Lords Day 26 In Christ, Baptism Assuredly Proclaims to Me the Gospel 1. The Proclamation of Christ 2. The Washing of Regeneration

"Behold the Lamb of God" – John 1:29-34 *Mt. 3:13-17 I. Jesus' baptism II. Behold the Lamb of God (Is. 53:3-7; 1 Pet. 1:17-19) III. The Lamb who takes away the sin of the world (2 Sam. 12:13; Is. 6:5-7; Ps. 32:1-2; Heb. 9:24-26; 1 Jn. 2:1-2; Rom. 5:18; 1 Cor. 13:7; Phil. 4:13) IV. Application (Mt. 11:28-30; Jn. 7:37-38)

Jesus shares the greatness of John he baptist, because He knows some may struggle that John had doubts as to who Jesus was.

The sermon focuses on the Great Commission in Matthew 28:16-20, defining what a disciple is and explaining how disciples are made, with a strong emphasis on the role of the local church. The main points are: • Jesus Possesses All Authority: The command to make disciples is grounded in Jesus' declaration that "All authority has been given to me in heaven and on earth." This authority is absolute, granted by the Father, and rooted in His divine nature. While not yet fully recognized by the world, it is the real and ultimate authority under which the church operates. • The Central Command is to Make Disciples: The sermon corrects a common misinterpretation, emphasizing that the primary verb is not "go," but "make disciples." The command is better understood as, "As you are going, make disciples," meaning disciple-making is a continuous purpose to be carried out wherever a believer is. • The Nature of a Disciple: A disciple is defined as a person saved by God's grace alone, through faith alone, in Christ alone. This involves recognizing one's sinfulness and trusting in Christ's finished work. Disciples are not perfect but are characterized by a wholehearted commitment to following Jesus' commands, which are based on God's moral law. They are sensitive to their sin and actively seek repentance and growth. • The Method of Disciple-Making: The primary method for making disciples is the preaching of the Gospel. This leads to the formation of churches, which are the visible expression of God's kingdom on earth. • The Role of Baptism and the Church: Baptism is presented as the authoritative sign of the New Covenant and a crucial part of making disciples.

Jesus in Gethsemane doesn't face death like the calm, steady martyrs, because he isn't dying as an example to follow but as a substitute bearing the full weight of God's wrath. Abandoned by sleeping friends and greatly distressed in his soul, he brings his anguish honestly to the Father and resolves to endure it anyway. The garden isn't mainly a lesson in how to suffer well; it's a window into how far his love went for people who would go on to betray and desert him.

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.

The sermon argues against the Reformed theological basis for infant baptism by examining the distinct institutional commands for circumcision and baptism. It asserts that while covenant theology provides continuity, the New Testament explicitly limits baptism to those who profess faith, contrasting this with the explicit divine command for infant circumcision in the Old Testament. The text highlights that key passages often cited for infant baptism lack express commands or clear examples of the practice. Furthermore, it emphasizes that the new covenant is characterized by personal knowledge of God and faith in Christ, rather than biological descent. Consequently, the author concludes that baptism should be administered solely to professing believers as a sign of their union with Christ.

The sermon calls for a national spiritual awakening by urging believers to abandon natural human strategies and return to dependence on the Holy Spirit. Drawing from Acts 16, it illustrates that God empowers only what He initiates, contrasting the dead works of man with the vibrant power of divine guidance. The speaker emphasizes that true leadership and ministry require yielding personal agendas to hear and obey God's inner promptings. By referencing the church in Ephesus, the message warns against losing the presence of God through predictable routines and doctrinal rigidity alone. Ultimately, it challenges the audience to seek a fresh baptism of the Spirit, promising that obedience leads to miracles and genuine revival.