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.   

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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)

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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

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 abuse this provision. 

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 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.

I was talking with my wife about this the other day. We were standing in the kitchen next to the door. I opened the door and said, sometimes the church needs to open the door of church membership, usher someone out, and then close the door behind them. That’s excommunication. But at other times, members take it upon themselves to open the door of church membership and walk out on their own accord. The church then needs to acknowledge that this has been done and shut the door behind them. That’s exclusion.

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 in 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 them 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 brethren, 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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Sermon: Pursue Greatness In Christ’s Kingdom, Luke 22:24-30

Old Testament Reading: Psalm 31

“TO THE CHOIRMASTER. A PSALM OF DAVID. In you, O LORD, do I take refuge; let me never be put to shame; in your righteousness deliver me! Incline your ear to me; rescue me speedily! Be a rock of refuge for me, a strong fortress to save me! For you are my rock and my fortress; and for your name’s sake you lead me and guide me; you take me out of the net they have hidden for me, for you are my refuge. Into your hand I commit my spirit; you have redeemed me, O LORD, faithful God. I hate those who pay regard to worthless idols, but I trust in the LORD. I will rejoice and be glad in your steadfast love, because you have seen my affliction; you have known the distress of my soul, and you have not delivered me into the hand of the enemy; you have set my feet in a broad place. Be gracious to me, O LORD, for I am in distress; my eye is wasted from grief; my soul and my body also. For my life is spent with sorrow, and my years with sighing; my strength fails because of my iniquity, and my bones waste away. Because of all my adversaries I have become a reproach, especially to my neighbors, and an object of dread to my acquaintances; those who see me in the street flee from me. I have been forgotten like one who is dead; I have become like a broken vessel. For I hear the whispering of many— terror on every side!— as they scheme together against me, as they plot to take my life. But I trust in you, O LORD; I say, ‘You are my God.’ My times are in your hand; rescue me from the hand of my enemies and from my persecutors! Make your face shine on your servant; save me in your steadfast love! O LORD, let me not be put to shame, for I call upon you; let the wicked be put to shame; let them go silently to Sheol. Let the lying lips be mute, which speak insolently against the righteous in pride and contempt. Oh, how abundant is your goodness, which you have stored up for those who fear you and worked for those who take refuge in you, in the sight of the children of mankind! In the cover of your presence you hide them from the plots of men; you store them in your shelter from the strife of tongues. Blessed be the LORD, for he has wondrously shown his steadfast love to me when I was in a besieged city. I had said in my alarm, ‘I am cut off from your sight.’ But you heard the voice of my pleas for mercy when I cried to you for help. Love the LORD, all you his saints! The LORD preserves the faithful but abundantly repays the one who acts in pride. Be strong, and let your heart take courage, all you who wait for the LORD!” (Psalm 31, ESV)

New Testament Reading: Luke 22:24-30

“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.” (Luke 22:24–30, 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

I find this passage to be very sobering. These eleven disciples who remained with Jesus were good men. They were devout followers of Jesus Christ. Besides Christ himself, these men would occupy the most important positions within Christ’s church. They would be the very foundation stones of the  New Covenant temple of God, set alongside Christ, the Cornerstone (see Ephesians 2:20). And yet we observe that even these most excellent men were at first plagued by the sins of pride and selfish ambition. If these sins were present in the hearts of Peter, James, John, and the others, then it is certainly possible for us to be plagued by these heart sins as well. We must be on guard against the sins of pride and selfish ambition. 

A Dispute Arose Over Who Is Greatest 

Luke tells that “A dispute… arose among them, as to which of them was to be regarded as the greatest.” 

This is a very sad report that Luke brings, for this was not the first time these men had argued about which of them was the greatest. 

Back in Luke 9:46, we were told that, “An argument arose among [the twelve disciples] as to which of them was the greatest. But Jesus, knowing the reasoning of their hearts, took a child and put him by his side and said to them, ‘Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great’” (Luke 9:46–48, ESV). 

Clearly, the disciples of Jesus did not learn their lesson. They continued to carry within their hearts a desire for preeminence within Christ’s kingdom. And this sinful desire that resided in their hearts reared its ugly head and showed itself in this instance.  Again, Luke says, “A dispute… arose among them, as to which of them was to be regarded as the greatest.” 

