Sermon: Forsake All Pride And Selfish Ambition, Luke 22:31-34

Old Testament Reading: Proverbs 16:16-20

“How much better to get wisdom than gold! To get understanding is to be chosen rather than silver. The highway of the upright turns aside from evil; whoever guards his way preserves his life. Pride goes before destruction, and a haughty spirit before a fall. It is better to be of a lowly spirit with the poor than to divide the spoil with the proud. Whoever gives thought to the word will discover good, and blessed is he who trusts in the LORD.” (Proverbs 16:16–20, ESV)

New Testament Reading: Luke 22:24-34

“A dispute also arose among them, as to which of them was to be regarded as the greatest. And he said to them, ‘The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves. You are those who have stayed with me in my trials, and I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel. [Verse 31] ‘Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.’ Peter said to him, ‘Lord, I am ready to go with you both to prison and to death.’ Jesus said, ‘I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.’” (Luke 22:24–34, 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

The Christian life begins when God, by his grace, and by his Word and Spirit, humbles a sinner, convinces them of their sin and misery, opens their eyes to their great need for a Savior, and enables them to see that Jesus Christ is the Savior God has provided. In other words, true conversion always involves being humbled. It involves being brought low, such that we abandon any sense of self-sufficiency as it pertains to our right standing before God. In other words, when Christ converts a sinner, there is a kind of death and resurrection that takes place. The sinner dies to self and is raised unto life in Christ. We who have been converted do not hope in ourselves, or think of ourselves as worthy or sufficient. We hope in Christ alone and think of him as worthy and sufficient, and so we confess that he is Savior and Lord.

It should be clear to all that the heart sins of pride, self-conceit, and selfish ambition are opposed to everything that happens in conversion. When a sinner is converted, it is particularly the heart’s sins of pride, self-conceit, and selfish ambition that are defeated in the mind and heart of the sinner. If these heart sins were not defeated by God’s word and Spirit, then no one could ever truly repent, believe in Jesus, and confess him as Lord!  Pride, self-conceit, and selfish ambition are contrary to the Christian life, therefore. The two things are like oil and water – they do not mix. And whenever there is pride and selfish ambition in the heart of a Christian, it will produce “disorder and every vile practice.” (James 3:16, ESV).

We see this in the text that is open before us today. Were these men who followed after Jesus converted persons? Had they been humbled and subdued by God’s word and Spirit, such they had turned from their sins to confess Jesus as Lord? Yes, eleven of the twelve were true converts. And yet we see that they were still plagued by pride and selfish ambition. In the time of Jesus’ greatest need, when he was about to accomplish their redemption and inaugurate the kingdom they were longing to see, they were arguing with one another about which of them was the greatest. 

I do believe there is a powerful warning found in this text, brothers and sisters. Beware of the heart sins of pride and selfish ambition. It may be that the Lord has genuinely converted you. It may be that he truly humbled you, by his word and Spirit, and enabled you, by his grace, to abandon all hope in yourself and to place your trust in Christ. But this does not mean that heart sins of pride, self-conceit, and selfish ambition will never rise up within you again. They certainly will, for throughout the Christian life the corruptions that remain in our flesh will war against the Spirit (Galatians 5:17) and temptations are sure to come (Luke 17:1). And when these temptation do come, either from the world, the flesh, or Devil, they must be mortified, that is to say, put to death (Romans 8:13; Colossians 3:5).  

We considered Luke 22:24-30 in a previous sermon. Today, we turn our attention to verses 31-34. As we consider this text, we will learn, 1) to beware of the sin of pride and selfish ambition, 2) to be sober concerning the schemes of the Evil One, 3) to find our comfort and confidence in Christ alone, 4) to draw strength from his body, the church, and 5) to not despise the discipline of the Lord. 

 Beware Of The Sins Of Pride And Selfish Ambition

First, this passage teaches us that we should always beware of the sins of pride and selfish ambition in the heart. I see this principle in words, “Simon, Simon.”

In the previous passage, Luke tells us that a dispute arose among the disciples as to which of them was to be regarded as the greatest. No doubt, all of the disciples were embroiled in this dispute. But, as was said in a previous sermon, the voices of Peter, James, and John were likely the loudest. These three were clearly leaders amongst the twelve, and Peter was the leader of these three.  

Notice that Jesus addresses Peter directly in our text. Did Jesus single Peter out because his voice was the loudest in the dispute about greatness?  Or did he single him out because he was the leader of the band of disciples? I’d say it was for both of these reasons that Jesus singled him out. Peter, having been puffed up with pride and selfish ambition, needed to be humbled. And Peter would need to lead his fellow disciples in the way of humility in the future.

As you may know, Peter goes by different names. He is sometimes called Cephas, which is the Aramaic equivalent of the  Greek name, Peter. Peter means “rock” (John 1:42). This is the special name that Jesus gave to him. After he confessed that Jesus was the Messiah, the Son of the living God, Christ said, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter [Cephas], and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:17–19, ESV). Again, the name Peter, or Cephas, means rock, and it was given to Simon after he confessed that Jesus was the Messiah, the Son of God. 

It is interesting that Jesus here refers to Peter using his old name, Simon. The last time Peter was called Simon in Luke’s gospel was in Luke 7:44. He has been Peter, the rock, ever since. But here Christ calls him Simon, and it is not difficult to see why. Peter was wavering. He was, in this moment, consumed with pride and selfish ambition. He was making things about himself and forgetting that he was but a servant of Jesus, the Messiah. I cannot help but think that when Peter, and the rest of the disciples with him, heard Jesus speak to him, saying, “Simon, Simon”, they would have understood the meaning. He had been called Peter for some time now. But he was not behaving like a man worthy of the name Peter in this moment, for he had begun to slip off his rock-solid foundation, namely, his devotion to Jesus as the Christ, the Son of the living God. Being puffed up with pride and selfish ambition, Peter began to waver. 

It is also interesting that the name Simon is related to the Hebrew word that means to hear. Perhaps Jesus called Peter “Simon” to indicate that he had heard Peter disputing about his greatness, and was now urging him to hear his words of warning. Or perhaps Jesus wanted Simon to remember the Shamah and to apply it to his sinful heart: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4, ESV).

No doubt, this passage is a warning to all of us concerning the dangers of pride and selfish ambition in the heart. No one is immune to this heart sin. In fact, it is a very common disease of the heart, and something that the Lord hates. As Proverbs 6:16-19 says, “There are six things that the LORD hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers.” (Proverbs 6:16–19, ESV). There is a connection to made between the first and the last sins on this list. Haughty eyes, that is to say, pride in the heart, will always lead to discord amongst the brethren. 

And what is the remedy to the heart-sin of pride? It is the Shamah: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4, ESV). We must be ever mindful of God and his Christ and their authority over us. “Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! For he is our God, and we are the people of his pasture, and the sheep of his hand” (Psalm 95:6–7, ESV).

Be Sober Concerning The Schemes Of The Evil One

Not only does this text teach us to beware of the sins of pride and selfish ambition, it also teaches us to be sober concerning the schemes of the Evil One. This warning is found in verse 31, wherein we hear Christ say, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat…”

When Christ mentioned Satan, it was to remind his disciples of the invisible, spiritual world and the battle that has raged in that realm for the souls of men ever since Satan entered the garden to bring temptation to Adam through Eve. Jesus’ disciples were fighting with one another over who was the greatest, and Jesus immediately reminded them that Satan was trying to destroy them. 

You should know that in verse 31 and in its first two occurrences in verse 32, the word translated as “you” and “your” is plural in the Greek.  “Simon, Simon, behold, Satan demanded to have you [all], that he might sift you [all] like wheat, but I have prayed for you [all] that [the] faith of [you all] may not fail. And when you [Peter] have turned again, strengthen your brothers” (Luke 22:31–32, ESV). 

