The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

Search


You searched for 'Ordinances'

I've found 14 results!


1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

...ical-Threefold/dp/1845506014/ref=sr_1_1?ie=UTF8&qid=1463785115&sr=8-1&keywords=from+the+finger+of+God"From the Finger of God. The book is technical containing a lot of Hebrew and Greek, and interacting with a lot of pro and con literature. It is not a book for the average reader, but it is a very detailed book. What is to follow is not a detailed case for the threefold division, but this is what convinces me of the validity of the division.

That the threefold division is not neat and exact is acknowledged by the Confession. In paragraph 3, it is said that “God was pleased to give to the people of Israel ceremonial laws, containing several typical Ordinances, partly of worship…partly holding forth divers instructions of moral duties”. This means that just because there are ceremonial laws does not mean that they do not have moral aspects. In fact, the ceremonial laws were moral as long as they were binding on the people of Israel and had not yet been fulfilled in the Lord Jesus Christ. They were positive laws for only a limited time, unlike the Decalogue which is moral law for all time and rooted in the nature of God.

The Division Of The Law In The Old Testament

The Division in the Pentateuch

From the beginning, the Decalogue is distinguished from the other laws which God gave. Most of the Pentateuch contains laws given by God to Moses. Although the Pentateuch is often called the Law of Moses, this does not refer to the origination of the laws, but rather the way in which they were communicated to Israel. The Decalogue alone was spoken and delivered directly by God, all the other laws were mediated through Moses. The Ten Commandments were directly spoken by God to the people (Ex. 20:1; Deut. 4:33; 5:4-5, 22; 9:10). This already gives us the idea that there is some significance to the Decalogue in contrast to the other laws, for why would God only speak these Ten Commandments and not the other ones directly to Israel? This points us to their primacy over the other laws. In fact, Moses tells us the purpose of why God directly came and spoke the words to Israel, namely, “that the fear of him may be before you, that you may not sin” (Ex. 20:20). Obviously, this does not mean that they would not sin merely because of hearing the Law, they surely did. But it does increase their liability as they heard these words directly from the mouth of God and still rebelled against Him.

That only the Decalogue was written by the finger of God on tablets of stone shows their everlasting character (Ex. 24:12; 31:18; 32:15-16; Deut. 4:13; 5:22; 9:10). To be written in stone means that they are meant to survive and remain unchanged, unlike all the other laws which were communicated by God to Moses and written by the hand of Moses. This shows the non-temporary character of the Decalogue, unlike the ceremonial and judicial laws. This is even the case when we use the expression in our daily lives. Furthermore, the Decalogue was to be stored in the Ark of the Covenant showing its centrality to the Old Covenant, unlike all the other laws (Ex. 25:16; 40:20; Deut. 10:1-5; Heb. 9:4). It also formed the core of the Mosaic Covenant (Ex. 34:28; Deut. 4:13).

The Decalogue has a timeless character to it, unlike the other laws which were only for a particular time shadowing the sacrifice of Christ and thereby showing that they were temporary. The laws of the Decalogue are “obvious” and self-evident to man in general. If God exists, we are to worship Him and to ...


1689 Baptist Confession Chapter 28: Of Baptism and the Lord's Supper - Commentary

...!DOCTYPE html

Chapter 28: Of Baptism and the Lord’s Supper

What does it mean that the Ordinances are positive institution? What is the difference between the Reformed and Roman Catholic understanding of the sacraments? Who may administer the Ordinances?


