Restoration & Praise Sunday School

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Devotional Reading: John 1:29–34

Background Scripture: Acts 2:38, 41; Romans 6:1–14; 1 Corinthians 11:23–29

Matthew 3:13–17

13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Matthew 28:19–20

19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

1 Corinthians 11:23–29

23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.

29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

Key Text

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.—Matthew 28:19–20

Lesson Aims

1. List the directives found in Matthew 28:19–20.

2. Explain the vital roles of baptism and the Lord’s Supper in the Christian community.

3. Make a plan to bring the good news of Jesus to those with spiritual, economic, and social needs.

Introduction

The Table That Unites

A team of American college students and I attended a church service in a village 20 miles outside Mbale, Uganda. The worship band played hand drums and the harp-like a’dungu. Children’s choirs sang enthusiastic songs. A preacher read from a Bible in the Luganda language.

At the climax of the service, a tray was brought out with a freshly baked loaf of bread and an assortment of glasses filled with red juice. After a time of prayer, we all ate the bread and drank from the cups. Even though we lived thousands of miles apart and spoke different languages, the experience reminded me that we are one body in Christ. It was a precious time of unity as we feasted together and celebrated the promises of our Lord and Savior.

LESSON CONTEXT

From its beginning, the church has observed two practices that mark its identity: baptism and the Lord’s Supper. Both practices have antecedents in the first-century Jewish world.

Christian baptism has its roots in ritual cleansing practiced by Jews, a tradition that predates the first-century church. The Law of Moses prescribes cleansing with water for religious and physical purification (examples: Leviticus 14:8–9; 15:5–13; 17:15). But the Old Testament prophets promised a new baptism, a cleansing from impurity and sin (Ezekiel 36:25; Zechariah 13:1).

In the Second Temple period, washings for purification were a part of Jewish life (compare Mark 7:1–4; John 2:6; etc.). During this time, it is thought that converts to Judaism underwent a “proselyte baptism” for joining the Jewish community. Ritual washing was necessary because Gentiles were considered unclean; rules prevented them from entering the inner courts of the temple or participating with Jews in local worship.

The second practice in today’s lesson is the Lord’s Supper, also called Communion. The Gospels record the events of a “Last Supper”—the meal Jesus shared with His disciples the night before His crucifixion (Matthew 26:17–30; Mark 14:12–26; Luke 22:7–23; John 13:1–30). Although the apostle Paul was not present at that dinner, he shares an account of the same meal (1 Corinthians 11:23–26).

Readers are meant to connect the Last Supper to the observance of Passover, a remembrance of God’s liberation of the ancient Hebrews from their enslavement in Egypt (see Exodus 12:2–11; Deuteronomy 16:1–8). Celebrants would eat lamb, bitter herbs, and bread without yeast (Numbers 9:11). Likewise, the New Testament describes Christ as a Passover lamb (1 Corinthians 5:7; compare John 1:29; Revelation 5:6). Thus, this meal and Christ’s sacrifice on the cross serve as the fulfillment of Passover: through the giving of Jesus’ body and blood, freedom and forgiveness of sins are available to all.

LESSON

John the Baptist is a prophetic figure preaching in the wilderness of Judaea, where he calls people to “repent … for the kingdom of heaven is at hand” (Matthew 3:1–2). John preaches like the Old Testament prophets: “Prepare … the way of the Lord” (Isaiah 40:3, quoted in Matthew 3:3). His ministry presumes that all people need confession and forgiveness, alongside water baptism (3:6). John anticipates that another is coming, one who will “baptize … with the Holy Ghost, and with fire” (3:11).

13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

Because He grew up in Nazareth of Galilee (Matthew 2:22–23), Jesus travels south to Judaea and the banks of the Jordan River. This is where John the Baptist is baptizing and preaching about the coming Messiah (see 3:1–12; Mark 1:1–8; John 1:19–28). Jesus’ trip is not a sightseeing journey; He comes to be baptized by John.

14. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

John, however, knows Jesus’ identity (compare Luke 1:44). John identifies himself—a mere man—as one needing to be baptized, but by Jesus. John had predicted the arrival of one “whose shoe’s latchet I am not worthy to unloose” (John 1:27). The words of his question are incredulous: comest thou to me? This is not a rebuke but a surprise. John reveals humility, for he considers himself unworthy to baptize Jesus, as God’s anointed king.

