Old Testament Reading: Malachi 1:6–14

“A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the LORD of hosts to you, O priests, who despise my name. But you say, ‘How have we despised your name?’ By offering polluted food upon my altar. But you say, ‘How have we polluted you?’ By saying that the LORD’s table may be despised. When you offer blind animals in sacrifice, is that not evil? And when you offer those that are lame or sick, is that not evil? Present that to your governor; will he accept you or show you favor? says the LORD of hosts. And now entreat the favor of God, that he may be gracious to us. With such a gift from your hand, will he show favor to any of you? says the LORD of hosts. Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you, says the LORD of hosts, and I will not accept an offering from your hand. For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the LORD of hosts. But you profane it when you say that the Lord’s table is polluted, and its fruit, that is, its food may be despised. But you say, ‘What a weariness this is,’ and you snort at it, says the LORD of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering! Shall I accept that from your hand? says the LORD. Cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished. For I am a great King, says the LORD of hosts, and my name will be feared among the nations.” (Malachi 1:6–14, ESV)

New Testament Reading: Luke 13:22-35 

“He went on his way through towns and villages, teaching and journeying toward Jerusalem. And someone said to him, ‘Lord, will those who are saved be few?’ And he said to them, ‘Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.’ At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’ And he said to them, ‘Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’” (Luke 13:22–35, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

In the previous sermon, I labored to demonstrate that Luke’s Gospel is about the arrival (or inauguration) of the kingdom of God along with the arrival of the Messiah, Christ the King. Jesus is the King of God’s everlasting kingdom. Christ the King brought with him the kingdom! Furthermore, in the previous sermon, I argued that Luke 13:18 marks a shift in emphasis. While the first half of Luke’s Gospel is most concerned with demonstrating that the kingdom of God was present with power in the days of Christ’s earthly ministry, the second half of Luke’s Gospel (from 13:18 onward) is more concerned with teaching us about the nature or character of Christ’s kingdom. In other words, while the first half of Luke’s Gospel emphasizes that the kingdom was at hand in the days of Christ the King’s earthly ministry, in the second half, Christ teaches us what this Kingdom is like. In Luke 13:18 we hear Christ say, “What is the kingdom of God like? And to what shall I compare it?” And again in Luke 13:20, Christ says, “To what shall I compare the kingdom of God?” As you will probably remember, Christ compared the kingdom of God to a mustard seed and leaven in that passage. But I do believe that as Christ continued his journey towards Jerusalem, where he would soon be crucified, buried, and rise again on the third day, he continued to teach his disciples and the crowds that followed him about the nature, quality, or characteristics of this kingdom he came to establish. Here in the passage that is open before us today, Christ teaches us who will enter his kingdom and how.

The Question: Will Those Who Are Saved Be Few? 

What prompted this teaching from Jesus? Well, someone from the crowd asked him a question. 

In Luke 13:22 we are told that Jesus, “went on his way through towns and villages, teaching and journeying toward Jerusalem.” It was back in Luke 9:51 that we read, “When the days drew near for [Jesus] to be taken up, he set his face to go to Jerusalem.” So Christ is here continuing his journey towards Jerusalem. And do not forget that Christ had sent  72 of his disciples into this region ahead of him to heal and to say, “The kingdom of God has come near to you” (Luke 10:9). It is no surprise, then, that as Jesus journeyed from the north towards Jerusalem in the south that crowds of people flocked to him. Why did they flock to him? Because they were excited about the possibility that God’s King and kingdom had arrived. They wished to see it for themselves and to know more. 

Friends, though I will not take the time to demonstrate this to you today, you must know and remember that the Old Testament Scriptures have a lot to say about the eventual arrival of the kingdom of God. Those who have sat under my preaching for some time will recall what I have said many times before, that the Bible is all about God’s kingdom. The kingdom was offered to Adam in the Garden, but forfeited when he fell into sin. By God’s grace, God promised to Adam and Eve that he would establish his kingdom in another way and through another king (see Genesis 3:15). This promise was reiterated to Abraham (see Genesis 12). And in the days of Moses and Joshua, this kingdom began to be prefigured on earth through Israel. The prefigurement of the kingdom of God on earth reached its climax in King David and in his reign, for he was a type of the Christ to come. It was to King David that the Lord promised, saying, “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever” (2 Samuel 7:12–13). I remind you (yet again) of this Old Testament history of the kingdom of God offered (but lost), promised (even to Adam), and prefigured (in Old Covenant Isarel), so that you might understand the excitement of the crowds who flocked to Jesus at this point in his ministry. Not only had the 72 disciples of Christ traveled through these towns proclaiming the nearness of the kingdom of God, but these people also knew the Scriptures and they were eagerly awaiting the arrival of the King and Kingdom that had been promised by God to Adam, Abraham, and David long before. They were longing for the arrival of the Kingdom of God, but as I have said before, misunderstandings abounded. And so Christ taught them about the nature of his kingdom. 

Returning now to our text, Jesus “went on his way through towns and villages, teaching and journeying toward Jerusalem. And someone said to him, ‘Lord, will those who are saved be few?’” (Luke 13:22–23, ESV).

You understand the question, don’t you? The question is, how many will be saved? How many will enter into this kingdom of yours and be kept in it? Will many enter your kingdom, or will only a few?

Why did the man ask this question?  

Perhaps his question was simply driven by curiosity. With all of the thousands of people flocking around Jesus, and with Jesus heading toward Jerusalem, he simply wished to know how many would enter Christ’s kingdom and be saved.

Perhaps his question was biblical. By this I mean, that perhaps this man was aware of the many passages in the Old Testament that speak of an elect remnant within Israel being saved. Isaiah 10:22 comes to mind. This passage is quoted by Paul in Romans 9. It says, “For though your people Israel be as the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness” (Isaiah 10:22, ESV). This theme of only a remnant within Old Covenant Isarel being saved is found throughout the prophets, and especially Isaiah. Perhaps this man had this biblical theme in mind when he asked, will those who are saved be few?

Or maybe this man’s question was personal. It could be that he was concerned to know whether or not he would be amongst those saved in the Messiah’s kingdom.

Whatever his motivation, Christ’s answer was bigger and better than the question he asked. Hear his question again: “Lord, will those who are saved be few?” I suppose Christ could have responded very simply by saying, yes or no, but an answer like this would have been very dissatisfying. “Lord, will those who are saved be few?” If Christ simply answered, yes, many other questions would have been raised. Few relative to what? Who will the few who are saved be? Will I be among the few? And the same questions would have lingered if Christ answered no.  The man: “Lord, will those who are saved be few?” Christ: No, many will be saved. The crowds would have been left to wonder: Many relative to what? Who will the many who are saved be? Will I be among the many? As I have said, Christ’s answer was bigger and better than the question posed to him. 

