Baptismal Union (Romans 6:1-8)

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Full Text of Sermon

Due to technical issues, we do not have an audio recording available online. Instead, we have posted full text of this sermon. You can read the whole sermon or simply access the recap and reflection questions below.

Sermon Recap

When a couple gets married, they exchange rings as a symbol of their covenant union with one another. It is an outward sign (“look, we’re married!”) as well as a tangible seal (“with this ring I thee wed”). In a similar way, baptism signifies and seals our union with Christ. It is the sacrament of our union with the Son of God. 

1. Baptism Signifies and Seals Our Union with Christ

Scripture says a lot about the meaning of baptism for our union with Christ. It “counts the ways” he loves his bride, the Church, through baptism. In baptism, we participate sacramentally in Christ Himself! Baptism means union with Christ…

    1. In his death (Rom. 6:3-5)

    2. In his resurrection (Rom. 6:5)

    3. In adoption (Gal. 3:26-27)

    4. In new birth (Titus 3:5)

    5. in the Holy Spirit (Acts 1:5)

    6. In freedom from sin (Rom. 6:7)

    7. As God’s holy saints (Eph. 5:26-27)

    8. As the Church! (Eph. 4:4-6)

2. Live Your Baptism!

Baptism gives us a new identity as through it we are united to Christ. And in light of that new baptismal identity, the NT frequently calls us to obedience—to live our baptism. Romans 6:11-14 and Titus 3:8-11 demonstrate this. Sin divides me from Christ. Baptism has united me to him.

Reflection & Application Questions 

  1. Are you amazed that God would unite you to Christ through baptism? In what ways does this reality make you stand back in wonder? If you lack that sense of wonder, why is that? 

  2. Which of the eight elements of our baptismal union with Christ that we highlighted is most encouraging to you? Which is the most difficult for you to remember or take ownership of? Why?

  3. What does Jesus say about the little children in Luke 18:15-17? How should our Lord’s posture toward the least of these inform our perspective of them in the church?

  4. Look at Romans 6:11-14 and Titus 3:8-11. What is the connection between baptism and the way we live the Christian life? Why is the connection so clear for Paul? Why is it less clear to us?

  5. Choose one element of your baptism to meditate on this week. How do you want that element to inform the way you live before God and others this week?

Always God's Plan (Colossians 2:8-14)

Short Paper on Infant Baptism

We mentioned this in church yesterday. As you have questions and want to delve into this topic more deeply, please refer to this paper from Redeemer NYC. 

Sermon Recap

Sometimes we approach the Bible like a puzzle we don’t have the boxtop for. But Colossians 1:17 says that, in Christ, “all things hold together.” He is the boxtop to the biblical puzzle, the one who makes sense of the entire story. It was always God’s plan to redeem us through Christ, and it was always God’s plan for us to participate in Christ through baptism. 

1. Baptism Fulfills Circumcision

Circumcision was first given to Abraham in Genesis 17:9-14. Abraham was circumcised as a believer, someone who had put their faith in God’s promise of Christ (see Genesis 15:6). Abraham was circumcised on the basis of his faith and God’s promise—all his children were circumcised in association with him in his household. St. Paul links circumcision with baptism in Colossians 2:11-12, and shows that we become part of Abraham’s household through circumcision in Galatians 3:27-29. Baptism is for God’s people, those who became part of it as adults through faith as well as their children who are associated with God’s people through their parents. 

2. Sacramental Participation in Our Heavenly Citizenship

Paul tells us in Philippians 3:20-21 that “our citizenship is in heaven.” To become a citizen of a new country, you have to go through a naturalization process and ceremony. Baptism is like heavenly naturalization, how we participate in our heavenly citizenship. Through baptism, we enjoy: 1) earthly participation in heavenly citizenship; 2) present participation in eternal life; 3) individual participation in God’s covenant people; and 4) human participation in Triune community

Reflection & Application Questions 

  1. Have you been baptized? Were you an adult or a child? 
  2. How have you understood baptism in the past? How do these passages inform or challenge the way you view it?
  3. The history of redemption and the gracious nature of God’s covenant in Christ demonstrate that God is the primary actor in baptism. How does this understanding of baptism shore up faith in your redemption in Christ? 
  4. How could deemphasizing God’s work in baptism potentially lead to a legalistic understanding of it? 
  5. Can baptism save you? Why must it be coupled with faith? 
  6. Baptism lets us participate in the blessings of the cross and resurrection. What aspect of our participation in these blessings makes you most grateful for the gospel? 