§1 Ordinances Of Positive And Sovereign Institution

  1. Baptism and the Lord’s Supper are Ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church to the end of the world. 2
    1. Matt. 28:19-20; 1 Cor. 11:24-25[1]
    2. Matt. 28:18-20; Rom. 6:3-4; 1 Cor. 1:13-17; Gal. 3:27; Eph. 4:5; Col. 2:12; 1 Peter 3:21; 1 Cor. 11:26; Luke 22:14-20

Baptism and the Lord’s Supper are Ordinances and commandments of positive and sovereign institution. They have been instituted and commanded by the Lord Jesus, the only lawgiver and are, therefore, to be obeyed and continued in His church to the end of the world (Matt. 28:19-20; 1 Cor. 11:26). What does it mean that the Ordinances are of positive and sovereign institution? It means that Baptism and the Lord’s Supper are moral commandments which are added to the moral law already existing. They are not things which of themselves are moral, but they are moral because they have been instituted and appointed by the Lord Jesus. They are given to us as a law, which the Lord Jesus Christ, by His power and authority as Head, King and Lawgiver of the church has instituted. Finally, baptism and the Lord’s Supper are the only Ordinances under the New Covenant which the Confession speaks about. Christ has given us only to Ordinances which we ought to obey, not seven sacraments according to Roman Catholic teaching.


Baptism and the Lord’s Supper are two Ordinances or sacraments which the Lord Jesus by sovereign authority instituted and commanded us to observe. Now, what does the word “positive” mean in the sentence “positive and sovereign institution”? Does it mean something that is happy and good, over against something negative and bad? No, that is not the contextual meaning of the word. Rather, by “positive institution” or “positive command,” the Confession means an institution or a command that is not inherently moral. A person who has not read the Bible or heard of the God of the Bible, still knows that murder is wrong and lying is bad. But, can it be argued that they know that not being baptized is sin and not partaking of the Lord’s Supper is sin? Obviously not. So, these things, just like the command of Genesis 2:16-17 in the Garden, are things which are not inherently moral, but become moral when God commands them. They are things that are good because commanded, in contrast to pure moral laws that are commanded because they are good. The Lord Christ, by His own power and authority, established two Ordinances for the New Covenant people of God. But, what do we mean by ordinance or sacrament? A.H. Strong writes, “By the Ordinances, we mean those outward rites which Christ has appointed to be administered in his church as visible signs of the saving truth of the gospel. They are signs, in that they vividly express this truth and confirm it to the believer.”[2] They are the only visible signs which God has given His people to show the truths of the gospel with. He has not allowed us to use images of any of the blessed Persons of the Trinity (see here), but has given us the bread and wine, and the waters of baptism as signs which symbolize the truths of the gospel.

These ...


1689 Baptist Confession Chapter 26: Of the Church - Commentary

...being located in a certain place and thus local churches, these are churches that church, i.e., gather (Acts 2:42; 4:31; 5:16; 6:5; 12:12; esp. Acts 14:27; 15:6, 30; 20:7-8; 1 Cor. 5:4; 11:17, 20, 34; 14:23, 26; Heb. 10:25). Thus Acts 20:7 teaches that the disciples, “on the first day of the week...were gathered together to break bread”. They were gathered in a house with an “upper room” (Acts 20:8). But they were gathered as a church to celebrate the Lord’s Supper and to hear Paul “talk” to them. Not only do we see a very early example of Christians gathering together, but they that to celebrate the Ordinances of Christ and to hear the preaching of the Word of God. Hebrews 10:25 even encourages us not to neglect “to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” See chapter 22:7-8 for more on the day of worship in the New Covenant. See also below for a little more on the church as gathered.

In addition to what we’ve said and argued concerning the spiritual condition of the church’s membership, we may also note how they are referred to. They are called disciples (Acts 6:1-2, 7; 9:1, 19, 26, 38; 11:29; 14:20-21). This is how Christ chose to refer to His people. A disciple is someone who has a teacher. Christ said, “you have one teacher,” referring to Himself, “and you are all brothers” (Matt. 23:8). A disciple does not merely learn things from his teacher, but a disciple likewise imitates his teacher. Therefore, our Teacher says, “It is enough for the disciple to be like his teacher” (Matt. 10:25). Furthermore, he made it very clear that the cost of discipleship is everything. He said, ​“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. 27 ​Whoever does not bear his own cross and come after me cannot be my disciple” (Luke 14:26-27). This is the calling of every true Christian and church member. In fact, the church is also the place where discipleship takes form.

