Walls' Latin-American Mission

Now these last two means of grace, singing and the ordinances, are hardly ever thought of in a missional way, but, as we will see, they both form a vital part of the church’s mission.

Congregational Singing

First, congregational singing helps the church fulfill its mission as an appropriate response to the Lord’s work and as fuel for the fulfillment of it. The first aspect of singing that makes it an essential part to the church’s mission is the celebration of God’s work of redemption. Clowney says, “As Paul discharged his ministry among the Gentiles, he set them singing the praises of God, and thought of Jesus as leading their songs of joy.” Singing is an appropriate response and result of the church’s external mission. As the church witnesses to the outside world and souls are saved, the inevitable result is that these new believers will join the singing of this new song. The Lord calls us to sing in light of the great work that He has begun in His Son. In Zechariah 2:10, He says, “Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the Lord.” The song of the church is, “Sing praises to the Lord, for he has done gloriously; let this be made known in all the earth” (Isa. 12:5). Psalm 149:1 says, “Praise the Lord! Sing to the Lord a new song, His praise in the assembly of the godly!” Time fails us to list all of the times the Scriptures call us to praise the Lord for His glorious work that He has done and is doing. Upon any perusal of the book of Psalms or the book of Revelation, it is obvious that the saints of God ought to occupy themselves in songs for the great work that the Lord has done. 

Not only is singing the appropriate response to receiving God’s grace, but it is also a fuel for witness. As we are in awe of God’s grace and we cannot help but sing to Him, we likewise earnestly desire that others would join us in singing His praises. In Psalm 107, the psalmist desires that “men would praise the Lord for his lovingkindness, for His wondrous works to the children of men” (v. 8, 15, 21, 31). This psalm gives us a great example of these two aspects. The psalm opens with a call to believers, “Oh give thanks to the Lord, for He is good, for His steadfast love endures forever! Let the redeemed of the Lord say so, whom He has redeemed from trouble and gathered in from the lands, from the east and from the west, from the north and from the south” (v. 1-3). Then the psalmist continues to express His desire that even more men would experience this redemption and praise the Lord for His grace and wonders. This idea is expressed also in Psalm 18:49-50 where David says, “For this I will praise you, O Lord, among the nations, and sing to your name. Great salvation He brings to His king, and shows steadfast love to His anointed, to David and his offspring forever.” In Romans 15:8-13 Paul takes this verse along with Deuteronomy 32:43, Psalm 117:1, and Isaiah 11:1 and 10 to show how Christ Himself is seeking a people to praise Him from among the Gentiles. This so beautifully demonstrates the role of singing in the mission of the church. As the church expands the borders of the kingdom-temple of God, it is gathering a people that will sing praises to God from all nations, until the praise and glory of God covers the whole earth. Therefore, singing is fuel for the fulfillment of our external mission, and it is the result we will find as it is being fulfilled.

Likewise, singing is also a way that the church fulfills its internal mission. However, in order to fulfill this aspect of the church’s mission, we must remember that singing as a means of grace in the church service is intended to be congregational singing with songs full of truth. When we sing we must be conscious of our brothers and sisters. Singing is not to be a concert where individuals have an emotional experience independent of the rest of the congregation, rather singing is a unified act where the whole church with one voice glorifies God for His great work of redemption. For this reason, the loudest instrument in the service must be the human voice. We must be able to hear others and be heard ourselves. This requires a conscious effort on the part of the worship team, if there is one. The job of the instrumentalists is to facilitate congregational singing. It is not to demonstrate their talent in an awesome guitar solo or drum solo, rather it is to help the believers sing in unison (in the same key, if possible, and on the same beat).

Likewise, our songs must be full of truth. It is truth that saves souls, and it is truth that sanctifies the people of God. Songs with shallow lyrics that do not convey much truth may succeed in producing emotional experiences, but they rarely drive the church to true, biblical worship. The truth of God’s Word must be plain in every means of grace. With these two principles in mind, singing is a way of helping the church grow in unity, truth, and holiness. There are two passages of Scripture that plainly demonstrate this aspect: 

“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ” (Eph. 5:18-21).

“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:16-17).

Though the majority of our teaching is done in a plain exposition of the Scriptures (see the post on the Word as a means of grace), these texts also show that singing has a vital part in church unity and the church’s growth in knowledge. As the word of Christ dwells in us richly, we will express that truth in song. For this reason, singing must be congregational because by this means each member is mutually proclaiming the truth of the songs to one another. This is both a manifestation of the word of Christ dwelling in us, and an evidence of being filled with the Spirit. As we sing in the church service we are reminding one another of these truths and giving thanks to God together for these great truths. These passages give us another one of those “one-anothers” that we find so prevalent in the NT. In this way we see that singing is a vital part of church unity. Also, we see that there is a connection between singing and the church’s growth in truth and in holiness. Colossians relates the indwelling of the Word, the singing of songs, and the doing of all things for the glory of God. Clearly singing provides a vital aspect of the church’s horizontal and internal mission. 

