also a means by which worthy partakers enjoy communion or fellowship with Christ and with one another. Stated differently, those who partake of the Supper worthily and by faith do, in fact, come into contact with Jesus through the Supper. 

The question is, what is the nature of this contact? Is it physical? Do we come into contact with the physical body of the ascended Christ when we eat the Supper,  as the Romanists and Lutherans claim? Or is it spiritual, as Calvin and the Reformed have maintained? As was said in the previous sermon, we believe it is a spiritual communion with Christ that is enjoyed in the Supper.

This is what we confess in the Second London Confession 30.7. “Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.”

This principle that we enjoy communion and come into contact with Christ in the Supper is implied in our text when Christ commanded his disciples to eat the bread, saying, “This is my body, which is given for you. Do this in remembrance of me.’ And likewise the cup after they had eaten, saying, ‘This cup that is poured out for you is the new covenant in my blood.’” But the key text is 1 Corinthians 10:16, which says, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Corinthians 10:16, ESV). The word participation may also be translated as communion, sharing, or fellowship. Clearly, when Christ’s disciples partake of the sacrament by faith, they do more than remember him. They also come into contact with him, spiritually speaking. In the Supper we enjoy communion or fellowship with Christ.

I understand these things were stated briefly in the sermon I preached last Sunday, but I do believe they are worth repeating. Brothers and sisters, it is vitally important that you think of the Lord’s Supper, not as a memorial only (as powerful and important as that may be), but as a means of grace—a conduit of sorts—by which the faithful come into contact with the crucified, risen, and ascended Christ. When a minister blesses the elements, the bread remains bread, and the wine remains wine (the elements do not change into anything other than the substance of bread and wine). But when the elements are blessed, these common elements are set apart for a holy use. The bread, though bread, is no longer common bread. And the wine, though wine, is no longer common wine. It is sanctified or set apart as holy. And by partaking of this holy sacrament, God’s people do “really and indeed… spiritually receive, and feed upon Christ crucified, and all the benefits of his death…” 

It is this truth—the truth that the Lord’s Supper is more than a memorial and that real communion or fellowship with Christ is experienced in the Supper—that should motivate us to come to the Table worthily. As Paul warns, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body [that is to say, the body and blood of Christ] eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world” (1 Corinthians 11:27–32, ESV). 

What does it mean to partake of the Lord’s Supper worthily? We must partake of the Supper with faith in Christ in our hearts, humbly, having turned from known sin, and with an understanding of what it is that we are doing when we eat and drink of the holy sacrament. We must know that when we eat and drink, we are communing with, and even feasting upon, our crucified, risen, and ascended Lord. We come into contact with him through the Supper, brothers and sisters. It is no wonder, then, that the Apostle warns about the judgment that will come upon those who partake of the body and blood of Christ in an unworthy manner. These unworthy partakers make this fatal error—they eat and drink while failing to discern (to judge, see, and know) that the bread and wine are not common but holy, and that Christ is present in the elements. Those who partake of these holy things irreverently, without faith in their hearts, or while living in unrepentant sin, eat and drink, not a blessing upon themselves, but judgment. 

What is the purpose of the Supper? Why did Christ give it to his church? It is one of the primary ways that Christ communes and strengthens his people by his grace. But we must not forget that we also commune with one another in the Supper.  

Paul speaks of this in 1 Corinthians 10:17 when he says, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” Believers commune with Christ in the Supper through their Spirit-wrought union with him, and therefore, their communion is also with one another. 

What is it that binds us together, brothers and sisters, except Christ and our union with him? Christ is the head, and we are his body. He is Lord, and we are his subjects. He is the Shepherd, and we are the sheep of his pasture. He is the cornerstone in the foundation of the New Covenant temple, and we are the living stones built up upon him. The Scriptures contain many metaphors to speak of our relationship to Christ and our relationship to one another in him. And I am saying that that communion we enjoy with one another is symbolized and experienced at the Lord’s Table. Hear the Apostle again: “Because there is one bread, we who are many are one body, for we all partake of the one bread.”    

