Latest / The Immutable Word / EP059: Why Baptist? Two Ordinances, One Truth - Part 5

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EP059: Why Baptist? Two Ordinances, One Truth - Part 5 · The Immutable Word

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Anybody that receives these two ordinances or participates in them are confessing
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that they're already saved, that they've already trusted the Lord Jesus Christ
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as their Savior. That's the key, right?
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It's not a way to earn or receive grace. And again, we call it,
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you know, especially like the Lord's Supper, it's a memorial.
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It's not a mechanism of salvation, okay?
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So, we don't perform or participate in any of these sacraments like the Catholic
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Church does, but whenever we participate in the ordinances, we don't do it to obtain grace.
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We just do it because we've already obtained grace, and it's a commandment to
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remember and to memorialize what Christ has done.
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Welcome to The Immediable Word. We're continuing our series of the Baptist Acrostic.
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We've gone through several episodes so far.
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So, if you haven't heard any of the episodes, I do recommend going back and
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listening to the introduction to the Baptist Distinctive Series,
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and then And going through the first three episodes covering the BAP.
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And I'll just briefly go through. We're going to be covering a new one here
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today. But what we've covered already is the Bible as a sole authority.
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The Bible is the only final and perfect authority for everything we believe
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and do. And it is God's preserved word.
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And cannot be replaced by human tradition or church rulings.
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The second one we covered was the A,
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which is the autonomy of the local church, where that presentation explains
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that Baptist churches are independent,
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self-governing bodies directly led by Christ and reject any kind of earthly
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hierarchy, a.k.a. the Catholic Church is a good example.
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And then local autonomy protects doctrinal purity and gives the congregational final authority.
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And then the last episode we had covered was priesthood of every believer.
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So every Christian is a royal priest.
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We have direct access to God through Christ alone.
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And every Christian will give an account of themselves for how they lived their faith.
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And then we're going to be covering in this episode, really briefly,
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the doctrine of the two ordinances.
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And this is going to cover the linguistic and theological distinction between
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a difference between an ordinance and a sacrament.
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And I won't go through those technical details right now, just for the sake of time.
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But we're also going to dive into the ordinances themselves,
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which are going to be believers' baptism.
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We're going to discuss why the proper candidate must be a believer who can give
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credible profession of faith.
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And then we're going to cover the Lord's Supper, which we'll look at the Supper
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as a purely symbolic meal and memorial service, not a literal sacrifice or a
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physical change of elements.
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And we'll cover that. And then finally, we'll settle the biblical sequence,
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which establishes the order as salvation, baptism, church membership,
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and then the Lord's Supper. So, yeah.
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I think that's everything that we're going to cover. Hopefully I didn't miss
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anything, but that's what we have so far.
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So this is going to be the B-A-P, and then T is going to be the two ordinances.
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Did I miss anything, Robert?
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I hope not. We're on T.
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Unless there's other ways to spell Baptist. We could, but I think we're on track here.
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So the two ordinances should be a pretty straightforward one. Yeah.
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I mean, it's funny, you know, because, you know, as we kind of get into baptism
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and Lord's Supper, well, first off, let me say this, there's only two ordinances that we celebrate.
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You know, there's, you know, for example, you go to the Roman Catholic Church,
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they have seven sacraments.
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Sacrament of marriage, sacrament of baptism, the sacrament, you know,
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and on and on and on, right?
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And so, we only have two ordinances because that's the only two that we see
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authorized in New Testament scripture.
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Remember, you know, we call them—and they are doctrines, obviously,
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but, you know, we're talking about distinctives, things that make Baptists distinct
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from other denominations.
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But again, we're not arguing solely for a denomination. We're arguing for these principles, right?
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As you'd mentioned, Bibles are sole authority. Everything rests on the Bible
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being the final authority.
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So, that's what dictates the autonomy of the local church, the priesthood of
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a very believer, and in this case, the two ordinances.
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So, really, when it comes down to it, we, as Baptists, Baptists have generally
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and always believed that these two ordinances were memorials,
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and they were ordinances, they were not sacraments.
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Sacrament, the word sacrament, we'll take a look at that in a second,
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but it conveys grace, basically. It
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says that somehow it's connected with salvation, is what it comes down to.
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Ordinance and sacrament, some people may think, oh, it's not a big deal,
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it's just semantics, right? You know, sacrament, ordinances are the same thing.
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But the problem is, is if you don't, again, make the distinction,
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that distinction can lead to false doctrine, obviously.
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So, when we say ordinances, it's really a symbolic right commanded by Christ,
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meaning it's a symbol. It is not the actual thing.
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It's a picture of grace that's already received. So anybody that receives these
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two ordinances or participates in them are confessing that they're already saved,
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that they've already trusted the Lord Jesus Christ as their Savior. That's the key, right?
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It's not a way to earn or receive grace. And again, we call it,
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you know, especially like the Lord's Supper, it's a memorial.
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It's not a mechanism of salvation.
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Okay, so we don't perform or participate in any of these sacraments like the Catholic Church does.
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But whenever we, you know, participate in the ordinances, we don't do it to
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obtain grace. We just do it because we've already obtained grace,
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and it's a commandment to remember and to memorialize what Christ has done, basically.
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And we'll kind of look at that. The sacrament is the Catholic view,
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and they believe it's a ritual, not a rite, but it's believed to efficiently convey grace.
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Okay, so the Council of Trent in 1551, they defined the sacrament as something
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that not only signifies grace, but produces it.
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Okay, so Baptists reject this view because, you know, it suggests rituals bring salvation.
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And of course, this is connected to a system or a teaching called sacerdotalism.
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We talked a little bit about that before, but that's basically where you have
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to have priests to mediate God's grace between men and God.
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But the Bible tells us in 2 Timothy that there's only one mediator between God
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and men, and that's the man, Christ Jesus.
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There's a lot of exclusivity in Christ, right?
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Jesus said in John 14, 6, I am the way, the truth, and the life.
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No man cometh unto the Father, but my me, Acts 4.12, there's no other name given
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among men whereby we must be saved.
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Same thing, 2 Timothy, that there's one mediator between God and men, the man, Christ Jesus.
