Baptist Catechism 34

Q. 34. What is effectual calling?

A. Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel. (2 Tim. 1:9; John 16:8-11; Acts 2:37; 26:18; Ezekiel 36:26; John 6:44,45; 1 Cor. 12:3)

Scripture Reading: Titus 3:1–7

“Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.” (Titus 3:1–7, ESV)

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Jesus Christ, the eternal Son of God incarnate, the great prophet, priest, and king of God’s people, accomplished redemption for God’s elect when he assumed a human nature, lived, died, rose again, and assended to the Father’s right hand nearly 2,000 years ago. That work – the accomplishment of our redemption – is finished. There is nothing more to do. The question that this portion of our catechism is addressing is this: How do the elect of God come to have the benifits of the redemption that Christ has accomplished as their own?  

Let me remind you of Baptist Catechism 32. It asks, How are we made partakers of the redemption purchased by Christ? Answer: …by the effectual application of it to us, by His Holy Spirit. 

Question 33 probes a little deeper, asking, How doth the Spirit apply to us the redemption purchased by Christ? Answer: …by working faith in us, and thereby uniting us to Christ in our effectual calling. So then, we have learned that it through faith in Christ that we come to be saved, or redeemed. And it is through faith in Christ that we come to be saved, or redeemed, because faith unites us to Jesus. What he has earned comes to be ours when we are you united to him in this way. 

This brings us to Baptist Catechism question 34 which digs a little deeper still by asking, What is effectual calling?, and answering, Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel. This is a marvelous question and answer. He we find a clear and sucinct summery of what the Bible teaches on this very importinat subject. 

First, we are told that effectual calling is the work of God’s Spirit.  At this point, I should probably mention that there is a kind of calling that is the work of man.  When a preacher preaches the gospel of Jesus Christ and urges men and women, boys and girls, to turn from their sins and trust in Jesus for the forgiveness of sins, he does call them to faith and repentance, but this is not effectual calling.  Theologians have referred to this call — the call that those who preach the gospel extend — as an external call.  Why?  Because when the preacher preaches men and women hear him with their natural ears only (unless the Spirit works).  The call of the gospel preacher is not always effective, therefore.  But when the Holy Spirit calls a person, it is always effective, for the Spirit calls inwardly.  The Spirit’s “voice” is not heard with the natural ears but with the ears of the heart.  Theologians refer to the Holy Spirit’s calling as an internal or effectual call.  Here in this catechism question, we are talking about effectual calling, and so the answer begins, effectual calling is the work of God’s Spirit.

Secondly, notice the word, “whereby”.  This word indicates that we are about to be told what the Spirit does in a person to effectively call them to faith and repentance.  Notice that this word,  “whereby”, is followed by three phrases, each of them beginning with a word ending in –ing: convincing, enlightening, renewing. What are the three things the Spirit does to a person inwardly when he effectually calls them?  One, the Spirit convinces them of their sin and misery.  Two, the Spirit enlightens their minds in the knowledge of Christ.  And three, the Spirit renews their wills.  This is how the Spirit persuades and enables us to embrace Jesus Christ freely offered to us in the gospel.

By the way, I think we are to see that these three works of the Spirit are presented as remedies to the corruptions of our nature mentioned in Baptist Catechism 21. Human beings are body and soul.  The body has parts and the soul has parts.  The parts of man’s soul are the mind and the will (affections are the motions of the will).  We must remember that human nature was corrupted when Adam fell into sin.  The human mind is not full of light as it was in the beginning, but is darkened. The human heart is not soft to God and the things of God, but is hard and calloused.  And the will of man is bent towards evil.  This is what Paul plainly says in Ephesians 4:18-19.  He speaks of the natural man when he says, “They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.  They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity” (Ephesians 4:18–19). You see when the Holy Spirit effectually calls a sinner, he repairs these defects in us to make us willing and able to believe in Christ. This is called regeneration or new birth. 

There is a famous story found in John 3.  There Jesus speaks with a man named Nicodemus.  He was a Pharisee who came to Jesus at night to ask him questions.  Jesus spoke 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).  As this passage unfolds, it becomes clear that Jesus was talking about the new birth that the Holy Spirit brings.  For a person to see and to enter the kingdom of God, the Holy Spirit must first make the dead sinner spiritually alive.  Only then will they truly see their sin and Christ as the King of God’s kingdom leading them to repentance and faith. 

Jesus made a very similar point recorded for us in John 6.  In this passage, Christ speaks to a great multitude and plainly says, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV).  A little later he reiterated this same point with his disciples, saying, “This is why I told you that no one can come to me unless it is granted him by the Father” (John 6:65, ESV).  These sayings of Jesus are about effectual calling or the doctrine of regeneration.  If spiritually dead sinners are to respond to the gospel of Jesus Christ in repentance and faith, God must make them alive.  It is this new birth that Paul speaks of when he says, “And you [Christian], who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses…” (Colossians 2:13, ESV).  It is God who makes us alive, and this he does through his word and by his Spirit. 

Our catechism is correct.  Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel. 

Before concluding, we must consider the last phrase, “he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.”  I have three brief observations to make about this important statement.

One, notices the words, “he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.”  Friends, repentance, that is, turning from sin, is something you must do.  You are called by God to repent.  And faith is something you must exercise.  You must trust in Christ personally.  The Holy Spirit does not repent or believe for us when he effectually calls us.  And neither does the Holy Spirit force us to repent and believe.  He does, however, persuade and enable the elect of God to repent and believe at God’s appointed time.  The Spirit of God persuades the elect of God by convincing them of their sin and misery and enlightening their minds in the knowledge of Christ, as we have already said.  The Spirit of God enables the elect of God — that is to say, he makes them able — to repent and believe by renewing their wills. When sinners turn from their sins and trust in Christ, it is something they do willingly and freely from the heart.  But we know that they are persuaded and enabled to do this only by the grace of God.  They willingly come to Christ because God the Father chose them in eternity, the Son atoned for their sins on the cross, and the Holy Spirit effectually calls them at God’s appointed time. 

Two, notice the phrase, “he doth persuade and enable us to embrace Jesus Christ…” This reminds us of what was said in Baptist Catechism 33. There we learned that it is by faith that we are united to Christ.  Here our catechism says that the Holy Spirit enables us to embrace Jesus Christ.  This is another way of talking about faith.  To have faith in Christ is to embrace Christ.  I appreciate the warmth of this expression.  Those who have true faith in Christ will warmly and lovingly embrace him, and the ability to do so is a gift from God delivered by the effectual calling of the Holy Spirit (see again Ephesians 2:8-9). 

Three, notice the phrase, “freely offered to us in the gospel”.  This is a very important little phrase.  For one, it clarifies that the Holy Spirit always effectually calls sinners to faith and repentance through, or in concert with, the gospel.  The gospel is the good news of Jesus Christ.  It is through the preaching (or reading) of the gospel that sinners are called to repentance and faith in Christ in the external way described earlier.  And while it is true that there is a great difference between the external call of gospel preaching and the internal, effectual call of the Holy Spirit, the two things are related.  The Holy Spirit calls sinners inwardly and effectually as the good news of Jesus Christ is delivered.  It is the gospel of Jesus Christ that tells us about our sin and misery.  It is the gospel of Jesus Christ that tells us about Christ and the salvation he offers.  And it is the gospel of Jesus Christ that calls us to turn from our sins, to trust Christ, and to confess him as Lord. But it is the Spirit of God who works within us to convince us of our sin and misery, enlighten our minds in the knowledge of Christ, and renew our wills.  In this way, the Spirit persuades and enables God’s elect to embrace Jesus Christ as he is freely offered to them in the gospel (see Acts 13:48).  To put it another way, while it is possible (and common) for men to be called by the gospel externally but not inwardly and effectually, it is not possible for men to be called inwardly effectually but not externally.  The Holy Spirit always calls inwardly and effectually in concert with the proclamation of the good news of Jesus Christ.   

