By Garry J. Moes

​

The question before us is this: Are the two sacraments ordained by Christ, Holy Baptism and The Lord’s Supper (or Holy Communion) both covenantal in nature, and if so, to what extent? Are they to be applied to and observed by all of the Covenant People of God?

​

To answer this question, we must first decide how to express an underlying question: Who ARE the Covenant People? Or, alternatively, Who IS the Covenant People? The use of the third-person plural form of the verb to be, i.e., “are,” would reference unique individuals who are members of the group known in Scripture as “the Covenant People,” one person of the many. Using the singular form of the verb, i.e., “is,” would reference the term “Covenant People” as a collective, the one united group.

​

Answering this question will help us understand whether the sacraments are intended for all the members of the Covenant People collectively or only for a limited number who meet certain biblical criteria. We hold here that both sacraments are limited in the scope of their application.

​

In the case of baptism, the limitation is that the waters of baptism may be applied to 1) the select group of those sentient individuals who publicly confess and profess their faith in the cleansing work of Christ’s atonement and further 2) to the non-sentient infant children of such persons. The rite of biblical baptism is not available to all persons indiscriminately, but only to the professors of faith and to their children, who are by their baptism considered to be members of the Visible Church or collective Covenant People. We see this demonstrated in the sacramental sign of Old Testament circumcision, the prototype of New Testament baptism. All Israelite males were to be circumcised and only them or those joined to the nation by this rite. Much more could be said in defense of this full covenantal view of baptism for which, I believe, there is consensus among the eldership of our church.

 

One further point, however, must be made regarding the application of circumcision in the Old Dispensation, namely, that while it applied to all male members of the visible Covenant People, not all of those who were circumcised were members of the true Invisible Church. Indeed, the entire generation of Israelites who were “saved” from the slavery of Egypt died as unbelievers (save two giants of faith, Caleb and Joshua and their households), though all of the males of that generation presumably were given the sign of the Covenant. This leads us to understand that the sacrament, though applied “universally,” was merely a sign and a seal of identity with the people of God and a gateway to the gracious privileges given to the collective nation. It did not guarantee salvation or life in the land of promise for all. We know, of course, that the same issues manifest themselves among infants who are baptized under the New Testament sign of the Covenant and who thereafter deny the faith when reaching the age of discernment, at which age they should be confirming their baptismal status as a child of God.

​

We turn next to the issue of the Lord’s Supper and whether the same conditions and qualifications apply. We hold that they do not fully do so, because Scripture introduces some crucial additional elements limiting who may partake. We must consider the meaning of “the Body of Christ,” since the supper is a partaking of that holy and sacred Body, as the elements themselves — representing the flesh and blood of the Lamb of God — signify. The flesh-and-blood Body of Christ, of which we spiritually partake, is so sacred and holy that we warn those present during the supper that they dare not partake of these fearsome elements unless they are truly members of Christ and thus considered by God to be holy and worthy of spiritual union with Christ. We learn, for example, that some in the church at Corinth were not qualified in this regard, and the result was that they became sick and weak, and some died. So, partaking of the body and blood of Christ spiritually by those with a profane spirit was not a trivial thing. Members of the church were therefore warned to “discern the Body,” that is, to fully understand and appreciate what they were taking to themselves, namely Christ Himself.

​

It is argued by some that the need for “discerning the body” was an admonition to consider the makeup and needs of all in the assembly, also known as the body of Christ. It is argued that the offenders in Corinth were being inconsiderate and discriminatory and were serving their own interests rather than the interests of the whole body, as admittedly they were. They seemed to think that the rich and privileged in the assembly had the right to be first in line for the fellowship potluck, taking too large helpings of food and drink. They looked like gluttons and drunks, so much so that the poor and less privileged who were last in line didn’t get anything. Paul severely scolds such behavior and reminds them that they have homes of their own for such feasting if their church meals were indeed just about feasting (I Corinthians 11:17-22).

​

He very pointedly reminds them that their abusive church-based “love feasts” are not true sacraments, and even what they are doing is wicked and unloving beyond that fact. The bacchanalia they’ve been hosting not only isn’t what Christ instituted, but they’re not even being considerate in that. He then describes in contrasting detail what the true sacrament looks like and what it is meant to signify. Indeed, they were not partaking in the Christ-instituted sacrament at all. Their error was much more egregious than being gluttons and winebibbers and being inconsiderate (undiscerning) of the poor in the assembled body. No, they were desecrating the Holy Body of Christ, broken and bled for the remission of sins.

