Ordination on SermonAudio

The sermon explores the theological foundation of the Sabbath as a day designed for delighting in God through communion with Christ. It identifies two primary reasons for keeping the Sabbath holy: remembering God as Creator and celebrating His work of redemption in Jesus Christ. The preacher argues that the Sabbath serves as a weekly reminder of human dependence on God and the believer's deliverance from sin, countering the world's tendency to despise this commandment. By focusing on these truths, believers find spiritual fortification for the rest of the week and anticipate eternal rest. Ultimately, the day is presented not as a burden but as a joyful opportunity to give thanks for the gospel.

In this message, Brother Dean Stuart continues a study of Fair Haven Primitive Baptist Church's Articles of Faith by examining the ordinance of baptism. He considers the biblical mode of baptism, who should be baptized, when and why baptism should be observed, the authority to administer it, and the question of rebaptism. Drawing from passages throughout the New Testament, the message emphasizes baptism as an act of obedience, a picture of Christ's death, burial, and resurrection, and an entrance into the fellowship of the church.

The sermon examines the biblical structure of church government, emphasizing that Christ alone appoints and authorizes the officers of the local church. It distinguishes between the universal invisible church and the visible local body, arguing that while a church exists by covenant, it requires elders and deacons for proper organization and function. The speaker clarifies that there are only two enduring offices, rejecting hierarchical titles like archbishops or distinct categories of ruling versus teaching elders. Elders are tasked with the administration of ordinances and executive power, while deacons serve to relieve them from administrative burdens so they can focus on prayer and the word. The transcript concludes by affirming that officers must be recognized and set apart by the local congregation in response to Christ's internal calling.

We will go over Psalm 22 and take part in the ordinance of the Lord's Supper.

An exposition of Chapter 30 of the 1689 Second London Baptist Confession of Faith, covering the institution, nature, and right administration of the Lord's Supper. The sermon works through all eight paragraphs of the chapter, addressing the memorial and covenantal character of the ordinance, the refutation of Roman Catholic transubstantiation and the Mass, and the spiritual feeding of worthy receivers upon Christ crucified by faith. Main points: - the institution and purposes of the Lord's Supper as a perpetual ordinance - what the Supper is not — refuting transubstantiation, the Mass, and related corruptions - worthy and unworthy reception, and the spiritual benefit of the ordinance to believers Scripture references: - Exodus 12:14 - Psalms 22:26-29; 50:12-16 - Matthew 26:26-29 - Mark 14:22-25 - Luke 22:17-23 - Acts 2:42 - Romans 10:16 - 1 Corinthians 10:14-22; 11:17-34 - Hebrews 9:22-28 - 1 Peter 2:5 Free Grace Baptist Church — https://www.freegrace.ca Full transcript & sermon notes: https://sermons.freegrace.ca/sermons/sunday-school-2lcf-chapter-30-of-the-lords-supper Description generated by Tyrannus.ai: https://www.tyrannus.ai

The sermon argues for the biblically proper observance of Christian sacraments, specifically baptism and the Lord's Supper, by prioritizing Scripture over church tradition. It emphasizes that baptism serves as the initial marker of faith and must follow the New Testament pattern of immersion in water, as demonstrated by Jesus and practiced in the book of Acts. The speaker critiques infant baptism and sprinkling, asserting that these practices do not align with the command to make disciples who hear, believe, and repent. By examining passages such as Matthew 28 and Acts 2, the message establishes that valid baptism requires conscious faith and full immersion, distinguishing it from Old Testament signs like circumcision. Ultimately, the sermon calls believers to return to the authority of the Bible for defining how these ordinances should be conducted within the church.

This sermon argues that infant baptism lacks biblical warrant because the New Covenant establishes distinct ordinances determined by Christ rather than continuing Old Testament physical descent rules. The author contends that historical precedent for infant baptism is insufficient to override Scripture, especially when compared to the rejection of infant communion by later theologians. It clarifies that while historic Christian figures may have held erroneous views on baptism, their salvation remains secure through faith in Christ alone. The central challenge shifts from demanding a cancellation notice for infant membership to finding positive scriptural authority for including unprofessing infants in the visible church. Ultimately, the text asserts that true covenant privileges require personal faith and regeneration, not merely inherited status or early sacramental administration.