The words “freely offered” are also important.  Friends, Jesus Christ is to be freely offered to all through our gospel preaching. You and I do not know who the elect of God are.  You and I do not know who God will effectually call or when he will do it.  We are to freely offer Jesus to all who will hear the proclamation of the gospel.  We are to cast the seed of the gospel far and wide, having no concern for the condition of the souls of men and women.  That, I think, is what the parable of the sower found in Luke 8 is about. And this is how Paul the Apostle (and others) went about their gospel ministry.  They preached the gospel of Jesus Christ knowing “it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16, ESV).  They traveled far and wide to preach this gospel knowing that none would be saved apart from it.  In Romans 10:14 Paul asks, “How then will they call on [Christ] in whom they have not believed?  And how are they to believe in him of whom they have never heard?  And how are they to hear without someone preaching?  And how are they to preach unless they are sent?  As it is written, ‘How beautiful are the feet of those who preach the good news!’” (Romans 10:14–15, ESV).  So, for sinners to be saved, the gospel must be preached.  And for the gospel to be preached, preachers must be sent.  But Paul also knew that for men and women to respond to the gospel in repentance and faith, the Spirit had to call them inwardly and effectually. 

Conclusion

Q. 34. What is effectual calling?
A. Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel. 

Posted in Sermons Joe Anady
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Old Testament Reading: Isaiah 5:1-7

“Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. And now, O inhabitants of Jerusalem and men of Judah, judge between me and my vineyard. What more was there to do for my vineyard, that I have not done in it? When I looked for it to yield grapes, why did it yield wild grapes? And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it. For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry!” (Isaiah 5:1–7, ESV)

New Testament Reading: Luke 13:1-9 

“There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, ‘Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.’ And he told this parable: ‘A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down.’’” (Luke 13:1–9, 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 introduction to the previous sermon, I reminded you of the setting in which Jesus delivered the teachings found in Luke 12:1-13:9, and I wish to remind you of the setting again. We must remember that a very large crowd had assembled around Jesus. Many in the crowd were followers of his – the twelve, the seventy, and others – but many were not. In fact, there were some in the crowd who were very hostile towards Jesus – the Scribes, Lawyers, and Pharisees. So, this multitude was mixed. 

At the beginning of Luke 12, we are told that Jesus spoke to his disciples and delivered teachings to them to encourage them in the faith and to further their growth in holiness. He warned his disciples concerning sins of the heart. Isn’t it interesting to think that as Jesus spoke to his disciples, the unbelieving multitudes listened in? The teaching was not aimed at them, but they could learn and benefit from what was said by Christ to the disciples.  

It was in Luke 12:54 that Christ turned his attention to those who were unbelieving (and even hostile) in the crowd. It is no surprise that Jesus addressed the unbeliever differently. Christ did not seek to strengthen their faith (for they had none) nor did he seek to further their sanctification (for that process was not at work within them). Instead, he urged the unbelieving crowds to repent and believe upon him, recognizing him to be the Lord’s Messiah. As Christ addressed the unbelievers in the crowd, his disciples listened in. Again I say, that although the teaching was not aimed at them, they learned and benefitted from what was said by Christ to the crowd. 

This reminds me somewhat of the church and of the job of a minister of the Word of God. The job of a minister is to preach and teach the Word of God to the believer, to remind them of the precious truths of the gospel, to encourage them in their faith, and to exhort them to progress in their sanctification. But the minister of the Word – the pastor – must never forget the non-believers who assemble with the congregation each Lord’s Day. Think of the children in the congregation who have not yet turned from their sins to believe upon Christ. Think of the visitors in our midst. Think of those who have attended church for many years and consider themselves to be Christians, who have not yet understood the gospel, and turned from their sins to place their faith in Christ truly. The minister of the Word must always be mindful of the fact that the multitude to whom he preaches, however large or small, is likely mixed. The minister’s task will always be to edify the Saints with the Word of God and to call sinners to repentence and faith in Jesus Christ through the preaching of God’s law and God’s gospel. 

As I have said, in Luke 12:54-13:9, Christ has his sights set on the unbelievers in the crowd. Generally speaking, he confronts them concerning their errors and sins and calls them to repentance. This he does in four stages. First, he exhorts them to properly interpret the times. Secondly, he urges them to settle their debts with their accuser (to get right with God). Thirdly, he commands them to repent lest they perish. And fourthly, he warns them that time is running out. We considered the first two points last Sunday. Today we will fix our attention on the last two points drawn from Luke 13:1-9. 

Repent And Believe, Lest You Perish

It is in Luke 13:1-5 that Christ calls the unbelievers in the crowd to repentance and warns that if they do not repent, they will perish. 

Jesus took the opportunity to call the crowds to repentance and faith and to warn of judgment when a group of men spoke to him about a terrible thing that had happened. Look with me at verse 1. There the text says, “There were some present at that very time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices” (Luke 13:1, ESV). 

We don’t know much about this event beyond what is said here in Luke. It seems that the Roman Governor, Pilate, had a group of men killed while they were in the courtyard of the temple where the Old Covenant sacrifices were offered up to God. Perhaps they were insurrectionists – religious zealots –  who were a threat to Pilate’s rule, and so he had them put down, even as they were in the courtyard of the temple offering up their sacrifices to God.  

Though I cannot prove it, I do wonder if these people who brought this terrible news to Jesus did so, not to help Jesus stay up to date on current events, nor to merely shoot the breeze with him about political affairs, but to test him somewhat to see how he would respond to the news. Perhaps they hoped he would respond by mobilizing the great multitude who had gathered around him to revolt against Pilate and Rome. Again, I’ll admit the text does not say this explicitly. But I do believe there are good reasons to think in this direction.

One, we know there were zealots in Jesus’ day who would have been very pleased to see Jesus lead this great multitude into armed rebellion against Pilate and Rome. Things like this happened fairly frequently in Jesus’ day (see Acts 5:36-37 & 21:38). I think it is almost certain that there were some with this revolutionary spirit in the crowd. 

Two, we should remember that just before this, Jesus told his disciples what their expectations for the future should be. It was in Luke 12:49 that we heard Jesus say, “I came to cast fire on the earth, and would that it were already kindled! I have a baptism to be baptized with, and how great is my distress until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division” (Luke 12:49–51, ESV). We know that Jesus kingdom is not of this world. We know that the division of which Jesus spoke was not spiritual and not the result of armed conflict. But I’m sure that some in the crowd took this to mean that Jesus was interested in armed rebellion.  

Three, in the teachings of Luke 12, we find Jesus consistently urging men to lift their eyes up from the earth to heaven, and from this present evil age to eternity. Remember that the rich farmer was a fool because he trusted in his earthly possessions but did not think of God or his eternal destiny. The multitudes were also rebuked for expertly reading the signs of nature concerning rain and heat while being blind to the signs from heaven concerning the grace of God and judgments of God associated with the arrival of God’s Messiah, Christ Jesus the Lord. I do believe that something similar is happening here. Christ claimed to be the King of God’s kingdom. No doubt, some were thinking in an earthly way. So, Jesus must again direct our attention to the spiritual, heavenly, and eternal. 