The Meaning of the Sacraments (Ephesians 1:3-10)

Due to technical difficulties, we were unable to record yesterday's sermon, the first in our Sacraments series. We've decided instead to include the full text of the sermon for you to review or to catch up with us if you missed it.

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I grew up in a pretty traditional Baptist church in So. Cal. I learned a lot of Bible there, memorized a ton of verses, and I’m thankful for the way God used that church in my life. But I like to joke that the only point of theology I was taught growing up was this: “we don’t baptize babies.” 

I didn’t know why. I don’t remember any explanations. I just remember that was the one theological distinction that I was aware of.

In my 20s, I was introduced to theology for the first time, which started me down a path of studying the Bible and trying to understand the faith more deeply. And as I continued to study, my confidence in that one point of theology from my childhood began to weaken. 

About 4 years ago, I decided I needed to plant my flag. What do I believe about baptism? Why? What is the biblical practice? This has been a hot topic of debate for the last 400 years or so. Which side do I fall on?

After much study and prayer and soul-searching, I began to come out to members of our church about 3 years ago. I am a baby baptist. My position—that infant or paedo-baptism is the biblical practice—didn’t come quickly or easily for me. But it’s where I’ve landed. 

Today, we’re starting a series on the Sacraments. In our Protestant tradition, we believe that baptism and the Lord’s Supper are the two sacraments God has given us. Part of our reason as an Elder Team for deciding to do this series is to introduce this idea of infant baptism. We have studied it in depth for over 6 months and come to unified agreement that it is a biblical practice. In the next few weeks, I’ll be teaching on baptism from this perspective. But today our primary focus is going to be the idea of sacrament. What is it? What does the word mean? What is happening when we engage in baptism and the Lord’s Supper? That’s a question I hope to answer today. And as we define sacraments, I hope you’ll see God’s grace in Christ all the more clearly.

1. Sacraments Unite Us to Christ by Faith

God has “blessed us in Christ with every spiritual blessing in the heavenly places” (Eph. 1:3). Ephesians 1 teaches that it was God’s eternal plan to pour out blessings on His people, to lavish us with his love. In Eph. 1:9-10, St. Paul writes that in Christ, God makes known “the mystery of his will… as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” God’s plan was always to reconcile us to himself. He always wanted heaven and earth to meet in his people. This happened at the cross and resurrection of Jesus Christ! By faith, we are IN Christ, united to Him, one with Him. And now we, the church, are the place where heaven and earth meet today. People should come in here and get a sense of heaven among us because we are united to Christ. 

Paul uses the word “mystery” in v.9. Early in church history, that word was translated into Latin as sacramentum, where we get the word sacrament. Sacrament means mystery in the biblical sense. Mystery isn’t a Sherlock Holmes word. It’s a revealing word, a word that means something that was hidden has now been made known. God had always planned to pour out his love in Christ. Now that Christ has died and risen, we are PARTICIPANTS in the mystery of the gospel. 

Baptism and communion aren’t just rituals. They are mysteries. Not in a Scooby Doo way. No, the sacraments unite us to Christ by faith. In the sacraments, we are invited into a tangible, physical receiving of the spiritual reality of God’s covenant, His gracious promises to us fulfilled in Christ. 

When you finish a deal, traditionally, you shake on it. The handshake is not the deal. But it seals the deal. It completes it. The handshake is a sign that you trust one another, and a seal of the deal, an accomplishment of it. 

The sacraments are a handshake, a sign of God’s grace poured out upon you, a seal of your union with Christ through faith.