I appreciate the words of J.C. Ryle in his commentary on this passage. “The sin before us is a very old one. Ambition, self-esteem, and self-conceit lie deep at the bottom of all men’s hearts, and often in the hearts where they are least suspected. Thousands fancy that they are humble, who cannot bear to see an equal more honoured and favoured than themselves. Few indeed can be found who rejoice heartily in a neighbour’s promotion over their own heads. The quantity of envy and jealousy in the world is a glaring proof of the prevalence of pride. Men would not envy a brother’s advancement, if they had not a secret thought that their own merit was greater than his. Let us live on our guard against this sore disease, if we make any profession of serving Christ. The harm that it has done to the church of Christ is far beyond calculation. Let us learn to take pleasure in the prosperity of others, and to be content with the lowest place for ourselves. The rule given to the Philippians should be often before our eyes;—’In lowliness of mind let each esteem other better than themselves.’ The example of John the Baptist is a bright instance of the spirit at which we would aim. He said of our Lord, ‘he must increase, but I must decrease’ (Phil. 2:3; John 3:30).” (Ryle, Luke, vol. 2, p. 300). This is a very good exhortation that Ryle delivers. Hear it again: “Let us live on our guard against this sore disease [of ambition, self-esteem, and self-conceit], if we make any profession of serving Christ.” 

We have briefly considered the internal cause of this dispute, namely, pride and selfish ambition in the heart. But what were the external factors that precipitated this dispute? I can see two possible factors.

First of all, the disciples of Jesus could clearly see that the beginning of Christ’s kingdom was very near. From the beginning of Jesus’ public ministry, John the Baptist and Jesus declared that the kingdom of God was at hand and that Christ was the king of that kingdom. Expectations concerning the soon arrival of the kingdom of Christ grew over time. That the start of Christ’s kingdom was very near became clear when Jesus finally entered Jerusalem and was received by the multitudes as he was. And do not forget what Christ said to his disciples while celebrating the Passover with them. “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’” (Luke 22:15–16, ESV). A little later, he said, “For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes” (Luke 22:18, ESV). Clearly, these disciples of Jesus thought that the beginning of Jesus’ kingdom was just around the corner, and so it was. And clearly, they believed that Christ’s kingdom would be glorious from the beginning. They expected the kingdom of Christ to bring earthly blessings—fame, fortune, power, and prestige. And so they jockeyed for position and disputed amongst themselves “as to which of them was to be regarded as the greatest.”

Secondly, we should not forget what Jesus had just said to them regarding a betrayer in their midst. “‘But behold, the hand of him who betrays me is with me on the table. For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!’ And they began to question one another, which of them it could be who was going to do this” (Luke 22:21–23, ESV). The dispute regarding who was the greatest could have been an attempt to prove commitment and devotion to Jesus. 

I do wonder whose voices were the loudest. We know that Peter, James, and John were recognized leaders among the twelve. Do not forget that at one point, the mother of James and John approached Jesus to request that her sons be regarded as the greatest in his kingdom (Matthew 20:20-23). And notice how Christ focuses his attention on Peter in the following passage to rebuke and humble him: “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” (Luke 22:31–32, ESV). 

There is never a good time for disciples of Jesus to argue over who is the greatest, but I think you’d agree that this was a most inappropriate time to be arguing about these things.

Consider the way that Jesus had served them. He had washed their feet. 

Consider what Jesus had just said regarding the service he would soon perform for them. “This is my body, which is given for you” (Luke 22:19, ESV). And, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:20, ESV).

That Jesus would soon undergo extreme suffering was clearly communicated. And yet, instead of tending to his needs, savoring the short time that was left, and encouraging him in his mission, his disciples bickered with each other. 

If ever unity was needed amongst the disciples, it was now. But the disciples were severely divided. They were divided because of the pride and selfish ambition that resided in their hearts.  

This text should have a sobering effect on all Christians, and especially those who hold leadership positions within Christ’s church. 

“What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:1–4, ESV).

Christian Greatness Defined

Jesus must have been very grieved over the fact that his disciples were arguing with one another over who was the greatest, especially at the time they did. But how did Christ respond to them? Did he lose his temper? Did he throw up his hands in frustration and walk away? Did he express irritation? No, he patiently and graciously taught his disciple. Consider how patient and kind Jesus is with us, brothers and sisters. Even as his hour of great suffering drew near, he cared for his disciples and patiently instructed them. And this is how he treats us, if we are his disciples. 

“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’” (Luke 22:25–27, ESV).