Notice carefully the way that Jesus responds to the news of this terrible act of violence. He does not rant and rave about Pilates’ wickedness, nor does he entertain the thought of revolt or rebellion. Instead, he speaks about sin, its consequences, and the way of salvation. 

Christ answered them in verse 2: “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?” 

This is an important question, isn’t it? Suffering and tragedy are a fact of life in this fallen world, and these things must be interpreted. What are we to think when someone experiences trials and tribulations? What are we to think when someone suffers? How are we to interpret these realities? This is the question that Jesus addressed when he asked, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?” In other words, given that they died in this terrible way – their blood being mixed with the blood of the sacrifices they offered up at the temple – can we necessarily conclude that they must have been particularly terrible sinners? Jesus’  answer is found in verse 3: Christ says “no, I tell you”. Then he adds these words: “but unless you repent, you will all likewise perish.” (Luke 13:3, ESV)

After this, Christ mentioned another tragic event. In verse 4 we read, “Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem?” Again, Christ said, “No”. 

Listen to what John Gill says in his commentary about this passage: 

“…there was a pool near Jerusalem, called the Pool of Shiloam,  John ix. 7. near or over which, was a tower built, which fell down and killed eighteen men; very likely as they were purifying themselves in the pool, and so was a case very much like the other… and this Christ the rather observes, and puts them in mind of, that they might see that not Galileans only, whom they had in great contempt, but even inhabitants of Jerusalem, died violent deaths, and came to untimely ends; and yet, as not in the former case, so neither in this was it to be concluded from hence, that they were sinners of a greater size, or their state worse than that of other men…”

So then, Christ rejects the idea that suffering, violent and tragic deaths, or, what we might perceive to be, untilemly ends, should be interpreted to mean that the person who experiences such things is a worse sinner than those who suffer less in life or die more peacefully at a ripe old age. 

This teaching from Christ about how to interpret suffering is important for two reasons. As has already been suggested, we face experiences and questions like these. We must have the mind of Christ on this issue. Is the suffering that we and others experience the direct result of sin? In a sense, yes. All suffering and death is the result of sin. But this does not mean that every instance of suffering and death is the direct result of some particular sin, or that those who suffer greatly are necessarily great sinners. Two, Jesus’ teaching about suffering and death is especially important because it enables us to properly interpret the sufferings and death that he would endure, and the sufferings and deaths of his disciples after his ascension to the Father’s right hand. 

Did Christ suffer and die because of sin? You know, there are two ways to answer this. Yes, and no. Yes, he died because of sin, but not because of his own sin. Christ was innocent and pure. He did not deserve to suffer and die. And yet he suffered and died to atone for the sins of many. This might sound strange, and I hope I am not misunderstood, but I do think there is a sense in which those men who were killed by Pilate as they offered up sacrifices at the altar did in some way anticipate and prefigure the death of Jesus. Pilate was the one who put these men to death, and Pilate would have Jesus put to death. The blood of these men was mingled with sacrificial blood, and the blood of Christ was offered up as sacrificial blood for the remission of sins. Here Christ teaches that we should not conclude that these men died because they were worse sinners than the other Galileans, and neither should we suppose that Christ suffered and died because he himself was guilty of sin. No, it was for our sake God made “him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21, ESV). And I do believe that something similar can be said about the 18 men who died when the tower of Siloam fell upon them. It was the wrath of God that fell upon Christ at the cross. He endured this outpouring of God’s wrath in the place of God’s elect so that we might be cleansed by him through faith and ascend to heaven through him. God’s wrath fell upon Christ because of sin, but it was not his personal sin, for he had none. No, it was for the sin of others that Christ endured the wrath of God poured out from on high. 

The main point is this: if we hold to the erroneous view that all suffering and death is the direct result of some personal and particular sin, then we will have a very difficult time understanding the terrible sufferings endured by Christ, his Apostles, and faithful followers of his throughout history, sometimes, even our own. Stated succinctly, when you experience trials and tribulations, it does not necessarily mean that God is displeased with you.      

Let us now go to the twice repeated warning, “but unless you repent, you will all likewise perish.” A few things need to be said about this warning: 

First of all, clearly, Christ does not mean that all who are unrepentant will die by being murdered by a governor or have a dilapidated tower fall on their head. I think you would agree that this interpretation would be far too literal. 

Secondly, this saying of Jesus does not imply that those who are repentant will not experience physical death, for we know that even God’s faithful pass from this life into the next through the door of physical death.

Thirdly, Christ must be speaking of spiritual and eternal death. The meaning is, unless you repent, you will all likewise perish spiritually and eternally.   

Fourthly, I do believe that the word “likewise”, which means “similarly” or in “like manner”, does push us to see a connection between how those who were killed by Pilate in the temple before the altar and those upon whom the tower of Siloam fell died physically and how those who are unrepentant will perish spiritually and eternally. In other words, I think we must see a connection or similarity between these instances of physical death and the spiritual death that will be experienced by all (and especially the Hebrews) who are unrepentant. 

I believe the connection is this: Where did the Galileans perish? They perished before the altar of sacrifice in the temple. So too, all who put their trust in the sacrificial system of the Old Testament will perish spiritually and eternally. And where did the 18 men upon whom the tower fell perish? They perished at the pool of Siloam where they sought purification and healing. So too, all who put their trust in ceremonial washings will perish spiritually and eternally. It is not the blood of bulls and goats that cleanses the conscience. It is only the blood of Christ! And it is not the ceremonial water that purifies the soul. Only the blood of Christ can heal and purify us body and soul. 

Fifthly, when Christ calls us to repentance, he also calls us to faith in him. In the Scriptures, when repentance is mentioned, faith in Christ is always implied. And when faith in Christ is mentioned, repentance is implied. A careful reading of the Scriptures reveals that two things go together like two sides to the same coin.  When Christ said, ​​“but unless you repent, you will all likewise perish”, he called the crowds to turn from their sin and place their faith in him, confessing him to be their Lord and the Messiah.

As I have said, I do believe the word “likewise” pushes us to see some connection between these two events – one in the temple and one near the pool of Siloam – and the spiritual and eternal death that will be experienced by all who do not repent and believe upon Jesus. But there is a more general observation to make about our interpretation of tragedies, sufferings, and death. Brothers and sisters, whenever we see or experience sickness, persecution, wars, natural disasters, accidents, or death it should remind us that man has fallen into sin, that the wages of sin is death, that God has shown mercy to sinners to delay the full and final judgment, and he has delayed leaving room for the accomplishment and application of redemption to his elect (see 2 Peter 3:1-10). The LORD is a God “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Exodus 34:6, ESV), but judgment day is coming. The sufferings, tragedies, and deaths that we see in the world should remind us that God has determined to show mercy to sinners to delay his full and final judgment and that judgment day is soon coming. 

The Time Is Short

In fact, this is what Christ warns us about next. It is through the parable of the fig tree that Christ warns us that time is short.

Look with me at verses 6 through 9. There we read,  “And [Jesus] told this parable: ‘A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down’” (Luke 13:6–9, ESV).

The general meaning of this parable is very clear,  just as a fruit tree that does not bear fruit will eventually be cut down and replaced with another so as to not take up valuable space in a vineyard or orchard, so too, those who do not bear the fruit of repentance and faith will eventually come under God’s condemnation when they pass from this life to the next. But God is patient towards sinners. He delays his judgment to leave room for repentance. However, his patience will not last forever. Someday, everyone will die and will stand before the throne of judgment. In general, this parable supplements the warning issued by Christ in the previous section, “but unless you repent, you will all likewise perish”. Here the message is, do not delay. Do not presume upon the riches of God’s kindness and forbearance and patience but know that God’s kindness is meant to lead you to repentance (see Romans 2:4–5). This is the general meaning. 

