Question 98: How do Baptism and the Lord's Supper become effective means of salvation?

Answer: Baptism and the Lord’s Supper become effective means of salvation, not from any virtue in them or in him that administers them, but only by the blessing of Christ, and the working of his Spirit in those who by faith receive them.

DAY 1:

This week we begin a study of the sacraments of the church. These are the ordinances of baptism and the Lord’s Supper. These are the only institutions of the church which are pictures and symbols. They are to be observed unlike those pictures and symbols of the Old Testament, which were done away with because of the reality Christ and His coming. These were specifically instituted by Jesus Christ Himself and we are to observed them in obedience to Him (Matthew 26:26-29; 28:19; 1 Cor. 11:26). These lessons may be a little shorter than the lessons that follow. We will just be having a general overview of these things and then be more in depth in the subsequent lessons.

First, let’s look at what we are not saying. We are not saying that these ordinances have any virtue or power in themselves to save. For many, especially in the time of the Reformation and sadly still today, the practice of communion and baptism is thought to actually remove one’s sins. Somehow those of a false religious system believe that these things are the magic button that can bring about a right standing before God. However, let us be clear that everyone who is baptized and everyone who partakes of the Lord’s Supper is not a part of His church. Let’s look at some examples.

In Acts 8 we see the ministry of Philip. Philip heads for Samaria and begins to preach the gospel there and many believed and were baptized (vs. 12). There was also a man the people looked to for spiritual teaching, a sorcerer, named Simon. This man was also baptized (vs. 13). However, it seems that Simon was only baptized because he had witnessed and continued to witness the miracles and signs that Philip preformed (vs. 14). The term used to speak of him as being amazed here means that he was beside himself. We see that later what Simon’s true intentions were. He was trying to stay close to the action so that he might find out the source of these things so that he could use them. Since he was a leader and the people looked to him, he probably thought he could use these powers to keep them under his leadership, rather than follow the apostles teaching. But we find that his darkened heart, not a regenerate heart, reveals itself before Peter. In verses 18-19 we see that he offers them money to be able to have the power to bestow the Holy Spirit. The term power here is the word exousia (ex-oo-see’-ah). This word means, “authority, or right of disposal”. He wanted the power to give the Holy Spirit through the laying on of hands. The problem was that he thought he could buy this ability. Peter’s words are a stinging indictment of his attitude and actions. He said, “"Your money perish with you, because you thought that the gift of God could be purchased with money! You have neither part nor portion in this matter, for your heart is not right in the sight of God. Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you, for I see that you are poisoned by bitterness and bound by iniquity." Peter was clear in what he said to the man. He obviously would not make it in today’s modern evangelism. Simon had not experienced the grace of God, but was in fact seeking to undermine the grace of God and no doubt would lord it over those he led. So we see that his baptism was of no effect to him.

However, in contrast we do see that Philip later encountered the eunuch of Ethiopia and upon believing the truth about Jesus Christ wanted to be baptized (Acts 8:26). However, we see that Philip cautioned him to be baptized under the condition that he believed (vs. 27). I don’t know if Philip learned something from the experience with Simon or not, but he made it very clear that those who engaged themselves in baptism were to be believers. This baptism was effective, not in that it washed away the Ethiopians sins’ but that it became his identification with the living Christ and symbolized the one baptism of the Spirit that all believers experience at conversion (1 Cor. 12:13).

Second, we see that the Lord’s Supper is not effectual because of any virtue in it as well. In 1 Corinthians 11:17-34 we see the apostle elaborating on the celebration of the Lord’s Supper. We will briefly look at the fact that there were those in Corinth who were believers who partook of the Lord’s Supper, but because they did so in an unworthy manner they were judged. Verse 27 tells us that these partook in an unworthy manner. As a result they are those who do not properly discern the Lord’s body (vs. 29). Rather they dishonor the remembrance of the Lord’s death on their behalf. The term judgment here in verse 29 is krima (kree’-mah). I believe that Paul uses this to speak of believers rather than unbelievers. It seems that the context bears that out. In verse 32 he uses the word condemned (katakrino kat-ak-ree’-no) to speak of the judgment that befalls the world. Many in Corinth had not taken the issue of the Lord’s Supper in a worthy manner and thus had come under the disciplinary judgment of God (vss 30-31). Many had even died as a result. Therefore, let us take caution that we do not dishonor the Lord’s Table with pride or a sense of being without sin, but let us come to it in humility confessing our sins and exalting Jesus Christ as the Savior from sin and His power to forgive us our sins (1 Jn. 1:9). The point here is that Communion does not have saving power, but becomes an effective blessing unto salvation. As a matter of fact, we could say that even for some believers that this ordinance becomes judgment.