2. Rationalism Undermines Sacramental Participation

Now before we go on I have to talk to some of you. Because some of you are asking the question, “Ok, but what does that mean?” Maybe you’ve read some theology, heard some different teachings from different denominations and traditions. You want to get it. What’s the bottom line? Where does our church land? What does it mean?

Throughout history, there has been a theological tradition of restraining ourselves from saying more than the Bible says about the things of God. We don’t want to go beyond God’s self-revelation in his Word. We speak of these things in humility and submission to His glory and wisdom to tell us so much, and nothing more. 

The question, “What does it mean?” is a perfectly understandable one. But it can also be a dangerous one. It can be dangerous, because a tendency toward rationalism—elevating our human ability to understand divine things—can lead us to undermine the very grace we are seeking in Christ and the means by which he gives it. In fact, Paul directly addresses this tendency toward a rationalistic understanding of the faith in 1 Corinthians. We’ll look there briefly and see together that rationalism undermines our sacramental participation in Christ. I don’t have time to get deep into the passage, but I want to trace what Paul says there because I think it will help us remember the importance of submitting our reason to Christ.

In 1 Cor. 8, Paul begins to answer a question about whether a Christian can eat meat sacrificed to idols. Christians in Corinth know there’s only one God and that idols aren’t really gods. So what’s the big deal? We can eat what we want! True, Paul says. But remember: Knowledge puffs up, love builds up. You might hurt the faith of a weaker brother who doesn’t understand the theological emptiness of idols! So don’t do it, in love, Paul says. Surrender your “right” to eat that meat for the sake of love.

Then in chapter 9, he says, “Look at me! I’m an apostle. I have rights, that I have laid down, left and right, for the sake of the gospel and the love of others.” In ch.9, he lands his argument in v.22-23:

To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings. 

So Paul gives up his rights in order to love others and promote the gospel. But that’s not the whole argument. The Corinthians think there’s nothing wrong with eating meat sacrificed to idols. Because of what they know—rationalism—they can do what they please. The material world has little significance because they have divorced the physical and the spiritual in their minds. 

That is what rationalism does: it divorces the spiritual from the physical. It says God’s grace is so great that it doesn’t REALLY matter if you obey. He will forgive you anyway. It doesn’t matter whether you eat that meat or not, because you know there’s no such thing as an idol REALLY. You can worship God everywhere and every day of the week; it doesn't REALLY matter if you "keep the Sabbath holy" and worship with God's people on Sunday.

Paul doesn’t let them go the route of rationalism. Instead, he links the physical acts of Israel’s worship and wilderness wandering to their union with Christ in the OT:

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. (1 Cor. 10:1-4)

Then he goes on to show how their idolatry—which the Corinthians seem to think is no big deal!—is what prevented that generation that came up out of Egypt from entering the promised land. Then the kicker: 

Therefore, my beloved, flee from idolatry.… The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ…? You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. (1 Cor. 10:14, 16, 21)

We might know that there’s nothing to Tarot cards or Ramadan. But that doesn’t mean we should have our future read or fast with our Muslim neighbors. The Corinthians thought, “our knowledge of spiritual things exonerates us from these false spiritual practices.” In reality, their rationalism put them in deep spiritual danger. It would have made them participants with demons like ancient Israel, Paul says.

So, what do the sacraments mean? When Jesus says, “this is my body,” is there a physical transformation taking place in the bread? If we baptized a baby that can’t trust Christ, does the water save the baby? These are important questions and we will no doubt touch on them in the coming weeks. But today, I want us to understand that rationalism undermines our sacramental participation. Our modern impulse to “get to the bottom” of everything is not always bad, and has done a lot of good. But when we take a scientific approach to the things of God, we are in dangerous territory. Enemy territory even. 

I want to show that when we participate in the sacraments, we participate in Christ. But I don’t want us to get distracted by things that can do us no spiritual good. Paul says in that passage, “If anyone thinks they know something, they do not yet know as they ought to know.” Our knowledge of God and the things of God stops at Scripture. We can’t know any more than he has revealed. We say what the Bible says, and then we silence ourselves in worship. Anything more and we run the risk of falling into a rationalism that can easily lead to idolatry. 