It was not only Peter who was being tempted by the Evil One, but all of the disciples of Jesus. Satan knew that this was a crucial moment. He had entered Judas’ heart to lead him to betray Jesus. The time for Jesus to be crucified was drawing near. And so Satan brought a strong assault against the disciples of Jesus. He demanded to have them. This must mean that he, as the accuser of the brethren, came before God to do the very thing he had done in the days of Job. He brought his accusations against them and requested to have them so that he might destroy them. He wished to sift them like wheat. This means, he wished to shake them up, disturb them, divide them, and even to distroy them. 

Yes, when the disciples of Jesus were assembled in that upper room, after they had observed the last Passover, and after the Lord’s Supper was instituted, Satan attacked them. And pay careful attention to his tactic. He tempted their hearts with pride and selfish ambition and sought to divide them one from another.

Dear brothers and sisters, do not be ignorant of the schemes of the Evil One. Study the Holy Scriptures to know how he operates. His tactics are the same as they were in the Garden of Eden. Satan will tempt you to think little of God and much of yourself. He will tempt you to forget, twist, or doubt God’s word. He will tempt you to think much of yourself and little of others. He would love it if you would forget Christ and despise him. He will attempt to divide and conquer Christ’s people. This he will do by attempting to stir up the fleshly and sinful desires within us, especially pride and selfish ambition.

The Apostle Paul warns us not to be outwitted by Satan. He insists that we forgive those who are repentant after they are disciplined, “so that we would not be outwitted by Satan; for we are not ignorant of his designs” (2 Corinthians 2:11, ESV). The Apostle Peter wrote his letters under the inspiration of the Holy Spirit, but he also wrote from experience: “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8, ESV). No doubt, the experiences Peter had on the night before Christ’s crucifixion had a profound impact upon him. He learned to be humble. He learned to be sober-minded and watchful. And so he exhorts us to do the same.  

Find Your Comfort And Confidence In The Mediation Christ

Thirdly, this passage teaches us to take comfort and confidence in Jesus Christ, our mediator and great High Priest. This encouragement is found in verse 32: “Simon, Simon, behold, Satan demanded to have you [all], that he might sift you [all] like wheat, but I have prayed for you [all] that your faith may not fail” (Luke 22:31–32, ESV).

Christ has promised to uphold his people. “And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day” (John 6:39, ESV).

“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” (John 10:27–30, ESV)

And how does Christ preserve his people? One of the things he does is intercede for them.

“Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.” (Romans 8:34, ESV)

“My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 John 2:1, ESV)

Though Christ had not yet died, risen, and ascended to the Father’s right hand, he was already interceding for his disciples in prayer. “Simon, Simon, behold, Satan demanded to have you [all], that he might sift you [all] like wheat, but I have prayed for you [all] that your faith may not fail” (Luke 22:31–32, ESV). Think of how much greater his intercession is now that he is risen and ascended. The writer of the book of Hebrews reflects on this, saying, “Consequently, [Jesus] is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them” (Hebrews 7:25, ESV).

Dear friends, when I say, find your comfort and confidence in the mediation of Christ, I mean, do not find your comfort or confidence in yourself or in any other created thing. Take comfort in God and in his Christ. Make him your only confidence, for he alone can save you and sustain you. 

Draw Strength From Christ’s Body, The Church 

Fourthly, this passage teaches us to draw strength from Christ’s body, the church. How so, you ask? I see this principle in the words that Christ spoke to Peter: “And when you have turned again, strengthen your brothers” (Luke 22:32, ESV).

Here in verse 32, the Greek word translated as “you” is singular. Jesus is speaking directly to Peter here. “And when you [Peter] have turned again, strengthen your brothers” (Luke 22:32, ESV).

Of course, when Christ spoke of Peter turning again, he implied that Peter had begun to wander off in the wrong direction, would need to repent, and eventually would. 

Peter understood what Jesus was implying. That is why he replied, “Lord, I am ready to go with you both to prison and to death” (Luke 22:33, ESV). In fact, Peter was not ready to do this. Men who are puffed up with pride and selfish ambition are not prepared to lay down their lives in the service of others. Jesus knew this about Peter. Peter probably knew this about himself. And so he doubled down and boldly expressed his devotion to Christ. “Lord, I am ready to go with you both to prison and to death” (Luke 22:33, ESV). “Jesus said, ‘I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me’” (Luke 22:34, ESV). This, as you may know, would happen. 

But our attention here is on the words, “And when you [Peter] have turned again, strengthen your brothers” (Luke 22:32, ESV). Peter, as the leader of the band, was to use this experience to strengthen his fellow disciples once he was restored. 

The Christian life, dear friends, is not to be lived in isolation. We are to encourage and strengthen one another in the Lord.

Do Not Despise The Discipline Of The Lord  

Fifthly, this passage teaches us not to despise the discipline of the Lord. 

No doubt, it was Peter who willfully decided to deny Jesus three times on the night before his crucifixion, but we must also confess that it was the will of the Lord to permit it. And why did the Lord permit it? It is safe to say that the Lord allowed this to discipline Peter so that he might walk humbly before him in the future and teach us others to do the same.    

Consider the good effect this experience had on Peter. He must have reflected upon this humbling experience in his life when he wrote these words: “Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’ Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you. Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:5–8, ESV).

Do not despise the discipline of the Lord, brothers and sisters.

“And have you forgotten the exhortation that addresses you as sons? “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives.” It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:4–14, ESV).

Conclusion

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Sermon: Forsake All Pride And Selfish Ambition, Luke 22:31-34

Discussion Questions: Luke 22:31-34

  1. Why did Jesus call Peter Simon instead of Peter (or Cephus) in this instance?
  2. By mentioning Satan, Christ reminded his disciples of the spiritual battle that rages for the souls of men. What are Satan’s tactics? Why is it important for us to be aware of them? See 1 Peter 5:5-8; 2 Corinthians 2:11.
  3. Why does God hate pride? See Proverbs 16:16-20.
  4. Why should the mediation of Christ bring comfort to us?
  5. Why must we never despise the chastisement of the Lord?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Luke 22:31-34

Catechetical Sermon, To Whom Is Baptism To Be Administered?, Baptist Catechism 98-99

Baptist Catechism 98-99

Q. 98. To whom is baptism to be administered?

A. Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)

Q. 99. Are the infants of such as are professing believers to be baptized?

A. The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such. (Proverbs 30:6; Luke 3:7,8)

Scripture Reading: Acts 2:36–41

“‘Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.’ Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?’ And Peter 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. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.’ And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’ So those who received his word were baptized, and there were added that day about three thousand souls” (Acts 2:36–41, 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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As I’m sure you know, the Baptist Catechism and the Westminster Shorter Catechism (the Catechism used by many who are Reformed Presbyterians) are very, very similar. The same thing can be said of our confessions of faith. The Second London Confession and the Westminster Confession are very similar documents. The similarities are important and encouraging. They remind us that we have a lot in common with our Reformed, Presbyterian brothers and sisters. This should encourage Christian unity and love.  

Now obviously, there are differences between these standards. The primary difference is our answer to the question, to whom is baptism to be administered? 

On the one hand, I do not want to over-emphasize the importance of this question. Indeed, there are other doctrines more foundational to the faith than the doctrine of baptism. To be a Christian, one must hold to orthodox views regarding God, Scripture, the fall of man into sin, and salvation through faith in Christ, for these doctrines are foundational to the faith. They carry much greater weight, therefore, than questions about baptism. Stated differently, I do believe that it is possible for Christians to differ over the question of who should be baptized and to regard one another as true and dear brothers and sisters in Christ, their unity being rooted in Christ, and in their agreement on the foundational doctrines just mentioned. There is something to be said for the approach of majoring in the majors and minoring in the minors. 