15. And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

Jesus replies to John’s reticence by encouraging the baptism now. The word suffer reflects old English, “to allow.” The immediacy of Jesus’ baptism is necessary because of what it achieves and signifies.

In contrast to other baptisms performed by John, Jesus’ baptism requires no repentance of sin. The perfect Son of God has no need for repentance (compare 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22; 1 John 3:5). But Jesus’ baptism will fulfil all righteousness as an act of obedience to the wishes of His heavenly Father.

Jesus’ baptism has three implications. First, it initiates His public ministry. Second, Jesus’ ministry fulfills messianic expectations and supports John’s preaching of repentance. Third, through baptism, Jesus identifies with the people He comes to save: sinful humans in need of repentance (compare Luke 19:10; Hebrews 2:17–18; 1 Peter 2:21–24).

 What Do You Think?

   How will you explain the necessity of Jesus’ baptism?

 Digging Deeper

   When have you found it necessary to fulfill expectations and obey the righteous requirements of God?

16a. And Jesus, when he was baptized, went up straightway out of the water.

The Gospels do not dwell on the method of Jesus’ baptism, only that he was baptized by John in the Jordan River (Mark 1:9; Luke 3:21; compare John 1:32). Since the Greek word for “baptize” is the same as “wash,” flowing water is a fitting image of cleansing (every other person coming to John was repenting for sins).

 What Do You Think?

   What makes baptism like and unlike other ways we might “wash” with water?

 Digging Deeper

   If you are baptized, what details of your baptism show God’s favor and welcome?

16b. And, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him.

Scripture speaks of the opening of the heavens as a way to indicate divine revelation (Ezekiel 1:1; Acts 10:11–13; Revelation 4:1; etc.). The opening of heaven here leads to two miraculous occurrences.

First, Jesus sees the Spirit of God descending like a dove. It is not necessarily the case that any actual bird is present, since the wording does not require one. The Gospel of John recounts the event from the viewpoint of John the Baptist, who also witnesses the descending Spirit (John 1:32). The Spirit is not a bird, but a dove is the most fitting comparison for what Jesus and John see.

The coming of the Spirit upon Jesus is a powerful representation of God’s approval. It shows His status as God’s servant (compare Isaiah 11:1–2; 42:1). Jesus receives the Holy Spirit so that He might fulfill the mission of His heavenly Father. Later, Jesus will empower followers to receive the same Spirit (John 20:22; Acts 1:4–5).

In the Old Testament, the Spirit of God authorizes a person for a particular task or mission (Exodus 31:1–5; 1 Samuel 16:13; etc.). Jesus is also authorized for a mission, and the arrival of the Spirit in this way is something new.

17. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

The second miraculous occurrence is a voice from heaven—an indication that words come from God. The verse does not say whether others hear or recognize the voice. The proclamation of Jesus as my beloved Son shows that the voice belongs to the Father. Therefore, this scene has all three persons of the Trinity: God the Father is well pleased, giving approval of His Son and His ministry; Jesus displays obedience and willingness to follow the will of His heavenly Father (compare John 4:34; 6:38); and the Spirit descends to authorize and empower Christ’s work (compare Luke 4:14, 18–19).

Two texts of the Old Testament, Psalm 2:7 and Isaiah 42:1, help us to understand Jesus’ identity and what He will do. Psalm 2 looks forward to when the Messiah will defeat God’s enemies and bring God’s rule through an appointed king. Isaiah 42 describes the servant of the Lord, who will make God known to the nations. He will not rule by raising a shout, but he will serve with gentleness (Isaiah 42:2).

The Father’s words identify Jesus by these two themes. Jesus is the promised king. He will establish His rule, not by conquest but by giving of Himself. By submitting to death on the cross, Jesus will make the mercy of God available to all, and He will reign as king (see Revelation 5:12–13).

Following Jesus’ resurrection, He brings the disciples to a mountaintop in Galilee (Matthew 28:16). Jesus proclaims His universal rule: “All power is given unto me in heaven and earth” (28:18).

19a. Go ye therefore, and teach all nations.

Since Jesus possesses all authority, He commands the disciples to go and teach to continue their ministry of God’s kingdom (compare Matthew 10:7). Their task is disciple-making, teaching others of the resurrected Christ. Jesus had focused His earthly ministry on the people of Israel (Matthew 10:5–6; 15:21–24). But now Jesus expands the ministry of the kingdom to include people from all nations (see Matthew 8:11; Luke 13:29).

