Peter’s Denial // March 3, 2024

READ: Matthew 26:31-35, 55-56, 69-75

The season of Lent could be described as a yearly journey to the cross for disciples of Jesus. In this series, we are studying the Gospel of Matthew, chapters 26-27, which describe the account of Jesus’ journey to the cross. By meditating on this journey, we hope to better grasp the words of Jesus for us: “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me.” (Mt. 16:24). 

The journey to the cross was as crucial for his disciples as for Jesus. Their responses boil down to two kinds: betrayal and denial, which reveals much about them and about us. We have seen betrayal at the hands of Judas and now look at denial by the other disciples, especially Peter, who even promised he would never deny Jesus. Though Peter’s denial is shocking and even gut-wrenching, it reminds us of our own denial and how Jesus responds to us.

1. Peter’s Denial

Throughout the gospel of Matthew, Peter is portrayed as the clear leader of the group of Jesus’ disciples. Of them all, we get the clearest picture of his personality: a bit brash, impulsive, self-confident, sometimes prideful, but very committed. His conversation with Jesus in this passage is very true to his form. Though Jesus says all of them will fall away, Peter says, “Even if I have to die with you, I will never deny you” (v.35). Peter thought, like many of us often do, that he was the one exception to the infallible words of Jesus. We see that Peter was later given three chances to affirm his connection to Jesus, and each time his denial got stronger, he moved further away and even denied knowing Jesus at all. This denial isn't just a historical recount; it's placed in the narrative of every Gospel writer to illustrate that even the most committed can fall and that such failures are within God's redemptive plan. In an age where everyone tries to cover up their sin and failure, the honesty of Peter’s denial provides clear evidence to the skeptic and true hope for every Christian.

2. Our Denial

Peter is the representative disciple of the twelve, and the twelve represent all disciples of Jesus. What we are shown in Peter’s denial and their denial is, in the words of one commentator, “a bright mirror of our weakness.” Peter’s denial is a mirror of the denial at work in every human heart. We are meant to feel the shock and outrage. Peter witnessed thousands fed with only a few loaves and fish, the blind given sight, critics silenced, and even the voice of God in the transfiguration. How could he deny what could not be denied? Then we take a hard look in the mirror. The Bible teaches that all sin, at its root, is a denial of what cannot be denied.  We might think of sin as merely breaking the law of God, missing the mark, or not following God’s wisdom in our lives. But it is much more than that. Sin is breaking our relationship with God by denial (Rom 1:18-20). It is the “I don’t know you” and the  “You are not my God.” What comes with it is spiritual distancing akin to Peter's physical and emotional distancing from Jesus.

3. Jesus’ Response

In contrast to the denial by Peter and the disciples, Jesus' response is one of unwavering commitment. Even before their denial, Jesus tells them that he will go ahead of them to Galilee after his resurrection, symbolizing that their denial is not the end of their relationship with him (v.32). Against the backdrop of Peter’s denial, the disciple’s denial, we can see the cross for what it is: affirmation, the very opposite of denial. The cross is the ultimate affirmation of God's love, grace, and mercy so that whatever you have done, you don’t have to hide in shame and guilt.  According to Calvin, “Jesus is not simply saying he will rise again but declares that He will be their Leader and will take them up again as companions as if they had never swerved from their allegiance to him”. 

What happened to Peter may have been the best thing that ever happened to him. As one author said, “An unbroken Peter would have been an unbearable Peter.” It can be the same for you and me. What we see as our greatest failure, troubling weakness, or denial that disqualifies us is not the end of the story. As the prophecy of Zechariah reminds us, God is the one who struck the shepherd in the place of those who deserved to be struck. In the face of those who denied and deserted him, Jesus doesn’t strike back; he was struck in our place. Even more true than our denial is his affirmation that “When I have risen, I will go ahead of you.” 

DISCUSSION QUESTIONS

1. What about the sermon most impacted you or left you with questions?

2. In what ways can you relate to Peter’s impulsive nature and self-confidence? How can these traits both help and hinder our faith in God?