But on the other hand, I do not think it is wise to dismiss this question as unimportant. Baptism is very important, brothers and sisters, for Christ has ordained it. He has commanded that disciples be baptized in the name of the Father, Son, and Holy Spirit. Furthermore, baptism is connected to other things. Maybe you have heard me say that all theology hangs together. The meaning is that errors in one area will lead to errors in other areas. Errors in foundational doctrines (like the doctrines of God, Scripture, Man, Sin, and Salvation in Christ) are potentially catastrophic. And errors made in less foundational points of doctrine, though they might not disturb the foundation of the faith, will have a ripple effect on other doctrines, too. Our understanding of baptism will impact, in some way, our understanding of the church. It will impact our understanding of the nature of the New Covenant. Who are members of the New Covenant? Is the New Covenant breakable? These are a few related questions that come quickly to mind. 

Question 95 of the Westminster Shorter Catechism asks, “To whom is Baptism to be administered?” Their answer is, “Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the

visible church are to be baptized.”

Contrast this with question 98 of the Baptist Catechism: To whom is baptism to be administered? Answer: Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)

This is the clear teaching of the New Testament. 

Firstly, we should remember what the NT says that Baptism signifies. We considered the symbolism of baptism last week with the help of Baptist Catechism 97: What is Baptism? Answer. Baptism is an ordinance of the New Testament instituted by Jesus Christ, to be unto the party baptized a sign of his fellowship with Him, in His death, burial, and resurrection; of his being engrafted into Him; of remissions of sins; and of his giving up himself unto God through Jesus Christ, to live and walk in newness of life.” If it is true that baptism signifies union with Christ in his death and resurrection, new birth, cleansing from sin, and a resolve to walk in a new way, then it is most reasonable to think that this sign is for those of whom these things are true! Baptism is for those who have been united to Christ by faith, cleansed by his blood, who have died to their old self, and raised to new life.  

Secondly, we should remember what we say through the waters of baptism. It is through baptism that we profess our faith. It is through baptism that we say, Jesus is Lord! Yes, we say that Jesus is Lord with our lips. But that profession is to be made through baptism. To be baptized is to say, I believe. To be baptized is to say, I have been forgiven. To be baptized is to say, I have died to my old self and raised to a newness of life. Through baptism, we make a profession and a commitment. Baptism is for those of whom this is true. 

Thirdly, we should remember what God says to us in baptism. In baptism, God’s name is placed on his people (we are to baptize in the name of the Father and of the Son and of the Holy Spirit). In baptism, God says, through Christ you are forgiven and adopted as my own. Again I say, baptism is for those of whom this is true. 

In fact, a careful study of the New Testament Scriptures reveals that it is only those who make a credible profession of repentance and faith who are to be baptized. 

Perhaps the most important text is the one we call the Great Commission: “And Jesus came and said [to his disciples], ‘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, emphasis added). 

When baptisms are described in the New Testament, we see that it is those who believe who are baptized. Sometimes those who believe in infant baptism will point to the household baptisms found in the Book of Acts and say, there must have been infants in these households! Two things can be said in response. One, it is not wise to build doctrines on the foundation of assumptions and speculations. Two, most of these passages where “households” are mentioned teach that those in these households heard the word and believed, something infants and small children cannot do (i.e.  Acts 11:13-18,  16:29-32).

I think it is very safe to say that not one text in the New Testament clearly teaches us to baptize infants. But we are not biblicists. We reject the idea that for something to be believed as true there must be a verse that says it. No, we are not biblicists. We agree that some doctrines are to be believed because they are taught by way of necessary consequence. This means that the whole of what the Bible says on a subject is to be taken into consideration when forming our doctrines. The most famous example of this is the doctrine of the Trinity. The Bible in some places teaches that God is one. In other places, the Bible teaches that God is three. No one verse can be found that teaches that God is three in one, but when all is carefully considered, we are moved by the testimony of the totality of Scripture to confess that God is Triune. 

Never does the New Testament command infant baptism – only the baptism of those who profess faith and repentance.

Never does the New Testament describe infant baptism – only the baptism of those who profess faith and repentance.

But do the Scriptures require us to believe in infant baptism by way of necessary or certain consequence? In other words, does a theological reading of Scripture require us to baptize the children of believers? Stated one more way, is infant baptism taught in a similar way to how the Trinity is taught in the Scriptures – no one verse of Scripture teaches it, but when the whole Bible is considered on the subject, we are bound to believe that babies are to be baptized? 

If we are to be consistent in our interpretation of the Scriptures, we must be open to the possibility (for we are not biblicists!), but the answer is no.

Listen to Baptist Catechism 99 after that, I will explain why.  Question 99: Are the infants of such as are professing believers to be baptized? Answer: The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such.

So why are we to baptize those who make a credible profession of repentance and faith in Christ only, and not the infants of those who make such a profession?  

  1. The Scriptures nowhere command infant baptism. 
  2. The Scriptures nowhere describe infant baptism. 
  3. A careful, theological, covenantal, redemptive-historical study of the totality of the Scriptures – Old Testament and New – does not necessitate the practice of infant baptism. To the contrary, a careful examination of the Old Testament Scriptures agrees with the teaching of the New Testament that baptism is for those who profess faith in Christ alone. 

Those familiar with the debate between Reformed paedobaptists (paedo means child) and Reformed credobaptists (credo refers to a profession of faith) will know that the Reformed paedobaptists do not argue for their practice of infant baptism from the New Testament but from the Old. 

They argue like this:

  1. The sign of circumcision was applied to infants under the Old Abrahamic and Mosaic Covenants. 
  2. The Old Covenant was a particular external administration of the Covenant of Grace, and the New Covenant is a particular external administration of the Covenant of Grace.
  3. Given that the sign of admission into the Old Covenant (circumcision) was applied to the infants of covenant members, it must necessarily be that the sign of admission into the New Covenant (baptism) be applied to the infants of covenant members, namely, of those who believe. 

So you can see that the Reformed paedobaptists do not typically argue for their position by pointing to this verse or that in the New Testament. They argue from the Old Testament by reasoning that if circumcision was applied to infants under the Old Covenant, then it must necessarily be that baptism is to be given to infants under the New Covenant, even though the New Testament never says so.  

With all due respect to our Reformed paedobaptist brethren (many of whom we esteem very highly), we reject this reasoning. 

One, we do not agree that the Old Covenant was a particular external administration of the Covenant of Grace. The Abrahamic and Mosaic covenants were mixed. They were covenants of works that could be broken (and they were). But they carried within them promises, prophesies,  types, and shadows that pointed forward to Christ, his kingdom, and the covenant that he mediates – the New Covenant. The New Covenant alone is the Covenant of Grace. The Abrahamic and Mosaic anticipated and pointed forward to the Covenant of Grace, but they were not the Covenant of Grace, properly speaking, for they did not have Christ as head and mediator. We could talk about this for hours. And we have before in other studies. For now, let me say that our particular articulation of covenant theology, which differs from the typical paedobaptists’ articulation of that doctrine in important respects, leaves no room for the argument from infant circumcision to infant baptism that the paedobaptists are so fond of making. Do circumcision and baptism share something in common? Yes! They are both signs of their respective covenants, Old and New. But it does not necessarily follow that because one was applied to infants, then the other must be applied to infants also. The two covenants, though certainly interrelated, differ substantially from each other. It should be no surprise, therefore, that the signs of the covenants also differ substantially.   

Two, (and this point deserves much more time and attention than what we can give to it today) while we agree that it is appropriate to argue from necessary consequence in many matters of theology, it is not an appropriate thing to do with the positive laws which God added to the various covenants that he has entered into with man. The signs that God attached to the various covenants he made with man – trees, the rainbow, circumcision, and baptism – are arbitrary. By that I mean, they are simply based on God’s choice. We cannot necessarily reason from one to the other to figure out what they are and how they are to be applied. With positive laws, we are completely dependent on God’s express command. And this is why we look to Christ, his words, and to the New Testament to know what baptism is, what it signifies, how and to whom it is to be given. We are not biblicists. We acknowledge the validity of the interpretive principle of necessary consequence (Trinity). But we deny that it is appropriate to use this principle when it comes to positive laws and sacramental things, for it is impossible to reason from one sign to the other.

