The Baptist Faith and Message VII: Baptism and the Lord’s Supper

R. Dwain Minor - February 10, 2022

I have found the ordinances to be of great importance in the life of a church. Therefore, we have discussed these at some length in a few different sermons from the Book of Genesis. This means that I hope to go through both Baptism and the Lord’s Supper tonight.

We discussed baptism a bit at the end of this sermon. And we discussed the Lord’s Supper and Baptism in the sermon. Many of the themes will seem very familiar because of the discussion that we have already had on the topic.

Here is the Baptist Faith and Message 2000 on Baptism and the Lord’s Supper.

VII. Baptism and the Lord’s Supper
Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Saviour, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord’s Supper.
The Lord’s Supper is a symbolic act of obedience whereby members of the church, through partaking of the bread and the fruit of the vine, memorialize the death of the Redeemer and anticipate His second coming.
Matthew 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26; Luke 3:21-22; 22:19-20; John 3:23; Acts 2:41-42; 8:35-39; 16:30-33; 20:7; Romans 6:3-5; 1 Corinthians 10:16,21; 11:23-29; Colossians 2:12.

Two Ordinances

First, it is important to note that we believe in only two ordinances. Baptism and the Lord’s Supper. And the reason for this is that these are the only two ordinances that were commanded by our Lord. Every Protestant denomination is in the same boat here. We all differ from the Roman Church that believes in seven sacraments.

Baptism
Confirmation
Eucharist
Penance/Confession
Anointing of the Sick/Extreme Unction
Marriage/Matrimony
Holy Orders/Ordination

The differences here get to the very heart of the differences between Protestant and Roman that we have discussed on a few different occasions. Suffice it to say that we see the two ordinances/sacraments as being signs and seals of the covenant God has made with us/His people. Baptism is a sign, or picture, of the salvation that has been given to us. And in this sign, we see a proclamation of the salvation that God has given to us. When we are baptized, God declares over us the promise of salvation in a picture. For the Roman, these are vehicles of God’s grace. Through these 7 sacraments, the Roman believes that God’s grace is infused in the believer and that they grow in grace. Let’s look at the difference.

We believe, as Protestants, that God gives us His grace and these are signs and seals of that one time event. We are declared righteous, justified, and these are pictures and declarations of that event.

The best illustration of what the Roman believes is that the believer is a pitcher. At the sacrament of baptism, the pitcher is filled with righteousness. The baptized is cleansed of unrighteousness and is righteous due to the grace infused at baptism. As they sin, righteousness is poured out of the pitcher. They don’t have enough of it. And good works add to the pitcher. The sacraments are a way to have grace added to the pitcher and it be filled back up again. Most people, however, never end their life with a full pitcher. Most people must fill the rest of their pitcher in purgatory after they die.

I know that this discussion about the difference between the Roman Church and our own might be a bit confusing, but I do think it helps to illustrate the difference between the two. And this helps to clarify our own understanding of how the ordinances function in our lives.

Christian baptism is the immersion of a believer in water

And this is the difference that differentiates Baptists from everyone else. That’s why it is in the name.

The reason that we “dunk ‘em” instead of drip water on their heads is because the word for “baptize” means “immerse” or “dip”. βαπτίζω means, “to dip, to immerse, to submerge”. And this has not really been contested. Even people who disagree with Baptists on how we are to baptize people do not disagree with the meaning of the word.

Notice what John Calvin, who sprinkled rather than immerse, had to say about the meaning of the word.

“Yet the word “baptize” means to immerse, and it is clear that the rite of immersion was observed in the ancient church.”[1]

As obvious as this part seems to be, there are many people who disagree with us at this point. An answer as to why may come from the ancient church.

A description of how to baptize people is found in a document called “The Didache”. Outside of the New Testament, this is the earliest document we have from the Early Church. A lot of scholars date this document to around 100 AD. This is only a few years after the New Testament as likely completely written, if we understand that Revelation was completed around 90AD. In this document there are many instructions given to the Church. In fact, it looks like a handbook for the Church at that time.