To Renew Our Covenant With Christ

So, when we partake of the Lord’s Supper, we remember Christ. More than this, we commune with him. Finally, when we observe the Supper, Christ renews his covenant with us and we with him.  

Baptism, as you know,  marks entrance into the New Covenant community. It is not a private or family ordinance. It is a church ordinance. And those baptized are ordinarily baptized into the membership of a local church. As our catechism says in Q. 101. “What is the duty of such who are rightly baptized?

A. It is the duty of those who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless.”

The Lord’s Supper signifies continuance in the New Covenant. Do not forget what Christ said about the cup. “This is the New Covenant new covenant in my blood.” The cup signifies the entire New Covenant. And those who partake of it are to be members of the New Covenant and partakers of its benefits. 

What is the New Covenant? It is the promise of God to forgive all who turn from their sins and place their faith in Christ Jesus. 

Jesus is not a member of the New Covenant, which is the Covenant of Grace; he is the head and mediator of it! The New Covenant, notice, is ratified in his blood! For Christ, the Covenant of Grace required work—active and passive obedience to God the Father. 

For us, the Covenant of Grace does not require work, but only faith in Christ, and even this faith is a gift from God. 

How appropriate, therefore, to have the cup symbolize the New Covenant. What did Christ have to do to make the New Covenant? He had to live and die in obedience to God the Father (John 17). And what must we do to receive the benefits of the Covenant of Grace, namely, the forgiveness of sins, reconciliation with God,  and life everlasting? We must receive him; we must eat and drink of him. This is what Christ said to the crowds in the wilderness—“Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day” (John 6:54, ESV).

The Lord’s Supper is a covenant renewal. 

When we partake, we are reminded that we are forgiven in Christ Jesus. 

When we partake, we renew our vows to honor Christ as Lord and King.

Conclusion

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Discussion Questions: The Lord’s Supper: Its Purpose, Luke 22:14-20

  1. What are the three broad categories presented in the introduction of this sermon concerning the intended purpose of the Lord’s Supper?
  2. Why is it important and powerful to regularly remember Christ, and especially his crucifixion? What effect should this have on an individual believer? What effect should this have on a congregation? 
  3. How do we commune with Christ and one another when we partake of the Lord’s Supper by faith?
  4. What do we mean when we say that the Covenant of Grace (the New Covenant)  is, in a sense, renewed when the church partakes of the Lord’s Supper? Why is it important for us to think about the Covenant of Grace when we partake of the Supper?
  5. What does the Lord’s Supper have to do with church discipline?
  6. How do you intend to prepare your heart to partake of the Lord’s Supper worthily next Sunday?

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Catechetical Sermon: How Is The Word Made Effectual To Salvation?, Baptist Catechism 94

Baptist Catechism 94

Q. 94 How is the Word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation. (Ps. 119:11,18; 1 Thess. 1:6; 1 Peter 2:1,2; Rom. 1:16; Ps. 19:7)

Scripture Reading: Psalm 119:1-18

“Blessed are those whose way is blameless, who walk in the law of the LORD! Blessed are those who keep his testimonies, who seek him with their whole heart, who also do no wrong, but walk in his ways! You have commanded your precepts to be kept diligently. Oh that my ways may be steadfast in keeping your statutes! Then I shall not be put to shame, having my eyes fixed on all your commandments. I will praise you with an upright heart, when I learn your righteous rules. I will keep your statutes; do not utterly forsake me! How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you. Blessed are you, O LORD; teach me your statutes! With my lips I declare all the rules of your mouth. In the way of your testimonies I delight as much as in all riches. I will meditate on your precepts and fix my eyes on your ways. I will delight in your statutes; I will not forget your word. Deal bountifully with your servant, that I may live and keep your word. Open my eyes, that I may behold wondrous things out of your law.” (Psalm 119:1–18, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

*****

Let us remember what we learned in the last catechism question before considering this one. In question 93 we learned that God often works through means. In other words, God often uses things to accomplish his purposes. When it comes to distributing to us the benefits of the redemption that Christ has earned, he ordinarily works through four things that are external to us: the Word of God, baptism, the Lord’s Supper, and prayer. These have been called “the ordinary means of grace.” This does not mean that God cannot work in our lives in other ways. He certainly can! But God has determined to work through these things. He brings his elect to faith, strengthens them, and preserves them through these ordinary means of grace. In the questions that follow, our catechism will teach us a lot more about these means of grace. We will learn about how God works through the Word, baptism, the Lord’s Supper, and prayer. Today our focus is on the Word of God. 

