3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? 4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life (Romans 6:3–4, NKJV).
This passage explains the subject, action, purposes, and results of baptism. It speaks of the Great Commission baptism (water baptism), the “one baptism” commanded of us all (Matt. 28:19; Eph. 4:5). The subject of baptism is the sinner, the person who is not “in Christ” (v. 3), without the benefit of His death (v. 3), and dead in sin (v. 4). Christ’s baptism is for the lost, not the saved. The action of baptism is immersion, a burial in water (v. 4; Col. 2:12; Acts 8:38). Three purposes and results of baptism are briefly enumerated here. (1) The sinner is “baptized into Christ” (v. 3). Until one is in Christ, he has not “put on Christ” and is not a “new creation” (Gal. 3:27; 2 Cor. 5:17). He is lost. (2) The sinner is “baptized into His death” (v. 3). Water baptism is how sinners reach the saving blood of Jesus (Eph. 1:7; Acts 22:16). (3) The sinner is “buried with Him through baptism into death” (v. 4). Sin is put to death when the sinner is baptized. God’s power raises the sinner to newness of life (Col. 2:12; 2 Cor. 5:17). Before baptism, the sinner remains dead in sin. In baptism, there is a new birth, a resurrection from sin’s death to newness of life in Christ (John 3:5; Titus 3:5). Christ commanded water baptism (Mark 16:16). So did His apostles (Acts 2:38; 10:47-48). Christ saves sinners who obey Him by being baptized into Him (Acts 8:12; 1 Pet. 3:21; Heb. 5:9). By the gospel, God is calling sinners to be saved in Christ. “And now why are you waiting? Arise, and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).
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 (1 Corinthians 11:23–26, NKJV).
The Lord’s Supper is not a rite or ritual, although many churches have turned it into one. The Scriptures do not call it the “Eucharist” or a sacrament; those descriptions are of Catholic origin. The Scriptures do not teach the substance of the bread and fruit of the vine changes into the actual body and blood of Jesus in the Mass. That is also a Catholic invention. The Scriptures do not elevate the Supper to a place superior to other acts of worship; therefore, neither should we. But they explain its value and meaning so that we will partake of it worthily instead of condemning ourselves when we eat and drink it (1 Cor. 11:27-29). The Lord’s Supper is a memorial of the death of Jesus (of His body and blood) that Christians eat on the first day of the week (v. 24, 25; Acts 20:7). The bread is emblematic of the body of Jesus sacrificed for the sins of the world (Heb. 10:5, 10). The cup (the fruit of the vine, Mark 14:23-25) is emblematic of Christ’s blood that dedicated the new covenant that provides remission of sins (Heb. 9:13-15, 18-22). The Lord’s Supper is a proclamation of the Lord’s death that Christians will eat until Jesus returns (v. 26). Always eat the Supper to remember and proclaim Christ’s death.
13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins. (Colossians 1:13–14, NKJV)
The letter to the Colossians displays and describes the preeminence of Jesus Christ. Colossians 1:13-20 details His primacy and our incentives to entirely submit our hearts and lives to Him. Today’s passage unequivocally states that Jesus has a kingdom and, therefore, a King (v. 13). It also views Jesus as the Redeemer whose death gives forgiveness of sins (v. 14). The kingdom of God (also called the kingdom of heaven, Matt. 13:11; Mk. 4:11) exists today. Therefore, Jesus is now reigning as King (Heb. 1:8-9). The Son’s kingdom is the church He built, the kingdom of heaven (Matt. 16:18-19; Heb. 12:28). Sinners escape the “power of darkness” (sin and death) by entering “the kingdom of the Son.” This transfer from the spiritual realm of darkness to the Son’s kingdom happens when the Redeemer’s blood is applied to the sinner, forgiving his or her sins (Col. 1:14). The blood of Jesus is the ransom price paid to deliver sinners (1 Tim. 2:6). Redemption is only in Christ (v. 14; Acts 4:12). The gospel calls sinners to Christ for forgiveness through His blood. When sinners believe in Jesus Christ, repent, and are baptized into Christ, the blood of Jesus washes away their sins (Acts 2:37-41; 22:16; Rom. 6:3-4; Gal. 3:26-27). Jesus, the King, and Redeemer, continues to save sinners. He is worthy of our undying praise and devotion (Rev. 5:8-14).