Notice what is said about baptism.

“Concerning baptism, baptize thus: having first rehearsed all these things, “baptize, in the Name of the Father and of the Son and of the Holy Spirit,” in running water; but if thou hast no running water, baptize in other water, and if thou canst not in cold, then in warm. But if thou hast neither, pour water three times on the head “in the Name of the Father, Son and Holy Spirit.” And before the baptism let the baptizer and him who is to be baptized fast, and any others who are able. And thou shalt bid him who is to be baptized to fast one or two days before.”[2]

The person who was to be baptized, would be immersed in water. And if there was running water available, it was to be done in running water. If not they were to use “other water”, preferably cold. But if that much water was not available, then they were to pour water on the head. Now, this is pure conjecture, but I would venture to guess that the change in mode began here.

My point in all of this is to say that I completely believe that Baptists are correct in their understanding of baptism. And I believe that both Scripture, the meaning of the word, and Christian history bear that out.

in the name of the Father, the Son, and the Holy Spirit

There is simply no debate here among orthodox believers. This is what Jesus commanded for us to do. And so, this is how we perform baptism.

“And Jesus came and said to them, “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)

We do this because our salvation and baptism itself is from God and it is done through the minister. The Triune God saved us and has commanded us to be baptized. And He uses the minister to deliver the sign of baptism to the believer.

It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Saviour, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead.

It is easy enough to see that baptism is an act of obedience. It is commanded in the Scripture above, and so we understand it thusly. Yet, this again differentiates us from other denominations.

This is only true if baptism is to be limited to those who possess faith in Christ, or believers. As Baptists, we not only immerse the one being baptized, but we also only baptize those who make a credible profession of faith. Though I will not dig deep into why this is the case, it simply comes down to this: are people o be baptized before they make a profession of faith. For the Baptist the answer is “no”.

We get here because of what we read in Scripture concerning baptism.

Notice what is said in Acts 2 concerning Peter’s sermon and those who were baptized.

“And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” So those who received his word were baptized, and there were added that day about three thousand souls.” (Act 2:38-41 ESV)

Who was baptized upon hearing the message of the gospel? “Those who received his word were baptized.”

This is the pattern that we see throughout the Scriptures. There are times when entire households are baptized. And so, there is debate back and forth concerning whether babies were in these households. Baptists and Presbyterians have fought long and hard over this very thing. But there is nothing that should lead us to give the sign to a person who has not yet professed faith in Christ. It gets things backwards.

Notice what Paul says in the Book of Galatians.

“For as many of you as were baptized into Christ have put on Christ.” (Galatians 3:27 ESV)

If those who have not yet been redeemed receive baptism, then this statement of Paul’s would not be true because you would have people who were baptized that had not “put on Christ.”

While I can appreciate the desire to baptize infants, I do not see anything in Scripture that would lead me to that practice. Baptists have not created a new thing, rather we have reached back into the early days of the Church and practice baptism as the Early Church did.

This act of obedience symbolizes “the believer’s faith in a crucified, buried, and risen Saviour, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus.” This act pictures something wonderful. And this is really a summary of what we read about baptism in Romans 6.

“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace.” (Romans 6:1-14 ESV)

Notice the faith that is pictured in baptism. In Romans 6 we see that the one who is baptized has faith in Jesus Christ who was died, buried, and rose from the grave. We also see that the believer is united to Christ in perfect fellowship with Him, and this is pictured in baptism. We are not who we once were, therefore, the old self is pictured as buried and dead. And we are new creatures in Christ. All of this is pictured in a baptism. And it also pictures our faith in the final resurrection.

We believe that Christ is victorious, that Christ has conquered, and that Christ has made a way for us to be with Him for eternity through His life, death, and resurrection. We believe we are united to God in fellowship and will be with Him for eternity.

What a picture!

Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord’s Supper.