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Christ should always have the preeminence. Anytime you have a religious system
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where a priest or a bishop or an archbishop or, you know, somebody that's head
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of a diocese or a presbytery,
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you know, or he's the head bishop and so forth and so on, you can immediately
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interpret that as being unbiblical.
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So, ordinance is not a sacrament, and a sacrament is not an ordinance, okay?
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So, the first ordinance, and there's a lot of controversy.
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Here's what I think is ironic as Baptists, is that we're called Baptists,
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but we're the only ones that don't believe in baptismal regeneration.
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All the Protestants do, Catholics included. they believe that baptism has the
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power to save somebody, that salvation involves baptism.
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Now, that's one ditch. The other ditch on the complete opposite side is hyperdispensationalists.
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And hyperdispensationalists reject any baptism.
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They don't believe baptism is even part of the New Testament at all.
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And they'll use 1 Corinthians 1, where Paul is talking about,
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you know baptism there's a division in the
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church he says christ divided he says was
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paul crucified for you were you baptized in the name of paul and
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he says verse 14 i thank god that i baptized none of you but crispus and gaius
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lest any should say that i had baptized my own name and i baptized also the
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household of stephanus besides i know not whether i baptized any other and then
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this is this is the this is the verse that the hyper dispensationalists latch
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on to verse 17 first Corinthians 1 17.
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For Christ sent me not to baptize, but to preach the gospel,
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not with words, wisdom of words, lest the cross of Christ should be made of
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known effect. For the preaching of the cross is to them So.
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They basically take verse 17.
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So, it doesn't say Christ sent me not to preach or teach baptism.
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Remember Jesus said in Matthew 28, go forth in all nations, teaching them whatsoever
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things, and baptizing in the name of the Father, the Son. And then,
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of course, you see baptism.
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Now, I'm not going to—Baptism does not have the power to save.
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However, baptism has a connection to identity, and we'll talk about that in a bit.
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But in verse 17, 1 Corinthians 117, Christ sent me not to baptize,
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but to preach the gospel. Now, he does make a distinction. in.
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The gospel, which is the death, burial, and resurrection, does not involve baptism.
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So, we don't preach baptism as part of the gospel.
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Baptism, but here's also the other thing, is he says in verse 14 and 16,
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he says, I thank God, verse 14, that I baptize none of you but Crispus and Gaius.
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So, here's the question.
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Did he baptize? Did Paul baptize? Yeah, he sure did.
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He baptized Crispus and Gaius. Okay, what else does he say in verse 16?
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And I baptized also the household of Stephanas. So he baptized Crispus,
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he baptized Gaius, and he baptized the household of Stephanas.
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So here's a simple question. Did Paul baptize? Yes. Was Paul given the New Testament
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revelation, the mysteries?
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Yes. So he was obviously baptizing well after Acts chapter 18,
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because that's when 1 Corinthians is written around 56-57 AD.
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So, you cannot say, according to Scripture, that baptism is not part of New
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Testament doctrine. It just doesn't convey grace.
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That's what we teach. So, baptism, when we say baptize, it's always immersion in Scripture.
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Again, the Bible's our sole authority. What defines baptism?
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Baptism is the immersion of a believer in the name of the Father,
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the Son, and the Holy Spirit.
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It's the first step of public obedience after salvation, and it's a prerequisite
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for church membership, not a prerequisite for salvation.
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It's important to understand the difference. So the question is,
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is going to be, and anytime you talk about baptism, you got to talk about,
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well, you got to talk about first, who's the candidate of baptism?
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Because if you take the Roman Catholic Church, they believe every baby is a
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candidate to be baptized.
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But in scripture, baptism is always only for those that can make a credible
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profession of faith. That means a genuine, believable declaration that they
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have trusted Christ as their Savior.
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So what we say is we are credo-baptists, not pedo-baptists.
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Pedo means is like pedo, like pedophile. I mean, it means infant, right?
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But credo-baptist is creed, that you declare a creed.
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You profess belief in something before you're baptized.
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Okay? So we're the only ones that believe that.
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Even Protestants, all of them, Methodists, Presbyterians, Lutherans,
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I mean, you name it, of course, Church of Christ, that's their whole belief
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system is centered on baptism.
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But they believe that baptism, that they say believe and be baptized is to be saved.
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We don't say that. We say, believe, you're saved, then you become baptized.
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So the candidate is always going to be a believer, always, because that's all you see in Scripture.
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Salvation first. Belief must come before baptism. You cannot be baptized into salvation.
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You are baptized because of salvation. No infant baptism. Infants cannot repent or believe.
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The Waldensians taught, he who comes to baptism either repents or does not.
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Therefore, baptism has no power of remitting sin.
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And then scripture, the Bible tells us in Acts 8.37, the Ethiopian eunuch is
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met by Philip, the evangelist.
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And Philip is talking to and giving him Isaiah 53, he's witnessing to this Ethiopian
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eunuch, and the Ethiopian eunuch asked the question, what doth hinder me to be baptized?
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And what does Philip say? He says, if thou believest with all thine heart, that's the condition.
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And then, of course, the Bible says in Acts 2.41, those who received the word were baptized.
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Again, there must be cognizant, intellectual reception of the truth,
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and then a volition of will saying, I'm going to put my trust in Jesus Christ.
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And then that person becomes the candidate for baptism. It's that simple.
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You don't see. Now, there's an argument that Catholics make.
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It's actually an argument from silence, something the scripture actually doesn't
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say, but they argue for it, for a positive case for infant baptism.
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You know what it is? I'll give you two guesses. What's the question?
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What do Catholics use? There's a verse of scripture that they use to prove infant baptism.
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I've got nothing. Okay, Acts 16.31, the Philippian jailer, in verse 30,
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he asks Paul, and he says, Sirs, what must I do to be saved? Oh. As Paul said.
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He says, and they said, believe on the Lord Jesus Christ and thou shalt be saved
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and watch and thy house. There you go.
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Babies are included in the household. That's how they prove it.
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That's literally their core verse. Now, you know what's ironic about that?
