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Wednesday, July 30, 2014

Are church prayer meetings necessary?

Are church prayer meetings necessary?

In Reformed Baptist Fellowship   prayer

Matthew 18: 19-20  Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.

The corporate mid-week church prayer meeting is all but absent in the churches of our day. The vast majority of churches no longer have one because they think it is either unpopular, irrelevant, or unnecessary.

Excuses for its cancellation abound. We often hear it said:
“The attendance is low, most people don’t come; we should not have a service that is unpopular with the people. It is a struggle for busy working people to make a mid-week prayer meeting; they don’t want it, and therefore we should cancel it.”

“Prayer meetings are irrelevant; we need to do the work of God through methods that are more relevant and impactful in meeting people’s needs and drawing them into the church. Prayer meetings are a relic of a bygone era.”

“A meeting devoted to prayer is unnecessary; we pray at church during our Sunday service and in our homes during the week, surely it is not necessary to pray more than this.”

The net result of such thinking is a dramatic reduction in corporate church prayer, to the point that prayer in the congregation is reduced to that which occurs in the morning worship, (most churches do not have an evening service on Sunday either) and focused, extended, and participatory prayer is entirely absent from the life of the church.

And yet, it is corporate, participatory, and extended prayer that is exactly what we desperately need in our day of spiritual weakness, apathy, and worldliness.

In the passage cited above, Jesus in the context is speaking of corporate church discipline, and corporate church prayer.

He expects that just as the church practices corporate discipline, that it will practice corporate prayer as well.

But must it practice it at a mid-week prayer service? Obviously, there is no command for it to do so, and it would be legalism to insist that it must. Some have prayer meetings on Sunday before or after the worship services, and some at other times.

But what must be insisted on is that the church needs to have times of focused, extended, and participatory prayer, and her failure to do so is a direct manifestation of her self sufficiency, complacency, and spiritual apathy.

We see prayer meetings of the church recorded in Acts 1:13-14, Acts 4:23-31, and in Acts 12:5,12. In each case, people did not just pray privately in their closets, but met together for corporate public prayer. The results were astounding in each case.

The early church understood the need for extended times of corporate prayer that were separate from and in addition to the regular corporate worship. We need to understand it as well. If you are thinking about canceling your prayer meeting, don’t. And if you don’t have one, start one up.

There are great benefits from doing so. Historically, revivals have begun out of corporate prayer meetings. Furthermore, they greatly deepen church unity – the people you feel the closest to, are the people you pray with the most. And most importantly, through them the Bride of Christ most intimately communes with her Lord, and receives grace from Him.

The spiritual condition of a church may be accurately gauged by her prayer meetings. If the spirit of prayer is not in the people, the minister may preach like an angel, but little will come of it. May God fill our prayer meetings with His presence, His power, and His Spirit, as His people gather to bow in His presence and seek His mercy and grace.

Pastor Max Doner
Sovereign Grace Bible Church
Lebanon, Oregon

Persecuted Christians and You

Persecuted Christians and You

In Reformed Baptist Fellowship  
chains

Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

μιμνῄσκεσθε τῶν δεσμίων, ὡς συνδεδεμένοι· τῶν κακουχουμένων, ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.

Do we care about persecuted Christians around the world? I mean really care—so that we think of them often, feel for them, pray for them, and do what we can to alleviate their suffering. Unquestionably, it is God’s will that we should.

Many in the USA are ignorant and apathetic about international concerns generally. Materialism and narcissism, to name just two perverse aspects of our culture, conspire to rivet our attention to our own physical and psychological needs and desires. We are prone to become terribly selfish and frivolous in our daily routine.

When news of persecuted Christians does occasionally penetrate our protective cocoon, we may wince for a moment, but we find that dwelling on such things is too uncomfortable to indulge for very long. So we quickly dismiss them and return to our private world.

Before the fall of man, Adam and Eve loved one another perfectly. Those two composed the whole human family in those days. They lived as one, joined together in mutual service and concern. He looked out for her best interests, and she, for his. It was the way things ought to be.