Specifically, it does seem that this parable had special meaning for the original audience. The fig tree symbolizes Israel. Notice that the vineyard owner waited three years for the fig to bear fruit. Not only is this how long it typically a fig tree to produce substantial fruit, but it was also the length of Jesus’ earthly ministry. He was going to Jerusalem, remember? His earthly ministry was drawing to a close. For about three years he had proclaimed the word of God and called the people to faith and repentence while performing signs and wonders. The harvest was rather meager as many remained unrepentant. But what did the vinedresser request of the owner? Give it a little more time. So then, God is the owner of the vineyard, Christ is the vinedresser, and the fig tree is Isarel. The request for a little more time communicates two things: One, God is merciful and gracious, slow to anger, and abounding in steadfast love. Two, time was running out. And time did run out. Not long after this, Israel would have her Messiah crucified, the Old Covenant order would pass away, and a New Covenant would be instituted. In other words, the kingdom of God would be taken away from Israel and given a people producing its fruits (see Matthew 21:43). So then, while this parable is a warning to all of us not to toy around or presume upon God’s kindness and to bear the fruits of repentance and faith today, it was especially a warning to the people of Israel, many of who remained unrepentant during the three years of Jesus’ earthly ministry. 

Conclusion

I’ll not move this sermon toward a conclusion by presenting you with a few suggestions for application. 

Firstly, may the trials and tribulations of this life and the sufferings we witness and endure produce within us a deeper awareness of sin and its effects, a greater appreciation for the redemption that Christ has earned through his suffering, and a more substantial longing for life in the new heavens and earth. Stated differently, may the sufferings of this cause us to lift our eyes heavenward to God and Christ and to place our trust firmly in them. Here is a great difference between the worldly person and the Christian who is born from above: while the worldly man will look to things of earth for salvation, the Christian will look to God and to Christ. I think of Psalm 121, a song of Ascents. ​​There the Psalmist says, “I lift up my eyes to the hills. From where does my help come? My help comes from the LORD, who made heaven and earth” (Psalm 121:1–2, ESV). 

Secondly, may all who hear these words take the warning of Christ very seriously: “unless you repent, you will… likewise perish” (Luke 13:5, ESV). It is very well possible that some are listening to this message who have not turned from their sins to place their faith in Christ.  It is important for you to hear these words: ​​ “unless you repent, you will… perish” (Luke 13:5, ESV). And the perishing of which Christ here speaks is not merely physical, but spiritual and eternal. The Scriptures are clear. On the last day there those who have trusted in Christ and obeyed him will be put on his right, while those who rejected him persisting in their sin and rebellion will be placed on his left. To those on his right he will say, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34, ESV), “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41, ESV). If you have you not yet believed upon Christ, I pray that you will take his words of warning seriously, “unless you repent, you will… likewise perish”. Friends, I implore you, to turn from your sins and trust in Jesus. Believe in him in the heart, confess that he is Lord with your lips, and express your devotion to him through the ordinances, first through water baptism, and then at the Lord’s Table. 

Thirdly, do not drag your feet or delay. Repentance and faith must be your highest priority. The Lord has shown you mercy all of these years of your life, whether they be few or many, but do not assume that you will have many more days. You do not know how many days the Lord will give you. For all you know, death could visit you tonight. And so do not delay. Turn from your sins and confess Jesus as your Lord. If you are ignorant concerning the Scriptures and the good news about salvation through faith in Jesus Christ contained within, speak to a pastor. Make knowing the truth about God, sin, and salvation in Jesus Christ your highest priority. Do not allow another day or week to pass you by. 

Fourthly, and finally, if you are a disciple of Jesus Christ, I exhort you, having heard the warnings that our Lord delivers to non-believers, to draw nearer to Christ than you have before. And as you abide in him, be sure to continuously bear the fruits of repentance and faith. As you do, speak with others about the hope that you have within, urging them to repent and believe so that they might have this hope along with you.  

Posted in Sermons Joe Anady Luke 13:1-9
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Baptist Catechism 32-33

Q. 32. How are we made partakers of the redemption purchased by Christ?

A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit. (John 3:5,6; Titus 3:5,6)

Q. 33. How doth the Spirit apply to us the redemption purchased by Christ?

A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. (Eph. 2:8; 3:17)

Scripture Reading: Titus 3:1–11

“Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned.” (Titus 3:1–11, ESV)

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Q. 32. How are we made partakers of the redemption purchased by Christ?

A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit. (John 3:5,6; Titus 3:5,6)

Question 32 asks,  How are we made partakers of the redemption purchased by Christ?  Answer:  We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

Notice a few things about this question and answer.

One, notice that the phrase, ​​“of the redemption purchased by Christ”, is in the past tense.  Jesus Christ purchased our redemption long ago.  The accomplishment of our redemption by Jesus Christ is not ongoing.  When Jesus said, “It is finished” immediately before he died on the cross, he meant it (see John 19:30).  And what was finished?  Well, the accomplishment of the redemption of the elect was finished.  The work that God the Father gave Christ the Son to do was finished.  Christ actively obeyed God’s law, he passively suffered during the whole of his life, and he laid down his life as a sacrifice for the sins of many.  When Christ breathed his last, the work of redemption was finished.  

Two, notice that the phrase, “We are made partakers”, is in the present tense.  The question is, how do the elect of God living throughout history come to benefit from the redemption Christ earned so long ago? Please understand, the elect of God are not born saved or justified.  No, even the elect are born in sin.  At some point, they must be saved.  At some point, they must have the redemption purchased by Christ applied or given to them.  This transition from being not saved to saved is what Paul the Apostle describes in Ephesians 2:1-10.  He wrote to Christians living in the city of Ephesus saying, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience — among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind…”  Notice the past tense.  These people who were Christians when Paul wrote his letter were not always Christians. They were not always saved.  They were not always God’s beloved children.  Quoting the text again:  “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved — and raised us up with him and seated us with him in the heavenly places in Christ Jesus…” So you can see, at some point in time, a great transition occurred in these people.  They were dead in their sins, and then they were made alive.  They were children of wrath, and then they were adopted as God’s beloved children.  What happened to these people to bring about this change?  Well, that is the question addressed in Baptist Catechism 32-34.

The third thing to notice about Baptist Catechism 32 is that it says, We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.  So here is your answer.  How are we made partakers of the redemption purchased by Christ?  It is by the effectual application of it to us by his Holy Spirit. There are a few things to notice about this little phrase.

One, notice that the work of the application of redemption is attributed (or appropriated) to the Holy Spirit.  The Holy Spirit, the third person (or subsistence) of the Triune God (remember Baptist Catechism 8 & 9), applies it to us by effectually calling us. 

Can you see, then, that our redemption is the work of the Triune God?  Truly, all of the works of God are one.  But certain works may be attributed to particular persons within the Godhead.  We may say that the Father sent forth the Son to accomplish the redemption of the elect (see John 3:16, John 17, and Galatians 4:4).  And we may say that the Father and Son have sent forth the Spirit to apply the redemption that Christ has earned to God’s elect living in every time and place. 