Questions On Church Ordinances 9/9/2026 PM

This sermon clarifies the biblical purpose of baptism, defining it as an act of immersion that symbolizes unity with Christ and the church rather than a requirement for salvation. The speaker emphasizes that salvation is received through repentance, which involves believing in and confessing the gospel, not through religious rituals or works. Key scriptures such as Matthew 28:19 and Romans 6:3 illustrate baptism as a public declaration of faith and obedience to Jesus' command. The transcript addresses common misconceptions, particularly regarding Acts 2:38, arguing that water does not wash away sin but serves as an outward sign of an inward spiritual change. Ultimately, the message encourages believers to view baptism as a unifying ordinance that identifies them with the body of Christ and publicly declares their new life in Him.

The sermon explores the biblical mandate for Christians to submit to governing authorities, grounding this instruction in Romans 13 and supporting texts like 1 Peter 2. It defines specific obligations such as paying tribute and custom, fearing appropriate powers, and honoring positions of authority as duties owed rather than optional gifts. The preacher emphasizes that all earthly power is ordained by God, meaning resistance to authority is ultimately resistance to God's ordinance. By examining the distinction between personal preference and spiritual duty, the message encourages believers to submit out of both fear of wrath and a clear conscience. Ultimately, the teaching aims to help listeners apply these principles to daily life, ensuring their conduct reflects obedience to God's will in all societal relationships.

The sermon addresses the neglect of the Sabbath in modern Protestantism and calls for a recovery of its biblical doctrine as a creation ordinance and moral law. It argues that keeping the Lord's Day is essential for resisting worldly slavery and maintaining the spiritual health of the church. The central message emphasizes that true Sabbath-keeping requires an internal delight in God rather than mere external compliance or drudgery. By honoring the day as holy and setting aside worldly pleasures, believers experience restored communion with Christ and divine blessing. Ultimately, the preacher urges the congregation to align their affections with God, viewing the Sabbath as a foretaste of eternal rest and joy.

The sermon outlines a comprehensive study on the doctrine of the church, beginning with three primary distinctives that define its identity in redemptive history. It establishes that the church is a unique entity formed by the union of Jew and Gentile into one new body, a mystery revealed through Christ's work and sealed by the Holy Spirit. The speaker emphasizes that true adherence to the gospel is the defining mark of Christian community, distinguishing it from mere religious organizations or historical traditions. Furthermore, the transcript asserts that a valid church must practice specific internal ordinances and leadership structures while simultaneously engaging in external evangelism and discipleship. Ultimately, the church is presented as a spirit-filled community called to worship internally and fulfill the Great Commission externally.

Missionary Peter Halliman gave updates about mission work in Malawi and Papua New Guinea, including the rigorous training of Jacob Wallace. He emphasizes strict adherence to biblical principles regarding work ethic, financial accountability, and submission to authority as essential components of discipleship. The narrative highlights the harsh realities of missionary life, including physical labor, cultural challenges, and spiritual warfare involving witchcraft. A significant portion of the account describes the historic ordination of seventeen pastors in Papua New Guinea, marking a pivotal moment for the local church.

When we observe the Lord's Table we look back and remember His death, we look up and remember His resurrection and look ahead and anticipate His return.

Paul was forced to address numerous problems within the congregation in Corinth. One of those had to do with the Lord's Table. It is one of two "ordinances" (11:2). The other being "baptism" he named in the first chapter. The heart of the observance is "the body and the blood of the Lord" (11:27). The elements of bread and wine are typical and convey no blessing. Guilt comes by the improper doctrine of both.