3. How is Peter’s denial a “bright mirror” of the denial at work in every human heart? How is this denial similar/different between believers and unbelievers? What does Peter’s denial teach us about ourselves, especially in times of fear and uncertainty? 

4. Are there specific situations in which you have denied Jesus or have been tempted to deny him through your actions or inaction? What led to that denial, and what have you learned by reflecting on it?

5. What is the relation between denying God and distancing yourself from Him? How does God’s affirmation in the cross confront your denial and distancing? 

6. How can we hold onto the truth of Jesus’ promise to go ahead of us and meet us, even after we have failed or denied him? How do we begin to see his response to our denial as an invitation rather than condemnation? What difference does that make for the future?

7. Meditate on the words of the hymn: Depth of Mercy by Charles Wesley. What verses resonate with you and why? 

   Depth of mercy! Can there be
   Mercy still reserved for me?
   Can my God His wrath forbear?
   Me, the chief of sinners, spare?

   I have long withstood His grace:
   Long provoked Him to His face;
   Would not hearken to His calls;
   Grieved Him by a thousand falls.

   I my Master have denied,
   I afresh have crucified,
   Oft profaned His hallowed name,
   Put Him to an open shame.

   There for me the Savior stands,
   Shows His wounds and spreads His hands:
   God is love! I know, I feel;
   Jesus weeps, but loves me still!

   Now incline me to repent!
   Let me now my fall lament!
   Now my foul revolt deplore!
   Weep, believe, and sin no more.

The Lord's Supper // February 25, 2024

Matthew 26:17-30

The season of Lent could be described as a yearly journey to the cross for disciples of Jesus. In this series, we are studying the Gospel of Matthew, chapters 26-27, which describe the account of Jesus’ journey to the cross. By meditating on this journey, we hope to better grasp the words of Jesus for us: “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me.” (Mt. 16:24). 

This season invites us to reflect on the significance of the cross in our lives. Our hope is that the cross might become bigger for us this year. By examining the institution of the Lord's Supper, we uncover profound insights about the cross and its implications for our journey of faith in life.

1. The Reason for The Cross

Our passage describes Jesus' deliberate and sovereign control over the events leading to his crucifixion. Jesus confidently declares the inevitability of his betrayal and crucifixion (v. 2, 20) and concurs with the possibility of going through such a painful process “just as it is written about him” (v. 24). It is clear to him that the plan of God for salvation and restoration of humanity stands or falls on his death. The cross transcends mere historical significance as the ultimate demonstration of God's love and the means through which salvation is made available to all who believe. 

Jesus teaches something shocking: I am your teacher, example, and Lord, but none of it matters unless I am your substitute. He willingly offers himself as the sacrificial lamb, thus satisfying the demands of divine justice and providing a pathway to reconciliation with God. Jesus illustrated this for his disciples and for us today by instituting the Lord’s Supper. There was no lamb in Jesus’ Passover meal with his disciples because He was the substitute! We see this in one little but powerful word: “for” (in the place of). When he breaks the bread and pours the wine, he declares that it is given for us. We are not given self-help advice, a pep talk, or even a stern warning. We are given Jesus Himself.

2. The Power of the Cross

Jesus completely reinterprets and reframes the central and most important feast of the Jewish people around himself and his death. God instituted the Passover meal before he delivered the people of Israel from slavery in Egypt. A liturgy grew around its celebration, called the Seder, which is still practiced today. The unleavened bread blessed at the beginning of the meal, called the “bread of affliction,” symbolized their liberation. Jesus takes the bread of his own affliction and becomes our liberation. Four cups were used at the Passover meal, each representing one of the fourfold promises God made to Israel in Exodus 6 to deliver them. The cup Jesus took( v. 27) is almost certainly the third cup, the cup of redemption (blessing). Jesus shows that His blood represents full, complete payment for the debt we owe to God for all our sins, a redemption that becomes a blessing by the power of forgiveness.

