Marks of the True Church: Pure Administration of the Sacraments

In a previous post we considered the first of three “marks of the true church” as articulated in the Belgic Confession: the pure doctrine of the gospel being preached. The second indication, or mark, that the church is "true" is "if it maintains the pure administration of the sacraments as instituted by Christ” (Article 29). 

I suspect that most evangelicals don’t think much about the sacraments (the Reformers saw only two in the Bible: Baptism and the Lord’s Table), at least not with the level of intensity as did the Reformers. For evangelicals, other marks are important: expositional preaching, small groups, “spirit-filled” worship, quiet times, mentoring relationships. While these are not to be despised, and can prove profitable for spiritual growth, they do not rise to a sacramental level. The Lord Jesus ordained two rites, Baptism and Communion, for identifying and strengthening his disciples. Other practices that have grown up in the church, if they are helpful and biblical, can be added to them, but the sacraments are God-given, God-designed, God-ordained rites that ought to be understood and maintained.

The sacraments are spoken of as a “means of grace.” By this is meant not that they are charged with some inherent power that gets transferred in their use, but that God uses the sacraments to promote the spiritual maturity he is looking for in his people. How do they do this? I would argue that they do so primarily as covenantal signs. Paul teaches that when Abraham was commanded to circumcise himself in response to the covenant God had made with him, he “received the sign of circumcision as a seal of the righteousness that he had by faith.” This was done, Paul instructs, so that Abraham would be the father of all who are justified by faith, not by the law. This was important for it allowed the “promise [to] rest on grace and be guaranteed to all his offspring.” Paul goes on to say that Abraham “in hope . . . believed against hope, that he should become the father of many nations.” After all, he “was as good as dead.” Nevertheless, “no distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.” (Romans 4:11- 21)

Consider the important role circumcision played in strengthening Abraham’s faith. He bore the mark in his body that preached to him that God would fulfill what he had promised. Could his circumcision be reversed? It could not. Neither would God’s covenant. In a similar fashion, the sacraments are signs and seals of what God has done for his elect. Was Christ’s atoning sacrifice sufficient? Indeed, it was. This is proclaimed each time a baptism is administered and the bread and cup are distributed. His work was complete. Sin has been covered. Salvation is guaranteed by the covenant ratified in his blood and confirmed to us by the waters of baptism and the elements of the Supper.

Do you doubt God’s love? Do you question your place in the kingdom? Do need assurance that there is an inheritance reserved in heaven for you? In faith, look to your baptism. In faith, receive the cup and bread. God has promised eternal life and given signs and ratifying seals so that you might not waver concerning the promise of God, but grow strong in your faith as you give glory to God, being convinced that he has done, and will do, all that he has promised.

Preservation, Purification, Protection

Paul writes in 1 Thessalonians 5, concerning the church, that God "has not destined us for wrath, but to obtain salvation" (v. 9). This is the gospel stated in its most succinct form. Those who are in union with Christ are saved from the dreadful day of judgment. And as is evident in God's dealings with Israel, he keeps his word. He preserves for himself a people who will experience the fullness of his mercy. But as is also evident in his dealings with Israel, the blissful destination doesn't guarantee a blissful journey. A lot of divine effort goes into protecting and preserving God's elect. The closing verses of Micah 5 give insight into the process, a process that's focused on fulfilling the 1st command, "You shall have no other gods before me," a process that roots out the enemy within and defeats the enemies without. 

First he attacks "horses," "chariots" and "strongholds." These were entities in which Israel trusted to keep the enemies at bay and their future secure. Then he purposes to "cut off sorceries," false sources of discernment and insight. Next he intends to destroy "carved images . . . pillars . . . cities," objects and centers of idolatry. All of these work to undermine the singular devotion and trust that God's people should have in him as the one who redeemed them from slavery and made of them a kingdom of priests. 

His protection also includes dealing with the external enemies of his people. The people of God have always been under threat. As I write, there is significant persecution being perpetrated against the elect in parts of the world. Nevertheless, God will not allow any nation to have the final say about their destiny. He states that "in anger and wrath" he will "execute vengeance on the nations that did not obey." Dictators may flex their nationalistic muscles or pious murderers may wield their sacred swords, but they will not prevail over God's intention to have for himself a people who will enjoy his presence eternally. 

Of course, the one shepherding this process is the Bethlehem-born Messiah who stands "in the strength of the LORD, in the majesty of the name of the LORD his God." And because of the protection he affords, "they shall dwell secure, for now he shall be great to the ends of the earth" (5:4). 

As Paul urges, let's "encourage one another and build one another up" as we consider Yahweh's gracious goal for his people (1 Thess. 5:11).

Teflon Sinners

It had been a tumultuous stretch of time for David. He had gone from tending sheep in obscurity to being part of the king’s household and numbered among his closest advisors. Then the king had gotten it in his head that David was conspiring to kill him, forcing David to flee his wrath. After the king had received intelligence that David was located in the wilderness of Engedi, he went after him. However, when “nature called” Saul entered a cave where David and his men were hiding. The king was compromised and David was given an opportunity to rid himself of his mad pursuer.

Those with David encouraged him to strike; but he couldn’t. Saul was the Lord’s anointed and David could not bring himself to touch the Lord’s anointed. Instead, David stealthily snipped off the corner of Saul’s robe. Even that gesture troubled David’s soul. But the corner provided proof that David was not guilty of Saul’s charges. Outside the cave David confronted Saul with his evidence of innocence and placed his case before the Lord saying, “May the Lord therefore be judge and give sentence between me and you, and see to it and plead my cause and deliver me from your hand.”

This is an encouraging picture of the righteousness that is ours in Christ. As Christ’s perfect righteousness has been imputed to a believer's account we, too, have evidence to lift up in the face of accusations, whether they come from the world, our own soul, or the devil. This is not to say that we are necessarily innocent of charges that might be leveled against us, as was David of the charges of Saul -- we very well might be guilty. But clothed in the righteous robes of Christ damning charges cannot stick.  When the finger is pointed we do not hold up our own filthy rags to thwart the accusation; our evidence is Christ’s righteousness. So clothed, we can say with Paul, “Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ?” (Romans 8:33-35). No one and nothing!