Now,  I suppose we are right to expect that signs will be attached to the Covenants God makes, for this is God’s established way. And of course, we should expect that the sign of a covenant will agree in its symbolism with the substance of the given covenant. It makes perfect sense that the sign of the Covenant of Works made with Adam in the garden would be two trees representing two choices, and two paths,  but God could have chosen a different sign. And it makes sense that the sign given to Abraham in the covenant that he made with him and all his physical descendants would be applied to the male reproductive organ, that it would involve the removal of something, thus symbolizing the threat of being cut off from the covenant (a covenant of works!) through disobedience, and that it would be bloody, signifying the crosswork of Christ who would be cut off for his people. This Christ was promised to Abraham and his children. He is the promised seed of the woman, the offspring of Abraham and David. Circumcision fit the Old Abrahamic Covenant, and it made perfect sense that it was to be applied to all of the male children of Abraham at eight days old irrespective of faith, for the Old Abrahamic covenant was made with them by virtue of the birth. For what it’s worth, it seems to me that circumcision was an excellent choice for the sign of the Old Abrahamic covenant, for it agreed with the substance of that covenant.

But the sign of circumcision does not fit the substance of the New Covenant, which is the Covenant of Grace. Think of it. The New Covenant is not made with an ethnic group. It is made with God’s elect. It is made with all who are born again and believe. It is those who have the faith of Abraham, not the DNA of Abraham, who are members of the New Covenant. And there is no threat of being cut off from the New Covenant. All who are true members of it will be preserved. And Christ, the seed of Abraham and David has come. He was cut off for us on the cross. He shed his blood to atone for sin. For all of these reasons, circumcision has been fulfilled and taken away, and baptism has been given as the sign of the New Covenant instead.

And baptism agrees with the substance of the New Covenant and thus serves as a fitting sign. Baptism signifies many things – union with Christ in his death and resurrection, the washing away of our sin, death to our old self, and new birth. This sign is to be given to those of whom these things are true.

The point is this: our Reformed and paedobaptist brethren error when they look to the sign of the Old Covenant to figure out to whom the sign of the New Covenant is to be applied. These are two different covenants made with two different groups of people (though there is some overlap, thanks be to God). We cannot reason from the one to the other, therefore. To know the answer to the question, to whom is baptism to be administered? To Christ and the New Testament we must go, for there this positive law is revealed. 

*****

Conclusion

Q. 98. To whom is baptism to be administered?

A. Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)

Q. 99. Are the infants of such as are professing believers to be baptized?

A. The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such. (Proverbs 30:6; Luke 3:7,8)

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon, To Whom Is Baptism To Be Administered?, Baptist Catechism 98-99

Discussion Questions: Baptist Catechism 98 & 99

  1. To whom is baptism to be given?
  2. How do the  Reformed paedobaptists argue for the practice of baptizing their infant children?
  3. Why do we reject their argument from Old Covenant circumcision to New Covenant baptism?
  4. What does Christ and the New Testament teach us about the proper recipients of baptism?
  5. Who are the members of the New Covenant? What does this have to do with the question, to whom is baptism to be given?
  6. How can we, on the one hand, strongly disagree with our paedobaptist brethren on this point, and on the other hand, maintain brotherly and sisterly affection for them? 
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Baptist Catechism 98 & 99

Week Of August 17th, 2025

WEEKLY READINGS
SUNDAY > 1 Sam 12Rom 10Jer 49Luke 17
MONDAY > 1 Sam 13Rom 11Jer 50Luke 18
TUESDAY > 1 Sam 14Rom 12Jer 51Luke 19
WEDNESDAY > 1 Sam 15Rom 13Jer 52Luke 20
THURSDAY > 1 Sam 16Rom 14Lam 1Luke 21
FRIDAY > 1 Sam 17Rom 15Lam 2Luke 22
SATURDAY > 1 Sam 18Rom 16Lam 3Luke 23

MEMORY VERSE(S)
“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (Romans 6:3-4a, ESV).

CATECHISM QUESTION(S)
Baptist Catechism #97:
Q. What is Baptism?
A. Baptism is an holy ordinance, wherein the washing with water in the name of the Father, the Son and the Holy Spirit, signifies our engrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.

Posted in Weekly Passages, Posted by Mike. Comments Off on Week Of August 17th, 2025

Topical Sermon: Church Discipline: A Variety Of Cases And Corresponding Measures

This sermon I am about to preach is not like the sermons I typically preach. 

For one, it is not an expositional sermon, but a topical sermon through and through. It is about church discipline, the variety of situations that the church will encounter that require discipline, and the variety of measures or tools that are at our disposal. 

Two, this sermon is a little longer than usual. There is a risk in admitting that it is a bit longer in these introductory remarks, for this might lead some to tune out from the beginning. I hope it has the opposite effect. Please tune in, brothers and sisters.  

I’ve decided to preach on this topic and to devote a little more time to its development because I think it is important. We, as a congregation, have several church discipline cases to address. Each of them is different. If we lack clarity of mind concerning these cases and what the Scriptures require us to do in response to them, it could lead to confusion and even division within the congregation. It is to guard against confusion and possible division that I have decided to preach this topical sermon today. I pray the church will be edified by this teaching.   

*****

Scripture Reading: Galatians 6:1–2

“Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ.” (Galatians 6:1–2, 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.

Sermon

What is church discipline?

Generally speaking, church discipline is one part of the discipleship process. Christ has commissioned his church, saying, “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). Baptized disciples of Jesus Christ are to join local churches, wherein they will be taught to observe all that Christ has commanded. Ordinarily, this teaching comes in the form of the public preaching of the Scriptures and private instruction from the Word of God, but church discipline also plays a role. Through discipline, sinning church members are corrected and exhorted to walk in obedience to the commands of Christ. 

After all, the same Jesus who commissioned his Apostles to go and make disciples, to baptize, and to teach these to observe all that he commanded, also said, 

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 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. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.” (Matthew 18:15–20, ESV)

This passage is about church discipline. Christ is clear that his churches are to be disciplined societies. The doors of church membership are to be opened only to those who make a credible profession of faith. And those who destroy the credibility of their profession by persisting in sin are to be put out of the church. This is called excommunication. 

But there is much more to church discipline than excommunication. As I have said, Church discipline is a crucial part of Christian discipleship. It is one of the means that the church must use as she endeavors to obey the Great Commission by teaching baptized disciples of Jesus to obey all that Christ has commanded. 

As you may know, church discipline is rarely practiced in many churches today. Even churches that endeavor to preach and teach the Word of God will often neglect discipline, and it is to their great detriment. 

Churches that preach the Word but do not practice discipline may be compared to parents who instruct their children verbally but fail to follow through with discipline when the children are willfully defiant. Mom, Dad, how many times are you going to tell your child not to speak disrespectfully to you before you discipline your child for their defiance? It is true, instruction is needed. Little children must be taught to honor father and mother. They must be taught the difference between right and wrong. But once the child knows that a particular behavior is wrong and forbidden, they must be consistently disciplined (in a loving and self-controlled way) when they defy the instructions of their parents. Instruction is needed, and so too is discipline. And so it is in Christ’s churches. 

What is the aim or goal of church discipline? Here is what our constitution says: “Church discipline aims for the glory of God, the welfare and purity of the church, and the restoration and spiritual growth of the offender” (Emmaus Constitution, Article V. Section 1). This is true. 

To be clear, there is a kind of discipline that should always be taking place within the church behind the scenes. This has been called formative church discipline. Our constitution says this about formative church discipline: “Formative church discipline is the church engaged in edifying and disciplining itself in love. It is the responsibility of each member to endeavor to maintain this Christian duty of mutual edification for one another (Romans 12:3-8; I Corinthians 12:12-27; Ephesians 4:7-16; I Thessalonians 5:11-14; I Peter 4:10,11). This is done by the use of and submission to the gifts of those both old and young, office bearer and member, which Christ graciously gives to his church” (Emmaus Constitution, Article V, Section 3). Galatians 6:1-2, which we read a moment ago, describes formative church discipline, as does 1 Thessalonians 5:11-14: “Therefore encourage one another and build one another up, just as you are doing. We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:11–14, ESV).