Notice this: Jesus did not deny that some will be great in his kingdom or that some will be called to lead and to exercise authority. In fact, eleven of these men who were, at this time, arguing with each other about who would be the greatest would serve as Apostles of Jesus Christ. And these Apostles would soon see to it that the gospel of the kingdom was preached, that churches were planted, and that elders would be appointed in the churches. Elders, as you know, are called to lead (Hebrews 13:7, 17, 24) and to rule (1 Thessalonians 5:12; 1 Timothy 5:17) within Christ’s church.

Jesus did not deny that some would be great, and that some would lead and rule authoritatively, but he did clarify what true greatness looks like in his kingdom, and how those who rule and possess authority are to think and behave. In brief, those who are great in Christ’s kingdom will not behave like those who are great in the kingdoms of this world, for Christ’s kingdom is an upside-down kingdom when compared to the kingdoms of the earth.     

How do those who are great in the kingdoms of this world behave? They exercise lordship over their subjects. This means that they use their power and authority to lord it over their people. And they demand the title, benefactor. In other words, they demand that their subjects bow to them and give them honor and glory. 

Christ speaks to his disciples, saying, “But not so with you.” “Rather”, in contrast to this, “let the greatest among you become as the youngest, and the leader as one who serves.” This is a command, brothers and sisters. It is more evident in the Greek than in the English, but it is most certainly a command: “let the greatest among you become as the youngest, and [let] the leader [become] as one who serves.” 

The meaning is clear. Whereas those with power and authority in the world are often characterized by self-exalting and self-serving pride, those with power and authority in Christ’s church must be characterized by humility and service.  

Why is this character expected of those who lead in Christ’s kingdom? Because it is the character of the King of this kingdom. This is the point that Jesus makes in verses 26-27: “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” (Luke 22:26–27, ESV). Christ the King is a servant king. He is the king who washed the feet of his subjects. He is the king who gave his body to be broken and his blood to be shed for his people. It is no surprise, therefore, that those who hold positions of authority in his kingdom are expected to exhibit the same qualities or characteristics that he has. Those who are truly great in Christ’s kingdom will be characterized by humility and servanthood, as is our Lord.

It is interesting to consider how often this theme of humility and servanthood appears in the New Testament letters of the Apostles. 

Paul the Apostle stresses this Philippians 2, saying, “So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:1–11, ESV)

And listen to what Peter says to elders in 1 Peter 5:“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, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock” (1 Peter 5:1–3, ESV).

Application:

Pastors/Elders

Deacons

Husbands

Parents

All

Grace Shown To Sinners

“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” (Luke 22:28–30, ESV).

Christ showed much patience and grace to these disciples. He did not cast them off, but was faithful to finish the work he had started in them. They did learn to be selfless and humble leaders. Most would lay down their own lives in the service of Christ. 

He commended them for abiding, saying. “You are those who have stayed with me in my trials…” Abiding in Christ is what matters.

He assigned to them a kingdom, saying, “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.” This kingdom was soon to be inaugurated and will one day be consummated.

Notice, the kingdom is Christ’s. We eat at his table and serve under his kingship. 

Conclusion 

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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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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

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)

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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.

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

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Sermon: The Lord’s Supper: Its Purpose, Luke 22:14-20

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.

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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)

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon: How Is The Word Made Effectual To Salvation?, Baptist Catechism 94

Sermon: The Lord’s Supper: Its Administrators, Recipients & Timing, Luke 22:14-20

Old Testament Reading: Exodus 24:1–11

“Then he said to Moses, ‘Come up to the LORD, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship from afar. Moses alone shall come near to the LORD, but the others shall not come near, and the people shall not come up with him.” Moses came and told the people all the words of the LORD and all the rules. And all the people answered with one voice and said, “All the words that the LORD has spoken we will do.” And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the LORD has spoken we will do, and we will be obedient.” And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words.” Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank.” (Exodus 24:1–11, 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

This sermon is a continuation of the one I preached last Sunday. Given the extreme importance of the Lord’s Supper to the New Covenant community, we are taking some time to consider this Holy ordinance as we consider its institution as reported by Luke.

In the previous sermon we addressed the question, who is the author of this ordinance? The author and originator is the Lord Jesus Christ. He instituted the Supper as he celebrated the Passover with his disciples, on the night he was betrayed, the night before the day of his crucifixion. Christ Jesus instituted the Lord’s Supper and commanded that it be observed throughout the New Covenant era, that is to say, until he returns (see 1 Corinthians 11:26).

