The Church’s Sacraments: Gospel Signs in a Symbolic Age
Why Baptism and the Lord’s Supper Still Matter
Let’s begin with a simple question: What exactly are the sacraments?
In some traditions, there are seven. In others, only two. Some see them as mysteries that convey grace by their very performance; others see them as bare symbols. And in an age where spiritual experience is often decoupled from the physical, many wonder whether these ancient practices still matter at all.
But Jesus didn’t think of baptism and the Lord’s Supper as optional add-ons. He instituted them. He commanded them. And He gave them to the church not as religious relics but as living signs—of a gospel that is real, physical, and eternally good news.
What Are the Sacraments?
I grew up in the Baptist denomination, so I, like many other Protestant theologians, prefer the term ordinances rather than sacraments to avoid confusion with the Roman Catholic or high-church traditions that view these acts as inherently salvific. But if we use the word sacrament in the older, biblical sense—a sacred sign instituted by Christ—then yes, the church has sacraments.
And there are two: baptism and the Lord’s Supper.
These are not human inventions but divine appointments. Jesus commands baptism in Matthew 28:19, making it part of the disciple-making process: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” Similarly, He institutes the Lord’s Supper in Luke 22:19–20, saying, “Do this in remembrance of me.”
There is no biblical warrant for additional sacraments beyond these. While marriage, ordination, confession, and others have spiritual value, they were not universally instituted by Christ for the corporate worship of the Church.
What Do They Mean?
Both ordinances are symbolic—but don’t confuse symbolism with superficiality.
Baptism symbolizes the believer’s death to sin and resurrection to new life (Romans 6:3–5). It testifies that the old self has been crucified with Christ and raised in the power of His Spirit. It does not save (Eph. 2:8–9), but it publicly declares the saving work God has already done.
The Lord’s Supper symbolizes the body and blood of Christ, broken and shed for us (1 Corinthians 11:23–26). In it, we remember, proclaim, and anticipate. It’s not merely a ritual of memory but a Spirit-enabled communion with the risen Christ and with one another (1 Cor. 10:16–17).
These are visible sermons. They preach the gospel not in words but in water, bread, and cup. They anchor our faith in physical reminders of spiritual realities. They remind us that grace is not abstract—it came in a body, on a cross, and walked out of a tomb.
Does Baptism Regenerate?
Some have taught that baptism itself effects salvation—that through the act of baptism, one is spiritually reborn. This view, often called baptismal regeneration, confuses the symbol with the reality. While baptism is commanded by Christ and deeply significant, Scripture does not teach that the water itself regenerates. Rather, baptism is a sacred sign of a deeper, Spirit-wrought reality: the new birth that comes by grace through faith. To understand baptism rightly, we must let Scripture interpret Scripture, examining key passages not in isolation but in their full redemptive and theological context.
Let’s walk through several key passages often cited:
John 3:5 – “Unless one is born of water and the Spirit…” Many assume this refers to baptism. But Jesus is speaking to Nicodemus, a teacher of the Old Testament. His language echoes Ezekiel 36:25–27, a promise of spiritual cleansing and heart renewal by the Spirit—not a sacramental rite. Jesus clarifies in verse 6: “That which is born of the Spirit is spirit.” The focus is regeneration by the Spirit, not ritual water.
Mark 16:16 – “Whoever believes and is baptized will be saved…” But note: condemnation is tied to unbelief, not the absence of baptism. If baptism were essential for salvation, the verse would say, “Whoever does not believe and is not baptized.” Furthermore, this verse is part of the longer ending of Mark, which is absent from the earliest and most reliable manuscripts.
Titus 3:5 – “He saved us… by the washing of regeneration and renewal of the Holy Spirit.” Some equate “washing” with baptism, but the Greek word λουτρών also appears in Ephesians 5:26: Christ cleanses His bride “by the washing of water with the word.” Again, no explicit mention of water baptism—just Spirit-enabled renewal through the Word.
1 Peter 3:21 – “Baptism now saves you…” But Peter immediately qualifies: “not as a removal of dirt from the body, but as an appeal to God for a good conscience.” It’s not the water that saves but the believer’s faith-filled response to God’s promise.