Those church members are also designated as “the believers” (Acts 5:14; 10:45; 15:5). They identified with the crucified-risen Messiah. In Acts, we read of people belonging to a church. So, “Herod the king laid violent hands on some who belonged to the church” (Acts 12:1). The author did not refer to people belonging to the universal church, but to the church at Jerusalem. They belonged to a particular congregation or society of people. So we also read that people were added to the churches. The 3000 converts on Pentecost “were added”, presumably, to the church. For to what else were they added? Since they were able to identify that there were 3000 converts and later 5000 more (or 2000, making the total number of the disciples 5000), it would not be strange to think that there was some list of membership (see 1 Tim. 5:9 a reference to a list of widows). There was a discernable way of telling if someone belonged to a particular church or not. We will delve a little more into the question of membership in the next paragraph. Believers were added to the existing body of believers. Thus, “the Lord added to their number day by day those who were being saved” (Acts 2:47; cf. Acts 5:14; 11:24).

In this way, the presence and prominence of the local church are shown in the New Testament, including what kind of persons made up its membership and the places of their meeting.

Purpose of the Loc...


1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

...ligion; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature: Whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense: Whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and Ordinances which God has appointed.[8]

Nadab and Abihu

Lev. 10:1-3 Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the LORD, which he had not commanded them. 2 And fire came out from before the LORD and consumed them, and they died before the LORD. 3 Then Moses said to Aaron, “This is what the LORD has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’” And Aaron held his peace.

I think the clearest and most cited example of the Regulative Principle of Worship is the case of Nadab and Abihu. In a sense, you may have sympathy with them and we may see the reaction of God as over the top. But then again, as priests, they had to listen carefully to what God commanded and do that, not turning to the right or to the left. ‘The mere fact that they dared to bring “unauthorized fire” (the translation of the NIV) brought fiery death upon them.’[9]In this case, as was with Cain and Abel, we have the principle of “what is not commanded, is forbidden.”

In Exodus 24:1, Nadab and Abihu are explicitly mentioned and commanded to come and worship in the very presence of God. In fact, the text says “they saw the God of Israel” (Ex. 24:9-10). In Exodus 28:1, they were instituted as priests to the Lord. But in Leviticus 10 we read of the action which brought their immediate death. They dared bring something to the worship of God which He had not commanded. There is not a command that no other fire may be presented before the Lord. The fire which Nadab and Abihu brought was not from the fire which the LORD sent from heaven:

Lev. 9:24 And fire came out from before the LORD and consumed the burnt offering and the pieces of fat on the altar, and when all the people saw it, they shouted and fell on their faces.

This fire lit the burnt offering and the altar. All the other necessary fires had to be taken from this fire. But the fire which Nadab and Abihu brought, was “unauthorized” or “strange” because it came from another source. Then the text explicitly says that concerning this strange fire “he had not commanded them.” John Gill observes:

which he commanded not; yea, forbid, by sending fire from heaven, and ordering coals of fire for the incense to be taken off of the altar of burnt offering; and this, as Aben Ezra observes, they did of their own mind, and not by order. It does not appear that they had any command to offer incense at all at present, this belonged to Aaron, and not to them as yet; but without any instruction and direction they rushed into the holy place with their censers, and offered incense, even both of them, when only one priest was to offer at a time, when it was to be offered, and t...