Christ’s Answer: Strive To Enter Through The Narrow Door

Instead of simply answering yes or no Christ spoke to the man and the crowds, saying, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able.” (Luke 13:23–24, ESV)

As you can see, Christ did not ignore or dismiss the man’s question. He answered in the affirmative. Yes, those who will be saved will be relativity few. This is the answer Christ gave when he employed the metaphor of a narrow door. The door by which a person enters the kingdom of God to the salvation of their souls is a narrow door – it is not designed to facilitate the passage of all who have ever lived. And Christ explicitly tells us that “many… will seek to enter and will not be able.” So then, many will not enter the kingdom of salvation, but some will. 

I have said, that those who will be saved will be relatively few because the answer given by our Lord does not contradict the fact that the total number of those saved will in the end be very large. Will those who are saved be few? Yes, few relative to the total number of people who have ever lived. But we know that the total number of the redeemed will be very large. The Apostle John was shown a vision of the assembly of the redeemed ones in heaven. It is recorded for us in Revelation 7:9. There we read, “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Revelation 7:9–10, ESV). Will those who are saved be few? I suppose the answer is yes and no. Few, relative to the total number of people who have every lived. But this does not mean that Christ’s consummated kingdom in the new heavens and earth will be sparsely populated. On the contrary, the new heavens and earth will be filled with those who have trusted in Christ in every age and from every tongue, tribe, and nation when Christ returns to judge and to make all things new.   

The man’s question was, “Lord, will those who are saved be few?” Christ answered him in a very personal way. He responded to the man and the crowd with a command: “Strive to enter through the narrow door” (Luke 13:24, ESV). It’s as if Christ said, do not be so concerned with the question, how many will be in the kingdom of heaven? Instead, be concerned with the question, will I be saved in the kingdom of heaven? And strive to enter through the narrow door”

What does the narrow door symbolize? It must symbolize repentance and faith in Christ! You might be tempted to respond to me saying, but the text does not say that the narrow door represents repentance and faith in Christ. That’s true! But one of the most important principles of Biblical interpretation is that we must use Scripture to interpret Scripture. By this I mean, we must allow other passages of Scripture to help us in our interpretation of a particular text. In many other places, the Scriptures are abundantly clear that the way sinners come to be saved is through repentance and faith in Christ. Many Scripture texts could be piled up. For the sake of time, I’ll cite only 2 Timothy 3:15, for there Paul speaks of the  “sacred writings” or Scriptures and says that they are able to make us “wise for salvation through faith in Christ Jesus” (2 Timothy 3:15, ESV). So then, this is what the Scriptures reveal, that salvation is through faith in Jesus Christ. And this is what the narrow door symbolizes. When Christ commanded the man and the crowd to “strive to enter through the narrow door” it was a call to repentance and faith. 

Some might be bothered by the language of striving. Some might think, does this not contradict the doctrines of predestination and effectual calling? Not at all! While it is true that it is those who have been predestined and effectually called who will believe, this does not negate our responsibility to “strive” to enter heaven. In fact, in God’s word, we are called to do many things. We are commanded to repent. We are commanded to believe. We are commanded to mortify the flesh and to pursue holiness. We are commanded to abide in Christ and to work out our salvation with fear and trembling. Who will do these things? It is those who are predestined and effectually called who will do these things, being made able and willing to do them, by God’s grace. But these are things we must do, and so the Scriptures command them. We must strive to enter through the narrow door of repentance and faith in Christ. And neither does the command to “strive” contradict the doctrine of salvation through faith in Christ alone, and not by law-keeping. If the narrow door symbolized the law of Moses, then the command to “strive” would mean that we are to strive to keep the law of Moses to enter the kingdom of heaven. But if the narrow door signifies faith in Christ (which it does) then the command to “strive to enter through the narrow door” is simply a call to repentance and faith. 

Here is a very important observation to make: When Christ said, that “many… will seek to enter and will not be able”,  he did not mean that many will try to enter through the narrow door of faith in Christ and will be hindered. No, he meant that many will seek to enter the kingdom of God in the wrong way. In other words, when we imagine Christ’s metaphor we are not to imagine crowds of people frantically trying to enter the kingdom in the right way, that is to say, through the narrow door of faith in Christ, but being hindered. Rather, we are to imagine the narrow door standing open. Some see it as the way into the kingdom of heaven and walk through it. But many more pay no attention to it. Perhaps they think, how could such a small and narrow door be the entrance to such a glorious kingdom? And so they reject this narrow door as a door of entrance. Instead, they attempt to enter the kingdom in another way. Eventually, the narrow door will be shut and no other entrance into the kingdom will be found. 

Dear friends, all who strive to enter the kingdom of heaven through the narrow door of true repentance and sincere faith in Christ will be granted entrance into Christ’s kingdom. None will be turned away. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16, ESV). And Christ has promised, “All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37, ESV). But the narrow door of entrance into Christ’s kingdom will not remain open forever. Once it is shut, many “will seek to enter [the kingdom] and will not be able.”

What does the shutting of the narrow door symbolize? I believe the shutting of the narrow door may refer to two things: One, the narrow door of entrance into the kingdom of God will be shut to every individual at the moment of their death. It is in this life that we have the opportunity to repent and believe in Christ. After death, no opportunity for repentence and faith will be given. The door of entrance into the kingdom will be firmly shut.  Two, the narrow door of entrance into the kingdom of God will be shut to all humanity at the second coming of Christ. When Christ returns, this age, wherein sinners are called to repentance and faith, will be brought to a close. Then, all who die unbelieving and in their sins will be judged. 

This is what is described in verses 25-28. There Christ says, “When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’” Christ is the master of the house. I interpret the word “risen” to be a reference to Christ’s resurrection from the dead on the third day after his crucifixion – something that would happen not long after Christ spoke these words. I interpret Christ’s comment about shutting the door to the kingdom as I did before – as a reference to an individual’s death and especially the return of Christ and the final judgment. First, Christ would be raised from the dead and ascend to the Father. The narrow door to the kingdom would be left open. But eventually, Christ will shut the door. When men and women die in their sins or when Christ returns, sinners will wish to enter the kingdom of heaven, but no access will be granted. They will say, “‘Lord, open to us,’ then [the master of the house] will answer…, ‘I do not know where you come from.’” In other words, those who fail to enter the kingdom of God through the narrow gate of faith in Christ in this life will be treated like foreigners and strangers to Christ’s kingdom on the day of judgment. 