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We know it's an argument from silence, meaning that they're arguing from something
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the scripture is silent about, doesn't say anything about babies.
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But they're arguing that as a positive argument for infant baptism.
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So we'll say, and so a Protestant will tell them, or a Baptist will tell them,
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well, there's no baby in there. Well, you don't know that.
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Every household has some kind of child in it, right? Right?
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So the irony is this, whenever you tell them, look, we believe in sola scriptura, scripture alone.
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And they'll say, okay, where's the verse that says scripture alone?
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And you tell them, well, there's no explicit verse that says that.
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And you know what they'll say? They're apologists.
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Oh, you're arguing from silence. You're arguing from something the scripture doesn't say.
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But then on one hand, they'll say that you're arguing from silence.
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You're arguing on scripture alone, but the scripture doesn't say that.
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But then they'll flip it and go, oh, but we believe that babies are baptized
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because of Acts 16, 31. But the scripture doesn't say that.
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Do you know what one of the core tests that you could judge every worldview?
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Every worldview should use this metric to test whether it's true or false, if it's consistent.
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That's it. All you got to do is, like, if you ask me, what do I believe?
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I believe Jesus Christ alone is the means of our salvation, that he shed his
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precious blood on the cross.
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His blood was a propitiation, means it satisfied the wrath of God. I trusted Jesus Christ.
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I trusted in the death, burial, and that's going to be consistent.
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You can go from Genesis to Revelation, and there is nothing in scripture that
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contradicts that truth.
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But if you tell me that it's okay to pray to Mary for salvation,
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it's okay to pray to saints for answering my prayers, that Mary is a mediatrix
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between God and men, which, by the way, the most recent Pope denounced,
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Of course, they taught it for 1,500 years that that was absolute doctrinal truth,
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and the church never contradicts itself, but it was inconsistent.
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Or they argue, oh, you can't argue scripture alone because you're arguing from
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silence, and then they turn around and commit the same fallacy in Acts 16.31.
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That's called inconsistency, my friend.
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So, the sure sign that you are teaching something false or illogical or unbiblical
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is that you are inconsistent. And the Bible says, thy word is true from beginning to end.
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And in 2 Corinthians 1, 2 Corinthians 1 and verse 18, the Bible is very explicit
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on how the believer is supposed to teach and preach the truth, the word of God.
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Okay, 2 Corinthians 1, verse 18, the Bible says, it says, but as God is true.
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So he's making, this is a propositional statement. God is true. right?
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As God. So, what's the analogy?
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He's using a comparative word here. As God is true, our word towards you is not yea and nay.
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What does he mean by yea and nay? It means it's not contradictory.
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It's not yes and no at the same time, right?
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So, that violates the law of non-contradiction.
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Something cannot be true and false at the same time and in the same sense.
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So he says, as God is true, our word to you is true So that means Roman Catholic,
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if they contradict themselves,
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they are teaching a falsehood It is a lie and it is not the word of God,
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no matter how much they declare, it's the word of God So.
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Again, they use Acts 16.31 to try to prove infant baptism. We say that infant
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baptism is nowhere ever exhibited in Scripture or demonstrated in Scripture.
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And we say that everyone that is baptized always, always professes faith before the baptism, period.
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So the candidate is always going to be somebody that trusts it.
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Okay, now, why immersion?
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Why do we believe in complete immersion, going underneath the water and not sprinkling?
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So, baptizo, that's the word. Baptism is actually what we call a transliteration.
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That's where you take a Greek word and actually convert it into an English word.
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It's not a translation. There was no translation for baptizo,
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basically. And so, they used the word baptism.
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But it basically just means to dip or to plunge. It's only full immersion captures
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the complete scripture.
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So, for example, well, if you go back to Acts 8.37, where the Ethiopian eunuch
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is being baptized, it's pretty descriptive of what's happening there.
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Actually, let me go back there. Acts chapter 8.
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Acts chapter 8 and verse 37 says, And Philip said, If thou believest with all
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thine heart, thou mayest.
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And he answered, And he said, I believe that Jesus is the Son of God.
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And verse 38, And he commanded the chariot to stand still, and they went down both into the water,
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both Philip and the eunuch, And he baptized him And watch verse 39 And when
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they were come up Out of the water The spirit of the Lord Caught him away The
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same thing happens At Jesus Christ's baptism Okay Jesus Christ's baptism Let me see,
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Going to Matthew, let's see, Matthew chapter 3. Trying to see if it says it.
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No, he was baptized straightway. There it is, verse 16, chapter 3, verse 16, Matthew 3, 16.
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And Jesus, when he was baptized, went up straightway out of the water.
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There's always the implication of going down into the water.
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And then, of course, in Romans chapter 6 and verse 4, the Bible is describing
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us being buried with him by baptism into death.
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Every time you see the word baptism, it's always an immersion or an allusion
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to being completely and fully immersed.
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So, if baptism is supposed to be a picture of being buried, right,
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and some people baptized by sprinkling, here's a simple, silly question.
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How many people have you seen buried by standing up against a tree and throwing dirt in their face.
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Pretty unusual. Yeah, pretty unusual. But it's equivocation, right?
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Because they're trying to take two things or two words, sprinkling and baptism,
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and make them one, when clearly they're distinctly different.
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Right. You're either sprinkled. They're changing the meaning of the word baptism.
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You're either sprinkled. Which means to dip or plunge or implies full immersion,
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and they're changing it with sprinkle. Yep.
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It's either or, yeah. Yep. Yep.
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And so when we talk about their baptism, again, baptism doesn't save us, but it is a picture.
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Remember we said it's a memorial and it's a picture and a type.
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So, it's our type of what happened to us spiritually in Christ.
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We'll look at that a little bit deeper in just a second.
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But it pictures being buried by him into death, right?
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So, going under, whenever you're buried, it's a death to the old life of sin.
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You're buried, which is identification with Christ's burial,
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and then rising up, new life in Christ's resurrection.
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And that's what we typically say when we baptize. baptized, somebody will say,
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you know, buried with him by baptism into death, risen to walk in newness of life, right?