1689 Baptist Confession Chapter 29: Of Baptism - Commentary

...trongof remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life. 3
  1. Rom. 6:3-5; Col. 2:12; Gal. 3:27[1]
  2. Mark 1:4; Acts 22:16
  3. Rom. 6:4

Baptism is an ordinance of “positive and sovereign institution” (chapter 28:1) and it is an ordinance of the New Testament. Baptism is a sign of...fellowship (e.g., Gal. 3:27) and union with Christ for the party baptized. Baptism is a sign, i.e., something visible representing something invisible (union with Christ). Baptism signifies our fellowship with Him, in His death and resurrection (Rom. 6:3-5). As we are submerged in the water, we picture the Lord’s death and ours. As we come out of the water, we picture the Lord’s resurrection and ours. Baptism signifies our union with Christ or as it is here called, our being engrafted into Him (Gal. 3:27; see chapter 27). It signifies the washing away or remission of sins (Acts 22:16). It also signifies our giving up into God or our determination to submit to God, through Jesus Christ and to live and walk in newness of life (Rom. 6:4), which we have received from the Lord and which baptism pictures. Notice that baptism is called a sign and not the cause or an instrument of fellowship with Christ. It does not cause those things enlisted, but pictures these realities visibly. Which brings us to the subjects of Christian Baptism in the next paragraph.


That baptism is an institution and ordinance of our Lord is very clear from Matthew 28:18-20. There, we are given the command to make disciples of all nations by baptizing and teaching them. It is a given for Christians that it is Christ Who instituted it for all believers just like He did the Lord’s Supper. But what is baptism actually? According to the Confession, it is a sign. Being a sign means that it points beyond itself to something else and this something is the work of Christ on behalf of believers. Baptism has a mode in which it is to be performed and also specific subjects who should be its recipient. Hercules Collins in 1691 defined baptism as “an external washing, plunging or dipping a profest Believer, in the Name of the Father, Son, and Holy Ghost.”[2] As the previous chapter explained, baptism is a “positive and sovereign institution”. This means that it is dictated by the will and directions of the Institutor. We dare not play around with it, add or take things from what He has commanded. We should be terrified if we neglect anything which He has commanded concerning this ordinance, or add to His ordinance. We dare not rest our case upon consequences, analogies, or even church history. The Sovereign Institutor has spoken His mind in the Holy Scriptures. Benjamin Keach, therefore, observed that “because Baptism (as well as Circumcision was) is a mere positive Law, and wholly depends on the Will and Pleasure of the Law-giver”[3].

Therefore, it is also our purpose to approach this subject asking what our Master says concerning it in His inerrant, sufficient, and infallible Word.

What Baptism Signifies

Christian Baptism is the immersion of a believer in water, in token of his previous entrance into the communion of Christ’s death and resurrection,—or, in other words, in token of his regeneration through union with Christ.[4]

Baptism signifies the new life and the blessings thereof, which the believer has received through faith and repentance. The Confession describes it as “a sign of fellowship with” Christ. Baptism shows our u...


1689 Baptist Confession Chapter 7: Of God's Covenant - Commentary

...me between the Baptists and the Presbyterians in the 17th century is their idea or absence of the administration of the Covenant of Grace. What did they mean by “administration”? The Westminster Confession 7:5 lays it out:

This covenant [the Covenant of Grace] was differently administered in the time of the law, and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come, which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation, and is called the Old Testament.

What they meant by “administration” is that the substance of all the covenants in the Old Testament are the same, namely, the Covenant of Grace, but the administration of the particular covenants is different. The substance is the same, but the (outward) form is different. This distinction justifies the practice of infant baptism when understanding their position on the Covenant of Grace...it kind of makes sense. If the Abrahamic Covenant was an administration of the Covenant of Grace and it had the sign of circumcision, which was administered to both Jacob and Esau when they were infants (i.e., believer and unbeliever), then it makes sense that if the New Covenant has the same substance as the Abrahamic Covenant to baptize infants. This point would be carried over to the New Covenant and there we would also baptize our infants since they are part of the covenant just like in Abraham’s time. Circumcision is replaced by baptism in the New Covenant administrations of the Covenant of Grace. The outward form is different, but the substance is still the same. Therefore, the promise of “you and your seed” applies to believers in the New Covenant and their natural offspring (as they interpret Acts 2:39). Such is the reasoning of our Presbyterian brethren. With such thinking, I can see some possibility of infant baptism being right, but there is more that needs to be examined before declaring infant baptism biblical. See chapter 29 for more on baptism and the Covenant of Grace.