​

Paul was doing much more than admonishing them to clean up their act during their love feasts. He was pointing out that the Lord’s Supper was something entirely different and profoundly holy — a visible means of spiritual union with Christ. And he made very clear that this fact must be understood by the partakers after a full examination of their hearts and lives and of the words Christ spoke in the institution of the sacrament itself.

​

That understanding can only come through serious cognition of Who Christ is and what He accomplished by the death which is being commemorated and celebrated. And that cognition must be “believed in the heart” and “professed with the mouth,” as Paul says elsewhere (Romans 10:9-10). Those who are able to do that conscientiously are said to be “saved.” This is what we must look for. Else why do we require a public profession of faith at all? It is to declare to the assembled body of Christ that we have union with Him and all His benefits. And we then seal that with the sacrament.

 

The Westminster Confession of Faith makes this need for understanding and discernment and profession clear in a number of ways in Chapter 29, “Of the Lord’s Supper.” Section 1 describes the institution of the supper in these terms (emphasis added):

​

Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

​

It is difficult to see how true belief, engagement in all owed duties, and making a bond and commitment to Christ and fellow believers could be evident in a child so young and undiscerning as to be unable to express such belief, commitment, and pledge. On the other hand, anyone (young or old) who is able to do so and profess that ability to the church would be eligible for participation. Thus, profession is a necessary and reasonable prerequisite.

​

The Confession also states in Section 7 (again emphasis added):

​

Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of his death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

​

Again, the emphasized words in this section clearly describe the worthiness to partake spiritually in Christ as grounded in faith, a faith that can only be known to the church and administrators of the sacrament by means of profession.

​

Section 8, in warning away the wicked, includes in that warning “the ignorant.” Here again, the professed faith and understanding of the worthy partaker is pointed out. No specific age is stated, only that those who participate must not be ignorant or undiscerning of the meaning and significance of that which they are taking unto themselves. Furthermore, how are the very young who are too ignorant to reason supposed to examine themselves rightly? [1] The evidence of that discernment can only be seen in the sincere profession and life of the would-be partaker. Elders of God’s people should be warned not to offer this holy rite signifying oneness with Christ to those who cannot make such a profession.

​

Is the Lord’s Supper a covenant rite? Yes, most certainly, but only to and with those individuals known to be truly members of the Covenant People by their clear profession of union with Christ. In this, it is distinct from the covenantal nature of infant baptism. It is the cognizant confirmation of that which was held forth as a promise of things to come in their baptism.

​

How then is the Lord's Supper a "means of grace"?

​

At its most basic foundational level, it is a memorial feast. Jesus, in instituting it, said, "Do this in remembrance of Me." (Note the imperative language.) Why should we be continually reminded of His sacrifice? Well, is that not a gracious commandment? There is no magic quality in the elements without which the grace of Christ's saving sacrifice cannot be given or received. But the remembrance itself is a means of grace.

 

I have a calendar of events on my mobile phone. One of the essential features of that calendar program is the reminder function. I am naturally prone to forget important things on my calendar unless I receive reminders. That function might be said to be a feature of grace, because it helps me overcome my weakness and remember important things, some of which may affect my life — like medical appointments.

 

So to with this sacrament of remembrance. Remembering through constant reminders is a grace in itself, but in this instance, it points to (signifies and seals) the underlying and essential grace of salvation through Christ's sacrifice.

​

But why then is professing also an essential element? Again, we look to Christ's words themselves for the answer: "So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven." (Matthew 10:32-33, "confesses" is sometimes used in the place of "acknowledges").

​

One might say, "I have not publicly denied Jesus." Well and good, but why then not publicly profess your faith in Him? Is not a failure or refusal to publicly profess Him "before men" tantamount to a denial?

​

The public profession of faith is the test of one's inward disposition toward Christ. It is a test which Christ authorized the leaders of the Church to use when He gave them the "keys to the Kingdom" and told them that whatever they loose or bind on earth is loosed and bound in heaven also. It is also part of the Church's Great Commission to teach the world "all that I have commanded."

​

​

 

[1] I Corinthians 11:27-31: Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged.

​

​

​