Many texts speak of this.  In John 16:7-10 Jesus speaks about sending the promised Holy Spirit after his ascension to the right hand of the Father.  We see the fulfillment of this throughout the Book of Acts.  And in Titus 3:5-6, which is listed as a proof text in our catechism, we are told that “[God] saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior…” (Titus 3:5–6, ESV).  That passage is clear, isn’t it?  When Paul says that “[God] saved us”,  he is here referring, not to the accomplishment of our redemption by Christ, but to the application of this redemption to us.  “He saved us”, Paul says, “not because of works done by us in righteousness, but according to his own mercy…”  So, if we have faith in Christ, we came to be saved, not because of good works or obedience, but by God’s mercy and grace.  And how was this salvation applied?  Paul says it was “by the washing of regeneration and renewal of the Holy Spirit, whom [God] poured out on us richly through Jesus Christ our Savior…” As I have said, our salvation is Trinitarian.  God the Father sent the Son to accomplish our redemption.  And God the Father and Son send the Holy Spirit to apply the redemption that Christ has earned to God’s elect at just the right time. 

The second thing I want you to notice about this little phrase at he end of Baptist Catechism 32 is the word, “application”.  I have been using this word throughout this lesson.  It would probably be good to define it.  To apply is to implement.  To apply is to administer. Application is the action of putting something into operation.  As has been said,  Jesus Christ accomplished our redemption a long time ago.  What did he earn for us when he died on the cross and rose again?  Among other things, he earned the forgiveness of our sins, our right to be adopted as sons and daughters of God, and life eternal.  The question is, how do these benefits that Christ has earned come to be ours?  They come to be ours when the Holy Spirit of God applies them, that is to say, implements, administers, or puts these benefits into operation.  When does the Spirit do this for God’s elect?  It differs from person to person according to God’s eternal decree.  Some are saved at a very young age.  Some are saved just before they die.  Many are saved somewhere in between.     

Three, notice the word “effectual”.  Effectual means effective. When we say that someone’s work is effectual, we mean that the person gets the job done.  Did Christ the Son get the job done regarding the accomplishment of our redemption?  Yes.  It is finished.  And does the Holy Spirit get the job done regarding the application of the redemption that Christ has earned to the elect? Yes.  Always.  Remember, we are talking about God here and the accomplishment of his eternal decree.  God the Son paid for the sins of all whom the Father gave to him in eternity (see John 17). He finished this work.  His work was perfectly effective.  And God the Holy Spirit has (and will) apply this redemption to every one of God’s elect at the appointed time.  None will be lost (see John 10:25-30)

Question 33:  How doth the Spirit apply to us the redemption purchased by Christ?

Answer:  The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ, in our effectual calling.

Question 33 builds upon question 32.  It asks, How doth the Spirit apply to us the redemption purchased by Christ?  In other words, how does this work?  Answer: The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ, in our effectual calling.

I have three observations to make about this answer.

One, the Spirit applies to us the redemption purchased by Christ, by working faith in us.  Remember, it is through faith that we are saved.  That is what Ephesians 2:8 says.  “For by grace you have been saved through faith… (Ephesians 2:8, ESV).  Faith in what? Faith in the good news of Jesus Christ.  And faith in whom?  Faith in God and in the Christ he has provided.  But the question we must ask is, where does this faith come from?  How could we, who were by nature dead in our trespasses and sins (see Ephesians 2:1, Ephesians 2:5, Colossians 2:13), ever turn from our sins and to Christ to trust in him?  Here is the answer.  It is the Holy Spirit who works faith in us.  Notice how carefully that phrase is worded? Who believes?  Who is the one who exercises faith?  Does the Holy Spirit believe for us or on our behalf?  No.  It is we who believe.  But it is the Holy Spirit who enables us to do so.  And that is why our catechism says, the Holy Spirit works faith in us.  This is what Ephesians 2:8 goes on to say.  “For by grace you have been saved through faith.  And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV).  Faith, that is to say, our trusting in Christ as Lord and Savior, is a gift from God.  Here our catechism is helping us see that it is a gift the Holy Spirit gives.  The Holy Spirit applies to us the redemption purchased by Christ, by working faith in us.

Two, our catechism teaches that it is by faith that we are united to Christ.  How doth the Spirit apply to us the redemption purchased by Christ?  Answer: The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ…  This little phrase, and thereby uniting us to Christ, helps us to understand how faith can bring salvation to us.   Please hear me, it is not the faith that saves us.  No, it is Jesus Christ, his person and work, that saves us.  But it is by faith that we come to be united to him. 

If you were adrift at sea and a fisherman happened upon you in his boat, drew near to you, threw you a lifeline, pulled you into his boat, and brought you to safety, you would not tell people that it was the lifeline that saved you, would you?  No!  You would tell them the fisherman saved you, for it was the fisherman who spotted you hopeless and helpless in the water.  It was the fisherman who threw the line to you and pulled you to safety.  You would give glory to the fisherman, and not the lifeline.  The lifeline was merely the means by which you came to be united to the fisherman.  And so it is with saving faith.  We are saved through, or by the means of, faith.  But it is not the faith — that is to say, the act of believing — that saves us.  Rather, it is Jesus who saves us.  It is through faith that we come to be united to him.  And we have just learned that faith itself is a gift from God.

The Scriptures speak often about union with Christ.  This concept is often expressed by the phrase “in him” or “in Christ”.  Listen to Romans 8:1:  “There is therefore now no condemnation for those who are in Christ Jesus.”  2 Corinthians 5:17-18 says, “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…”  Galatians 3:26 says, “For in Christ Jesus you are all sons of God, through faith.”  Many other Scripture texts could be cited.  The point is that we are saved in Christ Jesus through our Spirit-wrought union with him.  And how do we come to be united to Christ?  It is by faith that we are united to him.  Faith is the hand that reaches out to take ahold of Christ and to cling to him unto salvation.  And faith is a gift from God.

At this point, I should remind you of the Covenant of Works and the Covenant of Grace. Who is the head or representative of the Covenant of Works? Adam is.  It is important to remember that all born into this world through the ordinary process of procreation are born in Adam (Christ is the exception. He was born into this world but not in an ordinary way, and therefore, not in Adam).  We are united to Adam as a federal head or representative by birth.  We are born, therefore, into the covenant that Adam represents, namely, the broken Covenant of Works.  Its promised blessings are gone — only its curses remain.  And now I ask you, who is the head or representative of the Covenant of Grace?  Jesus Christ is.  And how do men and women come to be united to Christ and, therefore, brought into the Covenant of Grace to partake of all of its blessings?  It is through faith that we are united to Christ.  And we know that faith is a gift from God.  In just a moment we will learn that faith is made possible only through the regenerating work of the Holy Spirit.  So, men and women are born in Adam.  The elect of God are reborn in Christ being united to him by faith.

Here is an immensely important question:  who are you united to? Are you united (covenantally speaking) to Adam or Christ?  Again I say, all who are born into this world are born in Adam and into his covenant.  Only by faith do we come to be united to Christ to partake of the blessings of the Covenant of Grace he mediates. Listen to 1 Corinthians 15:21-22:  “For as by a man came death, by a man has come also the resurrection of the dead.  For as in Adam all die, so also in Christ shall all be made alive.”  As I have said, the question is, who are you in?  Is it Adam or Christ?  All in Adam die. All in Christ shall be made alive. 

How doth the Spirit apply to us the redemption purchased by Christ?  Answer: …by working faith in us, and thereby uniting us to Christ, in our effectual calling.

The third thing to notice about this answer is that this work of the Holy Spirit is called effectual calling. You should know that Baptist Catechism 34 asks and answers the question, What is effectual calling? We come to this question next Sunday, Lord willing, so we need not define effectual calling here. 

Conclusion

I’ll remind you of this by way of conclusion. Our salvation is the work of the Triune God. Who has saved us from our sin and misery? God has. God the Father sent to the Son to accomplish our redemption. It is finished. And the Father and Son sent the Spirit to apply the redemption that Christ has earned to the elect at the appointed time. That work is ongoing. Thanks be to God for the marvelous grace he has shown to us in Christ Jesus. May we be found in him on the last day. 