After they sinned, their unselfish love was ruined, and malice made its early and disturbing appearance in their sons. Cain rose up and killed his brother Abel. When confronted by God, Cain impudently said, “Am I my brother’s keeper?” as if he had no moral responsibility to promote his brother’s best interests. All Adam and Eve’s children ever since, naturally conceived, have suffered the same depravity.

Enter the gospel of Jesus Christ. When we believe it, we know that God has renewed our hearts and begun transforming us into the brother-lovers we were meant to be. Our capacity and actual practice of love is progressively restored. This is one of the clearest signs of a real Christian. Jesus said, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13.35).
That means we discover true and deep feelings of compassionate concern for the welfare of other people, especially our fellow Christians. This is more than the remnant of natural humanity which is found to some degree even in unbelievers. For the sake of Christ our Lord, and because He loves them, our hearts yearn that sinners might be saved and saints might be blessed. This ethical yearning prompts us to redemptive and compassionate action on their behalf.

No one has a more legitimate claim on our concern than severely-persecuted Christians, wherever they may be found. They are especially precious in the Lord’s sight, and they suffer the greatest injustice. With them in mind, Scripture says the world is not worthy of them (Heb 11.38). And what could be more unjust than violence against others just because they love God and His Son, Jesus Christ? These sheep led to slaughter are treading in the steps of the blessed Savior, the Just One crucified for our sins. They are the excellent ones of the earth.

Consider the counsel of our text about our relationship with them.

Remember Them
“Remember them that are in bonds,” or, “Remember those who are in prison” (ESV). This exhortation stands opposed to our natural forgetfulness.

The context constrains us to understand this as referring especially to persecuted Christians. Both the historical situation of the original readers (i.e., somewhat persecuted, cf. 12.4) and the immediate context (11.1 ff.; cf. 13.1-2, 5-6) justify this interpretation. To “remember” them here is not just to think of them, but to “give careful consideration to,” “care for, be concerned about.”[1] The same Greek word is used in the same way in Gen 30.22 (LXX) and Luke 23.42. It couples loving consideration with practical action, the inevitable fruit of sincere concern (Jas 2.15-16). 1 John 3.14-19 powerfully insists on the linkage between true Christian love and good works.

Sometimes all we can do for some is to pray, but how can we do less than pray? And we should seriously consider what else we might do.[2]

Relate to Them
The rest of Hebrews 13.3 stresses our need for empathy and solidarity with our suffering brethren. Its parallelism helps interpretation. Remember:
them that are in bonds, as bound with them
them which suffer adversity, as being yourselves in the body
They are “in bonds” and thus “suffer adversity.” You are to remember them with the same compassion and concern as if you were right there with them, for, after all, like them, you are “in the body.” The likely idea is that in this life, you are vulnerable to the same kind of suffering, so theirs should be a matter of special concern to you. “Remember those who are in prison as if you were their fellow prisoner, and those who are ill-treated, since you also are liable to bodily sufferings” (ANT). Our remaining sin makes us less concerned for others, so we need to put ourselves, mentally, in their place. When we are deeply touched like this, we will be more faithful to remember our brethren with a compassionate response, and be more like Christ. Amen.