3. In the Sacraments We Participate in Christ Himself

But notice something. Paul says we can participate in demons or in Christ. That the sacraments are a participation in Christ Himself. 

Back at my Baptist Church in SoCal, I learned Galatians 2:20 through a song. It’s one of those verses I can remember most easily because of the song. St. Paul writes there: “I have been crucified with Christ and it is no longer I who live, but Christ lives in me. And the life which I now live in the flesh I live by faith in the Son of God who loved me and delivered himself up for me.” 

Now, Paul had NOT been literally crucified. He was alive and well as he wrote those words. So what did he mean? He meant that—by faith—he participates in the life of Christ Himself. He is united to Christ. And so are ALL of us who believe! And according to Paul in 1 Cor. 10, we participate in the life of Christ Jesus Himself whenever we participate in baptism and the Lord’s Supper. In the sacraments, we participate in Christ Himself

1) Earthly Participation in Heavenly Things

Listen to Eph. 2:4-6: 

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus. 

Or Colossians 3:1-3:

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. 

We set our minds on things above because that’s where our LIFE is. We are united to Christ! What does our participation in heavenly things look like? Is it purely mental? Intellectual? Rational? I assent to these truths? Or is it simply emotional? The only time I am really connecting to God is when I feel him? 

NO! The cup is a participation in the blood of Christ! The bread is a participation in the body of Christ!

We don’t merely participate in heavenly things rationally or emotionally. No, through the sacraments, we participate physically by faith. The sacraments are earthly participation in heavenly things

At the end of Harry Potter and the Goblet of Fire, Harry touches a championship cup to end a race. But as soon as he touches it, he is magically transported to another place. One moment, he’s in a maze with Cedric Digory; the next moment he’s whisked away to somewhere else entirely. 

The sacraments are not magic. No one will get whisked away to another geographical location upon picking up the bread or going under the water. But how do we enjoy participation in “every spiritual blessing in the heavenly places in Christ?” How do we taste and see that the Lord is good and that our life is hidden with Christ in God? How do we take hold here and now of the fact that our most important existence isn’t on earth, but seated with Christ in the heavenlies? The sacraments. They are earthly participation in heavenly things

2) Present Participation in Eternal Things

Not only that, but they are present participation in eternal things. God chose to redeem us in Christ “before the foundation of the world.” Christ is the first, the last and the living one, the beginning and the end. We are united to HIM who is eternal! 

One of my favorite passages in the Bible is 1 Corinthians 3:21-23:

For all things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, and you are Christ’s, and Christ is God’s. 

ALL things are OURS! All things are ours through CHRIST! Even life and death and the present and the future are ours in Christ! When we receive the Lord’s Supper, we take part in the Passover with Moses and the children of Israel; we eat the Last Supper with Christ and his disciples; and we participate in the future Wedding Supper of the Lamb that we will enjoy with Him when he comes again. When we are baptized, we are circumcised into Abraham’s covenant household; we are buried with Christ in the tomb and united to him on Resurrection Sunday; and we are clothed with the saints in heaven in spotless robes washed white in the blood of the lamb. 

Eternity breaks into our lives through the sacraments! The church past, present and future are all at hand when we are baptized into Christ and eat and drink at his table. Christ Himself—yesterday, today, and forever—is made present to us in the sacraments. They are present participation in eternal things!

3) Individual Participation in Covenantal and Communal Things

In John 17:20-21, Jesus prays for the unity of his church: 

I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 

Jesus is praying that all of us individuals would be united to Him and the Father and each other by the power of the Holy Spirit. Each person in the Godhead is united perfectly, and Jesus wants US to be united in that same way. How does that come about? How do we as individuals participate in Christ’s covenant community? It isn’t simply through having your name on a member roster or attending a worship service. Listen again to 1 Corinthians 10:16-17:

The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.

Paul is saying here that the sacraments are individual participation in covenantal and communal things. You don’t do baptism and the Lord’s Supper privately on your own if you can avoid it. They are communal signs that seal our union with Christ and each other! 