And in the previous sermon, we also addressed the question, what are the elements to be used when celebrating the Supper? In brief, bread and wine. In my opinion, the wine should be red. And my preference is that it be unleavened, though I would not charge anyone with sin if they chose to use unleavened bread. According to Christ, the bread and wine signify his broken body and his shed blood. Indeed, the cup signifies the entirety of the New Covenant that Christ instituted and mediates. When communicants eat the bread and drink the cup, the substance they consume is bread and wine. And yet we confess that Christ is really present in the elements, not in a fleshly way, but in a spiritual sense. We must take care to discern the body of Christ, therefore, and approach the Table worthily, knowing that it is not common bread or common wine that we partake of, but bread and wine set apart for a holy use. When God’s people partake of these elements by faith, they do actually partake of Christ and enjoy communion or fellowship with him, and with one another. .  

All of that is review. Today, I wish to address these questions: Who is to administer this ordinance, and how? Who is to receive this ordinance, and how? And when is this ordinance to be observed? I’ve left the last question, What is its purpose, end, or goal?, for next Sunday.  

Who Is To Administer This Ordinance And How? 

To answer the question, who is to administer or serve the Lord’s Supper, we must start with our passage in Luke wherein the Supper was instituted and trace things from there. 

It was the Lord Jesus Christ who first administered or served the Supper. It was Christ who first broke the bread and distributed the cup, saying, “Do this in remembrance of me”. 

And to whom did Christ speak when he uttered this command? Notice very carefully, it was not to a natural family that he spoke. Under the Old Covenant, families, or households, were to observe the Passover feast. Sometimes, multiple households would join together to eat the meal if the families were small. Households were observing the Passover throughout Jerusalem on the night that Christ was betrayed. But who was Christ celebrating the Passover with? His twelve Apostles. It was to the Apostles that he spoke when he served the bread and cup of the Lord’s Supper and said, “Do this in remembrance of me.” It should be clear to all, therefore, that the Lord’s Supper is not an individual or a family ordinance. It is a church ordinance, for the Apostles are the foundation stones of the church (see Ephesians 2:20)! 

And sure enough, as we trace the Lord’s Supper through pages of the New Testament, we find that it was administered within the church. And by church, I do not mean the catholic or universal church. That church is invisible now. It cannot assemble presently, and so the Lord’s Supper cannot be administered there. No, the Supper is administered within local churches. It was observed by the Christians assembled in the cities of Jerusalem, Corinth, and Thessalonica, etc.     

Let us quickly trace the progression. 

Christ gave the Supper to the Apostles and said, “Do this in remembrance of me.”

Later, he commissioned his Apostles, 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). This is the very thing they did. After the Holy Spirit fell upon them, the Apostles preached the Gospel of Jesus Christ in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV).

And what did those who were converted and baptized do? Acts 2:42 says, “they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42, ES). Here, the breaking of bread refers to the observance of the Lord’s Supper. 

We see more evidence of this in the Book of Acts. In Acts 20:7, we hear Luke say, “On the first day of the week [Sunday], 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).

And this chain of transmission is made very clear in the words of the Apostle Paul to the church in Corinth, saying, “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body, which is for you. Do this in remembrance of me’” (1 Corinthians 11:23–24, ESV). So then, Paul the Apostle received this ordinance from the Lord, and he delivered it to the church in Corinth to be observed by them perpetually. 

And so it is within every local church down to this present day. The ordinance of the Lord’s Supper was instituted by Christ and entrusted to the Apostles, who then commanded the churches they planted to administer the Supper until Christ returns. 

Who is to administer or serve the Lord’s Supper? The church is. The Lord’s Supper is an ordinance given to local churches. And who, in particular, is to administer the Supper within local churches? Ordinarily, pastors or elders are to preside over and administer the Supper. 

This becomes clear when one considers that after the extraordinary offices of Apostle, Prophet, and Evangelist ceased, spiritual authority was left in the office of pastor or elder. This progression can be seen in Ephesians 4:11-12, which says, “And [Christ] gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ…” (Ephesians 4:11–12, KJV). And this progression is witnessed in the book of Acts in passages like Acts 14:23: “And when they [Paul and Barnabus] had ordeined thẽ Elders by election in everie Church, and praid, and fasted, they commended them to the Lord in whom they beleved” (Acts 14:23, GB). What did the Apostles and Evangelists do in the days of the early church? They planted churches through the preaching of the gospel, and they appointed elders in those churches by the election of the people. It is no wonder, then, that Paul the Apostle listed qualifications for the office of elder (and deacon) in his letters to the Evangelists, Timothy and Titus. This was a crucial aspect of their job. They were like church planters. And they were to entrust the work of the ministry to faithful men who would carry the work forward. And what would these elders do except devote themselves to the ministry of the word, prayer, and the pastoral oversight of the church? Connected with the ministry of the word is also the administration of the sacraments of Baptism and the Lord’s Supper, these being visible words or signs ordained by Christ. 