In closing out the negative aspects today, let me ask, “How do you view these ordinance?” Are they to you effective means of salvation? Are they what actually brings salvation? Are these things precious to you? Have you engaged in them as a believer? Are you participating in them as a non-believer? Are they that which you seek to honor the Lord in? Are there underlying motives in your heart for which you participate in these ordinances? May God grant us a pure heart to engage in these ordinances as He has commanded and may we glorify Him in doing so. I pray that these things are the effective means of salvation in your life and in the life of your family.

DAY 2:

We saw previously what the negative part of our question this week was. We noted that the ordinances of baptism and the Lord’s Supper do not have some incredible power in and of themselves. We noted that Simon was baptized, but had not truly been converted. We also saw that there were believers at Corinth who participated in the Lord’s Table and yet they partook of it unworthily and these became sick and even died. Let me also make mention that the person who administers these things is not the one who makes them effective. As a matter of fact, he is nothing (cf. 1 Cor. 3:7), but the Lord is the One that makes these things effective.

Remember the Lord Jesus Christ gave us the command in Matthew 28:19-20 to observe all things which He commanded. Within that context, Matthew records the words of the Lord Jesus and He specifically commands us to baptize disciples. We believe in what is termed “believer’s baptism”. We will speak to what the term is about in the coming lessons. However, so that we do grasp what we are speaking about, this is baptism of those who understand the gospel, embrace it, and are recognizably following under the authority of the Scriptures. We are not those who baptize infants of believers because there is no evidence, commands, or examples of this practice in Scripture. However, it is clear that those who make a public profession of faith in Jesus Christ should be baptized.

We might want to note at this point that Christ is the one that makes these ordinances effective. Since he has commanded that they be performed, he has also therefore determined that these not be “dead” works in the lives of believers (Heb. 6:1; 9:14). These are those ordinances which are not just pictures of what Christ has done for us, but they are our badge of allegiance to Christ. They are a symbol of our union with Christ (Rom. 6:4; Col. 2:12)

Though our Baptism with Christ is spiritual, it is also portrayed outwardly in the ordinance of baptism. We must keep in mind as we look at 1 Peter 3:21 that Peter is following a thought from verse 21. In this passage he is describing the sufferings of Christ and then ties that suffering to the judgment that fell on the ancient world of Noah’s time. Though an ark of safety was prepared for escape of the destruction of the flood, only eight people entered it. However, the same waters which brought judgment were also the same waters that the people were saved through. These same waters lifted the ark and eventually subsided and the ark came to rest. Now these waters present to us an antitype, baptism. The word antitype here is antitupos (an-teet’-oo-pon), which means, “a thing formed after some pattern; a thing resembling another, its counterpart.” In verse 20 is the type and verse 21 is the corresponding type. While the flood incident is a preview of the final judgment of God and His salvation, we see also that baptism is a wonderful type of that as well.

It pictures the death of Christ and the judgment of God upon the sins of men. Though it was Christ who bore our sins in His own body, we are identified with Him in His death. However, we are also identified with Him in His resurrection. This shows forth the salvation of God. Final judgment, death, and the grave have no hold on us. Rather we are free from these things because of Christ. However, baptism for us is not merely an external removal of filth of the flesh, such as was the case of Simon in Acts 8, but it is that of the answer of a good conscience toward God. It becomes the sign of the New Covenant. As John Calvin calls the ordinances, including baptism, “tokens”. Therefore, baptism for the believer becomes a precious badge of identification with Christ.

This does not add anything to the grace of God, nor does it add anything to faith in Jesus Christ. On the contrary, it affirms our faith in Him and in His Word. Baptism then is the outward sign of the inward reality of our union with the risen Christ. It is a part of our complete salvation. Maybe you are still wondering if I am adding something to salvation rather than seeing salvation in its whole. Let me affirm that I am not. These ordinances, such as baptism and the Lord’s Supper indeed become the affirmation of the covenant of God, much like those of the Old Covenant like circumcision. Though the difference from the Old Covenant to the New Covenant, as far as these “signs” goes, is that while the Old Covenant signs were given to all those who were biological descendants of Abraham. The signs of the New Covenant are to be given to those who truly believe and confess Jesus Christ as Lord (cf. Acts 8:37).

We will be dealing with these things in detail in the coming weeks, so let us stop here for now.

Scripture: 1 Peter 3:21; 1 Corinthians 12:13