Formative church discipline must always be taking place amongst the membership of the church, but sometimes formal or corrective church discipline is required. And there are a variety of situations that will require formal church discipline. Our constitution says, “​​In cases of actual or presumed private offense between members, including church officers, it is required that the rule prescribed by Christ in Matthew 18:15-17 be faithfully observed. In cases of persons holding false doctrine, or who openly persist in ungodliness (I John 2:15-17; Romans 12:1,2; II Corinthians 6:14-7:1), or who live in violation of the law or public morals, or who walk disorderly, or who persist in disturbing the unity and peace of this church, it is the duty of the church to exercise discipline according to the scriptures (II Thessalonians 3:6,11,14,15; Titus 3:10,11; I Corinthians 5:1; Romans 16:17).” 

The important thing to notice here is that the Scriptures describe a variety of situations wherein formal church discipline will be required. Sometimes, church members will sin against other members and refuse to repent (Matthew 18:15-17). Sometimes, church members commit heinous sins that immediately call into question the credibility of their profession of faith, especially if there is no repentance displayed (1 Corinthians 5). Sometimes church members are found holding to or promoting false doctrines that undermine the very foundation of the faith (Galatians 1:8-9). Sometimes, church members stir up division in the body of Christ (Titus 3:10-11). And sometimes, brothers and sisters in Christ behave in an immature and disorderly way (2 Thessalonians 3:6-15). Each of these situations will require the church to take certain measures. In each, we must follow the “rule prescribed by Christ” as revealed in the Holy Scriptures. In every case, the aim or goal of church discipline remains the same. Hear it again,  “Church discipline aims for the glory of God, the welfare and purity of the church, and the restoration and spiritual growth of the offender” (Emmaus Constitution, Article V. Section 1). 

All that I have said so far should be regarded as introductory. I’m confident that the members of this church are familiar with most of what I have just said. I’ve decided to take up the topic of church discipline today, to be sure we as a church have clarity and unity of mind concerning two things: 

One, I hope it is clear that not every church discipline case is the same. As has been said, there are a variety of situations that will require formal church discipline. The church (with the elders in the lead) must endeavor to carefully follow the Scriptures in each case with wisdom and care. 

Two, I think it is important for us to be aware of the variety of tools or measures made available to us by Christ as revealed in his Word when conducting discipline. I’m afraid that some assume that Matthew 18 is the only church discipline text—it is not. And I’m afraid that some only think of full or direct excommunication when they think of the mechanisms available to the church. We have more options, brothers and sisters, and we must know what they are.

You must know that when conducting formal church discipline, the church (with the elders in the lead) may censure, suspend, withdraw from, excommunicate, or exclude a sinning member. 

Censure

What is censure? 

Sometimes the term is used generically to describe someone who is under formal church discipline – this person is under censure, we may say. More precisely, the term censure, or public censure, refers to “a public admonition, reproof or rebuke of a sinning member.” Public censure is to be administered by the elders of the church. And its purpose is to inform the congregation that the erring member is living contrary to the scriptures in word and/or deed,” and to call them to repentance  (see The Emmaus Constitution, Article V, Section 4). 

That Christ has given elders the authority to rebuke is made clear in the letters that Paul wrote to Timothy and Titus.  

Paul wrote to Timothy, saying, “As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear” (1 Timothy 5:20, ESV). In another place, he commanded Timothy to “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV).

Paul wrote to Titus, saying, “This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith…” (Titus 1:13, ESV). Later in the same letter, he commanded Titus to  “Declare these things; exhort and rebuke with all authority. Let no one disregard you” (Titus 2:15, ESV). And when Paul listed the qualifications for the office of elder, he said, “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:9, ESV).

This last verse raises a very important point. The authority that a pastor or elder has to rebuke the members of the congregation is a ministerial authority. By this, we mean that elders may rebuke as a minister or servant of Christ and the people. A minister is not permitted to rebuke arbitrarily based upon his own ideas or opinions. He is to rebuke as a minister or bondservant of Christ. He is to rebuke from the Word of God when members contradict sound doctrine. Hear the verse again: An elder “must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (Titus 1:9, ESV).  

Public censure is an important and powerful tool that Christ has given to the church to be used in discipline under certain circumstances. 

Suspension

We’ve considered censure. What is suspension?

According to Benjamin Keach, a 17th century Particular Baptist, and one signatories of our confession of faith, “Suspension is to be [used] when a member falls under sin, and the church wants time fully to hear the matter, and so can’t withdraw from him, or cast him out” (Keach, Glory Of A True Church, 37).

Although the term “suspension” is not used, our constitution describes suspension in Article V, Section 4, under the heading of Public Censure. After providing the definition of censure (which we have just considered), our constitution goes on to say, “This may result in the loss of the privilege of the Lord’s Supper, involvement in church business meetings, and other sanctions as judged appropriate by the congregation and/or elders. Upon evidence of genuine repentance, the member shall be publicly restored to full privileges of membership (Ephesians 4:28).” Again, though the term is not used, this section of our constitution describes suspension.

Please notice that our constitution gives authority to the members and/or elders to suspend from the Lord’s Table, etc. I will say, this is one of those places in our constitution that I am not completely comfortable with, and I think my co-elders agree. While I agree that elders have the authority to rebuke or censure (1 Timothy 5:20), I do not believe the elders should have the authority to unilaterally suspend from the Lord’s Table, etc., at least not for a prolonged time, without the consent of the congregation. If the elders do have the authority to suspend members from the Lord’s Table and involvement in church business meetings, I believe it should only be under certain circumstances and for a very limited amount of time. The members should be asked to consent to the suspension speedily. I trust you can see why I’m uncomfortable with elders possessing this authority in an unchecked way. It is not hard to imagine a scenario in which an authoritarian pastor or eldership might abuse it. Perhaps the elders will propose amendments to our constitution on this point in the future. Until then, your elders are committed to not abusing this principle. 

That said, I do believe it is wise for the church to have the ability to suspend members from the Lord’s Table and from church business meetings, etc. At times, the church may be faced with very perplexing situations. On the one hand, it may be clear that a member has sinned grievously and should not come to the Table or participate in church life as usual. On the other hand, it may not be so clear as to how the church should proceed. Should the person be excommunicated? Should they be withdrawn from? Are the charges true? If so, are they truly repentant? 

If you were to ask me for a scriptural proof text for suspension, I’ll admit that I cannot give you one. I believe this is a light of nature or wisdom issue (Second London Confession 1.6). And because this is a principle drawn from the light of nature, it is all the more reason to limit whatever power is given to elders to use it.   

Withdrawal

We have considered two tools available to us in discipline: censure and suspension. Now we ask, what does it mean to withdraw from a member?

The key scripture text is 2 Thessalonians 3:6-15. I’ll read from the KNJV, given that it uses the English word “withdraw” to translate the Greek, instead of the phrase “keep away”, as the ESV does. Either translation is fine, but I want you to see where the term “withdraw” is coming from.

“But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition [instruction] which he received from us. For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us. For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread. But as for you, brethren, do not grow weary in doing good. And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother.” (2 Thessalonians 3:6–15, NKJV)

This passage is very interesting. It seems to speak of a church discipline option that is often overlooked. Notice a few things about this text:

First, notice the nature of the sin under consideration, namely, disorderliness. In the context, some in the church of Thessalonica were refusing to work to provide for themselves and those under their care. Paul categorized this sin as disorderliness. “For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies” (2 Thessalonians 3:11, NKJV).