We can put together His words and actions to see the great power of the cross. Just as the people of Israel were delivered from slavery in Egypt in the Exodus, Jesus brought a greater Exodus, by a greater liberation, from a greater slavery (sin and death) by a greater power. The power of forgiveness in His blood is found and offered to us – in His cross and at His table. When we receive this forgiveness, we gain the power to grant forgiveness to others. Jesus always ties together the power of our being forgiven with the power of our being able to forgive. The transformative power of the cross goes deep to secure our individual salvation and extends wide to restore broken relationships and establish God's kingdom values of love and reconciliation.

3. The Goal of the Cross

Despite the pressure of His impending suffering and death, Jesus presents a picture of hope in the institution of the Lord’s Supper. He looks beyond the cross to the joyous fellowship awaiting believers in his Father's kingdom(v. 29). Jesus’ anticipation of sharing a future feast with his disciples reveals the ultimate goal of his redemptive work - intimate communion with God and fellow believers in celebration. This goal of fellowship affirms God's deep desire for relational intimacy with humanity. Some of us feel that God merely tolerates us, but the cross demonstrates that He welcomes us as cherished guests to partake in the joyous celebration of His kingdom. The cross is too small for us if we think God wants to forgive us but doesn’t want to feast with us. 

DISCUSSION QUESTIONS

1. What about the sermon most impacted you or left you with questions?

2. When we lose sight of the power of the cross and Jesus’ substitutionary work, we will live as if we must add to His work. Do you wrestle with this? Why or why not? What are some ways that you have seen this tendency in your life or others? 

3. What does it mean to receive the power of forgiveness? What does it have to do with the cross and the Lord’s Supper? How does receiving this power enable us to share it with others? What does that look like in our world of deep division?

4. What resonates with you about Jesus’ redefinition of the Passover meal, particularly in terms of the symbols of the bread and wine? How does partaking in communion deepen your understanding of Jesus’ sacrifice and its significance in your life?

5. Do you sometimes feel that God has forgiven you but doesn’t delight in you (or is merely ok with you)? Why or Why not? How can we overcome feelings like this or help others who wrestle with them?

6. Which one of the four perspectives mentioned - calculating, practical, academic, or comfort - resonates with you the most? Is there another one you can think of? How do you confront and grow through the harmful impact these perspectives can have on your obedience to Jesus?

7. How does the anticipation of fellowship with God in the fullness of His kingdom motivate us to live out the Gospel values of love, forgiveness, and hospitality in our everyday lives? What does that look like for you now, and how could it grow? Consider praying about receiving God’s love and forgiveness and asking how He might use you to share it with others.

Why This Waste? // February 18, 2024

Read: Matthew 26:1-16

The season of Lent could be described as a yearly journey to the cross for disciples of Jesus. In this series, we are studying the Gospel of Matthew, chapters 26-27, which describe the account of Jesus’ journey to the cross. By meditating on this journey, we hope to better grasp the words of Jesus for us: “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me.” (Mt. 16:24). 

A central theme of Lent is the practice of giving up something valuable to us for a season. In our passage this week, we see a striking contrast. One gave up something valuable for Jesus, but another gave up on Jesus instead. 

1. The Beauty of a Changed Life

In the first story, a woman approaches Jesus with expensive perfume and poured it on His head as an act of devotion. John’s Gospel reveals that the value of this perfume is a year’s salary for an average worker. This shocking act did not make sense to anyone except Jesus. Even the disciples became indignant, saying, “Why this waste?” (v.8). Jesus disagrees and commends her instead, indicating that what she has done is “noble” or “beautiful” in some translations. This extravagant act of freely giving up something valuable was clear, undeniable evidence that Jesus had changed her life. 

Jesus does not consider her act of devotion to be a waste but rather the perfect accompaniment to the proclamation of the Gospel (v.13). Why? The beautiful thing she has done is the kind of thing people will do when the gospel has changed their lives. When we give things up (especially valuable things) out of love for Jesus, it shows we find Jesus not useful but beautiful. Everyday acts of faithfulness are wonderfully sacrificial, but sometimes, we are called to extravagant acts of giving up something for nothing other than to please our Savior and display His glory.