Consider the way that Paul speaks of his work as an Apostle, and of the work of pastors, by way of extension. In 1 Corinthians 4:1, he says, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God.”

Interestingly, our confession cites 1 Corinthians 4:1 as a proof text for the statement made in 2LCF 28.2, regarding baptism and the Lord’s Supper. “These holy appointments [baptism and the Lord’s Supper] are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. (Matthew 28:19; 1 Corinthians 4:1).”

And listen to what Matthew Poole says about 1 Corinthians 4:1: “The apostle here gives us the right notion of the preachers of the gospel; they are but ministers, that is, servants, so as the honour that is proper to their Master… belongeth not to them; they are ministers of Christ, so have their primary relation to him, and only a secondary relation to the church to which they are ministers; they are ministers of Christ, and so in that ministration can only execute what are originally his commands, though those commands of Christ may also be enforced by men… They are also stewards of the mysteries of God, such to whom God hath committed his word and sacraments to dispense out unto his church. The word mystery signifieth any thing that is secret, but more especially it signifieth a Divine secret, represented by signs and figures; or a regious secret, not obvious to every capacity or understanding… Ministers are the stewards of the mysterious doctrines and institutions of Christ, which we usually comprehend under the terms of the word and sacraments.”

Ordinarily, the Lord’s Supper is to be administered in local churches by those ordained to the office of pastor or elder in those churches. As a bit of an aside, I will add that I do believe that under unusual circumstances, in the case wherein a church finds herself without elders for an extended period of time, she may appoint a Gifted Brother, that is, one who has the gift of teaching, who has been approved by the church to preach (licensed to preach), to adminster the Lord’s Supper, so that the church is not left without her spirtual food for a prolonged time. I would argue the point like this: The members of a local church have a right to eat of the Supper. In fact, the Lord Jesus Christ has commanded us to eat the Supper.  Ordinarily, it is to be administered by the elders of the church. But in the absence of elders, a Gifted Brother may be appointed to administer the sacrament so that everything is done decently and in order. This man will have met the character qualifications of 1 Timothy 3 and Titus 1. He will have been recognized by the congregation as having the gift of teaching. And given that the sacraments are appended (attached, or added) to the Word as visible signs (as Calvin says,” But as the sacraments are connected with these mysteries as appendages, it follows, that those who have the charge of administering the word are the authorized stewards of them also.”), then one who has been approved to administer the Word of God may also, under unusual circumstances and for a limited time, be approved to administer the sacraments of baptism and the Lord’s Supper. The argument is from the greater to the lesser. If a man has been approved by the church to administer the higher, converting ordinance, namely, the preaching of the Word, then he may, for a time, be approved to administer the lower, sanctifying ordinance that Christ has added or appended to the Word, namely, the Lord’s Supper. As you may know, our association of churches has had to wrestle with this question recently, as we presently have two churches without elders. I’m not claiming that this is the position of our association or all the churches in our association, but I do know that others share this opinion, and it is my opinion. Finally, I do believe that our confession is worded in such a way to leave room for this view, when it says, “These holy appointments [baptism and the Lord’s Supper] are to be administered by those only who are qualified and thereunto called, according to the commission of Christ” (2LCF 28.2). 

Who is to administer the Lord’s Supper? The local church is. And, ordinarily,  it is the elders who are to administer the Supper. Now I ask, what are those who administer the elements to do? They are to follow the pattern established by Christ when he first instituted the Supper. Those who administer the Supper are to take the bread, bless it, break it, and distribute it to the disciples. And likewise, the cup is to be blessed and distributed so that all may drink of it. You will find many different opinions within the church and the history of the church as to how exactly the bread and the cup are to be distributed. Are the people to be served, or are they to come forward? If they are served, by whom? Some would say, the deacons. What should the posture of those who partake be? Should they stand, kneel, or sit? Consider this: the disciples of Jesus were likely reclining on the ground at a low table when they partook of the elements. And should the members drink from a single cup, or one that has been divided? These questions, in my opinion, though not unimportant, may be answered by each congregation according to the light of nature. What matters is that the elements be served according to the general pattern established by Christ and in an orderly way so that the worshiper is not distracted from the Lord.

Who Is To Receive This Ordinance And How?

