Ordinances: Signs of the Covenant in the Life of the Church
The Meaning of Baptism and the Lord’s Supper
Baptism is an ordinance instituted by Jesus Christ as a sign of entrance into the new covenant. It is administered to those who make a personal and conscious profession of faith in the Savior, and is performed by immersion in water, in the name of the Father, the Son, and the Holy Spirit. This act symbolizes the believer’s union with Christ in His death and resurrection, as testified in the New Testament. The 1689 Baptist Confession of Faith describes baptism as a sign of fellowship with Christ, the remission of sins, and voluntary surrender to God, to live and walk in newness of life.
In light of Scripture and the Reformed Baptist tradition, baptism is intended exclusively for those who make a personal and public confession of faith. It is not transmitted by descent but follows regeneration and conversion. The apostolic pattern is clear: those who believed were baptized. For this reason, infant baptism, though practiced sincerely in other Christian traditions, is not recognized as valid, since it lacks the essential element of professed faith.
The Lord’s Supper, on the other hand, is the ordinance that expresses continuance in the covenant. Instituted by Christ, it is celebrated by the church as an ongoing memorial of His death, an expression of communion with Him and with the body, and a proclamation of eschatological hope. According to the 1689 Baptist Confession, the Supper confirms faith, spiritually nourishes the believer, and deepens commitment to Christ. Only regenerated believers, biblically baptized, in fellowship with the church, and in a spiritual condition of self-examination should partake. The Supper is not primarily an evangelistic rite nor an informal celebration. It is a visible sign of the covenant and must be preceded by baptism, in keeping with the order revealed in Scripture.
Doctrinal Issues and Pastoral Discernment
Historic Baptist practice has affirmed that only believers baptized upon profession of faith are to be received as members of the local church. This conviction rests on three main foundations. First, obedience to Scripture, which links baptism to personal faith. Second, the integrity of the ordinance, for baptism is the sign of entrance into the visible covenant, and its administration to those who do not profess faith compromises its testimony. Third, confessional coherence, since admitting the pedobaptized weakens the doctrinal identity of the church and its liturgical practice.
Many, however, object to this practice on the grounds of the catholicity of the church. They argue that not receiving such brothers and sisters as members would compromise the unity of the body of Christ. Yet true biblical catholicity is grounded in the common faith in Christ, not in uniformity of all practices. Churches may recognize the genuineness of faith in pedobaptized brothers while maintaining their own confessional standards for membership without contradiction. Such distinction does not sever spiritual fellowship with other Christians but rather reaffirms the local church’s responsibility to preserve doctrine. Indeed, this is itself a commitment to the preservation of catholicity.
With pastoral care, some Baptist churches may face realities concerning the ordinances that will require wisdom and prudence.
As an example, there is the recognition that, in certain extreme circumstances, immersion may become impractical or excessively burdensome. Such situations include severe physical limitations, real medical risks, or diagnosed phobias. The early Christian document known as the Didache, dating from the first or second century, addresses the subject of baptism. From this document we understand that the early church acknowledged that the ideal form should be sought but not imposed with sacramental rigidity that contradicts the very gospel of grace.
Furthermore, the participation of visiting believers in the Supper may be welcomed, provided they are in full fellowship with their churches and able to examine themselves before the Lord. The presence of Christians from other evangelical traditions at the table does not imply endorsement of all the practices of their churches of origin, but expresses the spiritual unity of the body of Christ and the reception of living faith.
Elements of the Supper: Bread and Cup
In instituting the Supper, Jesus took bread and the cup, and established the signs of the new covenant. The bread, used in the Passover setting, was likely unleavened, given the context of the Jewish feast. However, the biblical accounts simply refer to “bread” (artos), without specifying its composition. The act of breaking bread is the point emphasized in the Gospels and the Epistles and represents the body given for us. Thus, either unleavened or leavened bread may be used, provided the symbolism of the broken and shared body is maintained with reverence.
As for the cup, its content is referred to by Jesus as “the fruit of the vine,” a phrase found in Jewish blessings and appearing in Matthew and Mark. Interestingly, the term “wine” (oinos) is not used. The biblical texts that govern the Supper employ these two expressions: “cup” and “fruit of the vine.” The New Testament presents “the fruit of the vine” as the sign of the blood of the new covenant. Therefore, the church should remain faithful in using true bread and legitimate fruit of the vine, while in specific pastoral contexts the use of unfermented grape juice is permissible — with discernment and clarity — and in some cases positively recommended by prudence.
The Lord’s Supper must continue to be, in every generation, what it has always been: a visible sign of invisible grace. Celebrated in faith, under the authority of Christ, it proclaims the gospel before the world and spiritually nourishes the children of God.
Statement of Principles
The ordinances of Baptism and the Lord’s Supper are visible and solemn signs of the new covenant, instituted by Christ for His church. They proclaim the gospel, nurture faith, and strengthen the fellowship of the visible body of Christ.
Christ is the sole lawgiver of the church, and He established two permanent ordinances to be administered with reverence, faithfulness, and obedience until His coming. Baptism is the sign of entrance into the new covenant and must be administered exclusively to repentant and professing believers, by immersion, in the name of the Trinity, under the authority of the local church. The Lord’s Supper, in turn, is the sign of continuance in the covenant, a memorial of Christ’s death and an expression of the communion of the body, being intended for regenerated believers, baptized and in fellowship with the church.
The biblical order — faith, baptism, Supper — is normative. Membership in the visible church requires valid baptism, not merely sincere baptism. Pedobaptism, even if performed with faith, is not recognized as Christian baptism. The church may, with pastoral discernment, welcome visiting believers to the Lord’s Table.
Concerning the elements, the church must preserve true bread and legitimate fruit of the vine. The symbolism lies in the act, in the remembrance, and in the proclamation. Fermentation, regardless of its alcoholic content, is not essential, but reverence and clarity are.
Even in cases of exception, the church must act with fear, faithfulness, and zeal, preserving the integrity of the signs and proclaiming through them the truth of the gospel of grace.
Summary of Class Taught by Pastor Gilson Santos
Church: Igreja Batista da Graça – São José dos Campos, São Paulo, Brazil
Date: May 18, 2025
This class, led by Pastor Gilson Santos, addressed the biblical ordinances as visible and solemn signs of the new covenant instituted by Christ. It emphasized baptism as the sign of entrance into the covenant, reserved for repentant believers who profess faith and administered by immersion, and the Lord’s Supper as the sign of continuance in the covenant, a memorial of Christ’s death and an expression of communion with Him and with the body. Doctrinal clarity and pastoral discernment were highlighted regarding the integrity of these ordinances, the distinction between Baptist practice and other traditions, the handling of exceptional cases, and the meaning of the elements of bread and cup. The class concluded by reaffirming the order of faith, baptism, and Supper as normative for the life of the church, and the ordinances as both proclamation of the gospel and nourishment for the people of God.
