From the Ligonier website:

“[Abraham] received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised” (v. 11a). – Romans 4:9–12

God has given us several means of grace through which He strengthens the faith of those who trust in Christ alone. These means of grace include the sacraments, and the definition of a sacrament is taken up in question and answer 66 of the Heidelberg Catechism.

The catechism looks to today’s passage in order to define the nature of a sacrament, which is fitting because Romans 4:9–12 deals with one of the sacraments of the old covenant, namely, circumcision. Circumcision was a sign — a visible act that pointed beyond itself to an invisible reality. This invisible reality was the fact that Abraham was cut out from the world and set apart unto God through faith alone (Gen. 15:6; 17). It was a visible reminder of the Lord’s promise to cut out of this fallen world a people for Himself. Circumcision, Romans 4 also reveals, was a seal. In the ancient world, a seal marked off ownership — people knew to whom an object belonged based on the seal affixed to it. Thus, circumcision was the mark of God’s ownership, tangible proof that those who bore the mark actually belonged to the Lord and would inherit all His promises if they had faith in Him.

As with circumcision, the new covenant sacraments are also visible and tangible ways in which we are reminded of God’s promises and marked off as His people. Baptism and the Lord’s Supper have no inherent power to make us the children of God. That is, the performance of these rites themselves does not benefit us if we have no faith. We can access the grace available in them only if we believe the gospel. In fact, if we receive the sacraments without faith, we call down curses upon ourselves (1 Cor. 11:27–30).

John Calvin writes in his famous Institutes that a sacrament “is an external sign, by which the Lord seals on our consciences his promises of good-will toward us, in order to sustain the weakness of our faith, and we in turn testify our piety towards him, both before himself and before angels as well as men” (4.14.1). Using elements that we can taste, see, and touch, the sacraments help us, as embodied creatures, to understand spiritual realities. In turn, when we participate in the sacraments, we testify to our faith in God’s promises before a watching world.

Coram Deo
We are creatures with both physical and spiritual components. We understand what happens to us physically when we are washed with water and when we eat, and the sacraments portray spiritual realities to us by way of analogies with our physical experience. The Spirit truly washes us clean of sin, and we truly receive necessary spiritual nourishment from Christ. Baptism and the Lord’s Supper help us understand these truths better.

*****

Extreme abuses tend to evoke extreme responses, especially in the history of Christian theology. Roman Catholic sacerdotalism — the idea that salvation is mediated through the priesthood and the sacraments — has long distorted the biblical gospel. So, it is understandable that many Christians have tried to answer this problem by downplaying the importance of the clergy and the sacraments. Modern evangelicals, due in part to our insistence on the biblical truth that salvation demands personal faith in Christ, often view the sacraments as bare memorials. In many circles, baptism and the Lord’s Supper are reduced to ordinances that we do simply because we are supposed to do them, and little thought is given as to why the sacraments exist. Moreover, the idea that the sacraments convey grace in a special way is probably foreign to many evangelicals, at least in America.
Continue reading →

Dr. Kim Riddlebarger is senior pastor of Christ Reformed Church (URCNA) in Anaheim, California, and is co-host of The White Horse Inn. He is also author of A Case for Amillennialism. He writes:

In those fundamentalist churches in which I was raised, most Sunday mornings the minister preached from a well-worn Bible, told a few stories to illustrate his point and then reminded us that Jesus is our only hope of heaven. But every service ended the same way, with an altar call. Those who heard the message and were convicted of their sins were invited to come forward and speak with the minister, who would ask those brave enough to repeat the sinner’s prayer and thereby be assured of God’s favor toward them. Sometimes church members would go forward, which was always a shock, because you wondered what they did the week before that required such a public act of contrition. On a rare, but joyful, occasion, someone for whom the church had been praying, was ready to accept Jesus as their “personal Savior.” They would get up out of their pew, walk the aisle and be received with great joy, especially when the person was known to be an unbeliever or a “backslider.”

On the one hand, there was something truly wonderful about this. Heaven rejoices when a sinner repents (Luke 15:7). It was wonderful to be assured of Christ’s favor and to know that even in those times when we struggle with some particular sin, or when doubt chips away at our faith, we could be reassured of God’s favor in some tangible way. On the other hand, there was something quite troubling about this practice. There was always a qualification. The minister would tell us that if we were truly sincere — “if you really meant it”— then God’s promises about the forgiveness of sins and the hope of heaven truly applied to us. But I wasn’t sure I really “meant it.” No doubt others felt the same way.
Continue reading →

James Montgomery Boice:

In what way do the Scriptures represent the sacraments of the church as being different from other practices, such as the reading of Scripture or prayers, which are not sacramental? What constitutes a sacrament? There are four elements.