D. Scott Meadows, Pastor
Calvary Baptist Church (Reformed)
Exeter, New Hampshire USA

Sunday, July 6, 2014

A Reformed Baptist View of the Lord’s Supper

A Reformed Baptist View of the Lord’s Supper

The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other. (1689 Second London Baptist Confession of Faith, 30.1)
Baptists generally regard the Lord’s Supper as a visual memorial of Christ’s death. The elements of the supper represent His broken body and blood. But is that the substance of the Lord’s Supper? Is it strictly a memorial of what Christ did on our behalf? If it is just a memorial, a remembrance, why the sober warning that the Apostle Paul levies against all who partake of the Supper in an unworthy manner?
1 Corinthians 11:27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.
At first glance this looks like a severe repercussion for a mere memorial. After all, a memorial falls short of being a sacrament or a means of grace. There is nothing positive conferred by a memorial that can in any way strengthen the faith of the one who observes it. We may be inspired by its observance; much like a rousing political speech may inspire a campaign. But there is nothing intrinsic in a memorial that that is able to equip the person for what comes next; for the battle ahead. It is for this reason that the framers of the 1689 Second London Baptist Confession of Faith wrote:
(for the) confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other.
Confirmation of faith and its benefits
Worthy recipients of the Lord’s Supper are Christians who obey the Apostle Paul’s admonition and examine themselves first (1 Cor. 11:28). Once they have examined themselves, and repented of any known sin, they are under a positive command to partake of the Supper. With a right heart attitude, the Christian who partakes of the Lord’s Supper confirms their faith by joining in the same remembrance that was first celebrated in the upper room on the evening before our Lord’s death on the cross. In a sense, we are there with the disciples as they supped with our Lord. It is an intimate meal of close personal fellowship that is reserved only for those who have been invited. Much like baptism is a sign of our position in Christ, the Lord’s Supper is a sign, through the privilege, that is extended only to members of God’s family. One of the benefits of being a member of God’s family is chiefly eternal life. But there is more. Ephesians tells us:
Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
As our faith is confirmed we are called to look at all the privileges that Christ enjoys as the heir and Son of God. Since we are joint-heirs (Rom. 8:17) with Him, they are our privileges also.
Spiritual nourishment and growth
When Jesus was tempted in the wilderness He became hungry. Sensing this, Satan tempted Him. “If You are the Son of God, command that these stones become bread” (Mat. 4:3). Our Lord responded by saying, “Man shall not live by bread alone, but on every word that proceeds from the mouth of God” (Matt. 4:4). While physical food nourishes the body and helps it grow, spiritual food nourishes the soul and causes it to grow. The Lord’s Supper is spiritual food even though physical elements are used. This is what is known as a means of grace. During the Lord’s Supper we spiritually feast on Christ. The framers of the 1689 Second London Baptist Confession of Faith rightly understood this when they wrote:
Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses. (1689 Second London Baptist Confession of Faith, 30.7)
James wrote, “Draw near to God and He will draw near to you” (Jas. 4:8). When we partake of the Lord’s Supper we draw near to God. Through the ministry of the Holy Spirit, God also draws near to us. Feeding upon Christ is to be drawn into close, intimate communion with Him. Christ sups with us and we sup with Him (Rev. 3:20). We just don’t feel closer to Christ, we are closer. Our weary soul, which is often weakened by its constant battle with sin, is renewed and strengthened when we commune with our Savior. This is what it means when we refer to the Lord’s Supper as a means of grace. The fact that God condescends to man through His Son (Phil. 2:7) is proof positive of the Father’s love and grace.    That Christ draws near to us through the Spirit, and the sacraments, is equal love and grace.
Duties which we owe to Him
While the Lord’s Supper is observed using the elements of bread and wine, there is also a lesson to be learned from the interaction and dialog Jesus had with His disciples. John 17:3-17 is the narrative of Jesus washing the disciple’s feet in the upper room. Our Lord was providing an example, not just for the disciple’s future service, but ours as well. As Christ loved and served His disciple’s, and all who believe by His death on the cross, so we are to love and serve one another in His name(Joh. 13:34, 35; Gal. 6:10).
Communion with Christ and with each other

It has already been established that we draw near to Christ, and He with us, during the Lord’s Supper. But our communion is also with each other. The Lord’s Supper is to be observed in all Christ’s churches by those who believe. It is a common bond that we have with each other. If we move to another area and join with a new church, we are able to have fellowship one with another at the table of the Lord. In 1 Cor. 10:16 the Apostle Paul states by way of a question that we are sharing in the body and blood of our Lord corporately. In 1 Cor. 11:33 he says, “So then, my brethren, when you come together to eat, wait for one another.” Why should we wait? Why do Protestant and Reformed churches generally partake of the Lord’s Supper together? Because it is sign of corporate fellowship with God, and one another.
This brief article is not meant to be a treatise on the Lord’s Supper. It is summary article on one Reformed Baptist’s view of the Supper. It departs from traditional mainline Baptist practice.