4) Human Participation in Divine Things

Our theme verse this year is Colossians 1:27: “To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.” Notice the word “mystery,” sacrament in Latin. There is a sacramental reality in the church that Paul refers to here. It is the greatest privilege, the most incredible of Christian truths: by faith we are indwelled by the Holy Spirit and united to Christ. 

And how do we express that unity? Our union, not just with each other, but with the divine? We express it in the sacraments! We are united to God the Father, Spirit, and especially the Son through His finished work at the cross and resurrection. We take hold of that work by faith in Jesus. And we take hold of that reality, human participation in divine things, in the sacraments! 

What happens in the sacraments is not just between your ears. Or just in your feelings. What happens in the sacraments is between heaven and earth, the present and eternity, the individual and God’s covenant community, and between the human and the divine. We are not the primary actors in the sacraments—we are the recipients of a divine act of grace, of his eternal, gracious, heaven and earth-uniting plan in Christ. Hallelujah and amen!

Reflection & Application Questions 

  1. How have you understood the sacraments in the past? How has your understanding influenced the way you approach them?
  2. Have you trusted in Christ? Are you united to him by faith? How are the sacraments a tangible participation in that union? 
  3. Paul addresses the Corinthians’ rationalism in 1 Cor. 8-10. Where do you see this tendency to elevate our knowledge of divine things above or beyond what Scripture has revealed? Do you fall into the same temptation to “get to the bottom” of things like the sacraments?
  4. What aspect of our participation in Christ in the sacraments do you find most incredible? 
  5. Why would God allow us humans to participate in divine things (see Colossians 1:27)? What does that tell you about him?
  6. What should be our posture when we participate in the sacraments?

Jesus and Family (Mark 3:20-21, 31-35)

Sermon Recap

Family life is hard because people are hard. Jesus’s family was hard too. In Mark 3:20-21, 31-35, we see how Jesus responds to his family, and learn from Him what the family means in God’s kingdom and how we should live toward them. 

1. Jesus Offends Family Values

In Mark 3:21, Jesus’s family showed how difficult they could be. Their family values are offended by Jesus. This is because the earthly family is 1) Natural, 2) Exclusive, and 3) Fragile. Jesus offends our family values, but 4) the shock is a wake up call. We may be tempted to cling to family first and Christ second. But in Matthew 10:34-39, Jesus makes it clear that this is the path of idolatry and death. We need Jesus to redefine the family. 

2. Jesus Redefines the Family

This is just what Jesus does in Mark 10:33-35. He helps us see that, in God’s kingdom, the family is 1) Spiritual, 2) Inclusive, and 3) Unassailable. The spiritual family doesn’t mean the natural family is unimportant, however. Rather, through faith in Christ, 4) your family participates in God’s family

In Christ, we are set free to serve our family all the more. We see this in John 19:26-27 as he spends his precious dying breaths making sure his mother is cared for. Because we have been adopted into God’s family (Galatians 3:26), we carry God’s holiness and Spirit—his presence!—with us into our earthly families. We serve them in service to Christ. 

Reflection & Application Questions 

  1. Our earthly families are natural, exclusive, and fragile, and Jesus offends these family values. Which of these values is the most challenging for you to let Jesus offend? Why?
  2. Why does Jesus offend/shock us? Why do we need the shock?
  3. In what ways are you tempted to make an idol of your family? Reflect on that question and confess your idolatrous temptation to God.
  4. Jesus redefines family in God’s kingdom as spiritual, inclusive and unassailable. Which of these is the best news to you today? Take a moment and thank God for this truth!
  5. What does it mean that your family participates in God’s family? How does your faith in Christ make this real in your family today?
  6. We are set free by Christ to serve our family in love and sacrifice. What is one way he is calling you to serve your family? How is this difficult on your own? How can you depend on God’s Spirit to empower you for service?

Jesus and the Condemned (John 8:2-11)

Sermon Recap

We have all been condemned at one time or another. By friends, family, teachers, spiritual leaders, or other authorities in our lives. It feels awful, but it’s a common experience. In John 8:2-11, we see how Jesus responds to those who are condemned. 