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Again, it's not the water that's cleansing you, it's the blood of Christ that
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cleanses us, and it's his death, and so forth and so on.
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So, what's interesting here is that there's a, you know, the baptism basically
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gives us, in scripture, whenever you kind of study it out, there's kind of a
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threefold purpose of baptism. So, it's not just getting wet, right?
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But it accomplishes three meaningful things at wants. Number one, it's obedience.
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Jesus commanded it in the Great Commission.
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Baptism is a direct act of obedience to Christ's command.
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He told us to go out in all the world, preach the gospel, and to baptize them,
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and to teach them whatsoever things he's taught us.
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So, obedience is the first step. That's usually if you're discipling somebody,
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if you lead somebody to the Lord, one of the things you want to explain to them
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is, hey, the very first step of obedience is baptism.
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Not because it's going to save you It's demonstrating that you now belong to
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Christ And then of course identification It identifies you with Christ,
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His death and resurrection and the local church And that's of course Romans
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6 verses 3-5 And we read about that being buried with him Now identification
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I do want to bring up There is an interesting verse that kind of reinforces that idea,
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And let me see if I could find it real quick I think it's like an Acts 18...
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Let's see, Acts. And there was a man that they ran across who didn't understand
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the baptism of the Holy Spirit.
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And he was only baptized by Paul's baptism. That's the only baptism he knew. Let's see.
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Oh, yeah, yeah. Here, it's in Acts chapter 18, verse 24.
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And the Bible says in a certain Jew named
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Apollos born at Alexandria an eloquent man mighty in the scriptures okay he
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came to Ephesus this man was instructed in the way of the Lord and being fervent
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in the spirit he spake and taught
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things taught diligently the things knowing only the baptism of John,
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okay and he began to speak boldly and in the synagogue when Aquila and Priscilla
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had heard they took him unto them, and they expounded unto him the way of God more perfectly.
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And when he was disposed to pass unto Achaia, the brethren wrote,
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exhorting the disciples, and so forth and so on.
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Now, it doesn't say that he was baptized unto Christ, but the Bible says he
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only understood the baptism of John, right?
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Well, what's interesting, there's another place in Scripture where you run across,
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Paul runs into some other disciples.
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Let me see if I can find it. Let's see.
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And... ...
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Yep, it's actually in the very next chapter. Okay, here it is.
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And it came to pass that while Apollos was at Corinth, Paul,
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having passed through the upper coasts, came to Ephesus and finding certain
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disciples, he said to them, Have you received the Holy Ghost since you believed?
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And they said unto him, We have not so much as heard whether there be any Holy
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Ghost. These are Gentiles.
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And he said unto them, Unto what then? Now look, watch the question, verse 3.
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Unto what then were you baptized?
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And they said unto John's baptism.
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Notice that the baptism of John, their baptism associated them with John and
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identified them with John.
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And then said, Paul, John verily baptized with the baptism of repentance,
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saying unto the people that they should believe on him, which should come after
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him, and that is on Christ.
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And when they heard this, they were baptized in the name of the Lord Jesus.
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See that? So, what does the Bible teach us there? Baptism has to do with identification.
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They were baptized unto John. They identified with John. So guess what?
26:40
After you get saved and you trust Jesus Christ as your Lord and Savior,
26:43
what do you think your baptism identifies you with? Jesus Christ.
26:49
So anyway, I thought that was a pretty interesting passage about identification.
26:54
Because we say that a lot. And I'll be honest with you. I've said it for years.
26:58
You know, it's identification.
26:59
And it wasn't until, you know, maybe a few, about six, seven,
27:03
eight months ago I was reading that. and I heard a preacher talking about it.
27:06
I was like, oh, wow, right there.
27:08
It shows you that baptism has to do with identification, not salvation. Very different.
27:13
So, a baptism has to do with obedience, identification, and then thirdly, submission.
27:19
It acknowledges Christ as Lord and recognizes the authority of the local church
27:24
because only the local church can baptize believers.
27:28
You have to be part and ordained as a minister of a local church.
27:33
We talked about that before about the importance of being a church,
27:37
right? And it being the ground and pillar of the truth.
27:41
So, it acknowledges Christ as Lord, recognizes the authority of the local church
27:46
to receive and shepherd believers.
27:48
So, that's what you read about in Acts chapter 2.
27:50
All those believers received the word gladly and were baptized.
27:55
And they were part of the fellowship of those saints at that church in Jerusalem.
28:00
So, very important. So, now let's talk about something very important here.
28:04
Because the confusion, and this is where all the denominations go off.
28:08
They go off. I mean, Church of Christ is probably the worst,
28:12
but Roman Catholics believe that baptism saves you or is a part of salvation.
28:17
Lutherans believe it. Methodists believe it. Presbyterians believe it.
28:20
Church of Christ believe it.
28:22
But Baptists. We're the only ones that have Baptists in our names,
28:25
but we don't believe in baptism and regeneration. So the question is,
28:29
why is there all this confusion about baptism?
28:32
And it really boils down to there's two types of baptism in the Bible.
28:37
Two types. There's seven baptisms, but there's two types.
28:41
One is the baptism of the Holy Spirit, and then two is water baptism.
28:45
Two categories of baptism. Okay.
28:48
The Bible tells us in Ephesians 4, verse 5, it says, there's one Lord, one faith, one baptism.
28:56
So, if I were to read that verse, one Lord, one faith, one baptism...
28:59
Here's a simple question. According to that verse, how many baptisms are there?
29:05
One. One. Okay. One.
29:08
Here's the problem. Hebrews 6 verses 1 and 2 says, Therefore,
29:12
leaving the principles of the doctrine of Christ, let us go into perfection,
29:16
not laying again the foundation of repentance from dead works and of faith toward
29:20
God, of the doctrine of baptisms,
29:27
plural, and of laying on hands and of the resurrection of the dead and of eternal judgment.
29:33
So, he says, let us go into perfection, not laying again the foundation of repentance
29:38
from dead works and faith toward God of the doctrine of baptism.
29:41
So, the doctrine of baptisms, plural, is a foundational doctrine.