This is true for all who die in their sins, but to interpret this passage properly we must remember that Christ was speaking to Old Covenant Jews. The people lived under the Old Covenant. They were, under the Old Covenant, God’s chosen people. The kingdom of God was prefigured on earth in Israel, and every Israelite was a citizen of that earth kingdom. They were in. They were in based on their ethnicity. They were in covenantally. But here Christ warns them that if they fail to enter through the narrow door of faith in the Messiah, they will find themselves on the outside looking in. 

Look with me at verse 26. There Christ says, “Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out.” Why will Abraham, Isaac, Jacob, and the prophets be in the kingdom? Because they believed in the Messiah who was promised to them. Or to use the language of our text, they entered the kingdom through the narrow door while it was still open. And why would these Jews be locked out? Because they did not turn from their sins (they were workers of evil) and they did not trust in Jesus the Messiah. On the last day, Christ will speak to all who die unbelieving and in their sins, saying, “Depart from me, all you workers of evil!” And they will be cast into hell. “In that place, there will be weeping and gnashing of teeth.”  

In verses 29-30, Christ says something that would have been most shocking and outrageous to the Jews: “And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last” (Luke 13:29–30, ESV). What is the meaning of this? The meaning is that many from the nations would enter the kingdom of God through the narrow door of faith in the Messiah while, ironically, many from amongst the Jews would reject the Messiah and be denied entrance into the eternal kingdom of God.  

This might be difficult for you and I to fully appreciate, but a great transition occurred when Christ died and rose from the dead to inaugurate the New Covenant. The kingdom of God which for generations was prefigured on earth in Israel was brought into the world with power and it spread to all nations. From the days of Abraham to the resurrection of Christ, God’s kingdom work was confined largely to Israel and the Hebrews. But from the resurrection of Christ to the consummation, God’s kingdom is spreading to all nations. In Matthew 21:43 Christ spoke to the unbelieving Jews, saying, “Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.” In Matthew 24:14, Christ said, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” In Matthew 28:18 Christ commissioned his disciples, saying, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” 

The Apostle Paul reflected on this great transition away from Israel and to the nations when he spoke to his fellow Jews, saying, “Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved…” (Romans 11:25–26, ESV). As Paul reflected on the history of redemption he could see that for many hundreds of years, the Jews enjoyed privileges as it pertained to the advancement of God’s kingdom. In Romans 9:4-5 Paul reflected on those privileges, saying, “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.” But Paul could also see that under the New Covenant, a “partial hardening has come upon Israel”. He calls it “partial” because, under the New Covenant, some Jews will place their faith in Jesus the Messiah. Paul was one of these. But in general, under the New Covenant, there is a great reversal. Whereas under the Old Covenant God worked primarily amongst the Hebrews while the nations remained in darkness, now under the New Covenant, the kingdom has advanced with power amongst the Gentile nations while most of the Hebrews have persisted in unbelief. When Paul says in Romans 11:26,  “a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved…”, he speaks of the fulness of the true Israel of God, that is to say, all who have the faith of Abraham from amongst the Jews and Gentiles. He does not say that attention will return to the Jews, as many imagine, but that in this way – through a time of focus upon the Jews followed by a time focus upon the Gentiles – all Israel (the true Israel of faith) will be saved. And this agrees with what Christ said in Matthew 24:14: “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.”

Earlier, I said that the closing of the narrow door of entrance into the kingdom of heaven signifies an individual’s death and the second coming of Christ. Both of these events – one personal and the other redemptive historical – may be likened to the closing of the door of salvation, for they bring the opportunity that one has to repent and believe in Jesus to a definitive end.  Now, given what Christ has said in verses 28-30, I do wonder if the closing of the narrow door of salvation does not in some way also signify this great transition away from the Jews and to the Gentiles with the passing away of the Old Covenant and the inauguration of the New. In other words, I suspect that in this metaphor, the master of the house rising (from the dead) and closing the door to the kingdom, has something to do with this great transition. It has something to do with what Christ said to the unbelieving Jews in Matthew 21:43: “Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits” and with what Pauls said in Romans 11:26: “a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.” Metaphors and parables are somewhat flexible. They can have layers of meaning. And based on the context, I do believe this is one of the layers of meaning. 

You should know that I intended to go further in Luke when I started to write this sermon but I ran out of space. This has been happening to me a lot lately. As I write my manuscript I sometimes realize that I had better stop stop earlier in the text lest I frustrate you or rush through an important section of Scripture. Lord willing, we will carefully consider Luke 13:31-35 in a future sermon. But I would like to quickly show you why I intended to continue through verse 35. Notice that in Luke 13:34 Christ pronounces woes upon the city of Jerusalem. And notice that in verse 35 Christ speaks to the Jews regarding the Old Covenant temple in Jerusalem and says, “Behold, your house is forsaken.” These statements from Jesus indicated that the time wherein the kingdom of God was prefigured on earth amongst the Hebrews living in Israel and Jerusalem with the temple in their midst was coming to a close. The door was closing, if you will. Ffor something greater than the land of Isarel (Isaiah 65:17), Jerusalem (Revelation 21:2), and the Temple (Matthew 12:6) had arrived. The greater thing is the Messiah and the eternal reward he has earned. 

I draw your attention to these things, briefly, so that you might recognize the theme that runs through our passage for today and into the next one. Christ commanded the crowds to strive to enter the kingdom of salvation through the narrow door. The narrow symbolizes repentance and faith in Jesus, the Messiah promised long before and brought into the world through Israel. But we must enter before the door is shut and it is too late.  

This door will be closed for every individual at the moment of death. 

This door will be shut permanently for all humanity when Christ returns to judge and to usher in the new heavens and earth.