This is not only the Presbyterian understanding but even some Reformed Baptists’ understanding. I think Richard Barcellos was right in observing that many Reformed Baptists assumed a Covenant Theology like their Presbyterian brethren, while not looking at the distinct Covenant Theology of our Baptist forefathers. In a recent Reformed Baptist book, this idea was promoted:

It is absolutely imperative to understand that while there is just one Covenant of Grace, there are different methods of administrating it; each being of gracious promise serving the first manifestation of the Covenant of Grace (Genesis 3:15), culminating in the New Covenant, and enjoyed in eternal glory. This is not a flattening of Scripture nor is it “a reductionism which has the tendency of fitting Scripture into our theological system rather than the other way around.” On the contrary, the one Covenant of Grace exponentially builds, increases, and heightens throughout redemptive history until it crescendos in heaven.[31]

Other Reformed Baptists contend that this view of “a single covenant, multiple administrations” is not the view of the signers of the 1689 Confession, but the Westminster ...


1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

...te"[25]

Obviously, once we come to know Christ, especially if we had lived a gross life, we will realize that it is no longer acceptable for us to do certain things and we will try to stop doing them. Therefore, there is a direct growth and going upward in a sense. But as we read the Word of God and learn God’s will for us, we will discover more and more sin in us and more holiness which we desire to attain. But Christians do sin and fall into sin. We sometimes have seasons of disobedience and negligence to the means that God has ordained to bless and sanctify us as for example the Word of God, prayer, corporate worship, Christian fellowship, the Ordinances. Therefore, there are also downs in our Christian life. It is not a straight line gradually going upward, rather a sort of zig-zag or flatline. When Paul came to repentance, there was a direct break from his sinful life: 

Gal. 1:23 They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.”

But this does not mean that he was from that moment free from sin. He was certainly free from the dominion of sin, but was not free from its presence in his life. Therefore, he largely speaks of this inner war in Romans 7 among other places. But he is confident that he will have the victory:

Rom. 7:22-25 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin

There is a continual conflict within Paul and two things waging war against each other. But he is confident that he will have victory through Jesus Christ our Lord! He speaks of himself in the present tense as being the foremost of sinners (1 Tim. 1:15). He knows that he has not yet attained perfection, but it is still his aim to do so (Phil. 3:11-12). In Galatians 5, he speaks of the two opposing desires of the flesh and the Spirit of God. This is similar to Romans 7 and what is there called the law of my mind and the law of sin. He writes:

Gal. 5:16-17 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 

Paul gives a command, namely: walk by the Spirit. This means that we must live “under the influences of the Holy Spirit; admit those influences fully into your hearts. Do not resist him, but yield to all his suggestions”.[15] We should seek to listen to the directions of the Spirit and keep His Word in our hearts. To walk in the Spirit means to conduct ourselves in keeping and consistent with the Holy Spirit. In Galatians 5:25, Paul says, “If we live by the Spirit, let us also keep in step with the Spirit.” Barnes explains:

The sense of this verse probably is, “We who are Christians profess to be under the influences of the Holy Spirit. By his influences and agency is our spiritual life. We profess not to be under the dominion of the flesh; not to be controlled by its appetites and desires. Let us then act in this manner, and as if we believed this. Let us yield ourselves to his infl...