Secondly, notice that Paul considered this sin to be serious and worthy of a serious response from the church. He wrote to the church, saying, in verse 6, “But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us” (2 Thessalonians 3:6, NKJV). In verse 10 he says, “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat” (2 Thessalonians 3:10, NKJV). And finally, in verse 14, he says, “And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed” (2 Thessalonians 3:14, NKJV). That Paul viewed the disorderliness as a serious problem is made clear by the measures he commanded the church to take. Those who persisted in this way of life were to be noted, and they were to be withdrawn from. The church was not to associate or keep company with them. And what was the goal or aim? The text says, ​“that he may be ashamed.” The conviction of sin and repentance within the disorderly person was the aim. 

Thirdly, notice that though this withdrawal from a disorderly brother is a kind of excommunication, it comes short of full excommunication in that the person is not to be regarded as a non-believer (Matthew 18:17) or handed over to Satan for the destruction of the flesh (1 Corinthians 5:5). 2 Thessalonians 3:15 says, “Yet do not count him as an enemy, but admonish him as a brother”. In just a moment, we will answer the question, What is excommunication? In brief, those excommunicated are to be put out of the church, regarded as tax collectors and Gentile sinners, and handed over to Satan for the destruction of the flesh. But here, Paul says, “Yet do not count [the disorderly brother or sister whom you are to withdraw from] as an enemy, but admonish him as a brother” (2 Thessalonians 3:14–15, NKJV).

I will admit that in the reading I have done on this subject, I have found different interpretations of the words, “Yet do not count him as an enemy, but admonish him as a brother” (2 Thessalonians 3:14–15, NKJV). Some, like Jonathan Edwards, whom I will quote later, seem to take this to mean that the church is to apply this principle to all who are excommunicated. Even after full excommunication, we are not “to count [them] as an enemy, but admonish [them] as brothers.” I don’t agree with this interpretation (if I have understood Edwards correctly). 

It is my opinion that Paul is here presenting us with a form of excommunication (if I may call it that) that comes short of full excommunication, which involves viewing the person as a tax collector, a Gentile sinner, and an enemy of the cross of Christ, and demands that we still view and admonish the person as a brother or sister in Christ. After a person is excommunicated (fully), we are not to say, brother, repent. Rather, we are simply to say, repent and turn to Jesus for the forgiveness of your sins. But these disorderly Christians whom Paul commanded the church to withdraw from were still to be admonished as brothers.  

What’s the difference, you ask? Why wouldn’t Paul command that these unrepentant sinners be fully excommunicated from the church, regarded as non-believers, and handed over to Satan for the destruction of the flesh? It must be this: the nature of their sin was such that they had not destroyed the credibility of their profession of faith, at least not yet. These were to be admonished and, if not repentant, withdrawn from. This must mean that they were to be barred from the Lord’s Table and fellowship with the church. But they were not to be cast off entirely. They were not to be counted as enemies but rather warned as brothers. 

I’m aware that not all will agree with my interpretation, but some will. Benjamin Keach seems to interpret 2 Thessalonians 3 in this way (see also the way that William Kiffin applies 2 Thessalonians 3 in, A Sober Discourse Of Right To Church Communion).

Listen to Keach. This comes from chapter 7 of his book, The Glory Of A True Church. “If any member walks disorderly, though not guilty of gross scandalous sins, he or she, as soon as it is taken notice of, ought to be admonished, and endeavors to be used to bring him to repentance” He then cites our passage, “For we hear that there are some which walk disorderly, not working at all, but are busy-bodies” (2 Thessalonians 3:11-12). And then, after clarifying that he does not take this to mean that these Christains were guilty of the egregious sins of gossip and slander, and after telling us that they must be admonished, he says, 

“But if after all due endeavors used, he is not reclaimed, but continues a disorderly person, the church must withdraw from him. Now we command you brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother that walketh disorderly, and not after the traditions he received from us [2 Thessalonians 3:6]. This is not a delivering up to Satan, excommunicating or dismembering the person; for this sort are still to be owned as members, though disorderly ones: the church must note him so as not to have communion or company with him in that sense; yet count him not as an enemy, but exhort him as a brother: if any man obey not our word, note that man [2 Thessalonians 3:14-15]. It appears that such who refuse to adhere to what the pastor commands and exhorts to [Hebrews 12:25], in the name of Christ, are to be deemed disorderly persons, as such are who meet not with the church when assembled together to worship God, or that neglect private or family prayer, or neglect their attendance on the Lord’s Supper, or to contribute to the necessary charges of the church, or suffer an evil unreproved in their children; all such may be looked upon disorderly walkers, and ought to be proceeded against according to this rule….” (Keach, The Glory Of A True Church, 37-39).

Though the term is not used, our constitution leaves room for the possibility of withdrawal in Article V, Section 4 under the heading, Public Censure, in the words, “This may result in the loss of the privilege of the Lord’s Supper, involvement in church business meetings and other sanctions as judged appropriate by the congregation and/or elders.” I will reiterate the concerns I stated earlier. I do not believe the elders should have the authority to unilaterally suspend or withdraw from a member. We need to fix our constitutions at this point. Another concern is that our constitution needs to be more precise and clear concerning these categories of discipline. Lord willing, the elders will propose amendments in the not-too-distant future  

The point is this: in cases wherein a church member is walking in a disorderly way and remains unrepentant after being admonished, it is appropriate for the church to note that brother or sister and withdraw from them. The unrepentant disorderly walker is not to be associated with. This means they are to be barred from the Lord’s Table and from Christian fellowship until repentance is expressed. But these disorderly persons are not to be regarded as enemies, but warned as brothers or sisters in Christ. This is because of the nature of their sin. Though they are living in a disorderly, sinful, and foolish manner, they have not yet undermined the credibility of their profession in the eyes of the church. 

Not only do I believe this is the meaning of this text, but I have also encountered situations where I think this approach would be most appropriate. Believers sometimes walk in a disorderly way. They need to be called to repentance and disciplined, but they are to be admonished as brothers and sisters in Christ. 

Excommunication

We have considered censure, suspension, and withdrawal. We come now to excommunication. What is excommunication?

It is the casting out of a member of the church, such that they are no longer considered a brother or sister in Christ. They are to be regarded “as a Gentile and a tax collector” (Matthew 18:17, ESV). In excommunication, they are to be delivered to Satan for the destruction of their sinful flesh (1 Corinthians 5:5). The hope remains that they will repent so that their “spirit may be saved in the day of the Lord” (1 Corinthians 5:5, ESV).

Who is to be excommunicated? In brief, it is those who destroy the credibility of their profession of faith by holding to erroneous doctrines that evert (undermine) the foundation of the faith, or by unholy living (see Second London Confession 26.2).  

The symmetry should be obvious to all. Who is to be received into the church through baptism and admitted to the Lord’s Table? Those who make a credible profession of faith in Jesus Christ? And who is to be removed from the membership of the church and barred from the Lord’s Table? Those who go on to destroy the credibility of the profession of faith they once made.

Our constitution speaks of excommunication in Article V, Section V. “If public censure and the above-mentioned aspects of corrective discipline fail, the congregation shall have a right to excommunicate from membership such persons by an affirmative vote of the majority of the members present and voting (Matthew 18:17; I Corinthians 5:1-13).” 

Matthew 18:15-20 tells us that those who persist in private sin are to be excommunicated. 1 Corinthians 5:1-13 teaches us to move speedily towards excommunication when the sin is heinous, public, and there is no repentance. Galatians 1:8-9 requires that heretics be cast out of the church— “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). Titus 3:10 teaches that those who stir up division within the church are to be excommunicated — “As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned” (Titus 3:10–11, ESV).

Only the local church has the power to excommunicate. When the elders recommend and the church consents to excommunicate a member, a minister is to pronounce a judgment like this: 

“That [so and so] being guilty of great iniquity, and not manifesting unfeigned repentance, but refusing to hear the church, I do in the name, and by the authority of Christ committed unto me as pastor of this this church, pronounce and declare that he is to be, and is hereby excommunicated, excluded, or cast out of the congregation, and no longer to be owned a brother, or a member of this church; and this for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” (Keach, The Glory Of A True Church, 42-43)

[[I hope it is clear to you what excommunication is. I would like to briefly address a couple of common questions regarding excommunication.  