We have answered the question, Who is to administer or serve the Lord’s Supper, and how? And now we turn our attention to the question, Who is to receive this ordinance, and how? The answer to this question may seem obvious to you, but it is not obvious to all, and so teaching is needed. If you were to survey Evangelical churches today and ask them the question, Who is to receive the Lord’s Supper?, you might be surprised by what you hear.  

Let me ask you, are little children to be given the Supper? Are those not yet baptized to be given the Supper? Are those who are unbelieving to be given the Supper? The answer to all of these questions is no. And yet this is precisely what is done in many churches today. It is not uncommon for the Supper tp be distributed indiscriminately to all who happen to be present. This is contrary to the Scriptures. 

To whom is the Supper to be served? 

One, not to little children. 

The Passover was given to little children. But the Lord’s Supper is not the Passover. The Passover was to be celebrated by Hebrew families from generation to generation. It was used to teach about their shared history of redemption from Egypt. But the Lord’s Supper was not given by Christ to an ethnic people. It was given to his disciples, that is to say, those who professed faith in him. Just as the New Covenant is not made with an ethnic people or with families, neither are the sacraments of the New Covenant given to an ethnic people or families. The sacraments of the New Covenant belong to those of whom the symbolism is true. Who is to be baptized? Only those who have made a credible profession of faith and appear to the church to have been united to Christ by faith, washed in his blood, and raised to new life. And who is to partake of the Supper? Those who have, in fact, eaten of Christ with the mouth of faith. 

As you may know, it is very common in Evangelical churches for the Lord’s Supper to be given to little children. I would encourage those who think that this is an appropriate practice to consider two things:  

One, consider again the command of that the Apostle delivered to the Christians in Corinth:  “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 eats and drinks judgment on himself” (1 Corinthians 11:28–29, ESV). To examine oneself is to test the genuineness of one’s heart and profession. To discern is “to make a judgment on the basis of careful and detailed information—‘to judge carefully, to evaluate carefully.’” Ask yourself, are little ones capable of doing these things? The answer is no. 

Two, consider the relationship between the two Sacraments and the order of the Great Commission. Baptism marks entrance into the covenant community and is to be given once, near the beginning of the Christian life, after a person repents and professes faith in Jesus. The Lord’s Supper marks continuance in the covenant community. It is a kind of covenant renewal. If Baptism may be compared to a wedding, the Lord’s Supper may be compared to an anniversary celebration. My point is simple. Baptism is to be applied first, and then the Supper is to be given.  And this order is perceived in the Great Commission: “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.” (Matthew 28:19–20, ESV).

Many Evangelicals will not give baptism to their infants or children, but wait until they make a credible profession of faith. That’s good and right. But strangely, some will give the Lord’s Supper to their children before their conversion and baptism. This is backwards and highly inappropriate (even sinful). 

Ironically, most Presbyterian and Reformed paedobaptists do not give the Lord’s Supper to their little ones. They wait for a credible profession of faith. This is good and right. But they are inconsistent in their administration of the Sacraments when they baptize their infant children and withhold the Supper. There are some who practice paedobaptism and paedocommunion. These are doubly wrong, but at least they are consistent! They rightly see that those who have the right to receive Baptism then have a right to come to the Lord’s Table.  

Dear friends, in brief, the Lord’s Supper is not for the unregenerate and unbelieving. The Lord’s Supper is for believers. It is to be given to those who make a credible profession of faith, have been baptized upon profession of faith, and are walking worthily (they are living in sin, divisive, or disorderly—see 2 Thessalonians 3:6, 14-15; 1 Corinthians 5:9-11; Titus 3:10). This is what we confess in 2LCF 30.8: “All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord’s table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.”

Stated even more succinctly, the Lord’s Supper is to be given to those who are members in good standing of a true and orderly church of Jesus Christ. There is no single passage of Scripture that you can point to to prove this (the Scriptures are not written like a church constitution or polity manual). But when all that the Scriptures have to say regarding Baptism, the Lord’s Supper, church membership, and church discipline is considered, this is what the Scriptures teach. The Lord’s Supper is for believers. It is for those who have been baptized in the church upon profession of faith. It is for those who walk worthily within the church, in obedience to the commands of Christ. The Lord’s Supper is not for the world, and neither is it for professing Christians who are walking in a disorderly way (see again 2 Thessalonians 3:6, 14-15).

How are disciples of Jesus to parake of the Supper? Answer: By faith, with hearts prepared, with the confession of sins, in humility, and with much thanksgiving.

When Is This Ordinance To Be Observed?

The last question that I wish to address today is, When should the Lord’s Supper be observed? 