Posted in Sermons Joe Anady
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1. The people in Jesus’ day were good at interpreting signs about the weather. What did those who rejected Jesus fail to interpret? 
2. Why did Jesus call the people hypocrites for their ability to interpret the weather and their inability to interpret the signs that pointed to him as the Messiah? What was hypocritical about this (especially for the religious leaders)?
3. In particular, the people were good at predicting when rain and scorching heat would come, but they failed to see that Jesus the Messiah came to bring rain and scorching heat, spiritually speaking. Discuss.    
4. What did Jesus mean when he exhorted the people to judge rightly and to settle with their accusers before being brought to the judge? Who are our accusers, spiritually speaking? Who is the judge? What does it mean to settle with our accuser, spiritually speaking?
5. The unbelieving Jews in Jesus’ day were rebuked by Christ for not properly interpreting the times in which they lived. Does this mean that we seek to interpret the times in which we live as it relates to Christ’s second coming? What do we need to know about the times in which we live? What should our focus be in these last days? When did the last days begin? 

Posted in Study Guides Joe Anady
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1. We have been considering the person of Christ and his work – the work that he did to accomplish our redemption. What is the topic that is introduced here in Baptist Catechism 32?
2. The Father sent the Son to accomplish our redemption. Who applies the redemption that Christ has earned to the elect in due time?
3. In Baptist Catechism A. 32, what is meant by the word “effectual”?  
4. Are the elect of God born saved or justified?
5. How does a person come to be saved?
6. What does Baptist Catechism A. 33 mean when it says that the Spirit works faith in us?
7. What does it mean to be united to Christ? How does union with Christ bring about our redemption?

Posted in Study Guides Joe Anady
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Old Testament Reading: Psalm 72

“OF SOLOMON. Give the king your justice, O God, and your righteousness to the royal son! May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor! May they fear you while the sun endures, and as long as the moon, throughout all generations! May he be like rain that falls on the mown grass, like showers that water the earth! In his days may the righteous flourish, and peace abound, till the moon be no more! May he have dominion from sea to sea, and from the River to the ends of the earth! May desert tribes bow down before him, and his enemies lick the dust! May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him! For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, and precious is their blood in his sight. Long may he live; may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! May there be abundance of grain in the land; on the tops of the mountains may it wave; may its fruit be like Lebanon; and may people blossom in the cities like the grass of the field! May his name endure forever, his fame continue as long as the sun! May people be blessed in him, all nations call him blessed! Blessed be the LORD, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory! Amen and Amen! The prayers of David, the son of Jesse, are ended.” (Psalm 72, ESV)

New Testament Reading: Luke 12:54–59 

“He also said to the crowds, ‘When you see a cloud rising in the west, you say at once, ‘A shower is coming.’ And so it happens. And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time? And why do you not judge for yourselves what is right? As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. I tell you, you will never get out until you have paid the very last penny.’” (Luke 12:54–59, 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.