2. The Tragedy of an Unchanged Life

In contrast to the woman's act of devotion, the passage also highlights the tragic story of Judas Iscariot, one of Jesus' disciples who betrayed Him. The story of Judas is one of the most difficult in the Bible. Despite being so close to Jesus - learning from Him, witnessing His miracles, and participating in His ministry - Judas remains unchanged and motivated by selfish desires. His pragmatic approach to discipleship leads to his ultimate betrayal of Jesus. His greed was a symptom of a deeper disease. He never moved beyond seeing Jesus as a useful, practical means to his ends. “What will I get out of this?”

The clear warning for us is that we can think we are so close to Jesus yet remain unchanged. For the calculating types, devotion to Jesus will not compute in ways that make sense of every situation. For the practical types, a beautiful life of obedience to Jesus is just the opposite. Nothing about the woman’s act even comes close to practical. For the academic types, following Jesus cannot be reduced to a logical or theological formula in your mind. A transformed life is undoubtedly much more. For the comfort types, devotion to Jesus cannot be structured without risks, difficulties, or even extreme suffering. If we can’t point to something in our faith in Christ of which any one of these perspectives would ask, “Why this waste?” Then we have to ask ourselves whether the gospel has truly changed us. Christianity is not finding the religion that “works for you.” It is about finding Someone you would give up anything for.

3. The Difference Between the Two

At the heart of the passage lies the contrast between the woman's beautiful act of devotion and Judas' tragic betrayal. The key difference between these two lives is their perception of the cross. Jesus points out that if the disciples understood what He was about to do (death on a cross), they would understand and see the beauty of what the woman had done. One preacher sums it up well. “Just like the disciples failed to see the beauty of the woman’s act, they failed to see the utter beauty of Jesus' coming act that she was preparing him for.” The woman gave up something finitely valuable to her for someone infinitely valuable, worthy, and beautiful – Jesus Christ. By contrast, the gospel is that Jesus gave up what was infinitely valuable and beautiful - his own life - for those that are utterly unworthy. 

Jesus did not bear such a shameful, brutal, and ugly crucifixion because it was practical. The gospel is Jesus saying to us: “I will die for you, I will bear your sins, experience the deepest anguish of separation from God, and give you my own life, not because I will get something from you, but because I will get you.” The Gospel is not cold and calculating but warm, loving, and inestimable. Jesus put down everything to be with us, and he calls us to put down all the rulers, calculators, spreadsheets, and books to be with Him. In the end, the extravagant cost of anything we might give up in this life is nothing compared to what He gave up for us and the value we find in our communion with Him. 

DISCUSSION QUESTIONS

1. What about the sermon most impacted you or left you with questions?

2. In what ways do non-Christians and Christians in our culture find Jesus more useful rather than beautiful? What is different and what is similar between the two perspectives? Why can’t Christianity just be what “works for you”?

3. Reflect on a time when you made a sacrificial gesture for Jesus, whether small or large. What motivated you to do it, and how did it impact your relationship with Him? How did it change your perspective about the world around you? 

4. Is there something you feel convicted to give up for Lent? Why or Why not? How do you know the difference between something you are supposed to give up for Jesus, something you can hold loosely, and something you can hold firmly?

5. Consider the warning signs of Judas’ mindset in your own life. What are some areas in your life where you may have been motivated by selfish desires or pragmatic concerns rather than a genuine devotion to Jesus?

6. Which one of the four perspectives mentioned - calculating, practical, academic, or comfort - resonates with you the most? Is there another one you can think of? How do you confront and grow through the harmful impact these perspectives can have on your obedience to Jesus? 

7. How can you cultivate a deeper appreciation for Jesus and His journey to the cross for you? Is there something you need to change or give up that has crowded out Jesus in your life? How can we encourage each other to do this from a gospel perspective rather than a guilt perspective? 

