October 22nd, 2025
The Gospel comes to us not only in words, but in pictures.
The two chief pictures are seen ordinarily at every Bible-believing church. Baptism and the Lord’s Supper have been named ordinances, a word that comes from the same Latin root as ordinary. Theologian Gregg Allison defines an ordinance as “a Christian rite, associated with tangible elements (water; bread and wine), that is celebrated by the church of Jesus Christ.”[1]
They are also correctly titled sacraments. Emmanuel Church’s constitution lists these two ordinances as sacraments, meaning simply that they are an outward representation of an inward grace.
While ordinary in the sense that they are regularly administered by the local church, these sacraments are not boring or mundane. Seeing someone testify to God’s grace and go through the waters of baptism never gets old. Approaching the Table of the Lord and partaking of the elements with fellow believers is a highlight of the church’s liturgy.
Still, Communion is meant to be observed “often” (I Corinthians 11:26). And baptism is programmatic to the ministry of this age (Matthew 28:19; Acts 8:12).
Like preaching the Word and prayer, these sacraments are ordinary means of grace. Some hesitate to use the word “sacrament” because of the errors of the Catholic Church. In Roman Catholicism, God’s righteousness is infused over time through the observance of sacraments like baptism and penance. Gradually, saving grace is communicated to the individual. Protestants, however, correctly champion imputed righteousness. At the moment one repents and believes the Gospel, Christ’s righteousness is imputed to the individual in full.
The Scripture clearly teaches that Christians are positionally righteous and sanctified before God. The doctrine of justification teaches that we are declared righteous when we have faith in Christ. “There is therefore now no condemnation to those who are in Christ Jesus,” reads Romans 8:1.
Christians have received God’s grace at salvation, but as we live in this sin-sick world, and battle our fleshly desires, we need God’s grace every day. This is where the ordinary means come in. The preaching of God’s Word and prayer are necessary for the Christian’s ongoing grow and maturity.
When we come to the Table, which is a memorial of Christ’s death on our behalf (Luke 22:19), we are reminded that we have been forgiven (Matthew 26:28), we are exhorted to examine our hearts for unconfessed sin (I Corinthians 11:28), and we are confronted with the importance of unity among believers (1 Corinthians 10:16-17). This is marvelous grace!
As we witness a baptism, we are not only impressed, once again, with God’s grace in saving sinners, but we’re reminded of our own salvation and baptism. What’s more, as the Westminster Divines put it, we ought to “improve our baptism.” That doesn’t mean we get into the water again, but that we consider all the ways baptism affects us throughout our lives. The Larger Catechism states,
One author has put it this way, “God’s lavish and amazing grace flows in well-worn paths and preordained rivers. Get close to them and drink deeply.” Do you want to experience God’s grace? Come expectantly to the Table and improve your baptism.
[1] The Ordinances of the Church - The Gospel Coalition
[2] Westminster Larger Catechism, Question 167.
The two chief pictures are seen ordinarily at every Bible-believing church. Baptism and the Lord’s Supper have been named ordinances, a word that comes from the same Latin root as ordinary. Theologian Gregg Allison defines an ordinance as “a Christian rite, associated with tangible elements (water; bread and wine), that is celebrated by the church of Jesus Christ.”[1]
They are also correctly titled sacraments. Emmanuel Church’s constitution lists these two ordinances as sacraments, meaning simply that they are an outward representation of an inward grace.
While ordinary in the sense that they are regularly administered by the local church, these sacraments are not boring or mundane. Seeing someone testify to God’s grace and go through the waters of baptism never gets old. Approaching the Table of the Lord and partaking of the elements with fellow believers is a highlight of the church’s liturgy.
Still, Communion is meant to be observed “often” (I Corinthians 11:26). And baptism is programmatic to the ministry of this age (Matthew 28:19; Acts 8:12).
Like preaching the Word and prayer, these sacraments are ordinary means of grace. Some hesitate to use the word “sacrament” because of the errors of the Catholic Church. In Roman Catholicism, God’s righteousness is infused over time through the observance of sacraments like baptism and penance. Gradually, saving grace is communicated to the individual. Protestants, however, correctly champion imputed righteousness. At the moment one repents and believes the Gospel, Christ’s righteousness is imputed to the individual in full.
The Scripture clearly teaches that Christians are positionally righteous and sanctified before God. The doctrine of justification teaches that we are declared righteous when we have faith in Christ. “There is therefore now no condemnation to those who are in Christ Jesus,” reads Romans 8:1.
Christians have received God’s grace at salvation, but as we live in this sin-sick world, and battle our fleshly desires, we need God’s grace every day. This is where the ordinary means come in. The preaching of God’s Word and prayer are necessary for the Christian’s ongoing grow and maturity.
When we come to the Table, which is a memorial of Christ’s death on our behalf (Luke 22:19), we are reminded that we have been forgiven (Matthew 26:28), we are exhorted to examine our hearts for unconfessed sin (I Corinthians 11:28), and we are confronted with the importance of unity among believers (1 Corinthians 10:16-17). This is marvelous grace!
As we witness a baptism, we are not only impressed, once again, with God’s grace in saving sinners, but we’re reminded of our own salvation and baptism. What’s more, as the Westminster Divines put it, we ought to “improve our baptism.” That doesn’t mean we get into the water again, but that we consider all the ways baptism affects us throughout our lives. The Larger Catechism states,
“The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.”[2]
One author has put it this way, “God’s lavish and amazing grace flows in well-worn paths and preordained rivers. Get close to them and drink deeply.” Do you want to experience God’s grace? Come expectantly to the Table and improve your baptism.
[1] The Ordinances of the Church - The Gospel Coalition
[2] Westminster Larger Catechism, Question 167.
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