1689 Second Baptist Confession of Faith Highlighted

...li7th Commandment: Gen. 12:17; 39:7-9; Lev. 18:20, 27; Job 24:15; 31:1
  • 8th Commandment: Gen. 3:11; 30:33; 31:30-32; 40:15; 44:8-9; Job 24:14
  • 9th Commandment: Gen. 3:4, 13-14; 12:11-13; 27:12; 29:25; Job 24:25; 27:4; 36:4; John 8:44
  • 10th Commandment: Gen. 3:6; 6:2, 5; 13:10-11; Exod. 15:9-10; Job 31:1, 9-11
  • Rom. 2:12a, 14-15
  • Exod. 32:15-16; 34:4, 28; Deut. 10:4
    1. Besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties, all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end abrogated and taken away.
      1. 1 Cor. 5:7; 2 Cor. 6:17; Jude 23
      2. Col. 2:14, 16-17; Eph. 2:14-16
      3. Heb. 10:1; Col. 2:16-17
    1. To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being of moral use.
      1. Luke 21:20-24; Acts 6:13-14; Heb. 9:18-19 with 8:7, 13; 9:10; 10:1
      2. 1 Cor. 5:1; 9:8-10
    1. The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it; neither doth Christ in the Gospel any way dissolve, but much strengthen this obligation.
      1. Matt. 19:16-22; Rom. 2:14-15; 3:19-20; 6:14; 7:6; 8:3; 1 Tim. 1:8-11; Rom. 13:8-10; 1 Cor. 7:19 with Gal. 5:6; 6:15; Eph. 4:25-6:4; James 2:11-12
      2. James 2:10-11
      3. Matt. 5:17-19; Rom. 3:31; 1 Cor. 9:21; James 2:8
    1. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigour thereof. The promises of it likewise shew them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.
      1. Acts 13:39; Rom. 6:14; 8:1; 10:4; Gal. 2:16; 4:4, 5
      2. Rom. 7:12, 22, 25; Ps. 119:4-6; 1 Cor. 7:19
      3. Rom. 3:20; 7:7, 9,14, 24; 8:3; James 1:23-25
      4. James 2:11; Ps. 119:101, 104, 128
      5. Eph. 6:2-3; Ps. 37:11; Matt. 5:6; Ps. 19:11
      6. Luke 17:10
      7. Matt. 3:7; Luke 13:3, 5; Acts 2:40; Heb. 11:26; 1 Peter 3:8-13
    1. Neither are the aforementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it,...

    1689 Baptist Confession Chapter 30: Of the Lord's Supper - Commentary

    ...8
    1. 1 Cor. 11:23-26; Matt. 26:20-29; Mark 14:17-25; Luke 22:14-23[1]
    2. Acts 2:41-42; 20:7; 1 Cor. 11:17-22, 33-34
    3. Mark 14:24-25; Luke 22:17-22; 1 Cor. 11:24-26
    4. 1 Cor. 11:24-26; Matt. 26:27-28; Luke 22:19-20
    5. Rom. 4:11
    6. John 6:29, 35, 47-58
    7. 1 Cor. 11:25
    8. 1 Cor. 10:16-17

    The supper of the Lord is a “positive and sovereign institution” (chapter 28:1) by the Lord Jesus Christ Himself. He commanded it to be observed in His churches, unto the end of the world (1 Cor. 11:26). Why did He command it to be observed? ...for the perpetual remembrance, and shewing forth the sacrifice of Himself in His death (1 Cor. 11:24-26). The Lord Supper signifies and shows forth the Lord’s suffering on our behalf, His body being broken for us and His blood being shed for our forgiveness. It is also given for the confirmation of the faith of believers to remind them of the sacrifice of Christ which is their only ground of hope and peace with God. It is for their spiritual nourishment, and growth in Him because the Lord comes very close to us as we partake of His supper and sit at His table. It reminds us also of all the duties which we owe to Him thanks to His sacrifice on our behalf. But it is also a bond and pledge of our communion with Him, and with each other. Since we are all in union with Christ and as we partake of His blood and body, we also partake and are united with each other as believers. Christ unites all believers together and this is also signified by the Lord’s Supper and it is a pledge of it (i.e., a solemn promise or undertaking to keep this communion).