1. Condemned Sinner

The woman is condemned by the Pharisees as a sinner in John 8:4-5. They were right that those guilty of adultery are condemned by the law of Moses (see Deut. 22:22). And the woman, in her shame and sin, knows she deserves it.And despite our best intentions, so do we.

2. Condemned God

The Pharisees are seeking to condemned, not just the woman, but Jesus Christ, God in the flesh. They seek to condemn him by throwing his words back in his face, and getting him in legal and political trouble. And they want to condemn Jesus as a false teacher, showing he is either a legalist (who would condone the stoning) or an antinomian (who says God’s law doesn’t matter). 

3. No Condemnation in Christ Jesus

Instead of fall in the trap, Jesus stoops and begins writing on the ground. He disarms the crowd by saying, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7). And he shows what the gospel does to us. It doesn’t leave us to antinomianism or legalism. It brings us to grace in Christ where we are taught by him to “go and sin no more.” 

Reflection & Application Questions

  1. What are some examples of condemnation that happen in our culture? (Think of social media, the legal justice system, accusations of sexual impropriety, and religious institutions)
  2. Why do we as 21st century people have such a hard time with the idea that sin deserves divine condemnation? Why do we avoid thinking of this sort of thing?
  3. How have you contributed to the unraveling of the love on which God founded the world?
  4. Do you tend to be more antinomian (anti-law) or legalistic in your spiritual life? Why?
  5. Why did Christ have to be condemned in our place?
  6. What does the fact that Christ was condemned for us mean for our relationship to God? What does it mean for our relationship toward others?

Jesus and the Ambitious (Mark 10:35-45)

Sermon Recap

James and John are ambitious to get position and honor in Jesus’s Kingdom. In Mark 10:35-45, he confronts worldly ambition and shows them the path to true greatness. 

1. The Posture of Ambition

Ambition is fundamentally self-seeking. James and John show that ambition is about 1) my will (Mark 10:35), 2) my glory (Mark 10:37), and 3) my ability (Mark 10:39). 

2. Jesus Names Worldly Ambition

Jesus names worldly ambition’s goal for what it is: illegitimate domination of others (Mark 10:42). This is fundamentally destructive to God’s world. He gave us dominion over His creation (Gen. 1:28), but we are not to be dominated by anything else in creation—including others.

3. Jesus’s Zeal for God’s Kingdom

Jesus set his face to go to Jerusalem to drink the cup of God’s wrath, his holy justice (see Isaiah 51:7; Mark 10:38). He was determined to be baptized, to die an atoning death for us (Romans 6:3-4; Mark 10:38). His desire was to be our ransom (Mark 10:45). Jesus wasn’t ambitious: he was zealous for the kingdom. 

4. The Gospel Turns Ambition into Faith

When we look to Christ, he turns our ambition into faith. He shows us how to yield to the Father’s will (Mark 10:40). He teaches us to seek the Father’s glory, not our own (John 8:50; Mark 10:43-44). In the face of worldly ambition, Jesus preached the gospel. He pointed to the good news of himself as King and sacrifice for us. 

Reflection & Application Questions

  1. Why were James and John ambitious? How are you tempted to ambition in your life?
  2. Ambition wants my will, my glory, and my ability. Where do you see these tendencies in yourself? 
  3. We live in a world full of ambition and attempts at domination—technologically, politically, socially, and economically. But we have no right to dominate fellow image bearers of God. How are we complicit in this undermining of God’s created order? What does repentance look like? (See Psalm 19:12-14) 
  4. What is Jesus’s answer to ambition? What is most amazing about this to you? 
  5. How does your ambition need to be turned to faith? How can you pursue this? Pray for this?

Jesus and the Doubting (John 20:19-31)

Sermon Recap

Every person comes face to face with doubt at some point in their lives. Our passage today sheds light on how Jesus addressed the biggest doubter in the Bible and what that means for us in our doubts.

The Heft of Doubt

It's hard to blame Thomas for doubting. He had given up everything to follow Jesus so when the other disciples tell him he's alive, it makes sense that he thought it was a cruel prank. Yet when Thomas finds out that these reports are true, there is only one response; "My Lord and my God." Our doubts matter because the answers to them are life-changing. To ignore them or belittle them is to do so at our own peril. We ought to explore them and ask hard questions because the truth matters so much for how we are to live.