Reformed Baptist view of Baptism


Yesterday I drove my mother back to New Jersey after her visit for the Thanksgiving holiday. I must have passed hundreds of road signs on the way up and on the way back. Each sign was informational in nature. There were signs telling me the maximum speed I could drive, upcoming exits, rest stops, construction sites, airports, slippery road surfaces – ad infinitum, ad nauseam. But at the heart of each sign was a purpose. I am thankful for road signs. When they are heeded they prevent serious accidents. There is one such sign on one of the back roads I take to Annapolis. It warns of a sharp “S” turn. If that sign did not exist I am sure there would be more than a few vehicles in the South River.
Chapter 29, paragraph 1, of the 1689 Second London Baptist Confession reads:
Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.
The Westminster Confession of Faith uses similar language:
Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church; but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in the newness of life. Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world.
Baptism is a positive ordinance, meaning that is a command to be obeyed. It is not inferred or consequential. Both the 1689 LBC and the WCF rightly describe it as a sign. Most of us that drive travel the same roads over and over again. We see the same road signs over and over again. They become a bit redundant, don’t they? Their redundancy is mostly because we are familiar with our destination and what these signs are saying. It is much the same way in our lives. While we are in our routine we seldom need daily instruction. We get up, take care of personal necessities, have breakfast, have time in the word and prayer (hopefully), go to work, come home, eat dinner, spend time with the family, and go to bed. The actual sequence and substance of events may be different, but I think you get the general gist. We do these things regularly, if not daily. They become second nature to us. We do them without even thinking. Because they are so routine we seldom heed the signs around us. But what happens when our routine is upset? If you find yourself in unfamiliar surroundings, what do you make of signs then? If you were traveling to an out of town destination would you be thankful for a sign that told you your exit was coming up? If you never traveled a road before, would it be valuable information to know that there was a sharp bend up ahead? Your answer will most likely be an enthusiastic, “Of course!”
What if the routine of our spiritual life is upset? What if circumstances throw us into a time of crisis or testing? What do we have to hold onto during times like these? How about the road signs of our baptism? Let’s look at these signs for a moment:
1. A sign of His fellowship (Phil. 3:10; Rom. 6:5)
Baptism signifies our close union with Christ; our fellowship with Him. David spoke of His close fellowship with the Father even during times of great distress.
Psalm 23:4 Even though I walk through the valley of the shadow of death, I fear no evil; for Thou art with me; Thy rod and Thy staff, they comfort me.
2. A sign of His death and resurrection (Rom. 6:4; Col. 2:12)
Unless the Lord returns during our lifetime, all of us will feel the bitter sting of death. Because Christ died and rose from the grave, we have the promise that we, too, will be resurrected.
1 Corinthians 15:51-53 51 Behold, I tell you a mystery; we shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality.
3. A sign of our being engrafted into Christ (Gal. 3:27)
Fifteen times in Ephesians chapter one we read the words, “in Christ”, “in God”, or “in Him.” Our identity is hidden in Christ, so much so that we are considered to be part of Him.
Romans 11:17 17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree,
4. A sign of the remission of sins (Mark 1:4; Acts 22:16)
Water is pictured as a purifying agent. Baptism in water symbolizes the cleansing from sin.
Psalm 51:2-3 2 Wash me thoroughly from my iniquity, And cleanse me from my sin. 3 For I know my transgressions, And my sin is ever before me.
Psalm 51:7 7 Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow.
5. A sign of living in newness of life (Rom. 6:4)
The person who is born from above is a new creature. His affections have changed, and he is no longer subject to the cruel master he once served (Eph. 2:2). We are now free, and able, to walk in the Spirt.
2 Corinthians 5:16-17 16 Therefore from now on we recognize no man according to the flesh; even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17 Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come.
His fellowship, His death and resurrection, engrafted into Him, remission of sins, and walking in newness of life; baptism is a sign of these truths. But while baptism is a sign of these things, Christ is the substance. The road sign is not the destination, it points to the destination. It is necessary and useful, so is baptism and the signs it provides.