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Baptist Catechism 94

Again, the question: How is the Word made effectual to salvation? The answer begins like this: “The Spirit of God maketh… the Word an effectual means…” 

This will be a constant theme as we consider these means of grace. How do they become effective? How do they get the job done in bringing sinners to repentance and faith, in sanctifying God’s people, and in enabling them to persevere? The Spirit of God makes these ordinary things effective.

You know this, don’t you, that many will hear the word of God proclaimed, but only some will believe it? What makes the difference? Is it the skill of the preacher? Is it the inherent goodness or lack thereof of the hearer? No, it is God who makes the difference. In particular, it is the Spirit of God who makes the difference by opening blind eyes and unstopping deaf ears. The Spirit makes the Word an effective means of salvation. This is why Jesus said, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV). And how does the Father draw sinners except by his Holy Spirit? 

So it is the Holy Spirit working within the minds and hearts of men and women who makes these ordinary means of grace effective. And notice that our catechism teaches that the “Spirit makes reading, but especially the preaching of the Word an effectual means…” I think it is right that our catechism mentions both the reading and the preaching of the word as a means of grace, while at the same time giving priority to the preached word.  

You should read your Bibles, brothers and sisters. You are blessed to have copies of the Holy Scriptures translated in your native tongue and accessible in your homes. That is a great blessing. Read the Scriptures, friends. But do not forget that the vast majority of God’s people did not have this privilege. How then were God’s people in times past (or in other places in the world today) fed with God’s word? Answer: They assembled together with God’s people to hear the Scriptures read and preached. 

Pastors are given to the church by Christ, and one of their primary responsibilities is to read the Scriptures to the congregation. Paul wrote to Timothy, saying, “Until I come, devote yourself to the public reading of Scripture…” (1 Timothy 4:13, ESV). I wonder, brothers and sisters, do you listen intently to the Scriptures when they are read? It is God’s word! We should listen intently! 

But Pastors are also to preach the word. They are to proclaim it, teach it, and apply it to the congregation. Listen again to Paul’s words to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13, ESV). In another place, Paul says to Timothy, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Timothy 4:1–4, ESV).

So the word of God is to be read aloud, and it is to be preached, and“The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means” unto salvation.  Are you eager to hear the word preached, brothers and sisters?

Finally, notice what the Spirit of God does within God’s elect when the Word of God is faithfully read and preached. 

He convinces sinners.


He converts sinners.  

He builds those converted up in holiness.

He builds them up in comfort.

Those converted are built up in holiness and comfort “through faith.”

And all of this is “unto salvation.”  

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Conclusion

Let me conclude with three points of application. 

One, if we wish to see sinners come to faith and repentance, we must preach the word of God. 

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Romans 1:16, ESV)

Two, if we wish to grow in Christ, being built up in holiness and comfort, then we must listen to the word read and preached.

Three, if the word is to benefit us at all, then we must come to it in faith, which is itself the gift of God. Prepare your hearts to hear God’s word, friends. Pray that the Lord would increase your faith as you come to hear the word read and preached each Lord’s day. 

Q. 94 How is the Word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation. (Ps. 119:11,18; 1 Thess. 1:6; 1 Peter 2:1,2; Rom. 1:16; Ps. 19:7)

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Discussion Questions: Baptist Catechism 94

  1. What are the four ordinary means of grace?
  2. How does God use his word to bring us to faith and to grow us in the faith?
  3. Why is it necessary for the Spirit to work within us to make these means of grace effective?
  4. Will the reading and preaching of the word benefit us at all if there is no faith? Discuss.
  5. Discuss some ways that a person can prepare their mind and heart to receive the word of God as it is read and preached.
  6. Should Christians read the Bible for themselves? Discuss how to do that well. 

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"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)

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