    Institution And Command Of Observation

    The Lord’s Supper is an ordinance that is directly commanded by Christ. It’s not a deduction from multiple passages, but a direct and positive command of the Sovereign Christ. It is meant to cause us to look back to the perfect sacrifice of Christ of Himself by Himself for the perfection of all the elect of God. We are to look back to the sacrifice and look forward to the Parousia when He will fulfill and bring to pass all the benefits of His sacrifice. We read of the institution of this blessed ordinance in Matthew 26:26-29; Mark 14:17-25; Luke 22:14-23 and 1 Corinthians 11:23-26. I will use Paul’s text as the basis (which was taken from Luke’s Gospel) to discuss the institution of the Lord’s Supper.

    1 Cor. 11:23-26 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, 24 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.” 25 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.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes

    Before being betrayed by Judas, the Lord Jesus instituted a New Covenant meal in which His disciples would always have a way to remember and celebrate His work of redemption on their behalf. They were celebrating the Jewish Passover as the New Covenant Mediator instituted the New Covenant meal. The Passover was the remembrance of God’s great deliverance of the Israelites from the bondage of Egypt. The Lord’s Supper is a token and a sign of even a greater deliverance, i.e., the deliverance from the bondage of sin through the blood of Christ. This ordinance, Christ institutes simply based upon His authority as the ...


    1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

    ...pter 11:2). Furthermore, this grace of faith...is the work of the Spirit of Christ (John 6:63; Ezek. 36:25-27). Faith is our response to the call of God, but it does not originate with us. It is granted to us by God and it is worked in us by the Holy Spirit through regeneration and the creation of the new man in Christ. It is ordinarily wrought by the ministry of the Word (2 Thess. 2:13; 1 Pet. 1:23), i.e., by the preaching of the gospel coupled with the work of the Spirit of Christ. This faith is further strengthened by the means of grace. These are the gospel Ordinancesbaptism and the Lord’s Supper. But also prayer, Bible reading and study, the communion of the saints and other things prescribed and commended in the Word of truth. By these means, faith is not created, but it is increased and strengthened.


    Greek Words

    We will start our study of faith by first noting which words are used in the New Testament especially to denote faith and belief. The word faith or belief in our daily lives may be used in a lot of senses. We may say that we believe that someone is speaking the truth and mean that we have confidence. We may say, “I believe that I’ve read that book” when we actually mean that we “think we read that book.” We use it when we have confidence or trust in something without evidence. In secular eyes, faith is always connected with believing something without or contrary to evidence. But is this the nature of biblical faith? Before we answer that, we must take a survey of the Greek words and expressions used to denote faith, particularly in the New Testament.

    Pistis

    The primary word in the New Testament for faith is the Greek noun πίστις (pistis, G4102). According to Joseph Henry Thayer, pistis primarily means the “conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it”[3]. According to my Bible software (TheWord), it is used 227x in the NA28. William D. Mounce says that 'pistis means “belief, trust, confidence,” though it can also mean “faithfulness.”’[4] If we may at the outset observe, the basic meaning of the word has to do with conviction, trust, reliance, and confidence. It has nothing to do with “faith without evidence.” Louis Berkhof observes:

    In classical Greek. The word pistis has two meanings in classical Greek. It denotes: (a) a conviction based on confidence in a person and in his testimony, which as such is distinguished from knowledge resting on personal investigation; and (b) the confidence itself on which such a conviction rests. This is more than a mere intellectual conviction that a person is reliable; it presupposes a personal relation to the object of confidence, a going out of one’s self, to rest in another. The Greeks did not ordinarily use the word in this sense, to express their relation to the gods, since they regarded these as hostile to men, and therefore as objects of fear rather than of trust.[5]

    Now let us observe the different uses of the noun pistis in the New Testament. First of all, there are a few instances in which it is used in a passive sense of faithfulness. This is the case in Romans 3:3 when Paul says, “Does [the Jews’] faithlessness [ἀπιστία, apistia] nullify the faithfulness [πίστιν, pistin] of God?” Or in Galatians 5:22 of the fruit of “faithfulness [πίστις, pistis]”, or in Matthew 23:2, “the w...