Sermon Audio

As we focus our hearts and minds on the birth of our Savior, we celebrate the fulfillment of all God’s purposes from before creation. The coming of Christ heralds the salvation promised from the earliest pages of scripture and the goal to which all of history has moved. Though many of us have repeatedly heard the story of Jesus’ birth through the years, we should not let the wonder of God’s love in the incarnation fail to amaze us. Sunday, we will read Matthew’s account and marvel at what the angel tells Joseph regarding the child in Mary’s womb. Matthew repeatedly chronicles Jesus’ fulfillment of Old Testament prophecies. He does so from the very first verse of chapter 1 as he declares Jesus Christ as the son of David and the son of Abraham. Matthew continues chronicling Jesus’ fulfillment of all God has promised throughout his early chapters. In Matthew 1:18-24 we will see that being conceived from the Holy Spirit and born of a virgin fulfills God’s very first promise for humanity (spoken to the Serpent) in Genesis 3:15:

15 “I will put enmity between you and the woman,

and between your offspring and her offspring;

he shall bruise your head,

and you shall bruise his heel.”

God, the eternal Son, took a human nature upon Himself and was born into His own creation to overturn the fall’s curse and bring salvation to sinners. Joseph is told to call the baby “Jesus,” for He will save His people from their sins. This is only possible because Jesus is “God with us.” Forevermore, Jesus – God and Man – reconciles sinners with God and brings us into the eternal love relationship of the Trinity. Today, He is still God with us. That is the wonder of Christmas.

I. Jesus is The Seed of The Woman (Matt. 1:18; 20; Gen. 3:15; Heb. 2:14-15)

II. Jesus is Our Salvation From Sin (Matt. 1:21)

III. Jesus is God With Us (Matt. 1:22-23)

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Sunday, we finish our series on the church. I hope you have found this study informative and helpful in understanding why we, as a church of Jesus, organize and function the way we do. We have examined Scripture’s teaching on the church’s nature, purpose, governance, offices, and ordinances. As we examined the church’s structure and the authority of the congregation, we made reference to Christ giving the "keys of the kingdom" to the local gathered body (Matt. 16:13-20; Matt. 18:15-20). We also showed that Christ has given authority and responsibility to the congregation to protect its doctrine and membership. In those passages (Along with Paul’s application in 1 Corinthians 5) we showed the congregation’s authority regarding what has historically been called church discipline. When many hear that term, they immediately think of formal proceedings to remove someone from church membership, but that is only a small (and usually rare) part of true "church discipline," which is happening all the time between believers. I prefer the term biblical accountability, most of which happens in private between Christians. The commands of Christ are clear in Matthew 18, however "how" and "when" to exercise this accountability are questions often left unanswered. We cannot ignore the clear commands of Jesus in this area, but we also cannot use Jesus’ command as a sledgehammer to break the bruised reed and harm the struggling believer. There are significant guardrails given in these commands to prevent wrong application. So, we must not only know "what" to do regarding biblical accountability, but also "how" and "when" to do it. Biblical accountability is a grace given to the body of Christ. All of us, at one time or another, need brothers and sisters to pull our hearts away from the deceitfulness of sin. None of us is immune and we need each other. This past year, the world has seen three or four high profile pastors disqualified from ministry because of unrepentant, ongoing sin. If biblical accountability had been in place around them, the devastation to those churches may have been prevented.

19 My brothers, if anyone among you wanders from the truth and someone brings him back, 20 let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (James 5:19-20)

Proverbs 12:1

I. The Practice of Church Discipline (Matt. 18:15-20)

II. The Process of Restoration (1 Co. 5:1-13; 2 Co. 2:5-8)

III. The Purpose of Church Discipline (James 5:19-20)

1 Co. 11:30-32

Rev. 2:20-22

Rev. 2:14-16

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We are quickly coming to the end of our series on the church and what faithfulness as a body of believers entails. Last week, we examined Baptism as one of the ordinances given to the church and were blessed to participate in the ordinance itself. This Sunday, we will examine and observe the Lord’s supper, the other ordinance Christ commands of His church. Earlier this year, we began observing the supper on the first Sunday of every month rather than quarterly. Not only did the change in frequency allow members to participate in the supper more often, but it has also heightened our awareness of the supper’s intent and purpose. We observe the supper at the beginning of the second service so that we are able to participate in this covenant meal as a whole body together. In preparation for this ordinance, one of the pastors briefly explains the significance, the warnings, and the purpose of the supper. This Sunday, the sermon will examine all these things at length. On the night Jesus was betrayed, while observing the Passover with His disciples, Christ transformed the meaning of the Passover’s cup and bread to signify the salvation and institution of the New Covenant in His blood. Now, much like the Passover, the Lord’s Supper is the New Covenant sign of ongoing participation, remembrance, and celebration of the New Covenant as the body of Christ communes with Christ and one another. As we receive the Lord’s supper, we proclaim and display our response to the gospel before God, the church, and the world, declaring in a visible way that we belong to Christ in the New Covenant.