14 Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, 15 and release those who through fear of death were all their lifetime subject to bondage. (Hebrews 2:14–15, NKJV)
Christ lived in the flesh to die for humanity. He was “made a litter lower than the angels” when He partook of “flesh and blood.” Through God’s grace, His “suffering of death” “for everyone” equipped and glorified Him as the captain of our salvation (Heb. 2:9-10). He blazed the trail for our redemption from the bondage of sin and the fear of death. By doing so, Christ destroyed the devil, rendering useless his power to use the fear of death against us. Christ has overcome sin and death by His death and resurrection. We view death with hope, release, and joy because of Christ (2 Cor. 4:16-18; Phil. 1:21-23; 2 Tim. 4:6-8). In Christ, life has its proper context – a temporary blessing on the road to eternity (2 Cor. 5:1). In turn, understanding death instills in us the faith to make the Lord’s will our own (Jas. 4:13-17). Death is coming for us all, but that is not the end of the story. Christ “abolished death and brought life and immortality to light through the gospel” (2 Tim. 1:10). His gospel calls on us to die to sin and live with and for Him, now and forever (Gal. 2:20). Keep the faith, praise God, and have no fear; Christ has overcome the world (Jno. 16:33).
23 for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” (Romans 3:23–26, NKJV)
Let that soak in for a moment. Our sins make us guilty before God and under His wrath. Our just punishment is eternal death (Rom. 1:18; 3:19; 6:23). But, God has provided an offering for our sins that appeases His wrath against sin (1 Jno. 2:2; 4:10). That offering is His Son, Jesus Christ. God’s grace justifies sinners by the blood of Christ (Rom. 3:24; 5:9). His blood appeases God’s wrath, redeeming us from sin’s bondage and death (Rom. 5:10; Heb. 10:1-10). The Law of Moses could not do this. God’s power to save sinners is in the gospel of Christ (Rom. 1:16; 3:20-22). By the offering of His Son, God showed Himself to be just (innocent, holy) when He bore with previous sins (Rom. 3:26; Acts 17:30). Now, He commands all sinners everywhere to repent (Acts 17:30-31). Thus, God is vindicated. The death of Jesus shows God was just in forbearing with “sins that were previously committed.” And, His righteousness is seen in justifying those who have faith in Jesus (Rom. 3:26). The faith (the gospel) produces personal faith that obeys the word of Christ (Rom. 1:16-17; 10:17; 6:17-18). Believing sinners obey Christ’s command to be baptized, which is into His death so their sins will be washed away by His blood (Mk. 16:16; Rom. 6:3; Acts 22:16).
47 “Truly, truly, I say to you, he who believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down out of heaven, so that one may eat of it and not die. 51 I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” (John 6:47–51, NASB95)
Bread is a staple of physical life and stands for the food that sustains life. Jesus takes this common truth and applies it to Himself as the bread of life (Jno. 6:35, 48). He is “the living bread that came down out of heaven” (Jno. 6:51). When we “eat this bread” (His flesh, the offering of His body to give life to the world, v. 51), we will live forever. How do we eat His flesh and drink His blood to have life eternal (Jno. 6:53-56)? Not by cannibalism (Jno. 6:52). Not by the Roman Catholic Church’s Eucharist and transubstantiation (this verse does not discuss the Lord’s Supper). We eat His flesh and drink His blood (figuratively) for eternal life by coming to Jesus and believing in Him as the “bread of life” (Jno. 6:35). By the words of Christ (which “are spirit and are life,” Jno. 6:63), the Father teaches and draws sinners to the Son (Jno. 6:44-45). Faith in Jesus Christ comes from hearing God’s word (Rom. 10:17). The word of Christ says actions produced by faith are necessary to partake of the bread of life for eternal life. In faith one must 1) Confess faith (Rom. 10:9-10), 2) Repent (Acts 2:37-38; 17:30), 3) Be baptized (Mk. 16:16; Acts 2:37-38), 4) Be a faithful servant of Jesus (cf. Jno. 4:34; Rom. 12:1-2). Jesus has the “words of eternal life” (Jno. 6:68). Live by His words, and you will live forever (Jno. 6:51).
Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 5:17, NKJV)
A relationship with Jesus Christ is essential to being saved from our sins. That is not in dispute. When one is outside of Christ (not in a relationship with Him), that person is without God and without hope (Eph. 2:12). The blood of Christ brings sinners into Christ, where we have blessed peace with God (Eph. 2:13, 16-18). The pertinent question is, how does the sinner enter a saved relationship with Christ? Is it through a profound, unique experience that is different for each person? Is it through a sinner’s prayer uttered from a heart of faith and repentance? Are we left to self-define how and when Christ comes into our hearts, and when we enter into Him? No. Every sinner is saved by the same means, in the same way (Acts 4:12; 10:34-35). Nowhere does the Bible say we are at liberty to self-define when Jesus enters our life. Scriptures say sinners put on Christ and are saved when they are baptized into Christ (Rom. 6:3; Gal. 3:27; Mk. 16:16). We are lost in sin and outside of Christ until our sins are washed away by Christ’s blood. This cleansing by His blood happens at baptism and is when one becomes “a new creation” “in Christ” (Acts 22:16; 2:37-38). According to Scripture, until the blood of Christ washes away our sins, we are not in a relationship with Christ, regardless of how we feel or what we have experienced. May we rest our hope of salvation on what the Scriptures say, instead of on feelings and experiences.
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. (1 Corinthians 11:23–26, NKJV)
The Lord’s supper, initiated by Christ, revealed by the Holy Spirit, and eaten by Christians, is simple, solemn, and sacred. Far from the rituals and ceremonies attached to it through the centuries, the communion of the body and blood of Christ (“breaking of bread,” Acts 2:42; 20:7) is identified in today’s passage as a memorial and a proclamation (v. 24-26). The Corinthians were corrupting it by divisively perverting its purpose (1 Cor. 11:17-22). Corruption of the supper continues still. It is not called a “sacrament” or the “Eucharist” in Scripture. These are theologian inventions of Roman Catholic tradition. Scripture does not teach the elements change in substance, becoming the actual blood and body of Jesus (another Catholic departure). Scripture shows it is a weekly memorial, not an occasional option (Acts 20:7). By what right do men tamper with it? Only by their own, misguided, unscriptural presumptions. How about we just follow the Bible? Simple. Solemn. Sacred.
8 “Whatever city you enter, and they receive you, eat such things as are set before you. 9 And heal the sick there, and say to them, ‘The kingdom of God has come near to you.’ 10 But whatever city you enter, and they do not receive you, go out into its streets and say, 11 ‘The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’ 12 But I say to you that it will be more tolerable in that Day for Sodom than for that city.” (Luke 10:8–12, NKJV)
Jesus sent out seventy disciples to places He was about to go (Lk. 10:1). They were to heal the sick and preach the kingdom of God (Lk. 9:60; 10:9). Some would receive them and their message, while others would not (Lk. 10:5-7). By explaining what to do and what to expect, Jesus also gave them a reason not to be discouraged when a city rejected the gospel of the kingdom. He taught them there is a point at which the messenger is relieved of responsibility and the hearer is held accountable. Shaking off the dust of the city was a symbolic gesture that testified against the city for rejecting the gospel. They, not the messengers, would be held accountable (Lk. 9:5; Acts 18:6). The gospel teacher is not innocent when the truth is not faithfully preached (Acts 20:26). Such a failure does not excuse the sinner (Ezek. 3:16-21). But, when truth is taught and it is refused, the full weight of accountability on Judgment Day will fall on those who refused to hear and obey God (Lk. 10:12).
13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. (Ephesians 2:13–16, NKJV)
The blood of Jesus brings the nations near to God (Eph. 2:11-12). Access to redemption of the soul from sin in Christ is available to the whole world – both Jews and Gentiles (Rom. 1:16-17). This was a joyous message to Gentiles in the first century, and it continues to be so. Peace with God is not dependent upon your physical ancestry, but upon your faith in Christ (Rom. 4:16; 9:6-8). Christ is the means of our peace with God and with our fellow man. The law of Moses, which identified sin for the Jews, also presented a barrier between the Jews from the Gentiles (Rom. 3:20; Gal. 3:22-25). The death of Jesus abolished (vanquished) that barrier as it “broke down the middle wall of separation” (v. 14). The new man that is created in Christ is not fashioned after the “law of commandments contained in ordinances” (v. 15), but after Christ Himself. The “one new man” signifies the unity of the body of Christ, His church (v. 16). Thank God we have peace with God in the church by the blood of Jesus (v. 13).