And there is also a sense in which the door was shutting on the Hebrews in the days of Christ’s earthly ministry. I believe the way to speak about this is to say that the was shutting covenantally as the Old Covenant order was being fulfilled and the New Covenant order was about to be established. By this I do not mean to suggest that the door of entrance into Christ’s kingdom was in those days shut to all Jews. Of course not. Jesus is a Jew. The Apostles are Jews. Most of the first Christians are Jews. And Jews have come to repentence and faith in Christ throughout the history of the church, thanks be to God. But the fact remains, when the Jews crucified their Messiah at the hands of the Romans, and when the Messiah rose from the grave on the third day, a great transition occurred. The Old Covenant was fulfilled and taken away. The New Covenant was instituted. The temple in Jerusalem was declared by Christ to be desolate. It would be leveled to its foundation stones in 70 AD. A partial hardening did at that time come upon Isarel (Romans 11:25-26). The kingdom of God was taken from the Hebrews and given “to a people producing its fruits” ( Matthew 21:43). Who are the people to whom the inaugurated eternal kingdom of God has been given? They are the elect of God from amongst the Jews and the Gentiles (the dividing wall of hostility has been broken down, see Ephesians 2:14). The heavenly and eternal kingdom of God belongs to all who have faith in the Messiah in all times and from every tongue, tribe, and nation.

Conclusion

I’ll now move this sermon toward a conclusion by offering a few suggestions for application. 

One, instead of fixating on questions about the total number of those who will be saved, or questions regarding the timing of Christ’s return, let us strive to enter the kingdom of God ourselves. How many will be saved? God has not revealed to us the total number of his elect. When will Christ return? God has not revealed this to us either? But what has God revealed? He has revealed the way of salvation. He has revealed the way of entrance into the eternal kingdom of God. If we are to enter the eternal kingdom, it must be through the narrow door of repentance and faith in Christ. This is how things have always been. Under the Old Covenant and New, the way of entrance into the eternal kingdom of God is through repentance and faith in Christ. The door is narrow, friends. Not many will pass through it. And to pass through it we must repent – we must drop the baggage of our sin and self-rightous pride – and we must trust in Christ, for he alone the way, the truth, and the life. No one comes to the Father except through him (John 14:6). Christ is the door by which we must eneter (John 10:1-9). So let us stive to enter. Friends, I must exhort you to repent often and well. Do not toy with sin and do not delay in your repentance. And I must exhort you to cling to Christ Jesus by faith. You must abide in him. You must work out your faith with fear and trembling. Strive to enter the kingdom through repentance and faith in Christ. We must persevere in him. 

Two, let us do as Christ and his Apostles did and urge other to strive to eneter the kingdom along with us. Let us point others to narrow door of entrance. Let us urge other to repent and believe in Jesus. Friends, Christ preached the gospel of the kingdom freely, and so too did the Apostles. Yes, we know that it will be the elect who repent and believe, but we do not know who the elect are. And yes, we know that for someone to repent and believe the Holy Spirit must work upon them inwardly to make them them alive, able, and willing. But the Spirit works in  concert with teh word of God. And so we must preach the word – we must proclaim the gospel freely – trusting that God the Spirit will work according to the will of the Father to apply the redemption the Son has earned at the appointed time. We must preach the gospel of the kingdom, friends. 

Three, I would encourage you to continue pondering the kingdom of God as we progress in our study of Luke’s Gospel. I have told you that Luke teaches us a lot about the nature of Christ’s kingdom in this section of his Gospel. Let us ponder these truths. I would encourage you to think about how glorious the kingdom will be when Christ returns to bring it into its consummate state. For help in pondering the consummated kingdom, I would urge you to read Revelation 21 and 22. There you you find an account of the vision that was shown to the Apostle John of the kingdom in its full and final form. But I would also encourage you to ponder the kingdom of Christ as it is now. The eternal kingdom has been inaugurated. Christ the king is enthoned in heaven. All authority in heaven and on earth has been given to him. And especially rules over his church consiting of all who have repented and belived upon him, confessing him to be Lord. And where is Christ’s church made visable today? It is made visable in local congregations consisting of officers and members who assemble  together each Lord’s Day to listen to the word of the King and to sit at the King’s table. Dear brethren, let us grow in our appreciation for the local, visible church where the eternal kingdom of Christ is presently manifest. Strive to enter the kingdom, Christ says. Strive to enter it in the end! And to enter the kingdom in the end, one must enter it now in this life. To enter it now you must turn from your sins and trust in Jesus. And what are those who trust in Jesus to do? They are to be baptized? And what is the duty of those who are rightly baptized? “It is the duty of those who are rightly baptized to give up themselves to some particular and orderly church of Jesus Christ, that they may walk in all the commandments and ordinances of the Lord blameless” (Baptist Catechism 101). May the Lord deepen our understanding, love, and appreciation for the kingdom that Christ has inaugurated and our longing for its consummation. 

Posted in Sermons Joe Anady Luke 13:22-30
Comments Off on Sermon: Will Those Who Are Saved Be Few?, Luke 13:22-30 Posted by Joe

1. In what sense was the man’s question for Jesus as stated in Luke 13:23 a question about God’s kingdom? Why do you think he asked the question?  
2. Why would a yes or no answer from Jesus have been insufficient?
3. Christ did not ignore or dismiss the man’s question, but he gave him more than he asked for. Discuss. 
4. Why did Christ answer the man’s question with the command, “strive to enter through the narrow door”?
5. Who or what does the narrow door symbolize? Who is the master of the house? What does the closing of the narrow door symbolize? 
6. Why will those on the outside not be able to enter the kingdom? Is it because they sincerely tried to enter the narrow door but were hindered? Or is it because they never cared to enter the narrow door and waited until it was too late? Discuss. 
7. In what sense is this passage about the transition from the Old Covenant to the New and the partial hardening that would come upon Israel under the New Covenant era (see Romans 11:26)?

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1. Why is it important to recognize the prominence of the theme of the kingdom of God in Luke’s Gospel? What was mainly communicated about the kingdom before Luke 13:18? What does Christ teach us about the kingdom after Luke 13:18?
2. In general, what is a kingdom? What elements make up a kingdom?
3. Who is the King of God’s kingdom? Where is it located? Who are its citizens? What are its laws?
4. What do we learn about the nature of the kingdom of God through Christ’s comparison of it to a mustard seed? 
5. What do we learn about the nature of the kingdom of God through Christ’s comparison of it to leaven?
6. How should this teaching affect your life as a citizen of Christ’s kingdom?    

Posted in Study Guides Joe Anady
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1. Why is it important to recognize the prominence of the theme of the kingdom of God in Luke’s Gospel? What was mainly communicated about the kingdom before Luke 13:18? What does Christ teach us about the kingdom after Luke 13:18?
2. In general, what is a kingdom? What elements make up a kingdom?
3. Who is the King of God’s kingdom? Where is it located? Who are its citizens? What are its laws?
4. What do we learn about the nature of the kingdom of God through Christ’s comparison of it to a mustard seed? 
5. What do we learn about the nature of the kingdom of God through Christ’s comparison of it to leaven?
6. How should this teaching affect your life as a citizen of Christ’s kingdom?    