In his discussion on the gifts of the Spirit and tongues in particular, Paul makes this observation,

“For if I pray in a tongue, my spirit prays but my mind is unfruitful. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.”

1 Cor. 14:14-15

Without discussing the details of cessationism and continuationism, this passage in the context of chapter 14 demonstrates the role of singing and praying in the church’s mission. As we have contended, prayer and singing are means of grace that are dependent on the truth for their efficacy. This is the same point that Paul is making in this passage. If we pray or sing in an unknown tongue we are failing in our mission, because the believers are not edified and an outsider or unbeliever is not convicted. We must strive to do everything “decently and in order” (v. 40). We must pray and sing in an intelligible, truth-filled way so that all may receive edification and so that the unbeliever in our midst may confess that “God is really among you” (v. 25). The declaration of the Word (prophesy), praying, and singing must be done in a decent and orderly way so that we may fulfill both our internal and external mission. Paul states that this is the only way to ensure the edification of the body (14:1-5, 12) and the conviction of the unbeliever (14:22-25). The clear presentation of spiritual truth in the form of an exposition, a song, or a prayer is the way that God has prescribed to build up His church and save lost souls. 

In conclusion, let us sing with great joy, glorifying God for His work of redemption, reminding our fellow believers of the truths of God’s word, and calling all men of all nations to join us in praising our great and glorious God.

The Ordinances

In the fourth and final book of Sentences by Peter Lombard, he lists seven sacraments, or ordinances, which are the seven still affirmed by the Roman Catholic Church: baptism, confirmation, the Eucharist, penance, extreme unction, holy orders, and marriage. In this way the Catholic Church has sacramentalized almost all of a person’s life. However, the Protestant church has consistently affirmed that the Lord Jesus has only instituted two ordinances for the church: Baptism and the Lord’s Supper. James Bannerman, in his classic work on The Church of Christ, gives four essential characteristics of a biblical ordinance: (1.) a positive institution by the Lord, (2.) a sensible sign of spiritual blessing, (3.) covenantal ramifications, and (4.) the conferral of supernatural grace.  As Clowney stated, “A sacrament is a sign of participation in saving grace” (emphasis original).

The Ordinances and the Internal Mission

In the first place, and most obviously, the ordinances are a means of growing believers in spiritual truth, and thus help the church to fulfill it’s horizontal and internal mission. The ordinances are a physical representation of spiritual truth. “In the Word, Christ is impressed on the understanding; in the sacraments [or ordinacnes] Christ is impressed both on the understanding and the senses.” Baptism physically demonstrates a believer’s death and resurrection with Christ—his new birth; and the Lord’s Supper physically demonstrates the believer’s continual communion with the Lord Jesus in His sufferings and his communion with other believers. The ordinances are a form of visual sermon. Bannerman says, “They become teaching signs, fitted and designed to address to the believer the very same truths as are addressed to him in the Word; but having this peculiarity, that they speak at the same time and alike to the outward senses and to the inward thought.” Or, in the words of Edmund Clowney, “The sacraments are the Word made visible; they are joined to the preaching and teaching of the Word, and the Word gives them their authority.” The ordinances are a means of teaching truth, and it is the truth that sanctifies the people of God. As a means of grace, the ordinances connect the believer with the spiritual blessings that are found in Christ by the effectual working of the Spirit through the truth declared in them. 

Baptism

In baptism, a new believer publicly declares his death and resurrection with Christ; likewise, the other members see the truth thereof and rejoice with the new believer for the Lord’s work in themselves and in this new member of the church. Baptism, therefore, renews in each believer that joy of knowing that they are new creatures in Christ, having died with Him to sin and raised with Him to newness of life (truth). In the same way, baptism renews in each witness this commitment to walk in newness of life (holiness). Also, as new members are baptized and added unto the church, it is a time to rejoice in the Lord for supplying the lack in the local church body (unity). Perhaps this new member is the much needed right hand or left eye that before we might have been lacking. As a new christian is brought into the community of believers, each one is to analyze his/her own role in the body and also that of this new member. As a declaration of Scriptural truth, baptism helps the church to be nurtured and edified—thus fulfilling the internal mission of the church. 