1. Introduction
   1. As we moved slowly through Luke 12, I regularly reminded you that Christ delivered those teachings to his disciples. He spoke to his followers – the Twelve Apostles, the seventy, and the others – and he warned them of the heart-sins of hypocrisy, the fear of man, anxiety, and inattentiveness. He also addressed their expectations for the future to be sure they were squared with reality. Each of the teachings of Christ, recorded for us in Luke 12, has special relevance for the disciples of Jesus. As followers of Jesus, we must be sure to keep our hearts pure lest we be distracted, derailed, and rendered infected and fruitless (or worse) by these sins of the heart and mind.  
   2. While it was good for us to remember that Christ delivered the teachings of Luke 12 to his disciples, we must not forget that a great multitude of people stood about and listened to what Christ had to say to them. Do not forget what Luke 12:1 says: “In the meantime, when so many thousands of the people had gathered together that they were trampling one another, he began to say to his disciples first, ‘Beware of the leaven of the Pharisees, which is hypocrisy.’”
      1. So then, the teachings of Christ found in Luke 12 were for the disciples of Christ, but many who had not yet followed after Christ overheard what Christ had to say to them. This reminds me of the church. When the church assembles for worship, the word of God is to be read and preached to the church. But there will always be non-believers in our midst (or at least we should hope so). And we should pray that the word of God would affect those who do not yet believe to draw them to faith and repentance. 
   3. Here in the passage that is open before us today, Christ turns his attention from his disciples to the crowd. Luke 12:54 says, “He also said to the crowds…” I trust you can see why it is important to pay careful attention to who the audience is. When Christ spoke to his disciples, he did not call them to faith and repentance, for they had already turned from their sins to trust in him. He warned them about sins of the heart as he sought to strengthen their faith and to sanctify them further. But when Christ spoke to the non-believing crowds, he sought their conversion and warned them of impending doom and destruction should they remain in their sins and unbelief. 
   4. Here in our text, and also in the next one, Christ calls sinners to repentance and faith in four stages. First, he exhorts them to properly interpret the times. Secondly, he urges them to settle their debts with their accuser. Thirdly, he commands them to repent lest they perish. And fourthly, he warns them that time is running out. We will consider the first two points today and the final two points next Sunday, Lord willing. 
2. Properly Interpret The Times
   1. First, Christ exhorts the unbelieving crowds to properly interpret the times. Look with me at Luke 12:54. There we read, “He also said to the crowds, ‘When you see a cloud rising in the west, you say at once, ‘A shower is coming.’ And so it happens. And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?” (Luke 12:54–56, ESV)
      1. To understand this saying of Jesus, we must first put ourselves in the place of those to whom these words were originally spoken. This saying of Jesus has application for us, but Christ did not speak these words to us first. We must put ourselves in the place of those to whom Christ originally spoke, lest we misinterpret this passage.
         1. Jesus spoke these words to the crowd in the days of his earthly ministry. Most of the people in the crowd were Jews. They lived under the Old Mosaic Covenant. I think it is right to assume that most of them were very familiar with the Old Testament Scriptures. And many within the crowd, it must be remembered, were religious leaders – Scribes, lawyers, and Pharisees. These men were very well acquainted with God’s Word, therefore. 
         2. And we must not forget the great significance of the time in which these people lived. They lived in the most extraordinary of times. They lived in the days of the Messiah. The lived in the days wherein the Son of God incarnate walked the earth for us and our salvation. They lived in the days in which many of the prophecies of the Old Testament were fulfilled. 
         3. Furthermore, we must remember that Jesus Christ was shown to be the promised and long-awaited Messiah in many ways. His earthly ministry, his claims, and his teachings were confirmed by signs and wonders. Jesus healed the sick, calmed the wind and waves, fed the multitudes, cast out demons, and even raised the dead, all as a sign or demonstration that he is the Son of God incarnate, the King of God’s everlasting Kingdom, the Redeemer of God’s elect, the Messiah who was promised from long ago. 
         4. When we remember that these people were very well acquainted with the sacred writings of the Old Testament, that they lived in the days of the Messiah, and that they heard the teachings of the Messiah with their own ears, and witnessed many of the signs and wonders he performed with their own eyes, it is not surprising that Jesus rebuked them for their failure to properly interpret the signs of the times and for their heart-hearted unbelief. There were many signs. And these signs were quite obvious and clear. And yet so many failed to interpret the signs correctly. 
      2. Notice that Christ rebuked the unbelievers for their spiritual blindness and inability to interpret the signs of the times in which they lived by contrasting this inability and obtuseness with their ability and proficiency at interpreting the signs of nature.
         1. Christ spoke to the crowds, saying, “When you see a cloud rising in the west, you say at once, ‘A shower is coming.’ And so it happens.” In Palestine, storms typically develop to the west over the Mediterranean Sea before moving onshore to dump the much-needed, refreshing, and life-giving rain on that semi-arid environment. 
         2. Furthermore, Christ said, “And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens.” The south wind is the wind that comes up into Palestine from the south, that is to say, from the hot, desert regions of Egypt, bringing with it a wave of heat. 
         3. You and I love to talk about the weather. Two things will especially get us talking: the promise of rain and the threat of a heat wave. But think of how interested these people were in the weather. They would have been especially interested in the promise of rain from the west, and the threat of a heat wave from the south, because of they were concerned for their crops. They did not live in Egypt where they could depend on the flow of the Nile. And they did not have the advanced reservoirs or irrigation systems that we rely on today in times of drought or heat. For them, rain from the west would mean the promise of life and prosperity on earth. Conversely, the scorching heat from the south could lead to the destruction of their crops, which could result in poverty, famine, or death. 
         4. It is not surprising that these people were profoundly attuned to the weather patterns. Who can fault them for that? But Christ rebuked them and called them hypocrites! He spoke to them, saying, “You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?” 
         5. Why did Christ rebuke these people so sharply and call them hypocrites? Please hear me. Christ did not rebuke them because they were concerned about the weather and attuned to the patterns of nature. Any farmer with experience will naturally learn to do that! No, Christ rebuked them because, while they diligently and astutely observed the natural world being deeply concerned about their prosperity on earth, they failed to observe and interpret the signs of the times pertaining to the arrival of the Messiah, the inauguration of God’s eternal Kingdom, and the New Covenant through which salvation comes to the world. Stated differently, Christ rebuked the unbelieving crowds because they were preoccupied with the world and the things of this world and blind to the things of God. Their attention was fixed upon the earth. Often, they would lift their eyes up toward heaven to observe the clouds and the winds. But up to this point, they had failed to recognize that Jesus is from heaven, that he is the Lord’s Messiah, the King of God’s heavenly and everlasting kingdom.     
         6. You see, Christ called these people “hypocrites” because they were preoccupied with external and worldly things – rain and heatwaves, a fruitful harvest, and the wealth that would come as a result. By the way, we must not forget the parable of the rich, covetous, and foolish farmer of Luke 12:13-21. That man set all of his hopes on his riches. He reaped a bountiful harvest and spoke to his own soul, saying, “‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’” This rich farmer was a fool, not because he was a successful farmer, but because he set his hope on the things of this earth. Likewise, these crowds were worldly. They were preoccupied with the world and the things of this world. They were religious, but their religion was superficial and worldly. They were truly blind to things spiritual and eternal. 
         7. Think of it. Jesus the Messiah, the one to whom the Old Testament Scriptures point, stood right in front of them. All signs indicated that he was the Messiah. But these so-called “experts in the law” could not see it. They could interpret the signs of nature. They could not interpret the signs of that present time.  
         8. These people could predict with certainty that rain would soon come, but they could not see that the Messiah was in those days showering the land with God’s kindness and grace. Indeed, Jesus, in fulfillment of Psalm 72:6, was to Israel, and is now to the world, “like rain that falls on the mown grass, like showers that water the earth!” Indeed, “In his days… the righteous flourish…” In those who are united to him by faith peace abounds, and will continue to abound “till the moon be no more!” (Psalm 72:7, ESV). But these unbelieving multitudes could not see in Christ the rain of God’s grace that was about to fall from heaven. Indeed, it had already begun to fall. 
         9. Furthermore, these people could predict with certainty that a heatwave was drawing near, but they could not see that Messiah would soon bear the scorching heat of the wrath of God as he died on the cross in the place of those given to him by the Father in eternity. This he would do to shield them from the scorching heat of God’s wrath. But do not forget that at the cross, a fire would be kindled (remember Luke 12:49). It is the fire of the gospel that burns in the hearts of all who are enlivened by the Holy Spirit, but for those who remain outside of Christ and in their unbelief. This fire would be kindled at the cross of Christ. And this fire would spread from Jerusalem to Judea to Samaria and to the ends of the earth (see Acts 1:8). Yes, the gospel would spread like fire. But so too would the judgments of God. As you know, Jerusalem was destroyed in 70 A.D. The temple was demolished. And in these last days, there are wars and rumors of wars. To quote Psalm 2, the nations continue to rage and the people plot in vain. “The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, ‘Let us burst their bonds apart and cast away their cords from us.’ He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, ‘As for me, I have set my King on Zion, my holy hill.’” The Psalmist goes on to say, “I will tell of the decree: The LORD said to me, ‘You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.’” And then the Psalmist warns the nations. “Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2, ESV). Dear friends, God’s wrath is continually being poured out in a partial way upon peoples and nations. And God’s wrath will be poured out on all who are not in Christ Jesus on the last when Christ returns to judge and make all things new. 
         10. So then, did Christ come to pour out the refreshing rain of God’s mercy and grace upon the earth, or did he come to pour out the scorching heat of God’s wrath upon the earth? The answer is, both. In Christ, God’s grace is offered to sinners even now through the preaching of the gospel. Those who believe the gospel now are refreshed by it. Their spiritual thirst is satiated.  The righteous are made to flourish a tree planted by streams of living water. On the last day when Christ returns, the full enjoyment of God’s mercy and grace will be experienced by all who believe upon Christ.  But it is also true that through Christ, God’s judgments are administered. The judgments of God are being poured out in a partial way even now as God is patient towards sinners. On the last day, God will judge fully and finally through Christ the Son. 