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1. To review, what are the main, “fountainhead”, benefits that Christ gives to his people in this life? 
2. In your own words, what is justification? 
3. In your own words, what is adoption?
4. What scene should we picture when thinking about justification? 
5. What scene should we picture when thinking about adoption? 
6. What is the connection between justification and adoption? Why must justification precede adoption?
7. How should the doctrine of adoption affect you in your Christian walk?

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Baptist Catechism 37

Q. 37. What is adoption?

A. Adoption is an act of God’s free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God. (1 John 3:1; John 1:12; Rom. 8:16,17)

Scripture Reading: 1 John 3:1–10

“See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure. Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. You know that he appeared in order to take away sins, and in him there is no sin. No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.” (1 John 3:1–10, ESV)

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Q. 37. What is adoption?

A. Adoption is an act of God’s free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God. (1 John 3:1; John 1:12; Rom. 8:16,17)

In this section of our catechism, we are considering the many benefits that come to those who have been effectually called by God’s word and Spirit to place their faith in Jesus Christ, our great Prophet, Priest, and King. 

I want to remind you of the question asked in Baptist Catechism 35: What benefits do they that are effectually called partake of in this life?  Answer: They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.

I have called the benefits of, justification, adoption, and sanctification fountainhead blessings. They are the main blessings that come to followers of Jesus in this life. And from these main blessings, many other blessings flow. Or perhaps we can think of them as three rivers emanating from a single source. But if we were to follow those three main rivers downstream, we would find that each of them branches off into many other rivers and streams. Justification, adoption, and sanctification are like that. They are the main blessings that come to those who trust in Jesus in this life, but from these three, many other blessings flow. 

We have asked and answered, what is justification? Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone (Baptist Catechism 36)  

And now we come to question 37.  It asks, What is adoption?, and answers, Adoption is an act of God’s free grace, whereby we are received into the number and have a right to all the privileges of the sons of God. 

If justification should cause us to think of a courtroom with God as judge, adoption should cause us to think of a dining room with God as Father.  Justification is legal.  Adoption is legal, too, but in the end, it is familial.  God justifies sinners, not to send them away as pardoned orphans.  No, he justifies them so that he might adopt them into his family.  If justification seems somewhat cold to you, the doctrine of adoption will fix that.  Adoption is warm, loving, relational, and familial.  Those who have faith in Christ are not only justified, they are also adopted into the family of God. 

What is adoption?  Notice a few things.

Firstly, our catechism tells us who adopts.  Adoption, we are told, is an act of God’s free grace.  Like with justification, adoption is something God does.  We do not adopt ourselves or contribute to our adoption in any way.  And like with justification, adoption is an act.  When our catechism says that adoption is an act, it is to be understood that it happens in a moment.  In other words, adoption is not a work in progress.  Yes, it has lasting ramifications – wonderful ramifications! But it is something that happens in a moment of time, and so it is called an act. Also, adoption is said to be an act of God’s free grace.  This means it is a gift freely given by God.  In no way can it be earned. 

Secondly, our catechism describes adoption as being received into the number.  This means those who believe in Christ are numbered as one of God’s children.  Our catechism lists John 1:12 as a proof text.  It says, “But to all who did receive [Christ], who believed in his name, he gave the right to become children of God…” (John 1:12, ESV). Think of how wonderful it is to be numbered among God’s redeemed children.

Thirdly, our catechism tells us that those who are adopted by God and received into the number have a right to all the privileges of the sons of God.  Romans 8:14-17 is listed as a proof text.  There Paul wrote to the Christians in Rome, saying, “For all who are led by the Spirit of God are sons of God.  For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’  The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs — heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:14–17, ESV).  According to this text, those adopted by God through faith in Christ have the privilege of calling God, “Father”.  The Spirit comforts the believer by testifying to their spirit (or soul) that they are children of God.  And as children of God, we are heirs of God — co-heirs of Christ.  An heir inherits the riches of another.  Children are typically heirs of their parents.  If the parent is wealthy, the children will inherit the wealth of their parents when the parent passes away.  Here, Paul reminds us that we are heirs of God.  This is a metaphorical way of saying that God bestows his riches and blessings on his children. More precisely, God the Father blessed Christ the Son when he raised him from the dead and transferred him to glory.  And all who have faith in Christ are co-heirs with Christ. 

Some may wonder why adoption is necessary.  Are we not God’s children by nature?  Well, there is a sense in which God is the Father of all.  He is the Father of all in that he is the creator and sustainer of all.  But we cannot forget about man’s fall into sin. When Adam sinned, mankind’s relationship to God changed.  No longer are we by nature beloved children.  To use the language of Paul from Ephesians 2:3, we are now “by nature children of wrath”. This is why adoption is necessary.  When a sinner trusts in Christ, they are justified, forgiven, and cleansed, so that they might be adopted as God’s beloved children. 

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Conclussion

The doctrine of justification is immensely important. Last Sunday I said, that to get the doctrine of justification wrong means we get the gospel of Jesus Christ wrong. And that is true. But the doctrine of adoption is also very important. It helps us to remember that Christ did not merely live, die, and rise again to forgive our sins, pardon us, and wash us clean. No, he died to atone for our sins so that we might be reconciled to God the Father.

We will conclude with a reading from 2 Corinthians 5:17-21 which makes this very point. “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:17–21, ESV)

Posted in Sermons Joe Anady
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Old Testament Reading: Daniel 4:1-28

