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Definitions of Doctrine-Volume 3- Chapter 30- The Lord’s Supper

CHAPTER 30-THE LORD’S SUPPER #Mt 26:26-30 Mr 14:22-26 Lu 22:14-20 #1Co 10:16,17,20,21 11:17-34

The Old Covenant religion was characterized by ceremonies and the priest was the important person. He offered sacrifices for his own sins and then for the sins of the people. These ceremonies were typical and found their fulfillment in Christ. This made them temporary. They passed away with the coming of Christ and the one sacrifice He made.

In the New Covenant religion there are but two ceremonies or ordinances: baptism and the Lord’s Supper. Baptism symbolizes the work of Christ in death and resurrection; and also our legal union with Him in death and resurrection. In Him we are dead to sin and alive unto God. The Lord’s Supper symbolizes our participation of the benefits of Christ’s death and resurrection.

Baptism says that the believer is in Christ; the Lord’s Supper says that Christ is in the believer. These two ordinances gave us a full picture to the eye of the whole gospel. Do not save but give us a picture of what saves.

We will try to answer some pertinent questions concerning the Lord’s Supper.

1. What is it?

2. Why observe it?

3. How should we observe it?

1. WHAT IS THE LORD’S SUPPER?

1. It is a memorial supper. It is to be done in memory of Christ.

2. It is a church ordinance, a church act. The church must act in concert. Christ is one bread or loaf and the church is one body. At Corinth it was observed individually or in groups or parties. One group would come and bring their basket and eat, then another group, and so on. The rich would have a big meal and get drunk; the poor would have nothing and go away hungry. Paul says tarry one for another. Thinking of it as a church ordinance, we might ask, Who is to come to the table? What are the steps to take to get to the table?

2a) Salvation- one must be a believer.

2b) Baptism-all Christians say that baptism must precede the Lord’s Supper.

2c) Church membership.

2d) Self examination.

2. WHY OBSERVE IT?

1. Because Christ commanded it. “And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me” (#1Co 11:24).

2. It is to help us remember His blood shed for us. “And he said unto them, This is my blood of the new testament, which is shed for many” (#Mr 14:24).

3. HOW SHOULD WE OBSERVE IT?

1. It is to be done worthily. That is, in a worthy manner. Not a question of personal worthiness. It is not to honor ourselves as if we were worthy. He is to be honored as the one altogether worthy.

2. What is the worthy manner of observing it? Answer: There must be the exercise of three faculties: memory, faith, and hope.

2a) Our memory must work. Memory looks back. We are to remember Christ, not father or mother or wife, or any other human being. And we are to remember Christ on the cross dying for our sins. Christ said: “This do in remembrance of me”. We are not to remember Jesus lying in the cradle or Jesus going about doing good. We are to remember Him as He hung on the cross.

2b) Faith must be exercised. What does faith do? It discerns his body. In partaking of the emblems of the body and blood of Christ we are symbolizing our faith. Just as eating is appropriating food for the body; so faith is appropriating the benefits of His shed blood.

2c) Our hope is exercised. “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (#1Co 11:26). In observing the Lord’s Supper we should look back at the cross and look forward to the future when we will have all the benefits of the cross in glorification.

Communion is a misunderstood word. We talk about communing with one another at the Lord’s table. It is not communing with one another but with Christ. We commune with one another only in the sense that we are physically together, but we all participate together as a unit of His blood by means of the symbol. We participate symbolically occasionally while we participate by faith continually.

The Corinthians perverted the Lord’s Supper:

1. By mixing with heathen ceremonies, “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (#1Co 10:21).

2. By making it a common meal to satisfy hunger. “For if we would judge ourselves, we should not be judged” (#1Co 11:31).

3. By failure to discern the Lord’s body. “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord” (#1Co 11:27).

4. The order and meaning of the Lord’s table. “For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come” (#1Co 11:23-34).

C. D. Cole-Definitions of Doctrine-Volume 3

Definitions of Doctrine-Volume 3-Chapter 27-Sacramentalism and Baptism

CHAPTER 27-SACRAMENTALISM AND BAPTISM #Mt 3:11 12:41 Ac 2:38 1Pe 3:21

It is the glory of Baptists that we have preached a non- sacramental gospel. We are about the only great denomination in the world that holds that baptism neither saves, helps save, or keeps us saved. We have consistently held to the symbolism of the ordinances over against the sacramental idea. Baptism symbolizes a salvation already obtained through faith and sets forth in beautiful picture the great redemptive acts which are its objective causes.

Catholics have seven sacraments, Protestants have two, and Baptists have none. W. C. Taylor says that sacrament is a word of pagan militarism, alien to the New Testament and to apostolic Christianity. It took centuries to get the false translation of the word out of the printed Bibles, but the idea has outlived the word, and many religionists have no other concept of the ordinances.

