The Sacraments and the Means of Grace - By Dave Jenkins

Found here. Our comments in bold.
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We have commented some of the author's articles here, here, and here. We have found him to be superficial and even dishonest when explaining his version of Christianity. 

In today's article the author attempts to explain his doctrine, "the means of grace." This is a somewhat odd phrase not found in the Bible. He offers this definition: "...the ways God communicates His grace to His people." So it seems God's grace is expressed through certain avenues, "...especially the Word, sacraments, and prayer..."

The author will repeat this idea of "the means of grace" over and over, connecting it to baptism, communion, and on occasion, sermons. This repetition gets to be a grind after while, especially since they are bare assertions, rarely documented with the Bible.

The first task a serious Bible study would want to do is undertake is to define "grace," which the author does not do. Yet he uses the term a dozen times. The Greek word for "grace" is charis:

preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them").

5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them.

God wants to be near us. He leans toward us without regard for our status. Grace seems to be God's primary motivation regarding His creation. We ask the reader to insert this definition each time the word "grace" appears, and you will soon discover that the author's usage of the word borders on ridiculous.

Regarding the Bible, the author does manage to quote a couple of Scriptures, but neither of them document his central thesis. He also cites four Bible references, but none of them proves what he wants to prove.

In essence, the author is regurgitating the doctrines of his church tradition. He uses many words but explains nothing. He's not teaching the Bible, he teaching his doctrines.

We must deem this Bad Bible Teaching.

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Baptism and the Lord’s Supper are Christ’s visible signs and seals (The author will use the word "visible" repeatedly, which seems to be intended to maneuver the reader into thinking that these church activities are solely and exclusively the miraculous manifestations spoken of in the Bible [Ac. 2:17-18, 1Co. 12:28, Ga. 3:5].)

that nourish His church. (How do these nourish the church?)

Every Christian longs to grow in grace, (What does that mean, and is this the same grace that God gives? Please explain.)

but the question of which method should engaged often creates confusion. Some chase spiritual highs, new techniques, or emotional experiences. Others rely on sheer willpower, hoping they can make themselves holy. But the Lord has not left His people to guess how they might grow. (Is this article actually going to be about sanctification and discipleship?)

From the earliest days of the Church, God has given His people ordinary means of grace: the Word, prayer, and the sacraments. These are not human inventions or optional extras. They are the divinely appointed channels through which the Lord strengthens faith, nourishes weary souls, and assures His children of His promises. (??? Where does the Bible tell us this?

So it seems this idea about the "means of grace" has something to do with God’s methods to build up the local church in faith, but he never explains how or why. Nor does discuss the ministry of the body or the ministry of the Holy Spirit.)

Among these means, baptism and the Lord’s Supper stand at the heart of the local church’s worship, (When the author uses the word "worship," he's not referring to the activity of bowing low before God in wonder and awe, nor the speaking or singing His praises. No, "worship" is actually the various activities that comprise his church's Sunday services.)

as both visible and tangible signs of God’s covenant faithfulness. (What does this mean?)

They remind us of Christ’s finished work and point us forward to the day when faith becomes sight. (What does this mean?)

The Means God Has Ordained

When we talk about “means of grace”, we are describing the ways God communicates His grace to His people. (How exactly is grace "communicated?")

As the Westminster Shorter Catechism puts it, (What about the Bible?)

“The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, His ordinances, especially the Word, sacraments, and prayer” (Q. 88). (So the quote provides exactly the same information as the author's statement but explains nothing further.)

Notice the word ordinary. God often works through simple, regular means rather than flashy or dramatic ones: ("Often." So sometimes God is flashy or dramatic? Please explain.)

hearing the Word preached week by week; gathering at the Lord’s Table; witnessing a baptism. These might seem plain to the world, but they are powerful because God has tied His promises to them. (What promises are those? Please explain.)

He stoops to our weakness, giving us visible signs (Church rituals...)

to confirm His invisible grace. (Invisible?

Baptism: Marked by Grace

Baptism is the sacrament of initiation into the Christian life. (Bible reference?)

It is not a magical ritual, nor does it save apart from saving faith. Instead, baptism is a sign and seal of our union with Christ.

“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life”

(Romans 6:3–4) (Grace not mentioned here. Neither is "Christian life.")

In baptism, God visibly proclaims the truth that Believers have died with Christ, been cleansed by His blood, and been raised with Him to new life. Baptism therefore:

• Declares our union with Christ: We are identified with His death and resurrection.
• Marks our identity as God’s people: We belong to Him, not to ourselves.
• Incorporates us into the Church: Baptism publicly recognizes that we are part of Christ’s visible body. (Where does the Bible say these things?)