“King Nebuchadnezzar to all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied to you! It has seemed good to me to show the signs and wonders that the Most High God has done for me. How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation. I, Nebuchadnezzar, was at ease in my house and prospering in my palace. I saw a dream that made me afraid. As I lay in bed the fancies and the visions of my head alarmed me. So I made a decree that all the wise men of Babylon should be brought before me, that they might make known to me the interpretation of the dream. Then the magicians, the enchanters, the Chaldeans, and the astrologers came in, and I told them the dream, but they could not make known to me its interpretation. At last Daniel came in before me—he who was named Belteshazzar after the name of my god, and in whom is the spirit of the holy gods—and I told him the dream, saying, ‘O Belteshazzar, chief of the magicians, because I know that the spirit of the holy gods is in you and that no mystery is too difficult for you, tell me the visions of my dream that I saw and their interpretation. The visions of my head as I lay in bed were these: I saw, and behold, a tree in the midst of the earth, and its height was great. The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it. I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. He proclaimed aloud and said thus: ‘Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches. But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven. Let his portion be with the beasts in the grass of the earth. Let his mind be changed from a man’s, and let a beast’s mind be given to him; and let seven periods of time pass over him. The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.’ This dream I, King Nebuchadnezzar, saw. And you, O Belteshazzar, tell me the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in you.’ Then Daniel, whose name was Belteshazzar, was dismayed for a while, and his thoughts alarmed him. The king answered and said, ‘Belteshazzar, let not the dream or the interpretation alarm you.’ Belteshazzar answered and said, ‘My lord, may the dream be for those who hate you and its interpretation for your enemies! The tree you saw, which grew and became strong, so that its top reached to heaven, and it was visible to the end of the whole earth, whose leaves were beautiful and its fruit abundant, and in which was food for all, under which beasts of the field found shade, and in whose branches the birds of the heavens lived— it is you, O king, who have grown and become strong. Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth. And because the king saw a watcher, a holy one, coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave the stump of its roots in the earth, bound with a band of iron and bronze, in the tender grass of the field, and let him be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven periods of time pass over him,’ this is the interpretation, O king: It is a decree of the Most High, which has come upon my lord the king, that you shall be driven from among men, and your dwelling shall be with the beasts of the field. You shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you know that the Most High rules the kingdom of men and gives it to whom he will. And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be confirmed for you from the time that you know that Heaven rules. Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity. All this came upon King Nebuchadnezzar.” (Daniel 4:1–28, ESV)

New Testament Reading: Luke 13:18-21 

“He said therefore, ‘What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.’ And again he said, ‘To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.’” (Luke 13:18–21, ESV)

*****

Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

If I were asked to choose one word to summarize the message of Luke’s gospel, I would choose the word, “kingdom”. Many have noticed that the theme of the kingdom of God runs prominently from the beginning to the end of Luke’s gospel. In fact, the theme of the kingdom of God also runs through to the end of Luke’s second volume, the Book of Acts. 

As I was preparing this sermon, I took a moment to look up all the occurrences of the word “kingdom” in Luke and Acts. By the way, this isn’t difficult to do if you use a concordance. Either a print or online version will do. In the ESV, the word “kingdom” appears 53 times in Luke and Acts. The vast majority of the time, the word is used to refer to the kingdom of God. It is interesting to read each of the verses in which the word “kingdom” appears. When you do, a story emerges and the central importance of this theme becomes clear. (Occurrences of the word “kingdom” in the ESV in Luke & Acts – 53 results in 51 verses)

Consider what the angel Gabriel said about Jesus when he spoke to the young virgin, Mary, concerning the child she would carry. He spoke to her, saying, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:30–33, ESV). So, when Luke first introduces Jesus to us, he introduces him as the King of God’s eternal kingdom.  

When Jesus began his earthly ministry, he said, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” (Luke 4:43, ESV)

In the sermon on the plain, he spoke to his disciples, saying, ​​“Blessed are you who are poor, for yours is the kingdom of God.” (Luke 6:20, ESV)

“Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God.” (Luke 8:1, ESV)

After telling a parable to the crowds, he explained the meaning to his disciples, and said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’” (Luke 8:10, ESV)

When the time was right, Christ sent out his twelve disciples “to proclaim the kingdom of God and to heal.” (Luke 9:2, ESV)

After this, he sent out the 72 to do the same (see Luke 10:9).

When Jesus taught his disciples to pray, he said to them, “When you pray, say: ‘Father, hallowed be your name. Your kingdom come.’” (Luke 11:2, ESV)

In Luke 11:20 we hear Christ say, “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.” (Luke 11:20, ESV)

In Luke 12:31, Christ commands his followers to be not anxious about the things of this life but to seek first the kingdom of God.

And in Luke 12:32, Christ speaks tenderly to his disciples, saying, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32, ESV)

I trust you can see the importance of this theme in Luke’s Gospel. Clearly, Luke wants us to know that Jesus is the Messiah. And as the Messiah, he is the King of God’s eternal kingdom. Furthermore, Luke wants us to know that this kingdom – God’s eternal kingdom – was breaking into the world with power in the days of Jesus’ earthly ministry. If we were to trace this theme through to the end of Luke’s second volume, the Book of Acts, we would see this kingdom (which was inaugurated by Christ the King through his life, death, burial, resurrection, ascension, and session at the Father’s right hand) expanded from Jerusalem to Judea, to Samaria and to the ends of the earth through the preaching ministry of Jesus’ disciples after the Spirit was poured out upon them from on high (see Acts 1:6-8). Luke’s second volume, the book of the Acts of the Apostles, tells the story of the expansion of Christ’s kingdom to all nations. It begins with the disciples of Christ in Jerusalem (see Acts 1:4) and concludes with the Apostle Paul in Rome! Listen to the last three verses of the book of Acts. In Acts 28:28 we hear Paul speak to non-believing Jews, saying,  “Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” And then Luke reports that Paul “lived there [in Rome] two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (Acts 28:28–31, ESV). As I have said, Luke’s two volumes are about Christ the King and the inauguration and expansion of his kingdom – the eternal kingdom of God – to all nations.

You might be wondering why I have provided you with this sweeping overview of the theme of the kingdom of God in Luke and Acts. There is a good reason. In the passage we are considering today, Jesus asks the question, “What is the kingdom of God like?” (Luke 13:18), and again, “to what shall I compare the kingdom of God?” (Luke 13:20). Here in our text, Jesus compares the kingdom to a mustard seed, and then to leaven. We will consider the meaning of these similes in a moment. For now, I wish to draw your attention to the fact that this passage marks the beginning of a large section in Luke’s gospel containing many teachings from Christ that clarify the nature of his inaugurated kingdom, how one enters into it, and how it will expand. 

Stated differently, while the first half of Luke’s gospel makes it abundantly clear that Christ is the King of God’s eternal kingdom, and that the kingdom was at hand, or near, in the days of Christ’s earthly ministry, the second half of Luke’s gospel is filled with teachings that clarify the nature or quality of Christ’s kingdom, who is in this kingdom and who is out, how one enters the kingdom, how it will expand, how it will relate to the kingdoms of this world, how leaders are to lead in this kingdom, as well as references to its eventual consummation. 

Here is a sampling of the “kingdom” passages we will encounter in the second half of Luke’s gospel. 

In Luke 13:29 Christ tells us that many who think they will enter the kingdom of God (because of their ethnicity or lawkeeping) will not. But “people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last” (Luke 13:27–30, ESV).