Interestingly, Christ did not speak clearly about the frequency of the observance of the Lord’s Supper when he instituted it.  “Do this in remembrance of me”, he commanded. And when Paul spoke of the observance of the Supper, he was not clear either, saying, “In the same way also he took the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:25–26, ESV).

Throughout the history of the church, there have been differences of opinion concerning the frequency of the observance of the Supper. Some have observed weekly, others monthly, some quarterly, and some yearly. 

It seems to me that the first Christians observed the Supper week. Acts 2:42 says, “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42, ESV). In Acts 20:7, Luke 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). In brief, it seems that the church observed the Supper when they assembled to worship on the Lord’s Day Sabbath. Again, “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42, ESV). 

Conclussion

There are many points of application to be drawn from this sermon. I wish to highlight three: 

One, though the pastors and elders of a local church indeed have a primary responsibility to administer the Lord’s Supper and to fence the Lord’s Table, the entire church must take an interest in seeing to the proper administration of this ordinance. The Lord’s Supper belongs not to the elders but to the church. Yes, those who hold the office of elder are to serve the Supper, but elders are ministers or servants. We are servants, first and foremost, of Christ, and secondly, of the members. Though not every member is qualified and called to serve the Supper, every member should be eager to see the Supper faithfully administered and served. 

Two, we must be diligent to prepare our minds and hearts to partake of the Supper. Those who advocate for a less frequent observance of the Supper (monthly, quarterly, yearly) often do so because they wish to encourage preparation. I say, prepare weekly. 

Three, I wish to speak to the young people in our midst who are emerging into adulthood, who have not yet been baptized and who, therefore, do not partake of the Supper.  I must urge you to turn from your sins and to place your faith in Jesus Christ for the forgiveness of your sins. And if, when I say that, you think I have! Then I must urge you to be baptized and then to come to the table. I know that one of the things that holds young people back is a fear of professing faith in Christ in front of other people. This is something you must do.  As Paul says, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame’” (Romans 10:9–11, ESV).

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Sermon: The Lord’s Supper: Its Administrators, Recipients & Timing, Luke 22:14-20

Catechetical Sermon: What Are The Outward And Ordinary Means Of Grace?, Baptist Catechism 93

Baptist Catechism 93

Q. 93. What are the outward means whereby Christ communicateth to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are His ordinances, especially the Word, baptism, the Lord’s Supper and prayer; all which are made effectual to the elect for salvation. (Rom. 10:17; James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42)

Scripture Reading: Acts 2:41–47

“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. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:41–47, 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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God ordinarily works through means. That is a very important concept to understand. 

Now, sometimes God works in an immediate way. For example, when God created the heavens and the earth in the very beginning, he did not work through means. He simply called the heavenly and earthly realms into existence. But often God works through means, or through conduits. He uses people and things to accomplish his purposes. Take, for example, the parting of the Red Sea. God could have worked in an immediate way. He could have simply caused the waters to part in front of Israel, but he chose to part the sea through Moses. He revealed his will to Israel through Moses and commanded that Moses lift his staff, and in this way, he parted the waters. Though God could always work in a direct way and without the involvement of people and things, he often uses means. He parted the sea by means of Moses and his staff. He brought you to faith in Christ by means of the prayers and gospel witness of others. And he is sanctifying you now by means of your life experiences, and your relationships, among other things. God is at work in the world, and he typically works through means.

Here, our catechism is not only teaching us that God works through means, but that there are few things that God has determined to use regularly to distribute his saving and sanctifying grace to his people. These we call the ordinary means of grace.

How does God bring his elect to faith in Christ? How does he purify, strengthen, and preserve them? I suppose he could do it in an immediate way. He could speak his gospel directly to sinners from on high. He could purify us in the mind and heart directly by zapping us with spiritual power from on high. But he has determined to give us his grace through means. And some of these means are called ordinary means because they are the means that God has determined to ordinarily use. They are the Word of God (read and preached), baptism, the Lord’s Supper, and prayer.   

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Baptist Catechism 93

Let us now consider the answer to Catechism 93 piece by piece.

First, our catechism clarifies that it is talking about “the outward” means. These are things external to us that God uses to work his grace within us. Does God do a work in us when he regenerates us and sanctifies us further? Yes! He does this inward work immediately by the power of the Holy Spirit. But the Spirit of God does also use things that are outside of us to work on our minds and hearts. So, we are talking about the outward means here. 