This is a church ordinance that belongs to the beginning of our faith in Christ. A person is to believe in Jesus Christ and shortly after be baptized. Therefore, whenever a local church recognizes someone as a new believer, they should baptize them. Until then, they are not allowed to participate in the Lord’s Supper.

The Lord’s Supper is a symbolic act of obedience

Like baptism, this is something that the Lord commanded for us to do.

“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)

As a church, and as God’s people, we are to commemorate the Lord’s Supper. It is something that we are commanded to do. And to not participate in the Lord’s Supper is to be in disobedience. So, the first thing to note is that we participate in the Lord’s Supper because our Lord commanded us to do so.

whereby members of the church, through partaking of the bread and the fruit of the vine, memorialize the death of the Redeemer and anticipate His second coming.

I believe that this portion of the Baptist Faith and Message to be correct, but incomplete. It is most definitely an act of remembrance and memorialization. As we partake the Lord’s Supper, we remember the death of Christ. We remember all that He did for us and look forward to His second coming. I have no problem with this statement, but as I have explained before, I believe there is much more going on here.

Look at Paul’s instructions in 1 Corinthians.

“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.” 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. 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 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.” (1Corinthians 11:23-32 ESV)

In the Lord’s Supper, God has given to us means to remember what Christ has done for us. But He has also given us means to tell us that we are forgiven in Christ. The thing that is missing from our statement of faith is the proclamation. The Lord’s Supper is about both remembrance and proclamation.

When we partake of the Lord’s Supper God delivers a message of His love, grace, and mercy toward us. It’s a message that was accomplished through the perfect life, death, and resurrection of Jesus Christ.

Human beings have an incredible ability to be selfish and to make the Lord’s Supper about ourselves. We tend to make the whole thing a solemn moment of self-examination. Though we are not to partake in an unworthy manner, that is not the focus of the Lord’s Supper. The focus is Christ. It is a memorial and proclamation of Christ.

If you are in sin, then you should repent and turn from that sin. If there is someone you are angry with or fighting with in the church, then stop what you are doing and make it right before partaking of the Lord’s Supper. But this thing is not about you. It’s about Christ. It’s a remembrance and proclamation of Him.

In their book, “The Lord’s Supper”, Dr. Schreiner and Matthew R. Crawford state this about the Lord’s Supper that I believe sums this up very well.

“Yes, the Table proclaims Christ’s death, but not simply—or even primarily—the tragedy of His death. The point is that this is “proclamation”. Elsewhere in the New Testament what is being proclaimed when Christ’s death is in view? It is the fact that the death of Christ has made possible the forgiveness of sin, reconciliation with God, transference from being enemies of God to being children of God! What is proclaimed is good news, the gospel. We do wrong when our participation in Communion is a self-flagellating focus on tragedy. We do not gather merely to tell God we’re sorry He had to go through this. We are reminded of our sin and how far God in His love went to reach us, but the focus is on celebrating and giving thanks for God’s amazing grace. The taking of the elements is the tangible proclamation of the forgiveness of sins. It is one of God’s prescribed means of reminding His people that He has forgiven their sins. This is good news which should bring great joy to all God’s people.”

So, when we take the bread and the cup together, we memorialize the death of Christ. But it is a celebratory act. Christ has forgiven us and this good news brings to us great joy.

Conclusion

The ordinances are important parts of the life of a church. Out of obedience we do them, but the pictures they give to us are glorious. They are reminders that we need to see often. As we see a person baptized, we remember our own and think of all that it pictures in the life of the believer being baptized and in our own. And every time we participate in the Lord’s Supper we remember the great lengths Christ went to save us and see our own forgiveness of sins proclaimed to us.

R. Dwain Minor

[1] John Calvin, Institutes of the Christian Religion, McNeill, Battles, Vol. 2 p. 1320.

[2] The Apostolic Fathers: with an English Translation by Kirshipp Lake in Two Volumes, Volume I, Harvard University Press, Pp. 319-321.

[3] Thomas R. Schreiner, Matthew R. Crawford Pp. 367-368.