In 1 Corinthians 5:9-11, Pauls says, “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). My question is this: What does Paul mean when he says, “not even to eat with such a one”? Clearly, this must mean that we are not to eat the Lord’s Supper with the person. But does Paul mean more than this?

Listen to what Jonathan Edwards says: 

“Particularly, we are forbidden such a degree of associating ourselves with them, as there is in making them our guests at our tables, or in being their guests at their tables; as is manifest in the text, where we are commanded to have no company with them, no not to eat. That this respects not eating with them at the Lord’s supper, but a common eating, is evident by the words, that the eating here forbidden, is one of the lowest degrees of keeping company, which are forbidden. Keep no company with such an one, saith the apostle, no not to eat: as much as to say, no not in so low a degree as to eat with him. But eating with him at the Lord’s supper, is the very highest degree of visible Christian communion. Who can suppose that the apostle meant this, Take heed and have no company with a man, no not so much as in the highest degree of communion that you can have? Besides, the apostle mentions this eating as a way of keeping company which, however, they might hold with the heathen. He tells them, not to keep company with fornicators; then he informs them, he means not with fornicators of this world, that is, the heathens; but, saith he, ‘if any man that is called a brother be a fornicator, &c. with such an one keep no company, no not to eat.’ This makes it most apparent, that the apostle doth not mean eating at the Lord’s table; for so, they might not keep company with the heathens, any more than with an excommunicated person.” (Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust, 1974), 119).

The meaning is this: Christians should not continue to have fellowship or keep company with those who have been excommunicated for persisting in sin.  That these excommunicated persons should not be permitted to come to the Lord’s Table or to join the church in her fellowship meals is obvious. More than this, Christians must not continue to have Christian fellowship our friendship with excommunicated persons as if nothing had changed. 

A little later, Edwards raises another common question. “What kindness and respect may and ought to be shown to such persons?”  He answers: 

“There are some things by which the members of the church are obliged to show kindness to them; and these things are chiefly, to pray for them, and to admonish them.—And the common dutes and offices of humanity ought to be performed towards them; such as relieving them when they are sick, or under any other distress; allowing them those benefits of human society, and that help, which are needful for the support and defence of their lives and property.—The dutes of natural and civil relations are still to be performed towards them. Excommunication doth not release children from the obligation of duty to their parents, nor parents from parental affection and care toward their children. Nor are husbands and wives released from the duties proper to their relation. And so of all other less relations, whether natural, domestic, or civil.” (Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust, 1974), 119-120)

This is very helpful. Excommunicated persons are not to be completely shunned or treated harshly, much less, unjustly. Christians may show kindness and compassion to excommunicated persons. But it cannot be that things go on as usual. When the person was a member of the church, they enjoyed sweet fellowship with you, and you with them. You called them brother or sister, and so they addressed you in return. But when a person is excommunicated, all of that changes. Though you may eat with the non-believer who never professed faith in Christ, Paul says that we are not to enjoy table fellowship with the one who has been excommunicated. You say, but it is my husband who was excommunicated. Be a good wife to him. Cook for him and eat with him as his wife. You say, but it was my father or mother who was excommunicated. Be a good daughter or son. Love them, honor them, and eat with them as a son or daughter should.  Paul’s point is that excommunication brings about a great change in church relations, and that change must be appropriately expressed in all our relations with an excommunicated person.]]

Exclussion

We have answered the question, what is excommunication? And now we ask, what is exclusion?

Our constitution speaks of exclusion in Article IV,, Section 13 under the heading, Termination of Membership: Exclusion: “If a member in good standing relocates to another church without resigning their membership or requesting a letter of transfer, or if a member is habitually absent from the fellowship of this church without just cause for more than six weeks, they may be excluded from the membership of the church at the discretion of the elders.” 

Again, I’m concerned that our constitution gives too much power to the eldership here. The exclusion of members ought to have the consent of the congregation. Also, our constitution is not clear concerning what exclusion is.  

Historically, exclusion has been called a mixed-excommunication. It is called mixed-excommunication, because it originally proceeds from, and consists in, the act of the brother himself, and is the formality of his offence; upon which proceeds the just and inviolable [absolute and unalterable] act of the church. 

It’s a simple concept. Sometimes people simply walk away from the church. There is no need to put them out because they have sinfully departed on their own accord. Nevertheless, the church must act to bring clarity to the situation. We do not call this excommunication, for excommunication is the church putting out a member. We call this exclusion because it is an acknowledgement that someone has put themselves out of the church, and a declaration that they will be kept out (excluded), unless there is repentance.

When someone walks away from the church and departs for the world, the situation is rather clear-cut. They are to be excluded. But what should be done in a situation where a Christian unduly separates themself from one church and joins another church in a disorderly way?

Listen to what Benjamin Keach says:

“This I find is generally asserted by all Congregational divines, or worthy men, i.e. that no person hath power to dismember himself: i.e. he cannot, without great sin, translate himself from one church to another; but ought to have a dismission from that church where he is a member: provided that church is orderly constituted, nothing being wanting as to any essential of salvation; or of church communion: But if not, yet he ought to endeavor to get his orderly dismission.

Nor is every small difference in some points of religion (or notions of little moment) any grounds for him to desire his dismission.

That he cannot, nor ought not to translate himself, see what a reverend writer saith [Keach then quotes Isaac Chauncy, The Doctrine Which is According To Godliness, 337]:

He cannot, saith he, for many reasons [Chauncy lists 16 reasons. I’ll highlight a few]:

‘1. It is not decent, much less an orderly going away; but very unmannerly, and a kind of running away:

2. Such a departure is not approved of in families, or civil societies [Philippians 1:27; Titus 2:10].

3. It destroys the relation of pastor and people: For what may be done by one individual person, may be done by all.

4. What liberty in this kind belongs to the sheep, belongs to the shepherd; much more he may then also leave his flock at his pleasure, without giving notice or reason thereof to the church.

5. It is breaking covenant with Christ, and with the congregation, and therefore a great immorality; he being under obligation to abide steadfastly with the church; i.e. till the church judge he hath a lawful call to go to another Congregation.

6. It’s a schism.

7. It is a despising of the government of the church.

8. It is a particular member’s assuming to himself the use of the Keys; or rather stealing of them.

13. It is like a leak in a ship, which, if not speedily stopped, will sink at last.

14. It tends to anarchy, putting an arbitrary power in every member.

15. It breaks all bonds of love, and raiseth the greatest animosities between brethren and churches.’

Keach then asks, “What is the just act of the church, that clothes this irregular separation with the formality, as it were, of an excommunication? A. He answers: (Calling) this a mixt-excommunication…”, that is to say, exclusion. 

Keach then recommends that this judgment of exclusion be pronounced by an elder of the church:

“That A.B. having so and so irregularly and sinfully withdrawn himself from the communion of the congregation, we do now adjudge him a non-member, and one that is not to communicate with the church, in the special ordinances of communion, till due satisfaction is given by him. [Mixed excommunication. Romans 9:17-18; 2 Thessalonians 3:6, 14-15; Jude 12]” 

Interestingly, Keach cites 2 Thessalonians 3:6, 14-15 – the text that he used earlier to teach us about withdrawal – as a proof text to justify the removal of someone from the membership who has “irregularly and sinfully withdrawn himself from the communion of the congregation” (and attempts to join another church). Do not forget – when the church withdraws from a member, they remain a member. The hope is that they will repent of their disorderly ways and be restored to the full privileges of church membership in the church where they remain a member. But here, Keach cites 2 Thessalonians 3 as a proof text for removing someone from the membership of the church who has “irregularly and sinfully withdrawn himself from the communion of the congregation” and has departed, not for the world, but to another congregation. This is the issue that Keach is addressing in this chapter of his book.  It seems to me that Keach is suggesting that these should be excluded from the membership (removed), but according to the principles of 2 Thessalonians 3:6, 14-15. They are to be excluded (removed) from the membership while being admonished and noted. The church is not to associate with them in Christian fellowship, unless there is repentance. But this does not mean we must regard them as enemies. We may continue to admonish them as a brother or sister om Christ.   