29:45
And yet, Paul writes to the Ephesians, there's only one Lord,
29:49
one faith, one baptism. Is that a contradiction?
29:52
It's only a contradiction if it is two different things in the same sense.
29:57
So, that means it's two categories. What type of baptism?
30:00
So, 1 Peter 3.21 tells us this, the like figure, he's talking about Noah's Ark
30:06
in the previous verse, wherein to even baptism doth also now save us.
30:13
So, here's the thing. This is the verse that the Church of Christ and them will
30:17
run to, 1 Peter 3.21. There you go.
30:20
Baptism doth also now save us. It doesn't say baptism, death also save us.
30:23
It says the like figure, whereunto even baptism, death now save us.
30:28
And then he puts a parenthesis, not the putting away the filth of the flesh,
30:32
but the answer of a good conscience toward God.
30:34
How do you put away the filth of the flesh typically?
30:36
If you're dirty, your body's dirty, what do you do? Bath. You wash it, right?
30:42
You wash it with water. So that's what he just said.
30:44
He basically said, whereunto even baptism, the like figure, which is the Noah's
30:50
Ark was a like figure where into baptism doth also save us oh and by the way not water,
30:56
That's literally what, this is the verse they use to try to teach that baptism saves you.
31:02
And it's literally the verse that counters their argument.
31:06
It's saying, not the putting away the filth of the flesh. It has nothing to
31:09
do, but the answer of a good conscience.
31:12
Well, gee whiz, I wonder how you get a clean, pure conscience. The blood of Christ.
31:17
So what do they mean? what is the baptism that Paul's talked about in Ephesians 4, 5 that saves us?
31:25
It is the Holy Spirit baptism described in Colossians chapter 2 and Romans chapter 6.
31:32
Romans chapter 6 tells us that we are baptized into Jesus Christ, right?
31:39
Colossians 2, 11 says this, and whom also ye are circumcised with the circumcision
31:45
made without hands. We talked about this in the mysteries.
31:49
This is one of the mysteries. We are circumcised with the circumcision made without hands.
31:55
That means it's not physical, right?
31:58
But notice what it says, in putting off the body of the sins of the flesh by
32:04
the circumcision of Christ, buried with him in baptism. There it is.
32:12
So this circumcision made without hands, which means it's not a physical circumcision,
32:17
it's a spiritual circumcision that puts off the body of the sins of the flesh, is called baptism.
32:26
Wherein also ye are risen with him through the faith of the operation of God,
32:32
who hath raised him from the dead.
32:35
Now, this only makes sense when you read Romans chapter 6.
32:39
And what is Romans chapter 6? It's very, very clear.
32:42
It talks about this baptism. What shall we say then, verse 1?
32:47
Verse 2, God forbid, how shall we that are dead to sin live any longer?
32:51
Know ye not that so many of us were baptized into Jesus Christ,
32:54
were baptized into his death, therefore we are buried with him by baptism into
32:58
death, that like as Christ was raised up from the dead by the glory of the Father,
33:03
even so we also should walk in newness of life.
33:06
For if we have been planted together in the likeness of his death,
33:08
we should be also in the likeness of his resurrection, knowing this,
33:13
that our old man is crucified with him, that the body of sin might be destroyed,
33:18
That's the flesh, putting off the body of the flesh,
33:22
that henceforth we should not serve sin, for he that is dead is freed from sin.
33:27
Now, if we be dead with Christ, we believe that we also shall live with him, right?
33:31
Knowing that Christ, being raised from the dead, dieth no more.
33:36
Death hath no more dominion over him, for in that he died, he died unto sin
33:40
once, but in that he liveth, he liveth unto God. Likewise, here's the verse.
33:51
This is only possible by the baptism that really saves us And that is the Holy Spirit baptism,
33:59
And so, you know, again, without, and this is where the believer is joined to
34:04
the Lord, through the spirit that you were circumcised without the hands, right?
34:08
And we are seated with Christ in heavenly places, according to Ephesians 2.6.
34:13
Well, how is that possible?
34:15
How are we placed into Christ? Through this baptism.
34:18
That's it. 1 Corinthians 12 says we are baptized into one body,
34:23
and that body is the Lord Jesus Christ, and that body happens to be the church.
34:27
So water baptism is just an external picture of that.
34:31
Again, belief is the prerequisite, but it's symbolic of this spiritual baptism
34:37
that's discussed in Ephesians 4, 1 Peter 3, Colossians 2, Romans 6.
34:42
So that is why there's so much confusion around it because every time somebody
34:48
sees the word baptism in scripture, they think water.
34:51
Or every time they see water, they immediately think baptism.
34:55
And so, yes, there is a baptism that saves us. No, it has nothing to do with water at all.
35:02
It's not the putting away the filth of the flesh, but the answer of a good conscience toward God.
35:07
So, that's what the baptism, that's where the confusion is. So,
35:11
that's why, you know, as Bible believers.
35:13
Again, the Bible's our sole authority. We don't see babies being baptized.
35:17
We don't see baptism as a requirement of salvation.
35:22
And we see that there are multiple baptisms in Scripture, but there's only one
35:28
baptism that's connected to our faith in Christ and it actually saves us,
35:33
and that's spiritual circumcision, Colossians 2, 11 and 12.
35:36
That'd be a good thing to cover in a podcast and break into the seven baptisms. yeah one day we will.
35:44
But it's just, you know, the sudden baptisms just point out the fact that there
35:49
are multiple baptisms in Scripture, and that most people only focus on water
35:55
baptism. They're fixated with water baptism.
35:58
Yeah, and just understanding that, it would give people clarity on what the baptisms are.
36:04
And so, if they're dealing with somebody from the Church of Christ,
36:07
or anybody, or a Catholic, or anything else, they would be able to distinguish,
36:10
like, well, hold on a second.
36:12
What type of baptism are you talking about here? Talking about physical baptism,
36:16
you're talking about spiritual baptism, you're talking about baptism by fire,
36:19
you know, defining terms, too.
36:23
But it's an interesting study, and it's good for— Yeah, I would say,
36:26
you know, knowing the seventh baptism helps not get caught in confusion,
36:31
but knowing the real baptism, what we just covered, okay?