Embodied Formation // February 11, 2024

Read Romans 6:1-14; 12:1-2; 1 Corinthians 10:16-17

When people see a Christian, they should see someone who has been formed to be like Jesus. Of course, that has to do with our hearts and souls, but we can’t forget our bodies. Paul exhorts us that to believe in Jesus is to be united to Him, and to be united to Him is to be shaped, molded, and changed into His likeness. This call to formation is for everyone, whether it is our young people who have just been confirmed (praise be to God!), those who have been walking with Jesus for a while, or even those who don’t know Jesus but desire to know something of His likeness. Wherever you are, what might it look like to offer your life to be formed and shaped by Jesus? 

1. Formation Isn’t Optional

The apostle Paul never intends to describe formation in Christ without an essential contextual point echoed in other biblical authors. We are all already being formed in some way or another. As we see in Romans 12:2, we are either being conformed or transformed. The question we are faced with is not, am I being formed, but who or what am I being formed into? We like to think of ourselves as making our own choices or becoming our own people. But way more than we might like to admit, for us and our families, we are formed by things other than us. We are constantly being shaped, molded, and changed by things other than us and things outside of us. Stories and narratives, rhythms and patterns of our communities, technology use, and even the people we spend time with regularly are all examples of these external influences that guide our formation and the formation of our kids. 

2. Formation Isn’t (just) Invisible

We often think of our spiritual formation (forming of the whole person in Christ) as an invisible thing. It’s what we think about, desire, or feel inside. It’s our invisible prayer life with God or how our theology is changing over time. Certainly, these are valuable, but is that it? When Paul describes formation in Romans 6 and 12, he does not say to guard only the inner parts of ourselves, as if it can be detached from our whole body. What he says is not to offer any part of your body to sin (Rom 6:13), and also to offer your whole body as a living sacrifice (Rom 12:1). Both are visible because we are embodied. We see this also when Paul describes sin by using terms like “lips”, “mouth”, “feet”, and “eyes” (Rom 3). If you have become a Christian, the very parts of your body are powerful “instruments” (also trans. “weapons”) used either to harm that which is good or to attack that which is evil. Being formed as a Christian means offering yourself to God and all the parts of yourself to God as “weapons” for righteousness. 

Such an embodied significance to formation is evident in the sacraments. Baptism is a physical sign for us to look back on when we feel lost or weary along the way. Even more real than the water is our forgiveness, the power of the Holy Spirit within us, and the end of the reign of sin over us. The Lord’s Supper also invites us into the very special and spiritual presence of Christ through the physical ingestion of bread and wine. Our life in the body is our whole offering to God (visible and invisible) for everything he has done for us in Jesus.

3. Formation Isn’t Accidental

No one accidentally becomes a doctor, runs a 5-minute mile, or plays a musical instrument like an expert. These take years of bodily formation: learning, watching, practicing, and struggling. In the same way, no one accidentally becomes like Jesus. We intentionally present and offer our whole selves to Him to be transformed more like Him. How is that possible? Paul “urges” us, not by our strength, or God’s judgment, but by the “mercies of God” (12:1). Our God delights in giving love, grace, and power to those who don’t deserve it. The gospel is not just good news about the beginning of our formation but the whole process of formation. It is mercy that propels us forward, from beginning to end. 

DISCUSSION QUESTIONS

1. What about the sermon most impacted you or left you with questions?

2. What are some examples you have seen or experienced that reveal formation isn’t optional? Which are the most powerful? What examples of this can you identify in yourself?

3. How would you define “spiritual formation,” and what is its relation to the whole body? Do you tend to think about it as something more inward or outward? Why or Why not? 

4. Read Romans 6:12-13. What does it mean to present the members of our bodies as “instruments” or “weapons” for righteousness rather than unrighteousness? How does your choice in this matter impact the world beyond your own spiritual life? 

5. What connection do you see between the visible and the invisible in the sacraments? How does this reality shape and mold our formation in Christ from day to day, week to week, and year to year?

6. What is a skill or ability in your life that could not possibly be attained by accident? How long did it take for you to develop this ability or skill, and what did you have to change to make this possible? What are some analogies that emerge that relate to your formation in Christ?