Acts 19:1–7 – Paul rebaptizes disciples of John who had not believed in Jesus or received the Spirit. This isn’t an affirmation of regeneration by baptism, but a correction of misplaced belief. Faith in the risen Christ and the indwelling Spirit are essential—not ritual conformity.
Thus, baptism is not the cause of salvation but the God-ordained sign that follows it. It points to faith, union with Christ, and transformation by the Spirit. To teach that baptism regenerates is to add a human work to the finished work of Christ. Salvation is “by grace… through faith… not a result of works” (Eph. 2:8–9)—even good works like baptism.
Does the Lord’s Supper Convey Forgiveness?
Just as some have misunderstood baptism as the means by which we are regenerated, others have misinterpreted the Lord’s Supper as a means of receiving or reapplying forgiveness—sometimes even as a re-sacrifice of Christ. But when we examine Scripture closely, we find a different reality: the Supper is not a sacrifice to be offered but a meal to be received—by faith, in remembrance, and in hope.
Let’s walk through the key biblical texts:
Luke 22:19–20 – On the night He was betrayed, Jesus institutes the Supper with the words, “Do this in remembrance of me.” The bread and cup are symbols of His body and blood, offered once for all. Jesus does not present them as instruments of atonement but as reminders of His once-for-all atoning work.
1 Corinthians 11:23–26 – Paul reiterates Jesus’ words and adds that in eating the bread and drinking the cup, “you proclaim the Lord’s death until He comes.” This is not a re-sacrifice but a proclamation—a visible sermon of Christ’s finished work. The Supper proclaims, it does not perform.
Hebrews 10:12–14 – “When Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God.” The contrast could not be clearer: His priestly work is finished. The Lord’s Supper does not extend or reapply that sacrifice. It celebrates it.
1 Corinthians 10:16–17 – Paul speaks of “participation” in the body and blood of Christ—not by physical transformation of the elements, but through spiritual communion. The Greek word koinōnia implies fellowship, not literal ingestion. Christ is present, not physically in the elements, but spiritually by His Spirit.
John 6:53–56 – Some traditions cite this passage (“unless you eat the flesh of the Son of Man and drink His blood…”) as support for a literal consumption. But Jesus clarifies His meaning in verse 63: “It is the Spirit who gives life; the flesh is no help at all. The words I have spoken to you are spirit and life.” He’s calling for faith, not cannibalism. To “feed” on Christ is to believe in Him (cf. John 6:35).
Therefore, the Lord’s Supper is not the cause of ongoing forgiveness but the God-ordained sign that proclaims it. It strengthens believers not by the power of the elements but by the Spirit who uses them to deepen our communion with Christ and with His body, the Church. It is a covenant meal—not a repeated offering. It is a celebration of sufficiency—not a source of fresh grace. It tells us again and again that Christ’s body was broken once—and that was enough.
Why Should We Partake?
Because Jesus told us to.
Obedience to His commands is the hallmark of discipleship (John 14:15). But beyond obedience, these ordinances shape our identity and participation in the body of Christ.
Baptism marks the believer’s formal entrance into the visible church (Acts 2:41). It is a public declaration that one has died with Christ and been raised with Him (Col. 2:12).
The Lord’s Supper sustains us. It renews our covenantal commitment to Christ and one another. It is a communal act of grace where we proclaim the Lord’s death until He comes (1 Cor. 11:26).
When we neglect these practices, we lose more than tradition—we lose the visible gospel. But when we partake faithfully, we rehearse the gospel story. We let our bodies remind our souls of what is true.
The Church Needs Visible Grace
In a digital, distracted, disembodied age, we need reminders that the gospel is not a floating idea. It happened in history. It involved real blood and real wood. And it still meets us—week after week—in water, bread, and cup.
The sacraments aren’t salvific. But they are sacred. They do not create faith—but they strengthen it. They do not replace the Word—but they dramatize it.
So don’t just think about the gospel. Taste it. See it. Enter the water. Hold the cup. And let your whole life echo the grace that these signs proclaim.