Catch the Spirit

As a college student, I joined a singing team that partnered with my college’s office of advancement. We traveled nationwide, singing songs, performing skits, and sharing personal testimonies. The school commissioned us to be ambassadors to encourage prospective students and their families to “catch the spirit” of our institution. As audiences “caught the spirit” from our performance, we hoped it would lead them to attend our school.

Jesus commissions His earliest disciples to serve as ambassadors for His kingdom. That same commission stands for us today: share the good news of Jesus with all people. But do your actions reflect your status as an ambassador for Christ Jesus? Consider what creative ways to reach people in conversations about Jesus. You may be surprised when they “catch” new life in Christ!—B. R.

19b. Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

In this verse, Jesus does not explain every aspect of baptism but says it should occur in the name of the triune God: Father, Son, and Holy Ghost. Christians through the ages have understood the task of baptizing in various ways, but have always enacted it as a welcome of God for those who would come to Him.

Baptism signifies entry into the community of God’s people and identifies a person as “in Christ” (Romans 6:3–4; Galatians 3:26–27; Colossians 2:11–12). Paul uses baptism to connect believers to the ancient Hebrews, who “passed through the sea” and were “baptized unto Moses” (1 Corinthians 10:1–2). Baptism accompanies repentance and the gift of the Holy Ghost (see Acts 2:38; 19:4–6). And through baptism, believers obey Jesus and identify with the community of God’s people.

20a. Teaching them to observe all things whatsoever I have commanded you.

Teaching does not end when someone becomes a disciple. Discipleship requires a lifelong commitment to obey Christ. He alone is the foundation of faith (1 Corinthians 3:11). Through teaching one another, disciples receive Christ as Lord and learn to abide by the words, “walk ye in him” (Colossians 2:6–7).

 What Do You Think?

   Why do you think that Jesus mentions the “teaching” of future disciples after He mentions their baptism?

 Digging Deeper

   In what specific ways could you be more engaged in the teaching of new believers at your church?

20b. And, lo, I am with you alway, even unto the end of the world. Amen.

Matthew first presents the birth of Jesus as fulfillment of prophecy: “They shall call his name Emmanuel, … God with us” (Matthew 1:23; quoting Isaiah 7:14). Now Matthew concludes his Gospel with Jesus’ assurance that He will always be with followers as they carry out the task of making disciples, even unto the end of the world.

Paul plants a church in Corinth during his second missionary journey. However, the church develops problems: factionalism, immorality, rivalry, and false doctrine. At the heart of these is a sense of individual entitlement within the congregation. A lack of concern for one another causes a crisis in how they practice the Lord’s Supper.

Like other early Christians, the Corinthians observe the Lord’s Supper as part of a worship service and fellowship meal. But apparently, their meals begin before everyone arrives, leaving some hungry and others drunk (1 Corinthians 11:17–22). This demonstrates disrespect for the message of unity, which should be evident when celebrating the selfless sacrifice of Jesus.

23a. For I have received of the Lord that which also I delivered unto you.

The apostle provides his source of tradition: the Lord (compare Galatians 1:12). Paul communicated with Jesus’ followers in Jerusalem, where he would have learned what Jesus did during His last meal with the disciples.

23b. That the Lord Jesus the same night in which he was betrayed took bread.

Paul recounts the events of the “Last Supper” of the Lord Jesus. He describes it as the night in which Jesus was betrayed. The memory of Jesus’ betrayal is strong (compare Mark 3:19). It set into motion the dramatic events of the Friday of Holy Week.

This bread is unleavened bread consumed during Passover (compare Luke 22:15). Before leaving Egypt, the Israelites ate bread without yeast—a signal of sudden deliverance—and received instructions to observe this annual festival (Exodus 12:15, 17; see Lesson Context).

24. And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

The Greek word eucharisteo is behind the phrase he had given thanks. This is why some refer to the Lord’s Supper as the Eucharist (a meal of thanksgiving). It is appropriate, when we observe the Lord’s Supper, to give thanks to God for the sacrifice of Christ.

Jesus links the bread of this meal with His physical body. Although churches may use different versions of communion bread, the symbol of breaking bread points to Jesus’ sacrifice. Jesus anticipates this when He calls the bread broken for you.

25. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

The cup symbolizes Christ’s blood shed on the cross. Blood is a token of life and sacrifice throughout the Old Testament (Genesis 9:4–5; Leviticus 9:18; etc.). Blood that is spilled is a sign of death and the seriousness of sin. The spilling of blood can accompany the making of a covenant—a binding agreement between two parties (see Exodus 24:8).

Jesus’ words inaugurate this new agreement, the same covenant prophesied in Jeremiah 31. The new covenant restores the relationship between God and His people: instruction shall be written on their hearts and sins forgiven (Jeremiah 31:31–34). Thus, sharing the cup prompts remembrance of forgiveness through Christ. Like the group of Israelites who made a covenant with God (Exodus 19:3–8), the Lord’s Supper is for a forgiven people, those saved by His blood. This is the essence of the new testament, the new covenant.

 What Do You Think?

   What does it look like when God writes on the hearts of those who receive Christ’s sacrifice (Jeremiah 31:31–34)?

 Digging Deeper

   What are some other ways Jesus has provided new hope for a restored relationship between God and humans?

26. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

When we eat this bread and drink this cup, we partake in a meal of remembrance, thanksgiving, and anticipation. We remember the Lord’s death, give thanks for the new covenant, and anticipate that Christ will one day come again.

A Taste of Home

In my work with a local nonprofit, I teach English to asylum seekers. Most students come from African countries. Cultural differences make assimilation full of challenges.

During one class, we discussed favorite foods. One student mentioned that his favorite dish is fufu, a West African cuisine. Others agreed, and one announced that a local grocery store sold the vegetables for making fufu. For these students, fufu is a reminder of the beloved culture of their home countries. In short, it is a “taste of home.”

The Lord’s Supper invites us to remember Christ’s sacrifice and His promise to return. The meal gives us “spiritual sustenance” as we look back at what Jesus has done and look forward to what He will do next. What do you remember when you eat this meal? How might it alter your routine to consider the Lord’s Supper a “taste of home”? —B. R.

27. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

The rebuke to whosoever shall eat … and drink … unworthily addresses the Corinthians’ abuses and mishandling of the meal. Their mishandling had severe consequences (1 Corinthians 11:29–30).

To participate unworthily is to become guilty of disrespect for Jesus, the behavior of Jesus’ enemies during His trial (Luke 23:11, 13–21; John 19:2–3). The way the Corinthians observe the Lord’s Supper makes a mockery of Christ’s death, disrespecting the body and blood of the crucified Lord.

28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.

Paul advises self-examination to avoid unworthy participation. Elsewhere, he invites the Corinthians to examine whether “Jesus Christ is in you” (2 Corinthians 13:5–6). This occurs through reflection on actions and attitudes, prompting confession and repentance of selfishness and sin—especially wrongs against other members of the family of faith.

29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

Paul warns against failure to discern the Lord’s body. This phrase can refer to the elements of the Lord’s Supper and also the assembly of Christ’s followers—the church (1 Corinthians 10:16; 12:27; Ephesians 4:12). The connection anticipates Paul’s usage of the metaphor to represent the church (1 Corinthians 12:12).

To partake in the Lord’s Supper is to participate alongside the body of the church (compare 1 Corinthians 10:17; Ephesians 4:4). The meal helps us to contemplate Christ’s love, remember our identity as a forgiven people, and celebrate Christ’s redemption. All are sinners in need of a Savior, and there are no privileged diners at the Lord’s table.

 What Do You Think?

   What steps do you take to ensure that you are not guilty of treating Christ’s sacrifice in an unworthy manner?

 Digging Deeper

   How is the pursuit of God’s wisdom helpful in this regard (see James 3:17)?

CONCLUSION

God’s Gifts for God’s People

Baptism is the ritual entry to the life of faith. It includes a public testimony of God’s gifts of grace and the Holy Spirit. We follow Jesus’ example when we undergo baptism, and the “Great Commission” of Matthew 28 challenges us to invite all people to become His disciples.

The Lord’s Supper is a meal of remembrance, thanksgiving, and anticipation. Instead of happening once for each person, it is celebrated regularly. The meal beckons us to examine our relationships with God and others. We share the meal with believers as the unified body of Christ, those who remember His sacrifice and look forward to His return.

There are differences among believers when we practice baptism and the Lord’s Supper. But neither Christ nor Paul anticipates either to be cause for division. We should carefully study these practices so that, with our church, we might understand their purpose in worship and ministry. We can practice both with an attitude of humility and joy, recognizing that they are from God and for God’s people.