In 1 Corinthians 11:17-34, the Apostle Paul addresses the significance and proper conduct of the Lord's Supper, emphasizing the need for unity and reverence among believers. He critiques the Corinthian church for their divisions and selfish behavior during communal meals, urging them to examine their hearts and approach the table with humility. Paul highlights the importance of remembering Christ's sacrifice through the bread and wine, reinforcing that partaking in the Lord's Supper is not just a ritual but a profound act of faith and community. This teaching serves as a reminder for Christians to honor the sacredness of this ordinance, fostering love and respect within the church body.

As we ordain and install a man as a Deacon in our church, I want to make a few comments about elders, deacons, and the congregation.

This sermon explores the theological significance of the Lord's Supper as a symbolic memorial of Christ's sacrificial death, emphasizing that the elements represent rather than transform into His body and blood. The preacher highlights three key aspects of the institution: the visual picture of Jesus' broken body and shed blood, the voluntary procedure of His savage submission to the cross, and the finalized purpose of establishing a new covenant for the remission of sins. By contrasting this ordinance with erroneous views on transubstantiation and salvation by works, the message underscores that the Supper serves as a sobering time for self-examination and rededication rather than a means of earning salvation. The narrative connects the Last Supper to the upcoming Passover, urging believers to remain spiritually prepared for Christ's second coming. Ultimately, the service points backward to Calvary, inward to personal faith, and forward to the future marriage supper of the Lamb.

PM sermons are preceded by a Confessional, Catechism, Historic Creed lesson, or a lesson from the NT (Usually 5 minutes or so) WLC Q174: What is required of them that receive the sacrament of the Lord's supper in the time of the administration of it? A174: It is required of them that receive the sacrament of the Lord's supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord's body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fulness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints. 1 Cor 11:23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken for you; do this in remembrance of Me." 25 In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me." 26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But....

Various Passages

Pastor Mark Hogan teaches on the biblical foundation for Sunday worship, arguing that the Lord's Day is the Christian Sabbath—a positive, moral, and perpetual commandment rooted in the creation ordinance of Genesis 2:1-3, where God rested and sanctified the seventh day as a pattern for mankind. Citing Revelation 1:10 and Mark 2:27, he explains that this day was sovereignly changed to the first day of the week after Christ's resurrection, and Jesus affirmed the Sabbath was made for man, not man for the Sabbath. The one-in-seven pattern is embedded in the moral law (Exodus 20:8-11), making it binding for all ages, while the specific day changed from Saturday to Sunday, evidenced by New Testament practices (Acts 20:7, 1 Corinthians 16:1-2) and early church writings like the Didache and Justin Martyr. The term "Lord's Day" parallels the "Lord's Supper" (1 Corinthians 11:20) as something belonging to Christ, and the change is grounded in Christ's resurrection appearances on the first day (Matthew 28:1, John 20:19, 26), signifying a positive apostolic appointment that transforms the fourth commandment to commemorate new creation without abolishing its weekly rhythm. The application is that Christians must observe Sunday as a day of cessation from secular work and recreation, dedicated to public and private worship, refreshment, and doing good, continuing until Christ returns, and must ask how to sanctify and devote this day to God.

This sermon examines Exodus 2:1-10 to illustrate God's sovereign providence in preserving Moses from Pharaoh's decree of infanticide. The preacher highlights how ordinary means, including the actions of Moses' family and Pharaoh's daughter, were orchestrated to save the future deliverer of Israel. This narrative serves as a typological foreshadowing of Jesus Christ, who faced a similar threat from King Herod yet was preserved for His redemptive mission. The text emphasizes that just as God protected Moses in his floating ark, He preserves believers in Christ, the ultimate Ark of salvation. The central message calls listeners to trust in God's divine intervention and grace for their own spiritual rescue from sin and death.