Our Honesty in Doubt

We typically faith and doubt are opposites but they aren't. Faith and control are. Honest doubt is just like honest faith in that it's humble, recognizes its insufficiency, and allows for mystery. Control refuses to embrace any of those things but is proud in its powers, self-sufficient, and demands to have all answers on its own terms. This is why doubt often leads to faith and faith should allow for doubt to exist. It is when we try to take control of our own lives that we lose faith and become dishonest with our doubts.

Our Hope in Doubt

So how do you move forward in the face of doubt? First, listen to the testimonies of the eyewitnesses of the resurrected Christ. Jesus appeared  to them for this very purpose, so that  they would tell the world that he was Lord and King. Second, know that Jesus is patiently with you in your doubts, not abandoning you but giving you space to explore and listening to your prayers. Last, stop putting conditions on your belief and holding God hostage. If you find yourself saying, "I'll believe if XYZ happens...." then you want XYZ to be your functional savior,  not Jesus. Jesus will not have it any other way. Drop your conditions and find Jesus to be exactly who he says he is.

Sermon Resources

Podcast mentioned in introduction - Radiolab, "Rocked by Doubt"

“There is no such thing as a neutral inquiry when it comes to questions about God.”

- Mark Galli

“Honest doubt, what I would call devotional doubt, is marked, it seems to me, by three qualities: humility, which makes one’s attitude impossible to celebrate; insufficiency, which makes it impossible to rest; and mystery, which continues to tug you upward – or at least outward – even in your lowest moments. Such doubt is painful – more painful, in fact, than any of the other forms – but its pain is active rather than passive, purifying rather than stultifying.”

- Christian Wiman

“The way forward is the way of faith, a faith that does not deny questioning but orients questions toward understanding and grounds them in love. For faith is the pretext for questioning well, the atmosphere that sustains patient, longing inquiry.”

- Matthew Lee Anderson

Jesus and the Grieving (Luke 7:11-17)

Sermon Recap

In this passage, we see how Jesus treated the grieving widow in Luke 7. His love and compassion for her instruct us in how we love others in times of pain and loss.

1. The Widow Was Grieving Her Family, Future, & Friends

The widow lost her husband and now her son—her whole family. Losing the men in her life meant that she was now destitute, financially ruined, and could only beg to provide for herself in the future. Add to that the stigma that catastrophe brought in that culture (see John 9:2), and we realize that the widow had lost her community, her friends as well. The death of her son may as well have been her own.

2. A Priest Who Sees With Compassion

Jesus has a crowd following him waiting for him to preach, hanging on his every word. But he stops in the street when he comes on the funeral procession. He doesn’t brush by it or get back to business—he sees the widow. And he lets himself be moved with compassion for the woman. Jesus is our great high priest who sees us with compassion (Hebrews 4:14-15).

3. The Conquering King and Joy-Giving Prophet

Jesus could tell the woman “don’t cry” because he is a conquering King who defeated death and holds the keys to it (Revelation 1:17-18). And in his compassion and power, he revealed God himself—he is a prophet bringing joy to the people (v.16).

Reflection & Application Questions

  1. Jesus is prophet, priest, and king. Which of these is most encouraging to you? Which is most challenging for you to accept? Why?
  2. In Galatians 6:2, we are called to bear one another’s burdens. Who around you is carrying a burden that you can bear with them? What burdens do you have that you can invite others to bear with you?
  3. Jesus sees the widow in her grief; we can’t show compassion without really seeing people. What prevents you from seeing others? How can you grow in seeing others in their need?
  4. When you see others in need, do you let yourself be moved with compassion as Jesus was? What obstacles stand in the way of this for you?
  5. Jesus is King—so we don’t have to fear death! What fears come up consistently in your life? How does faith in Christ as King put aside our fear?
  6. What don’t you have in your life that you wish you did? Do you believe Jesus can give it? If you don’t have what you want, do you trust his wisdom to withhold it from you right now?