Secondly, our catechism clarifies that it is talking about the “the ordinary” means. Does the Lord sometimes use things other than the Word, baptism, the Lord’s Supper, and prayer to work within his people? Of course! Often, the Lord will use life circumstances —even the trials and tribulations of life—to purify and strengthen his people. But these circumstances will be unique to each one of us, according to the will of God. We are not called to chase after these sanctifying circumstances, therefore. We are not called to chase after trials and tribulations so that we might be sanctified by them. God may use these things to refine us, but they are not the ordinary means that God has set apart for his people to use, so we need not pursue them. 

Thirdly, our catechism is specifically speaking of those means whereby Christ “communicateth to us the benefits of redemption”. Here, “communicate” does not refer to the dissemination of information, but to distribution. So the question is this: Christ has earned our redemption, but how do we come to have the benefits of it as our own? Or, more to the point, what are the things that God has determined to regularly use to distribute his gift of salvation and sanctification to his people?    

Fourthly, the question is answered in a very succinct way with these words: “The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are His ordinances…” “Ordinances” are those things that Christ has ordered, or commanded, us to use.

Think of it. God has his elect in the world. Every one of them will be saved, for this is the will of God. But how will these elect come to be saved? Well, what has Christ commanded or ordered? He has ordered us to preach the gospel. God works through means, remember? Gospel proclamation is the means that God will use to bring his elect to salvation. It is a converting ordinance. How do we know? Because Christ has ordered it. 

Fifthly, our catechism highlights four things in particular when it says, “especially the Word, baptism, the Lord’s Supper and prayer…” These are the outward and ordinary things that God uses to distribute the benefits of the redemption that Christ has earned to his elect. 

As has already been said, the elect are brought to faith through the preaching of the Word of God. And the elect are further strengthened and preserved in the faith through the word of God. This is why Paul says, “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17, ESV). Do you wish to see your loved ones come to salvation? Then one thing you must do is share the word of God with them,  for God brings sinners to salvation through his word. And do you wish to grow in the grace of God? Then you had better be reading and hearing God’s word, for it is one of the outward and ordinary means that God has determined to use to grow his people up in the faith. 

Next, baptism is mentioned. We will learn more about baptism in questions 97-101. For now, I will say, baptism is not something that we are to partake of over and over again. No, we are to be baptized in water in the name of the Father, Son, and Holy Spirit at the beginning of the Christian life, after faith and repentance. But God does use baptism to distribute the benefits of the redemption that Christ has earned to his elect. The elect are baptized into Christ. They are baptized by the church and into the fellowship of the church. The Spirit of God works mightily in his people through the waters of baptism. Does baptism save us? Does the water wash away sin? No! It is the thing that baptism signifies that saves us, namely, faith in and union with Christ Jesus. But God does strengthen his people through baptism, for it is a means of grace. 

Next, the Lord’s Supper is mentioned. We will learn more about the Lord’s Supper in questions 102-104 of our catechism. For now, let us confess that the Lord’s Supper is not only a memorial. It is not only a time for the church to remember what Christ has accomplished (though it is certainly not less than that). No, the Lord’s Supper is a means of grace. God works powerfully through the Lord’s Supper both to strengthen his church and to purify her.  

Lastly, prayer is mentioned. We will learn more about prayer in questions 105-114 of our catechism. For now, know that God works through prayer, brothers and sisters. You’ve heard it said that prayer changes things, and it does! It does not change the eternal decree of God. But God does work through the prayers of people to accomplish his decree. More than anything, prayer changes us. Prayer is an outward and ordinary means of grace, and so we are to be diligent in it. We are to pray without ceasing. 

The sixth and last phrase of the catechism is, “all which are made effectual to the elect for salvation.” So, who does the word, baptism, the Lord’s Supper, and prayer benefit? They benefit the elect of God. And who is it that makes these things effectual, or effective? We know that it is the Spirit of God who makes these ordinary means of grace effective.

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Conclusion

Please allow me to make two observations by way of conclusion. 

One, our catechism will clarify in the following questions that these ordinary means of grace do not work in an automatic way. No, they are only effective when they are received by faith, and we know that faith is the gift of God.

Two, by identifying these things as outward and ordinary means of grace, our catechism is urging us to use them. You know, it never ceases to amaze me to see professing Christians look to other things besides these things for growth in Christ. They will look to this program and to that discipline, and to this method to find spiritual nourishment while neglecting the ordinary things that God has ordained. 

The first Christians, after being baptized, “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” The rest of the Scripture confirms that these are the ordinary things that we are to make use of for growth in Christ Jesus.  

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