There are moments in the life of the church when we pause to recognize what God has already been doing. Ordination is one of those sacred moments. It does not create a call to ministry; rather, it publicly recognizes, affirms, and commissions those whom God has called and prepared for His work. In Acts 13:1–4, the church at Antioch was worshiping, fasting, and praying when the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." The Spirit called, the church recognized, the church prayed, and then the church sent them forth. This Sunday we will consider what it means to be "Set Apart to Serve." We will see that those who serve Christ must seek God's call before seeking a title, submit themselves to biblical qualification and accountability, receive the prayerful affirmation of the church, and depend continually upon the Holy Spirit rather than upon position, recognition, or ability. But this message is not only for those being ordained. Every Christian has been entrusted with the gospel and called to serve Christ faithfully. Ministry belongs to the whole body of Christ. We are not spectators, but servants—each carrying forward the light entrusted to us. Come celebrate what God is doing among us, pray for those being commissioned, and ask the Lord anew: How can my life be useful to Jesus Christ? May we all faithfully carry the flame of the gospel until our work is done.

This sermon explores the biblical foundations of pastoral ministry, focusing on the doctrine of ordination and the necessity of personal exhortation. Ordination through the laying on of hands confers ministerial authority, a practice rooted in both Old Testament precedents and New Testament examples like Timothy's commissioning. Pastors act as stewards of God's household, responsible for equipping the congregation for service through the pure teaching of Scripture. Furthermore, the message details how leaders must interact with different demographics within the church family, balancing positional authority with personal humility and maintaining strict purity in relationships. Ultimately, effective ministry requires both public preaching and private, one-on-one counsel to foster the sanctification and unity of believers.

This sermon provides a detailed exposition of Chapter 29 from the Baptist Confession of Faith, arguing exclusively for believer's baptism by immersion. The speaker outlines four key aspects of the ordinance: its nature as a New Covenant dominical sign, its proper recipients who must profess faith, the necessity of water and the Trinitarian formula, and the mode of full immersion. Drawing on covenant theology, federal headship, and the clarity of New Testament revelation, the text refutes infant baptism by emphasizing that only those united to Christ by faith can rightly receive this sign. The presentation maintains a scholarly and instructional tone, aiming to clarify Reformed Baptist distinctives against Paedo-Baptist traditions.

Bro. Jeremy is preaching our ordination service that three of our young preachers were ordained in. It was a powerful charge to all preachers and Christians.

The sermon expounds on Colossians 2:8-15 to demonstrate that Jesus Christ is entirely sufficient for salvation, rendering human philosophy and religious rituals obsolete. It emphasizes the deity of Christ and argues that spiritual circumcision and baptism are symbolic acts rather than means of earning righteousness. The preacher asserts that believers are made complete through Christ's finished work on the cross, which forgives sins and abolishes the ceremonial law while upholding moral standards. Furthermore, the text highlights Christ's triumph over principalities and powers, disarming Satan and securing victory for those who submit to God. Ultimately, the message calls listeners to rest in the completeness of Christ rather than seeking validation through external works or traditions.

1. The creation ordinance 2. The fourth commandment 3. The blessed beginning *Due to tech issues, this sermon is cut off before it was finished.

1. The Meaning 2. The Reason 3. The Proper Partakers The sermon explores the Lord's Supper as a divine token of God's abiding love and personal assurance that believers belong to Christ. Drawing from 1 Corinthians 11 and the Heidelberg Catechism Lord's Day 28, it emphasizes that the sacrament confirms both what Christ accomplished on the cross for individuals and how He spiritually nourishes them daily. The preacher warns against minimizing or overemphasizing the ordinance, urging congregants to focus on its simple, biblical meaning rather than historical controversies. It highlights the communal nature of the meal, stressing that proper participation requires unity with other believers and self-examination. Ultimately, the message encourages those with doubts to approach the table confidently, relying on God's visible signs to dispel fear and confirm their redemption.

In 1 Thessalonians 2:1–13, the apostle Paul describes his gospel ministry among the Thessalonians, a relevant passage as we ordain Martijn Heijboer to office as a minister of the Word. Dr. Maarten Kuivenhoven preaches the gospel ministry's divine origin, its proper motives, and its high calling.