Notice that the judgment of exclusion that Keach recommends in this case differs from the one that he recommended in the case of full or direct excommunication. 

In the case of direct excommunication, Keach recommends this judgment: 

“That [so and so] being guilty of great iniquity, and not manifesting unfeigned repentance, but refusing to hear the church, I do in the name, and by the authority of Christ committed unto me as pastor of this this church, pronounce and declare that he is to be, and is hereby excommunicated, excluded, or cast out of the congregation, and no longer to be owned a brother, or a member of this church; and this for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” (Keach, The Glory Of A True Church, 42-43)  

Here, in the case of the exclusion of members who have departed from one congregation to another in a disorderly way, he recommends this judgment instead:

“That [so and so] …having irregularly and sinfully withdrawn himself from the communion of the congregation, we do now adjudge him a non-member, and one that is not to communicate with the church, in the special ordinances of communion, till due satisfaction is given by him.”

Keach does not say that he is “no longer to be owned a brother”. Also, there is no mention of the person being handed over to Satan ”for the destruction of the flesh”. And this would agree with the principles of the proof text he cites, namely, 2 Thessalonians 3:6, 14-15. That text, remember,  is about withdrawing from disorderly walkers: “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).

You say, pastor, what is your point? Why does this matter? Why are you devoting so much time to this?

Let me tell you why. In our day and age, it is not uncommon for Christians to depart from one congregation to join another. And to be clear, it is not forbidden to leave one church and to join another. There may be good reasons for such a transition. And to be clear, even if the reasons the person gives for wanting are questionable, I do believe that a church (with the elders in the lead) ought to, if at all possible, be willing to dismiss the to another church if they insist on departing (see Chauncy, The Doctrine Which Is According To Godliness, page 341 and following). The church is not a prison! Christians have the liberty to choose which church they will join for their edification! But members ought to seek their dismissal. They must not simply depart. They must not run away. They must be faithful to their membership vows and the covenant they made with the other members. When church members depart for no good reason at all or when they run away from problems without seeking their dismissal, great harm is done to the church. It is hurtful to the church. It breaks the bonds of love. It causes division. We cannot ignore this sin and disorder. 

But what shall we do with these members who have departed in an a disorderly and sinful way? What shall we do with them once they have been exhorted to return, and yet show that they have no intention of returning? 

Shall they forever remain as members of our church? That cannot be. 

Shall we simply remove them from our membership and neglect the duty that we have to discipline disorderly persons? That cannot be either. We must obey Christ. We must discipline in obedience to the Scriptures “for the glory of God, the welfare and purity of the church [this church and all true churches], and the restoration and spiritual growth of the offender” (Emmaus Constitution, Article V. Section 1).

Those who leave the church in a sinful and disorderly way must be admonished to return, at the very least, to seek their orderly dismissal. And if they will not return, but run away to another church, they must be excluded from the membership. 

But how should we think of these? How should we regard them? Should we regard them as non-believers and as enemies of the cross of Christ (Matthew 18)? Should we exclude them and hand them over to Satan for the destruction of the flesh in the hopes that they repent so that their spirit may be saved on the last day (1 Corinthians 5)? Or should we regard them as brethren who are walking in a disorderly manner (2 Thessamonians 3)?

I say, it depends. It depends on how they departed. I do believe the church (with the elders in the lead) has the freedom and ability to come to conclusions and to render judgments in these matters. I think we may distinguish between those who have departed the church in such a way that they have destroyed the credibility of their profession of faith and those who have departed as disorderly persons who ought to be withdrawn from and admonished as brothers and sisters. 

The key question is, has the person destroyed the credibility of their profession of faith in the way they have departed? Perhaps they have! Perhaps they have departed for the world. Or perhaps they have run off to another church while slandering their brethren and bringing great division to the church they have left. If such is the case, they should be excluded and not owned as brethren, given their unrepentant sin. But perhaps they have not destroyed the credibility of their profession. Perhaps they have simply acted in an immature, foolish, and disorderly way. If this is the opinion of the congregation (with the elders in the lead), then it is best to remove them from membership while not regarding them as an enemy, but warning them as a brother, that is to say, by noting them and withdrawing from them according to the principles found in 2 Thessalonians 3:6-15.

In cases such as this, the judgment that Keach recommends is sufficient:  

“That [so and so] …having irregularly and sinfully withdrawn himself from the communion of the congregation, we do now adjudge him a non-member, and one that is not to communicate with the church, in the special ordinances of communion, till due satisfaction is given by him.”

Whatever church the individual attempts to run off to ought to respect this judgment by admonishing the brother or sister to repent, and by refusing to receive them into their communion until due satisfaction is given.  And if another church decides to receive them (as is often the case these days), we take comfort in the promise of Christ that, so long as we have not erred in our judgments, “whatever [we] bind on earth shall be bound in heaven, and whatever [we] loose on earth shall be loosed in heaven” (Matthew 18:18, ESV). Christ Jesus, the Lord and Chief Shepherd of the chuch will judge between us. 

Conclusion

I’ll conclude now with a few very brief suggestions for application.

One, know that church discipline is a vital part of Christian discipleship and is required of every true church of Jesus Christ. If you are a disciple of Jesus, you must be a member of a local church. And as a member of a local church, you are subject to the discipline of that church. This is a very good thing, and you must know this. 

Two, as a member, not only are you subject to the discipline of the church for the good of your soul, but you must also participate in formal church discipline when called upon to do so. “Tell it to the church”, Matthew 18  says. It does not say tell it to the elders, but tell it to the church. In 1 Corinthians 5,  it is the church that is called to excommunicate the unrepentant sinner. In 2 Thessalonians 3, it is the church that is called to withdraw from the disorderly walker. Church members must participate in a way that is appropriate to their position in the church in formal church discipline cases.  

Three, while it is true that the members must participate in formal church discipline, the elders must lead. Oftentimes, the elders will have invested many, many hours into church discipline cases before the matter is even brought to the attention of the church. The members must respect the authority that Christ has given to the elders to oversee and to lead in the government of the church. 

Four, when conducting church discipline, all must proceed in a spirit of humility with patience and gentleness. “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ.” (Galatians 6:1–2, ESV) 

Five, when the church renders judgments to withdraw from, excommunicate, or exclude sinners, we must know that there is power in the judgment (provided that we have not erred), for Christ has given this power to the church, saying, “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them” (Matthew 18:18–20, ESV).  Church discipline must be conducted seriously and solemnly, therefore. 

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Discussion Questions: Topical Sermon: Church Discipline: A Variety Of Cases And Measures

  1. Why is church discipline a vital part of Christian discipleship?
  2. What is formative church discipline? What is formal church discipline?
  3. What is the aim or goal of church discipline?
  4. Under what circumstances is formal church discipline required?
  5. What measures may the church take when conducting formal discipline? 
  6. Define censure, suspension, withdrawal, excommunication, and exclusion.
  7. How should the church remove from its membership those who have departed from the church in a disorderly way (without obtaining dismissal) and have joined (or attempted to join) another congregation?
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Discussion Questions: Baptist Catechism 97

  1. What are the four ordinary means of grace?
  2. How does God make these means of grace effective?
  3. Baptism is a sign. What is a sign?
  4. What is baptism a sign of?  In other words, what does it signify or symbolize?
  5. How does the symbolism of baptism help us to know to whom baptism is to be given?
  6. Where must we go to learn about the meaning and administration of Baptism? The Old Testament or the New? Why?
  7. How does the Lord use baptism to strengthen the faith of his people?
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