And the idea is still expressed in the sacramental translation of the preposition eis. Sacramentalists make the preposition look only to the future, expressing purpose and never backwards, expressing cause. It can look either way and the context determines whether it looks forward in the sense of purpose or backwards in the sense of cause. Dr. Robertson says that it is not Greek grammar that determines the translations, but whether a man is evangelical or not. The general idea of the preposition eis is with reference to the context determining what the reference is “I indeed baptize you with water unto (eis) repentance” (#Mt 3:11). Phillips, an Anglican, translates #Mt 3:11: “I baptize you as a sign that your hearts are changed.” Baptism is with reference to repentance; not in order to get a man to repent, but because he has repented.

Nineveh repented eis the preaching of Jonah; not in order to get Jonah to preach but because of his preaching.

“Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (#Ac 2:38) :etc. C. B. W.: “You must repent and, as expression of it, let every one of you be baptized in the name of Jesus Christ that you may have your sins forgiven.” W. C. Taylor: “Be baptized on the basis of the remission of sins previously obtained by repentance.”

“The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ” (#1Pe 3:21). R. S. V.: “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience.” In the Greek, the word for body is sarx, meaning the old sinful nature and the word for dirt is the word that means moral defilement. What Peter is saying is that Baptism saves only in figure and is not the washing away of the moral turpitude of depravity. “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (#Re 22:11); “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls” (#Jas 1:21): James is not prescribing a physical bath for salvation. He is speaking of moral filth.

Sacrament: “In classical usage means an oath, especially a military oath, and also a gauge in money laid down by two contending parties in court, is not strictly a Scriptural term, but occurs repeatedly in the Latin Vulgate as a translation of the Greek mysterion (mystery). It was first loosely employed for all sacred doctrines and ceremonies, and then more particularly for baptism and the Eucharist, and a few other solemn rites connected with Christian worship.” Schaff Hyphen Encyclopedia of Religious Knowledge.

“The word was used in two senses

1. as a legal term to denote the sum of money deposited by two parties to a suit which was forfeited by the loser and appropriated to sacred uses;

2. as a military term to designate the oath of obedience taken by newly enlisted soldiers.” The International Standard Bible Encyclopedia.

C. D. Cole-Definitions of Doctrine-Volume 3

Question 79-Puritan Catechism

Spurgeon 3Q. What is the duty of such as are rightly baptized?

A. It is the duty of such as are rightly baptized, to give up themselves to some particular and orderly Church of Jesus Christ, (Acts 2:47; Acts 9:26; 1 Peter 2:5) that they may walk in all the commandments and ordinances of the Lord blameless. (Luke 1:6)

Charles Haddon Spurgeon-A Puritan Catechism

Question 74-Puritan Catechism

SpurgeonQ. How do Baptism and the Lord’s Supper become spiritually helpful?

A. Baptism and the Lord’s Supper become spiritually helpful, not from any virtue in them, or in him who does administer them, (1 Corinthians 3:7; 1 Peter 3:21) but only by the blessing of Christ, (1 Corinthians 3:6) and the working of the Spirit in those who by faith receive them. (1 Corinthians 12:13)

Charles Haddon Spurgeon-A Puritan Catechism

Question 48-Puritan Catechism

December 5, 2013 1 comment

SpurgeonQ. What is required in the third commandment?

A. The third commandment requires the holy and reverent use of God’s names, (Psalm 29:2) titles, attributes, (Revelation 15:3,4) ordinances, (Ecclesiastes 5:1) Word, (Psalm 138:2) and works. (Job 36:24; Deuteronomy 28:58,59)

Charles Haddon Spurgeon-A Puritan Catechism

Question 45-Puritan Catechism

November 14, 2013 1 comment

Spurgeon 3Q. What is required in the second commandment?

A. The second commandment requires the receiving, observing, (Deuteronomy 32:46; Matthew 28:20) and keeping pure and entire all such religious worship and ordinances as God has appointed in his Word. (Deuteronomy 12:32)

Charles Haddon Spurgeon-A Puritan Catechism

Confession statement 33

Published in 1646

The Text used: There has been some updating of Old English words but otherwise no changes have been made to the original texts.

CONFESSION OF FAITH of seven congregations or churches of Christ in London. which are commonly, but unjustly, called Anabaptists; published for the vindication of the truth and information of the ignorant; likewise for the taking off those aspersions which are frequently, both in pulpit and print, unjustly cast upon them. Printed in London, Anno 1646.

XXXIII. JESUS Christ hath here on earth a spiritual kingdom, which is His Church, whom He hath purchased and redeemed to Himself as a peculiar inheritance; which Church is a company of visible saints, called and separated from the world by the word and Spirit of God, to the visible profession of faith of the gospel, being baptized into that faith, and joined to the Lord, and each other, by mutual agreement in the practical enjoyment of the ordinances commanded by Christ their head and king.

Matt.11:11; 2 Thess.1:1; 1 Cor.1:2; Eph.1:1; Rom.1:7; Acts 19:8,9,26:18; 2 Cor.6:17; Rev.18:4; Acts 2:37,10:37; Rom.10:10; Matt.18:19.20; Acts 2:42, 9:26; 1 Pet.2:5

The First London Baptist Confession 1644/46