Pastor Mark Hogan teaches on the transition from old covenant worship to new covenant worship, explaining that the centralized temple, animal sacrifices, Levitical priesthood, and festivals were temporary types and shadows pointing to Christ (Hebrews 10, 7). These ceremonial ordinances were abrogated at Christ's arrival, which Hebrews 9:10 calls the "time of Reformation," because the reality they foreshadowed has come. Since Christ's once-for-all sacrifice and the tearing of the temple veil (Matthew 27; Hebrews 10:20) fulfilled these types, new covenant believers no longer follow these old practices but draw near to God through Christ's finished work. Christ's sacrifice fulfilled the temple's purpose and abolished the ceremonial law separating Jews and Gentiles (Ephesians 2:14-18). Jesus confirms in John 4:20-24 that true worship is no longer tied to a geographic location but must be in spirit and truth. New Covenant worship is not ceremonial or geographically centralized, yet Christ institutes specific elements for His church: reading and preaching the Word, corporate prayer, corporate song, baptism, and the Lord's Supper.

Leaving the New Age involves more than rejecting false beliefs. New believers must learn to think, worship, build relationships, and live according to the Word of God. In this episode, Doreen Virtue explains why those coming out of New Age spirituality need biblical discipleship and active involvement in a faithful local church. She addresses spiritual warfare, lost friendships, church hurt, corporate worship, Christian fellowship, baptism, the Lord's Supper, and the importance of serving alongside other believers. Although online teaching can be helpful, it cannot replace belonging to the body of Christ. Christians need the biblical instruction, accountability, encouragement, fellowship, ordinances, and relationships God provides through the local church. For more biblical answers to your questions, visit Contending for the Word Q&A: https://servantsofgrace.org/contending-for-the-word-qa/

Scriptures Dealing With Election, Predestination, Ordination and Providence

4:01 Does the Bible call us to apologize to others as well as repent to God? 7:00 Is it okay to attend two different churches on a Sunday morning? 11:22 How should I confront my family that has allowed people in my family to be abused and victimized? 13:11 How do you get my child to see their need for Christ amidst ongoing disobedience? 19:55 Is pornography in a marriage unfaithfulness and grounds for divorce? 22:45 What will the Holy Spirit's role be in eternity? 27:48 What do you think about prominent pastors who step down and say they are now agnostic and atheist? 35:29 How do I find a balance between sharing the gospel and talking about everyday things with non-Christians? 39:58 What do you think about people who have an internet ordained pastor marry them? 42:43 What do we do with pastors who associate with speakers we don't agree with? 48:24 Did the Centurion who gave Jesus sour wine on the cross trying to disgrace him?

The sermon explores the composition and function of the church by examining Matthew 16, establishing that the church consists of those who have experienced a genuine, voluntary profession of faith in Christ. It defines the church's role as holding the keys to the kingdom, which involves stewarding spiritual affairs through preaching, discipline, and administering ordinances rather than exercising executive power. The speaker emphasizes that this authority is legislative, meaning the church merely enforces what God has already determined in heaven, requiring strict adherence to Scripture for any binding or loosing actions. This theological framework supports the broader argument for religious liberty by delineating the distinct boundaries between the church, family, and government. Ultimately, the message calls believers to faithfully steward their union with Christ and uphold His reign in a dying world.

Communion is an opportunity for the church to unify to remember the sacrifice of Christ. This regular activity of the church is an ordinance that is often misunderstood.

The sermon addresses the controversy between Sabbath and Sunday worship by refuting Seventh-day Adventist doctrines through biblical analysis. It critiques Ellen White's visions as contradictory to scripture, particularly regarding the ark of the covenant and the Ten Commandments. The preacher establishes that while the Sabbath was a creation ordinance for rest, there is no New Testament command mandating Saturday worship for Christians. Using Acts 20 and Romans 14, the text argues that believers have liberty to worship on any day, emphasizing unity over judgment in matters of secondary doctrine.

PM sermons are preceded by a Confessional, Catechism, Historic Creed lesson, or a lesson from the NT (Usually 5 minutes or so) WCF 29:1. 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. 7. 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. 8. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.