36:35
Romans chapter 6, Colossians chapter 2, 1 Peter 3, knowing the real baptism is the dividing line.
36:44
If you can get what I just taught about the baptism, and I would encourage you
36:50
to write those verses down and create a chain reference that what is the one true baptism?
36:55
It is the baptism by circumcision of the Holy Spirit. That is the one true baptism.
37:01
If you get that nailed down, it doesn't matter what anybody says,
37:05
because that's all corroborated by scripture.
37:08
And those passages all supplement one another.
37:11
Because again, you could easily say, well, you say one Lord,
37:14
one faith, one baptism, which is what Church of Christ do. They tell you there's only one baptism.
37:19
They are referring to water baptism.
37:22
But I would say, okay, well, if there's one baptism, why does the Bible say
37:25
in Hebrews 6, there's multiple baptisms?
37:28
That would throw them off. And number three, when you go to 1 Peter 3,
37:32
what makes you think that that, it just tells you right there,
37:34
water is not the saving method of, you know, means through which baptism saves us.
37:40
It's through circumcision, Colossians 2, because nobody ever reads verse 12,
37:45
which is buried, you know, buried within baptism.
37:48
So anyway, that's why I'm saying it's like, it's important to get that,
37:52
you know, I've always said the best way to defend the Bible is to know the Bible.
37:56
And if you, the best way to defend baptism is to know true baptism.
38:01
So, don't get caught up in the error. Good stuff. So, that was baptism.
38:06
The second one is the Lord's Supper.
38:08
And the Lord's Supper is symbolic.
38:10
It's supposed to be unleavened bread and the fruit of the vine,
38:15
not the part of the vine that rots and turns into alcohol. Okay.
38:23
So, we'll get that in just a second. So, the church observes the Lord's Supper
38:27
as a remembrance of Christ's death and a looking forward to his return. It's a memorial.
38:33
That's why we call it a memorial. It's not a sacrament.
38:36
Again, what is a sacrament? That saving grace is connected with it.
38:40
So, we don't call it the Mass. The Roman Catholic Church calls it the Mass.
38:44
So the question about the
38:47
lord's supper the most important question is what
38:51
actually happens to the bread and what's
38:54
in the cup so the baptist view we say
38:57
that the bread and juice remain bread and juice that's it christ is spiritually
39:03
present in the heart of believers not physically in the elements of the bread
39:09
and the wine or the grape juice now that's one thing i'll say and because we're
39:14
not going to go into it too deeply here,
39:16
but the word wine has multiple meanings in scripture.
39:21
So don't be thrown off by, oh, you're going to use the word wine and think it
39:25
always means alcoholic beverage. It doesn't mean alcoholic beverage.
39:29
You know, Paul, Jesus Christ talks about the pure, you know,
39:32
this, he goes, I'm talking about drinking this wine new.
39:36
He calls it new wine. And the Bible says in the book of Isaiah,
39:39
new wine is found in the cluster.
39:41
So if I were to take a cluster of grapes and squeeze those grapes into a cup,
39:46
that's called wine in Scripture. That's called new wine.
39:49
That's it. There you go.
39:51
So if you can't make that distinction that there's different types of wine in
39:55
Scripture, you're going to assume they're all the same.
39:58
So the bread and juice in the Lord's Supper, when it comes to Baptists,
40:04
it still remains bread and juice. That's it.
40:06
Luke 22, verse 19, Jesus says, do this, this do in remembrance of me. Okay.
40:12
Because this is what we do know scripturally. Hebrews 10, 12 says Christ once,
40:18
he offered one sacrifice for sins forever.
40:22
But the problem with the Catholic is they believe that the Mass is a sacrifice
40:31
over and over and over and over again, violating Hebrews 10.12.
40:36
And they believe in a doctrine called transubstantiation.
40:41
And what that is, is that the Catholic teaching is that the bread and the wine
40:46
literally become the body and blood of Christ during the Mass.
40:52
So when the priest is holding up the wine and he says his little hocus pocus,
40:57
he literally just turned that wine into the blood of Christ.
41:01
And if you reject the literalness of his words, that you are not literally drinking
41:07
the blood of Christ, their teaching is that you're anathema.
41:12
You're cursed. You're going to hell. If you do not believe that the bread you
41:16
are eating is literally the flesh of Jesus Christ, you're going to hell.
41:21
That is their teaching. And now you say that anybody that rejects that teaching
41:24
is anathema and accursed of God.
41:28
Now, here's what's funny. That's transubstantiation. Do you know what Calvinists
41:33
believe? Most Calvinists?
41:35
They believe in consubstantiation.
41:38
They don't believe that the bread and the wine turn into the literal blood,
41:43
they believe it literally turns into the spiritual blood and spiritual body of Christ.
41:49
They just flip it on one side.
41:51
And so, the problem is we just believe it's still bread and juice.
41:54
It's just a picture or type of the body of Christ and the blood of Christ.
41:59
We don't believe it turns into literal or spiritual wine or flesh.
42:04
So, you're either a physical cannibal
42:07
or you're a spiritual cannibal if you're
42:10
a calvinist and for us it's it's
42:13
nothing but symbolic a memorial right but they also teach the council of trent
42:18
declared that the mass is a true and proper act of sacrifice as if christ is
42:26
being offered again and again and again and again In Hebrews 10.12,
42:32
he offered one sacrifice forever.
42:35
So, it's a complete violation. Their doctrine is a complete violation.
42:39
Either the Council of Trent is correct or the Bible is correct.
42:42
You've got to choose. Both can't be true.
42:45
So, Baptists reject this as a denial of the finished work of the cross.
42:50
Here's some more statements the church made, Council of Trent,
42:53
in their session 13, Canon 3, defining the extent of Christ's literal presence.
42:59
That's what they call the body and the blood, the literal presence of Christ.
43:04
The council stated, now here's what they say, if anyone denies that in the venerable
43:11
sacrament of the Eucharist, that's the mass, the whole Christ is contained.
43:17
If they deny that the whole Christ is contained under each of the species,
43:22
which is the bread and the wine, and under every portion of either species, when it is divided up,
43:29
let him be anathema, or accursed of God.