Church history underscores this. The Early Church Fathers spoke of baptism as the sign of entrance into Christ’s covenant community. (Yes, but what about the Bible? And what is a "covenant community?")

The Reformers (Who?)

clarified that baptism does not save, but it is a true means of grace, confirming to Believers the promises of the gospel. (The author keeps on writing sentences like these that seem to say something but convey no information.)

Every baptism we witness should remind us of God’s gracious initiative in salvation. We were dead in our trespasses, but God made us alive with Christ (Ephesians 2:5). Baptism points us back to His sufficient work, not our own. (How does it do this? How does our action to baptize show we didn't act?)

The Lord’s Supper: Nourished by Grace

If baptism marks the beginning of the Christian life, the Lord’s Supper nourishes us along the way. On the night He was betrayed, Jesus took bread and wine and gave them to His disciples, saying, “This is my body, which is for you. Do this in remembrance of me” (1 Corinthians 11:24). The Supper is not an empty symbol. Paul calls the cup and bread “a participation in the blood of Christ” and “a participation in the body of Christ” (1 Corinthians 10:16). By faith, Believers commune with Christ Himself, receiving spiritual nourishment and grace. (What does this mean? Where do we find this in the Bible? Is the author going to actually explain anything?)

The Supper reminds us of three key realities:

• Remembrance — We proclaim Christ’s death until He comes again (1 Corinthians 11:26).
• Participation — We fellowship with Christ and with one another as His body.
• Anticipation — We look forward to the marriage supper of the Lamb (Revelation 19:9).

Throughout Church history, this has been a point of much debate. ("This?" What this is "this?")

Yet the Reformers (Who?)

agreed on this: Christ is spiritually present in the Supper. We do not re-sacrifice Him, nor does the bread and wine change in substance. But Christ is truly present by His Spirit (The first mention of the Holy Spirit, but again no explanation.)

to strengthen faith, comfort weary hearts, and assure His people of His love. (Sigh. Where do we find this in the Bible?)

This is why Paul warns us not to partake in an unworthy manner (1 Corinthians 11:27–29). The Supper calls us to examine ourselves, repent of sin, and renew our trust in Christ. Far from being a casual snack or ritual, it is a holy feast for the people of God. (It seems to be very much a ritual. Indeed, none of the typical church proceedings of receiving communion are found in the Bible. We discuss communion here.)

Guarding Against Misuse

Because the sacraments are God’s appointed means of grace, (??? New term.)

they must not be distorted or misused. Baptism without faith is an empty washing. The Supper taken without repentance invites judgment. Both are gifts, (??? New assertion, unexplained. )

but they require faith to be received rightly. (How does this work? Please explain.)

Paul’s words to the church at Corinth remind us that the sacraments are not neutral. To take them lightly is to dishonor the Lord. Yet to receive them in faith is to enjoy the rich assurance that Christ is for us, with us, and in us. (What does this mean, and where do we find this in the Bible? Please explain.)

Christ’s Presence Through His Appointed Means

What makes the sacraments powerful is not the water, bread, or wine themselves. It is the promise of God, applied by the Holy Spirit, (Another mention of the Holy Spirit. How exactly does this happen?)

that makes them means of grace. They are outward signs that point us inward and upward to Christ. Baptism assures us that we are washed and united to Christ. The Supper assures us that Christ died for us and continues to nourish us. In both, God stoops down to our level, giving us tangible reminders of His faithfulness. (More words that don't seem to mean anything. How, exactly,  does all this happen? Is the author going to explain anything?)

Committed to the Means of Grace

The Christian life is not sustained by novelty or spiritual shortcuts, but by faithful commitment to God’s appointed means. The Word, prayer, baptism, and the Lord’s Supper are how God feeds and sustains His people until Christ returns. (Where does the Bible tell us this? And what about the Holy Spirit? 

Ro. 15:13 May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.

Ep. 3:16 I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being...

2Ti. 1:7 For God did not give us a spirit of timidity, but a Spirit of power, of love and of self-discipline.

1Co. 2:12 We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us.

The author is content to reinforce his historic church practices, all found in the context of a Sunday service. These are his "means of grace," but actual connection to God through worship, prayer, and seeking/asking/knocking, well, those are not worth mentioning.)

To neglect these is to neglect Christ Himself. But to embrace them in faith is to find Christ feeding, strengthening, and assuring us of His love. So let us be committed to hearing the Word preached, committed to prayer, committed to remembering our baptism, and committed to coming often and joyfully to the Lord’s Table. For in these ordinary means, God does extraordinary things. (???)