Lord’s Supper

In the Lord’s Supper all the members of the Lord’s church declare their continued communion with the Lord Jesus in His suffering and in His death. The Lord’s Supper, when taken worthily (1 Cor 11:27), is a declaration of communion with the Lord, and it is itself a communion with the Lord who is present with His people spiritually. Moreover, the Lord’s Supper provides an opportunity for each believer to examine his/her own life and confess any and all sin (1 Cor. 11:28). The Lord’s Supper is also a time to remember the sacrifice of the Lord Jesus for our sins and to rejoice in the benefits of that atonement. The Lord’s Supper not only declares that the partaker has a clear conscience before God and is in communion with Him, it also declares that he is in good standing and communion with the body of Christ. “These outwards signs mark out a visible fellowship.” Paul reprimands the Corinthian believers for being factitious and divisive in their taking of the Lord’s Supper (1 Cor. 11:17-22). For this reason he says that when they come together to eat they ought to “share with one another” (11:33). The Lord’s Supper is not only a time to be reminded of truth and a time to grow in personal holiness, it is also a time to grow in unity with the body of Christ. In this way the Lord’s Supper helps the church to fulfill the three aspects of her horizontal and internal mission. 

The Ordinances and the External Mission

In addition to fulfilling the internal mission of the church, baptism and the Lord’s Supper are also important aspects of fulfilling the external mission of the church.

Baptism

Baptism very explicitly has an essential part in this aspect of the church’s mission. Baptism is even instituted by the Lord in the GC: “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, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Mat. 28:19-20). An essential part of making disciples is baptizing them. This is, in effect, the first step of obedience of a new believer. Having spiritually died and raised with Christ, the new believer declares that spiritual reality publicly in baptism. As we expand the frontiers of God’s temple-kingdom, it will be marked by a baptized people from every nation. The church cannot fulfill the GC and make disciples without baptism. 

The Lord’s Supper

As the church expands, it will be led by a blaze of baptisms that marks out the extent of its borders, but the continued presence of the Spirit in the church will be manifested by a consistent observance of the Lord’s Supper which commemorates that work of the Lord for our salvation. These two ordinances even help us understand better the distinction between the external and internal aspects of the church’s horizontal mission. In our external mission we seek to preach the Gospel and baptize new believers; in our internal mission we seek to continue in good fellowship with the Lord and His people as affirmed by the Lord’s Supper. 

Though the Lord’s Supper does place an emphasis on the internal aspect of the church’s mission, it does also help in the external mission. The first way it does this is by being a visible representation of the Gospel. For example, in our churches as we partake of the Lord’s Supper and our children and other lost visitors look on, they see the affirmation of the joy of having a clean conscience before God and being in good communion with Him and His people, and thereby they may be convicted.

I have a close friend and professor who is currently working on a dissertation in which he shows that the Lord’s Supper was once observed weekly and being placed at the end of the service it was the church’s call for the lost to come to and eat and drink of Christ. However, during the Second Great Awakening, the altar call replaced the Lord’s Supper as that final plea for sinners to come to Christ. We ought to return to this understanding of the Lord’s Supper and plead for sinners to eat and drink of Christ.

Another aspect of this is how the Lord’s Supper reminds us of the already-but-not-yet nature of our salvation. The church itself is the inauguration of the glorious end-time temple-kingdom that will cover the face of the entire earth, wherein God will dwell intimately with His people; likewise the Lord’s Supper is a reminder of this fact. We partake of this meal together in the church because of the completed work of Christ, and we look forward to the great feast of victory that we will enjoy with Him when He returns in His glory. “The Lord’s Supper looks forward to the final feast because it marks the atoning blood of Christ through which that feast is made ready and its guests brought in.” In His death, Christ made all the preparations for this great feast, though we receive a foretaste of it in the Lord’s Supper, the full realization of it will come at the consummation of the advance of this temple-kingdom. In this way, the Lord’s Supper reminds us to look forward to that consummation, and to be taking our part in completing that work that Christ started—which we have shown to be the essential purpose of the church. 

Conclusion

In light of this discussion, we ought to be more mission-minded when we enter the church service on Sunday morning. We need to have the church’s mission constantly in mind as we worship with our fellow believers, knowing that the Lord has given us these means of grace to equip us to fulfill this mission. Moreover, these means of grace are not only a means of equipping, but they are also in themselves a means of fulfilling that mission. We have seen how these four means of grace—the Word, prayer, singing, and the ordinances—are essential for the fulfillment of the church’s mission. Each means of grace has a vital part in calling the lost to come to the only Savior, edifying the saints, and exalting the one true God, and in this way fulfilling the three-fold mission of the church.

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Bannerman, James. The Church of Christ. Revised Edition. Edited by D. Douglas Bannerman. Carlisle, PA: The Banner of Truth Trust, 2016.

Clowney, Edmund P. The Church. Edited by Gerald Bray. Contours of Christian Theology. Downers Grove, IL: InterVarsity Press, 1995.