43:33
Here's the Catechism, paragraph 1367. This paragraph affirms that the Mass is a truly propitiere,
43:43
which means it satisfies the wrath of God, teaching that the sacrifice of Christ
43:48
and the sacrifice of the Eucharist, which they call it the sacrifice of the
43:52
Eucharist, are one single sacrifice.
43:56
It explains that the same christ who offered himself on the cross in a bloody
44:01
manner is contained and offered in the mass in an unbloody manner it's the same sacrifice,
44:10
it's just has different content because they you have that's why you have to
44:14
believe that what you're eating is the literal body of christ and that what
44:18
you're drinking is his literal blood.
44:21
You know, what's interesting about that is the Bible says in 1 Corinthians 10,
44:24
21, you cannot drink of the cup of the Lord and of the cup of the devil, a cup of devils.
44:29
You cannot be partakers of the Lord's table and the table of devils.
44:33
And what the Roman Catholic Church represents in their transubstantiation,
44:37
their doctrine of the mass and the Eucharist is they're teaching you to drink
44:40
from the devil's cup because it has nothing to do with Jesus Christ.
44:44
Now, they get it from John chapter 6, where Jesus is saying,
44:48
you know, unless you eat my body and drink my blood.
44:51
But the problem is, and we talked about that before when we talked about the
44:54
Roman Catholic euphemisms, right?
44:56
And the memes and stuff where, you know, they misrepresent scripture and twist
45:01
the interpretation of it.
45:02
But he says, the words I speak unto you, the words I speak unto you are spirit and truth.
45:07
It's not the physical flesh. He says, and what, and if the son of man,
45:11
you know, departed, if I wasn't here, what good would my flesh do?
45:16
What good would my blood do?
45:18
He says the word. And then he said, he says earlier in that chapter,
45:21
he says to, he goes to, he says to do the will of my father and to believe on
45:26
the son is the will of my father. That's the work is believing on the son.
45:30
It's not eating the bread and drinking the wine. That's not what saves you.
45:37
So Lord's cup versus the devil's cup. Now here's the right order of the ordinances. Okay.
45:42
Scripture gives us, it's this clear sequence. The order is not optional because
45:46
it reflects the gospel whenever you follow it, the workflow of the gospel.
45:51
One, salvation, period. You have to be saved first.
45:56
Then baptism.
45:58
Baptism is a picture of what happened.
46:01
Spiritually, which is Holy Spirit baptism, baptizing you into Christ.
46:05
Then you join the church.
46:07
And as a result of joining the church, you are now free to partake in the Lord's
46:13
Supper as a memorial, to remember Christ's death and his second coming.
46:18
So it's pictured there in Acts 2, 41 and 42.
46:22
It says, they first received the word, then they were baptized.
46:27
Then they continued the breaking of bread.
46:30
So, you must be born again, salvation, before you can be fed, supper.
46:34
You must enter the house, baptism, or membership before sitting at the family table.
46:39
So, that's the picture that we see in Scripture. That's the order that we see in Scripture.
46:43
So, the two arguments, okay, the final arguments about who can participate and
46:49
who can administer the ordinances, number one is what we call the argument of capability,
46:54
from capability, meaning salvation requires a conscious, intellectual,
47:00
volitional choice to repent and believe.
47:02
A baby can't do that because babies are incapable of making this intellectual choice.
47:09
Infant baptism is null and void. It's unscriptural. So, that's the argument
47:12
from capability. Then the argument from agency.
47:16
Jesus gave the Great Commission specifically to the local church.
47:20
The local church is the ground and pillar of the truth.
47:22
Remember, doctrine and the doctrinal purity is preserved within the local body of the church.
47:28
Therefore, ordinances performed by outside groups or individuals lack scriptural authority.
47:34
That is why we argue that a local church must administer baptism.
47:40
And baptism must only be administered to those that have a profession and confession
47:47
of faith and trust in the Lord Jesus Christ.
47:50
So, five reasons why this doctrine matters. Number one, It's symbolic, right?
47:54
These ordinances are symbolic They're pictures And if you try to treat those
47:58
symbols As the real thing It leads to idolatry.
48:01
You're worshiping those things, and you're saying those things have something
48:04
to do with your salvation, which they don't.
48:07
It matters because of the atonement. Christ's sacrifice was once for all.
48:11
You can't repeat that sacrifice over and over again.
48:15
Again, it's a violation of scripture. Okay, it's false doctrine.
48:19
And then, of course, why does it matter? Because chronology matters.
48:22
The New Testament pattern is salvation, then baptism, then the Lord's Supper.
48:26
That must be preserved. If you change the order of that, you can change the
48:31
gospel, essentially. You're teaching another gospel.
48:35
Then capability. Faith requires a willing mind and heart. Infants can't believe,
48:39
making infant baptism invalid.
48:42
And then, of course, authority. The Great Commission was given to the local
48:44
church. So that basically kind of like sums up the doctrine and the arguments
48:51
that support and substantiate the doctrine.
48:53
These two ordinances have nothing to do with the Roman Catholic Church's ordinances
48:57
because they're not ordinances they teach them as sacraments they teach they
49:00
save we don't we reject any salvation connected to these ordinances so that
49:06
is the two ordinances of the baptist distinctive one of the baptist distinctives.
49:14
Nice. Another one in the bag. I was immersed by all this good content that you
49:20
covered here today, so thank you.
49:22
Amen. So, just so that way I got it. We, two ordinances, that's it. There's no sacraments.
49:29
Again, just as a reminder, when people say sacraments, they're not the same
49:32
thing as ordinances. Number one, they're different words.
49:35
Number two, sacraments is tied to saving grace of some kind.
49:40
And so, that can get you off into the wrong direction. So we just believe in two ordinances.
49:45
That's going to be baptism, which is after being saved. That is the right order.
49:50
And that is also symbolic of death, burial, resurrection.
49:54
And then when it comes to the second ordinance, that's the Lord's Supper.
49:58
So that's after you're saved, after you're baptized, you're part of a local
50:02
church, and now you're partaking into the remembrance of Jesus' death and burial, resurrection.