In Luke 17:20, Jesus, being “asked by the Pharisees when the kingdom of God would come… answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you’” (Luke 17:20–21, ESV).

In Luke 18:16-17, we hear Jesus say, “‘Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it’” (Luke 18:16–17, ESV).

In Luke 18:24 Christ says, “How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Luke 18:24–25, ESV).

In Luke 19:11 we read, “As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.” (Luke 19:11, ESV) What follows is the parable of the ten minas. 

There are other texts about the kingdom of God. I’ve presented you with these so that you might see, one, how prevalent the theme of the kingdom of God is throughout Luke’s gospel, and two, that our text for today (Luke13:18-20) does seem to mark a shift in emphasis. In the first half of Luke’s gospel, the emphasis seems to be on the fact that Christ is the King of God’s eternal kingdom and that this kingdom was present with power in the days of his earthly ministry. But in the second half of Luke’s gospel (from Luke 13:18 onward), special attention is given to the nature, quality, or characteristics of Christ’s kingdom. That the kingdom of God was present with power in the days of Christ the King’s earthly ministry should be clear to all! Now the question is, what is this kingdom like? Where is it found? How does one enter it? How will it expand? What will it be like in the end?

Before jumping into our text for today, I would like to ask you a question. When you think of the Christian faith and the gospel of Jesus Christ, how often do you think in terms of God’s kingdom? I would imagine that for many Christians the answer would be, not usually. If that is the case, I hope you can see the problem. 

When Luke presents Jesus to us in his Gospel and when he tells us about the Acts of Jesus’ Apostles, he presents the story to us as the story of the inauguration and expansion of God’s kingdom. And the same could be said for the Gospels of Matthew and Mark. Those two Gospels are also chocked full of references to the kingdom of God (see the occurrences of the word “kingdom” in Matthew and Mark). The word kingdom only appears five times in three verses in John’s Gospel, but these are powerful sayings. In John 3:3, Christ speaks to Nicodemus, saying, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (John 3:3, ESV). In John 3:5 Christ tells him, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5, ESV). And in John 18:36 we hear Christ say, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV). Friends, the good news of Jesus Christ is the good news about the inauguration, expansion, and eventual consummation of God’s kingdom through the victorious work of Jesus Christ the King. If you are not accustomed to thinking about the Christian faith and the gospel of Jesus Christ in terms of God’s kingdom, that needs to change, for Christ came to secure a kingdom. 

What are the characteristics of a kingdom? A kingdom consists of citizens living in a particular territory who are ruled by a king who rules through laws. If these are the characteristics of a kingdom, then the question becomes, who is the king of God’s kingdom? Answer: Jesus is. And who are the citizens of this kingdom? Answer: It is all who are born again. It is those who place their faith in Christ the King. And where is this kingdom? Answer: In the end, it will fill the earth. For now, it is present wherever its true citizens are. The kingdom of God cannot be drawn on a map, therefore. It is made visible, however, each Lord’s Day as the citizens of the kingdom of God assemble for worship and to sit around the Lord’s Table. What are the laws of this kingdom? They are the ever-abiding and unchanging moral law, summed up by the two great commandments to love the Lord our God with all our heart, soul, mind, and strength, and our neighbor as ourselves. In addition to the moral law, Christ has given his church possitive laws about her government and laws about New Covenant worship. 

The main point I’m am here making is this: If you are a follower of Jesus Christ, you are a citizen in his everlasting kingdom. You should be deeply interested to know what his kingdom is like, and what Christ the King expects of you as one of his many subjects. 

The Kingdom Of God Is Like A Grain Of Mustard Seed 

Let us go now to our text. In Luke 13:18-19, Christ teaches us something about the nature or character of his kingdom by comparing it to a mustard seed. There we read, “[Jesus] said therefore, ‘What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches’” (Luke 13:18–19, ESV).

The word “therefore” needs to be explained. There must be some relationship between the previous passage or passages and this one for Luke to have written the word “therefore.”

I have already demonstrated to you that the theme of “kingdom” runs throughout Luke’s Gospel, from beginning to end. I suppose there is a sense in which the “therefore” of verse 18 refers back to all that has been said about God’s kingdom. But it seems most natural to think back to Luke 12:1. There we are told that many thousands of people had gathered around Jesus. These people were enthusiastic about something, weren’t they? Yes, they were excited about the arrival of the Messiah and his kingdom! And consider especially the words that Christ spoke to his disciples in the presence of this multitude, as recorded in Luke 12:29-32: “And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you. Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” (Luke 12:29–32, ESV). Finally, do not forget what was said in the passage immediately before this one. A woman was healed. The hypocritical ruler of the synagogue, and all who agreed with him, were put to shame by Jesus, “and all the people rejoiced at all the glorious things that were done by him” (Luke 13:17, ESV). And so, we are to imagine a very large number of people following after Jesus. They are very enthusiastic. And what are they enthusiastic about? The arrival of the Kingdom of God.  

It is not difficult to see why Christ needed to teach about the nature or character of the kingdom he came to inaugurate. False hopes and expectations abounded! I’m sure that many expected the Kingdom of God to be earthly, militant, pro-Israel, anti-Roman, and for it to sweep in all at once life flood, as the kingdoms of this world typically do. I believe the word “therefore” refers back to the scene that has been set, beginning in Luke 12:1. “Therefore”, given the crowds, given their excitement, and given their many false expectations, Jesus spoke to them, saying, “What is the kingdom of God like? And to what shall I compare it?”

The comparison that Christ chose was the grain of a mustard seed. “It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.” 

It is interesting to read the commentaries on this passage. Theories about as to what (or who) each aspect of this comparison  – the seed, the man who planted it, the tree that developed, and the birds that nest in its branches – represent. I believe we can be helped in our interpretation of this comparison by looking back in the pages of Holy Scripture, and also forward.

When we look back in the Scriptures for texts that can help us interpret this one, Daniel 4:1-28 stands out (see also Ezekiel 17). We read the passage earlier. It is about Nebuchadnezzar, the great and mighty king of the kingdom of Babylon. He and his kingdom were symbolized by a great a mighty tree. “The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it” (Daniel 4:11–12, ESV). 