7. How do we keep the “mercies of God” in view in our formation so that we don’t gravitate toward something fear-based or works-based? Do you need to confess or share your struggle in this with another?

Embodied Faith // February 4, 2024

Read James 2:14-17

We have set the foundation for this series by reaffirming the importance of the body as a good gift of God in creation. This positive, biblical view can reorient us to the wonder of the whole human person, one made as body and soul. When we discuss matters of faith and spirituality, the body does not belong in the background. We must bring it to the front as the Bible does. No one does this better than James, who points to the needs of the body to show what real faith looks like. Real faith is not merely believing or even wishful thinking about those around us. Real faith is embodied faith - living, active, full of love, and always ready for mission.

1. Dead Faith

James discusses a dichotomy in this passage, but it's not about faith and works. Instead, he contrasts two kinds of faith: living faith and dead faith. There are some who claim to have faith in Jesus, but their lives don’t really look all that different. It’s easy to claim something, but what good is it if that claim doesn’t hold any real weight? Faith without works is just words and ideas that exist only in theory and never bear any fruit. If that’s all we have, then James says this faith can’t save us (v. 14) because it is like a dead body (v.17). It lacks vitality and function, just like a body without a spirit (v.26). James is not merely telling his readers to do “works,” but to revisit the very faith they claim to have. Real faith can’t possibly be disembodied.

2. Real Faith

What kind of embodied action does James mean by “works” that are the sign of real faith? He shares a simple story in v. 15-16 that answers the question: Real faith cares for the bodily needs of others. One way the response can be read in this story is in the middle/passive, which translates to telling the person to take care of themselves - “Warm yourself and fill yourself.” Another way it can be read is as a prayer, “May you be warmed and filled.” Either way, the response is the same. You can do it, or God will do it, but I won’t do anything about it. Encouraging others and praying for them are certainly good, but James tells us this response is not complete if not accompanied by embodied action. 

3. Getting Real Faith

We have to be careful. James is not saying that if you meet the needs of others, then that will produce genuine faith in you. The opposite is true. Real faith produces good works that benefit others, spiritually and physically, like good soil produces good produce. You can’t put good produce into the soil to make it healthy. This faith requires belief in the gospel and understanding the bodily cost of love exemplified by Jesus Christ. Jesus did not come as an invisible soul, impervious to the bodily cost of love. Jesus did not only say to us, “Go in peace, be warm, and be well fed.” He left the riches and comfort of his eternal glory to become poor. He gave up everything. He took on a human body for our full salvation, body and soul.

4. Where Real Faith Leads

When we recognize that Jesus bore the bodily cost of love for us, it empowers us to bear the bodily cost of love for others. Real, embodied faith leads to embodied mission. Embodied faith says, “Go in peace, be warm, and be well fed,” because I will make it my mission to help you. One way that we can engage in this honorable service is to seek out other members of the body of Christ and join with them in this mission. In the same way that faith without works is dead, so one part of the body detached from the rest is also dead. We are called to give those who lack what the body needs by sharing our bodily needs and inviting them into the body of Christ, the church.

DISCUSSION QUESTIONS

1. What about the sermon most impacted you or left you with questions?

2. James compares faith without works to a dead body. How does this image challenge us about our personal claim to faith? How does this image challenge us with respect to the credibility of our faith to non-Christians?

3. In what ways do you tend to prioritize spiritual words, claims, and theories over physical needs, actions, and service? 

4. How do we overcome obstacles such as busyness, comfort, or avoiding inconvenience to engage more fully in caring for others?

5. What is wrong with the idea of thinking James is really just telling us to do more good works to be better Christians? How do we become people who produce good works? 

6. How does the bodily cost of love of Jesus in the Gospel meet our own spiritual and physical needs? How does it motivate us to take up the bodily cost of love for others? What roles do discernment and prayer play in this process?

7. What would it look like for you and your family/community group to live out an embodied mission in your community in one new way this year? Have you already started? How can you support Trinity or request help from Trinity to help you in this endeavor?