50:11
And then yeah as long as you get that chronology that sequence correct you're straight.
50:18
That's it. Nice. All right. Well, that brings us to T.
50:24
So we're going to be covering I in the acrostic, which is, I can't remember
50:29
what I is. Individual soul liberty.
50:31
Soul liberty. Soul liberty. So that should be a pretty good one.
50:34
All right. Well, I guess we'll cover that one hopefully next week.
50:39
Yep. Amen. Right. Lord willing. Yep.
50:42
Sounds good. All right. Well, hopefully everybody joins us next time,
50:47
and we will continue this series.
50:51
Maybe we'll stick in a different episode. I know we've been really sticking
50:54
with this Baptist Ocrostic series. It's been really good.
50:57
But if anybody has any questions— Well, we've been getting some good feedback
51:00
on it, so I definitely— And it's only, if you think about it,
51:04
there's about three more that we're going to cover.
51:08
Well, there's S at the end, right? So you said Baptists, so there's I-S-T-S.
51:14
So that's four. So there's a total of, this is the fifth, let's see,
51:19
one, two, three, four, six, seven, eight. Yeah.
51:24
Yeah. So we're halfway through, basically. We had the intro four,
51:27
and then we got four more left.
51:29
Right. Yeah. And here, I'll say something. So the S, the last S,
51:33
is technically an amalgamation of some of the other distinctives,
51:37
like individual soul liberty and priesthood of the believer and autonomy of the church.
51:41
So that's a combination of those three. distinctives.
51:45
So typically when some people talk about the Baptist distinctives,
51:49
they don't use the entire acrostic.
51:50
I use the acrostic because it's easy for people to remember,
51:53
but typically we say it's going to be Bible's sole authority,
51:58
autonomy of the local church, priest of every believer, and two ordinances.
52:02
So a lot of times that's where they'll stop.
52:05
So, we're just going to do individual soul liberty because, you know,
52:09
that was part of our early Baptist heritage, especially in the States,
52:13
and after the Reformation.
52:15
And then the two offices, and that's another one that is usually included,
52:20
but that's the bishop and the deacon, or the pastor and the deacon.
52:24
And then the last one is going to be separation church-of-state.
52:27
So, separation church-of-state, again, that's, well, autonomy of the church,
52:32
right? And priest of the believer.
52:35
So, it ties it all in together. How to serve God. So, that's what I'm saying
52:38
is that those are amalgamations or hybrids or you combine elements.
52:44
So, some of this is redundant, but again, it helps. The redundancy helps. Help reinforce.
52:49
Yeah. I think it'll be interesting. So, technically, yeah, we're covering eight,
52:52
but I've seen people cover five. I've seen people cover six, some people seven.
52:57
So, it really depends. You could be a four-point Baptist, five-point Baptist,
53:02
or eight-point Baptist.
53:04
I guess we're 80-point Baptists. No, that sounds good.
53:08
Yeah, I'm looking forward to especially the soul liberty stuff,
53:11
separation of church and state, because I'm pretty sure we're going to touch
53:14
upon, like you said, our heritage.
53:17
Which, when it comes to Baptist history, one of the most critical things that
53:21
Christians should know and understand next to knowing the Bible.
53:26
My old Bible teacher used to say, he says, I'm a Baptist by historical conviction.
53:31
I'm a Bible believer because of what the Bible says, and I'm a Baptist by historical conviction.
53:37
I thought that was a pretty good description. That's a good way to say it.
53:41
All right. Well, we'll wrap it up there. If there's any questions, reach out to us.
53:45
If anybody has any questions about what we've covered in the past and previous
53:47
episodes, anything that we should cover, please let us know.
53:51
Like and subscribe if you're on YouTube. We really appreciate all the support.
53:56
And we hope that people who have been listening are getting some help, getting some clarity.
54:01
Hopefully it's been a blessing. Maybe you've been able to use some of these tools.
54:07
Be great to know we'd love to hear from you
54:10
but just yeah and i know we have a lot of we
54:13
do have a handful of listeners at least what we
54:16
would really appreciate it if whatever you
54:19
know platform you guys listen to us on spotify youtube
54:22
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54:26
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54:29
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54:32
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54:35
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54:38
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54:41
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54:45
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54:48
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54:53
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54:58
really just ask of our listeners and just you know like it if this is a help to you a blessing.
55:06
We'd love to hear comments you know we you know we'll check wherever we can
55:10
wherever the comments are i mean we typically see them on the youtube ones and
55:14
stuff but i mean if you listen to pod bean you listen to spotify you listen
55:18
to amazon or not amazon apple podcast i can't remember we on amazon podcast yeah i think so,
55:25
Okay. So wherever you listen to us, please thumbs up.
55:29
We'd love to see a bunch of those thumbs up. Yeah, we do appreciate it.
55:33
And while we're plugging stuff, you also have- Hey, if you do thumbs down, that's fine too.
55:37
Talk to us. I mean, we've reached out to a couple people that wanted to debate
55:41
us. That's fine. Yeah, feedback is great.
55:45
Positive, negative, it doesn't matter. We just want to hear from people.
55:49
And while we're plugging some stuff you also have you
55:52
write articles so sub stack we put
55:55
in description be sure to subscribe i know
55:58
you're trying to push stuff out there yeah and and
56:01
alan is working on our website it's still a work in progress but if you go to
56:06
the immutable word.com i am actually working on it now yeah he's actually working
56:10
on it but some of the stuff is linked on there so you'll see some of the sub
56:14
stack articles you'll see the links to the podcast so we're We're slowly but surely organizing it.
56:20
So, and same thing, if you all want to give us some feedback or you want us
56:25
to add stuff that you think is missing, you know, let us know and we'll definitely think about it.
56:31
And, you know, we might consider trying to incorporate that to the website if we can. Yep, for sure.
56:37
All right, great. Well, thanks, Robert. I think this was a really good study
56:42
and the topics are great.
56:44
And as I said, hopefully it's been beneficial. But we'll see everybody next
56:48
time for a little bit more biblical thinking for a changing world.