1. The sacraments are divine ordinances instituted by Christ himself. In that respect the sacraments are similar to other necessary ordinances which also form part of the church’s worship—prayer, for example. Christ told us to pray. But they differ from things which we may do but which are not commanded. We sing when we assemble, and we have biblical warrant for it, including the example of Jesus and his disciples (Mk. 14:26). But the singing of hymns is not specifically commanded by the Lord and consequently falls in the category of those things which are permissible and even good but not mandatory. The sacraments are mandatory. The Lord’s Supper was instituted by Jesus on the night in which he was betrayed. Baptism was instituted shortly before his ascension into heaven.

2. The sacraments are ordinances in which material elements are used as visible signs of God’s blessing. In baptism the sign is water. In the Lord’s Supper two signs are used: bread, which signifies the broken body of the Lord Jesus Christ, and wine, which signifies his shed blood.

This feature is important in understanding the nature of a sacrament. It sets baptism and the Lord’s Supper off from other proper but nonsacramental things, which do not use a material element as a sign. The material element distinguishes the sacrament from the reality that it signifies. A sign is a visible object that points to a reality different from and more significant than itself. A sign saying “New York” points to New York. A sign reading “Drink Coca-Cola” directs our attention to Coca-Cola. The sacrament of baptism points to our identification with Christ by faith. The Lord’s Supper points to the reality of our communion with him. In the case of the sacraments, the sign is secondary, outward and visible. The reality is primary, inward and invisible.

An important consequence of this is that neither baptism nor the Lord’s Supper make or keep one a Christian. That is, we do not become a Christian by being baptized, nor do we remain a Christian by “taking communion” periodically. Those signs merely point to something that has taken place or is taking place internally and invisibly.

Again, a sign frequently indicates ownership, and the sacraments do that too, particularly baptism. Baptism indicates to the world and to ourselves that we are not our own but that we have been bought with a price and are now identified with Jesus. That truth was a great comfort to Martin Luther, who had times when he was confused about everything, no doubt because of the strain of being in the forefront of the Reformation for twenty-eight years. In those bleak periods he questioned the Reformation itself; he questioned his faith; he even questioned the value of the work of the Lord Jesus Christ on his behalf. At such times, we are told, he would write on his table in chalk the two words Baptizatus sum! (I have been baptized!). That would reassure him that he really was Christ’s and had been identified with him in his death and resurrection.

3. The sacraments are means of grace to the one who rightly partakes of them. In saying this we must be careful to point out that we are not therefore assigning some magical property to baptism or the observance of the Lord’s Supper, as if grace, like medicine, is automatically dispensed along with the material elements. That error, in regard both to the sacraments and grace, led to the abuse of the sacraments in the early Roman Catholic Church and then later in some of the groups that emerged from the Reformation. In each case the sacrament rather than faith became the means of salvation. The custom arose even of delaying baptism (in particular) until the last possible moment before death, in order that the greatest number of sins might be washed away by it.

To say that the sacraments are not magical or mechanical, however, does not mean that they do not have value. God has chosen to use them to encourage and strengthen faith in believers. Thus, they presuppose the acknowledgment of God’s grace by the one who partakes of them, but they also strengthen faith by reminding the believer of what they signify and of the faithfulness of the One who has given them. John Murray writes, “Baptism is a means of grace and conveys blessing, because it is the certification to us of God’s grace and in the acceptance of that certification we rely upon God’s faithfulness, bear witness to his grace, and thereby strengthen our faith.… In the Lord’s Supper that significance is increased and cultivated, namely, communion with Christ and participation of the virtue accruing from his body and blood. The Lord’s Supper represents that which is continuously being wrought. We partake of Christ’s body and blood through the means of the ordinance. We thus see that the accent falls on the faithfulness of God, and the efficacy resides in the response we yield to that faithfulness.”

4. The sacraments are seals, certifications or confirmations to us of the grace they signify. In our day the use of seals is infrequent, but the examples we have suggest the idea. The seal of the United States of America appears on a passport, for example. It is stamped into the paper so that the document cannot be altered, thus validating the passport and showing that the one possessing it is a United States citizen. Other documents are validated by a notary public. The notary’s seal is confirmation of the oath taken. The sacraments are God’s seal on the attestation that we are his children and are in fellowship with him.