I. A Sign Of The New Covenant (Luke 22:15-20; Exodus 13:8)

II. An Act Of Communion (1 Corinthians 10:14-22; Highlight 16-17)

III. An Act Of Remembrance (1 Corinthians 11:17-25)

IV. An Act Of Proclamation (1 Corinthians 11:26)

V. An Act Of Expectation (1 Corinthians 11:26; Rev. 19:6-9)

VI. An Act Of Examination (1 Corinthians 11:27-34)

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This Sunday, we begin studying the two ordinances Jesus commanded the church to observe. Baptism and the Lord’s Supper are the signs of the New Covenant. Together, these two ordinances proclaim the gospel in visible form. Baptism testifies that one has entered into the New Covenant by grace through faith in Jesus, and the Lord’s Supper portrays one’s ongoing life of repentance, remembrance, and communion with Christ and His body. This Sunday, we will focus our attention on Baptism, the first act of obedience for a new believer, and the commanded ordinance by which new believers testify to their new life in Christ. Baptism is also a church proclamation to the new believer and the world. In Baptism, the church affirms a believer’s profession of faith and marks them out from the world. Jesus commanded the church to make disciples, partly by baptizing them in (literally “into”) the name of the Father, the Son, and The Holy Spirit. As believers are baptized “into the name,” baptism is the sign identifying one as being united with Christ and His people. Although Baptism does not save or complete one’s salvation, baptism is commanded as the sign proclaiming one’s entry into the New Covenant and picturing one’s death and resurrection with Christ, an internal reality given by grace through faith alone.

I. A Sign Of The New Covenant (Col. 2:11-12)

II. A Sign Portraying Death & Resurrection With Christ By Immersion (Rom. 6:3-4)

1. Evidence of Immersion - Matt. 3:16, John 3:23, Acts 8:38-39

III. A Sign Not A Saving Work (1 Co. 1:12-17)

IV. A Sign Commanded Of Believers (Matt. 28:19-20; Acts 2:38)

     1.  NT assumes every believer has been baptized (Col 2:11-12; Rom 6:3-4; 1 Co 12:13)

      2. Baptism is for believers only – (Acts 2:41; 8:12; 16:14-15; 18:8)

V. A Sign Identifying Us With Christ & His People (Gal. 3:26-27; 1 Co. 12:13; Acts 2:41-42)

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As we continue studying what the Bible commands for every local church, we come to the second office God has commissioned in the body. The office of Deacon. The word “deacon” simply means servant or minister. In one sense, every believer is called to serve – “to deacon.” However, God has ordained the office of deacon as a gift for the church as an example of the heart of Christ, who came to serve. Just as we studied the office of elder last week, this Sunday we will examine the duties and qualifications of deacons in Acts 6:1-7 and 1 Tim. 3:8-13. Though the duties of this office can vary depending upon the specifics of each local body, the purpose and goals of this office are clearly articulated in Scripture. Acts 6:1-7 shows the early formation of this office and the general duties associated with it. Deacons are ordained to serve the physical and tangible needs of the church and its members and protect the unity of the body. Likewise, the qualifications for those called be deacons are given right alongside of elders in 1 Timothy 3. And just like elders, the qualifications necessary are not expertise in skill or ability, but character. Christ has demonstrated His care for the body by giving us living examples of how we are called to serve and leaders who model that service in the body.

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As we have studied the doctrine of the church, we have talked a lot about church officers and the importance of the congregation’s authority in choosing their leaders. Therefore, it is only fitting for us to also define the duties and qualifications required of such offices. This Sunday, we will focus on the office of pastor/elder/overseer and the following week, the office of deacon. First, we will see that the New Testament refers to pastor, elder, and overseer (or bishop) as the exact same office. These are not three different offices in the church, but three aspects of the same office. Pastors are elders, elders are pastors, there is no distinction. Then, we will examine the duties and responsibilities of those called to be elders that the congregation might know what God expects of this office. Finally, we will assess the qualifications of one whom God calls to this office, and we will see that while these qualifications (most of them) are elsewhere commanded of all Christians, they are necessary for those called to the office of pastor as an example to the flock.

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