When Christ tells us that his kingdom is like a tree and that the birds of the air will nest in its branches, it is to remind us of Daniel 4. And I think we are to compare and contrast the tree of Nebuchadnezzar’s kingdom with the tree of the Kingdom of God. What became of the tree of Nebuchadnezzar’s kingdom? It was cut down. Nebuchadnezzar was humbled. He was called to repent of his injustices. But the tree of Christ’s kingdom will never be cut down, for his kingdom is founded in righteousness. His rule and reign will never come to an end, for he was raised to an incorruptible life. When Christ tells us that his kingdom is like a tree and that the birds of the air will nest in its branches, it means that the kingdom of God will flourish and succeed under his reign. The kingdom will spread to the ends of the earth and bring blessings and life to all nations.

But notice that Christ compared the kingdom of God to a mustard seed. I’ve heard it said that the mustard seed is the smallest of all seeds. I don’t think that is true (I’ve planted carrots and basil before, and those seeds are very small!) But a mustard seed is small especially when compared to the relatively large tree that it becomes. 

The meaning of the parable is simple and clear. The kingdom of God will flourish. It will spread to the ends of the earth and bless all nations. But it will start small and grow slowly. Furthermore, it will have a humble quality to it. Here Christ does not compare his kingdom to a great oak or cedar, but to the humble mustard tree.   

 When we look forward in the Holy Scriptures, we see this play out. The kingdom of God began with the death of Christ, his burial into the earth (like a seed), and his resurrection on the third day (like a sprout). And the kingdom would spread through the witness of his church, which is his body, from Jerusalem, Judea, Samaria, and to the ends of the earth. Like a humble mustard tree, the kingdom of God would grow and grow, bringing the blessings of Christ, the Son of Abraham, the Son of David, the Son of God, to all nations.  

The kingdom of heaven was at hand in the days of Christ’s earthly ministry, but his followers were not to expect it to arrive in its full and final. No, the kingdom of God would grow, expand, and develop slowly, in a process comparable to that of mustard seeds development into a tree.

The Kingdom Of God Is Like Leven

Christ makes another comparison in verse 20. “And again he said, ‘To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened” (Luke 13:20–21, ESV).

The meaning of this comparison is similar. Like a mustard seed, leaven is very small. And like the mustard tree, three measures of flour is quite a lot of flour! It would make a very large batch of dough. And so, like with the previous simile, there is a progression from small to large. But this simile about the leaven and the flour communicates something slightly different. It teaches us something about the powerful effect that the kingdom of God will have on the hearts of men and on the world.  

Leaven, as you might know, is a very small agent used in baking – think of yeast or baking powder. When mixed in a ball of dough, it has a powerful effect. It causes the dough to rise. Leaven is very small. Once it is mixed in with flour, you cannot see it. And yet it works powerfully. I so it is with the kingdom of God. 

Leaven, as you might know, is often used in the Scriptures to symbolize sin and the negative effects of sin in a person’s life or within the Christian community. But here Christ uses leaven to symbolize something good and positive, namely the positive effects that the kingdom of God will have within a person’s life and within the world.

As with leaven, the kingdom of God works in imperceivable ways. Yes, like with the rising of the dough, we can see the effects of it. We witness conversions. We hear people say, that Jesus is Lord. We see lives transformed. We witness the formation of local congregations. But as it pertains to the advancement of the kingdom of God, this work is imperceivable to us. The kingdom of God is advanced through the preaching of the word of God and by the inward and effectual working of the Holy Spirit. The Spirit of God works in concert with the word of God to enlighten minds, renew hearts, and transform the wills of man, to make them able and willing to believe in Christ and to confess him as Lord. The effect of this is powerful and perceivable. But the advancement of God’s kingdom is invisible to us. When worldly kingdoms advance, you can see it! You can see the armies mobilized and centers of power built. Not so with Christ’s kingdom, for his kingdom is not of this world. 

This principle will be restated later in Luke’s Gospel: In Luke 17:20, Jesus, being “asked by the Pharisees when the kingdom of God would come… answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you’” (Luke 17:20–21, ESV).         

Conclusion

If you have faith in Christ, you are a citizen in God’s eternal kingdom. Christ is your King!

And if Christ is your king, you ought to be concerned to honor him.

You ought to be concerned with obeying the laws of his kingdom – moral (unchanging moral precepts), civil (about the government of the church), and ceremonial (about New Covenant worship). 

You ought to be concerned to see his kingdom flourish. 

You ought to be concerned to see his kingdom advance. 

But to be faithful citizens of Christ’s kingdom, we must also know about the nature or character of his kingdom. What is it? Where is it? Who is in and who is out? What are its ethics? How does it flourish? How does it advance? What will it be in the end?

The two similies of Luke 13:18-21 are a great start. 

Like a mustard seed, the kingdom of God was inaugurated (planted) at Christ’s first coming, and it will grow and grow as it spreads to the end of the earth so that people from every tongue, tribe, and nation may nest in its branches, and then Christ will return to judge those not united to him by faith and consummate his kingdom. As the Scriptures say, “For he must reign until he has put all his enemies under his feet” (1 Corinthians 15:25, ESV). “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power” (1 Corinthians 15:24, ESV).

And like leaven, the kingdom of God will powerfully advance in ways that are imperceivable to us. We will see the effect of it! We will see conversions, baptisms, and the saints assembled at the Lord’s Table, as they are sanctified by God through the ordinary means of grace within local churches. But the battle for the advancement of Christ’s kingdom is invisible. The weapons of our warfare are not fleshly, but spiritual. It is through the preaching of the word of God and by the working of the Holy Spirit that sinners are “delivered… from the domain of darkness and transferred… [into] the kingdom of [God’s] beloved Son” (Colossians 1:13, ESV). And so we do not employ worldly tactics in our attempts to further Christ’s kingdom. No, we preach the word, we pray, and we seek to obey Christ the King’s commandments individually and corporately.   

May the Lord bless us with an increased understanding of the nature of Christ’s kingdom as we continue to study the Scriptures together Lord’s Day by Lord’s Day. May the end result be that God’s kingdom is strengthened and advanced, to God be the glory. Amen. 

Posted in Sermons Joe Anady
Comments Off on Sermon: What Is The Kingdom Of God Like?, Luke 13:18-21 Posted by Joe

1. If I were to ask, what benefits come to those who trust in Christ, I do believe that many people would think first of the heavenly and eternal benefits. Why do you think our catechism asks, “ What benefits do they that are effectually called, partake of in this life?”
2. What are the main, “fountainhead”, benefits that Christ gives to his people in this life? 
3.  Without looking ahead in our catechism, what is justification, adoption, and sanctification? And what blessings do you think flow from these?
4. What is justification? 
5. How does a person come to be justified?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 35 & 36 Posted by Joe