         11. Jesus Christ brings the refreshing rain of God’s mercy and grace and the scorching heat of God’s wrath. While the unbelieving multitudes could predict with precision the natural rains and the natural heat, they were blind to the spiritual rains and spiritual heat that Jesus the Messiah came to bring. Even as he stood before them, being attested to by signs and wonders from the heaven of heavens, they could not see it. Christ set captives free, fed the hungry, healed the sick, and raised the dead, but those who were dead in the sins could perceive him to be the Lord’s Messiah.  
         12. So Christ rebuked them: “You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?” (Luke 12:56, ESV).
3. Settle With Your Accuser
   1. The verses that follow are intimately related to the passage we have just considered. In verses 57-59, Christ exhorts the unbelieving multitudes to make the right choice and to settle with their accuser while there is still time. In other words, Christ exhorted the unbelievers in the crowd to get right with God!
   2. Look with me at verse 57. There Christ says, “And why do you not judge for yourselves what is right?” The meaning is this: why do not come to the correct conclusions concerning what is righteous, that is to say, that which God requires of you? This is what the word translated as “right” (δίκαιος) means: “pertaining to being in accordance with what God requires—‘righteous, just.’” (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 743.) Stated yet another way, the question that Jesus asks the unbeliever is, how can you not see that you are not right before God because of your sin? How can you not see that you are guilty and indebted to God because of your breaking of the law of God?
   3. To drive the point home, Jesus illustrates using an earthly example and argues from the lesser to the greater. In verse 58 Christ says, “As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. I tell you, you will never get out until you have paid the very last penny” (Luke 12:57–59, ESV).
      1. As I have said, this is an earthly illustration. If you wronged someone and they are accusing you and taking you to court, it would be best to settle with them before you go to court lest you be put and prison and be forced to pay the pentalty there. 
      2. And as I have said, this is an argument from the lesser to the greater. No, this passage is not teaching the doctrine of purgatory, as the Roman Catholics claim. When it comes to our sins and God’s judgment, the Scriptures are very clear, the punishment of hell is eternal. Purgatory is nowhere taught in the Scriptures, friends. When Christ returns, there is the judgment. Those in Christ will be welcomed into heaven by the grace of God alone through faith in Christ alone. All who are not in Christ will be cast into hell forever and ever. The point that Christ makes here is, if it is true that it is wise to settle with your accusers here on earth before they drag you before a judge, how much more should we be concerned about settling with God before the day of judgment?  
      3. Dear friends, the truth is you are not right with God unless you have faith in Christ. We have all sinned against God by violating his commandments. If not in Christ, God is our accuser. If not in Christ, the law of God is our accuser. If not in Christ, Satan can justly accuse us. But Christ came to fix all that. He took upon himself the wrath of God that was due to us for sin. He kept the law of God to meet all of its righteous demands for us and in our place. He even defeated Satan for us and freed us from the curse of death. 
      4. When Christ spoke to these unbelievers and asked them, “why do you not judge for yourselves what is right?”, and afterward exhorted them to settle with their accuser, he was imploring them to wake up to the reality of the guilt of their sin and of their need for a Redeemer. Jesus Christ is the Redeemer. The only way to settle with God before the day of judgment is to settle through Christ, for he alone has paid the ransom to redeem us from the guilt of our sin and misery (see Matthew 20:28).  
4. Conclusion
   1. In the introduction to this sermon, I said that it was important for us to put ourselves in the place of those who first received this teaching from Jesus in order to properly interpret this text. I also stated that this text does apply to us today. So let us conclude by first identifying the aspects of this text that were unique to the original audience. After that, we will seek to apply this text to our own lives.
      1. First, it must be understood that when Jesus rebuked the unbelievers in the crowd for failing to interpret the times, he was speaking to those who were alive at his first coming and not to those of us who are awaiting his second coming.
         1. As you probably know, there are many Christians alive today who spend a great deal of time and energy attempting to interpret the times. They obsess over current events and try to connect those current events with prophesies found in the Holy Scriptures, especially the Book of Revelation. But I do believe their approach is misguided. For one, they badly misinterpret the Book of Revelation. Two, they ignore the clear teaching of Holy Scripture concerning the mystery surrounding the time of the end.
            1. As it pertains to the misinterpretation of the book of Revelation, their fatal flaw is their assumption that the book of Revelation is mainly about the time of the end. It is not. There are portions of the book of Revelation that are about the end of time. For example, Revelation 20:4 through to the end of chapter 22 are clearly about the return of Christ, the final judgment, and the new heavens and earth. But the majority of that glorious book is about the time between Christ’s first and second comings. After all, the first verse of the book of Revelation says, “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place” (Revelation 1:1, ESV). The book was written by the Apostle John in the first century AD. The majority of the book describes things that were experienced even by the Christians living in those days. For those of you who were around when I taught on eschatology and preached through the book of Revelation a few years ago, you may remember that the book is not mainly about the future, but is about these last days, the days between Christ’s first and second comings. Call it the church age, if you’d like. Call it the New Covenant era or dispensation. Whatever you call, know for certain that the book of Revelation was given to equip Christians living in the first century on to the end of time to walk faithfully with Christ in this world. In these last days (which began when Christ rose from the dead, ascended, and sent forth the Holy Spirit), Satan will be active. He will work through the beast (political powers that persecute), the false prophet (false teachers), and the harlot (the seductiveness of the world) to oppose God’s people. But God will preserve his people. He will keep them from the evil one. And he will restrain the evil one from deceiving the nations so that the gospel will succeed. The book of Revelation tells that story before culminating in the return of Christ, the rescue of God’s people, the judgment, and the consummation. The book is not mainly about the future, friends. It is very much about the past and the present too. It meant as much for the Christians alive in the first century as it does for us today. It recapitulates over and over again as it looks at these last days – the days between Christ’s first and second comings – from different vantage points or angles. The book was not written to confound or confuse but to comfort God’s New Covenant people living in every time and place. Let us be careful not to mishandle that glorious and helpful book by using it to speculate about current events.          
            2. As it pertains to the clear teaching of Holy Scripture concerning the mystery of the time of the end, allow me to quote a few verses:
               1. Matthew 24:36 is about the return of Christ on the last day. There Christ says, “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left. Therefore, stay awake, for you do not know on what day your Lord is coming.” (Matthew 24:36–42, ESV)
               2. In Acts 1:6-7 we read, “So when [the disciples of Jesus] had come together, they asked him, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority.’” (Acts 1:6–7, ESV)
               3. Finally, listen to Paul in 1 Thessalonians 5:1-6. “Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, ‘There is peace and security,’ then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. But you are not in darkness, brothers, for that day to surprise you like a thief. For you are all children of light, children of the day. We are not of the night or of the darkness. So then let us not sleep, as others do, but let us keep awake and be sober.” (1 Thessalonians 5:1–6, ESV)
         2. Those who were alive in Jesus’ day who did not recognize him to be the Messiah were rightly rebuked by Christ for their inability to interpret the times. They had the Old Testament Scriptures that testified to him. And when he came into the world, he did not come quickly or suddenly like a thief in the night,  but slowly and methodically. He was born of a virgin. Angels testified concerning him. He performed many signs and wonders. He fulfilled the prophecies of the Old Testament Scriptures. Some of them even indicated the time of his coming (the seventy-weeks of Daniel), which is why Simeon was waiting for the consolation of Israel. Furthermore, it had been revealed to Simeon “by the Holy Spirit that he would not see death before he had seen the Lord’s Christ” (Luke 2:26, ESV). The Scribes, lawyers, and Pharisees had no excuse for their failure to interpret the times. 
         3. But things will be different when Christ returns to judge. The time of his return is a mystery. When he comes, he will come suddenly and unexpectedly, like a thief. And immediately after he comes he will judge and usher in the new heaven and new earth. There will be no 1,000-year reign after Christ’s return, as some suppose (this view is based upon a misinterpretation of Revelation 20:1-3). No Christ will return, the dead will be raised. And “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)
         4. Dear brothers and sisters, I pray that you will not waste your time and energy speculating about things the Scripture say no one can know. 
      2. This leads to my second point of application. Spend your time and energy instead seeking to be a faithful servant of Christ as you live in the world in these last days. I’ve said it over and over again. The last days are not the days right before Christ returns. No. The last days are all of the days between Christ’s first and second comings.
         1. Listen to what Paul said to Timothy in the first century AD. “But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power.” I’m afraid that many Christians will take this to mean that this is about the future and the time right before the end. But listen to what Paul says to Timothy next: “Avoid such people” (2 Timothy 3:1–5, ESV)! Paul and Timothy lived in the last days just as you and I do.
         2. Hebrews 1:1-2 is also important. It says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV). Friends, it was the life, death, burial, resurrection, and ascension of Christ that marked the beginning of the last days. 
         3. When the Scriptures say that these are the last days, it does not mean that there are only a few of them. The word last (ἔσχατος) means, “pertaining to being the last in a series of objects or events” (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 610. The days of the Old Covenant era were not the last days, for it was promised that the Messiah would come to establish a New Covenant. But the days of the New Covenant era are the last days, for when these days are finished, there will be no more succession of days, only the unending day of God’s glory and the eternal enjoyment of God’s Sabbath rest. Whether the last days are many or few is not stated. So far there have been 2,000 years worth of last days. How many more will there be? I haven’t a clue. And the Scriptures plainly teach that I shouldn’t be concerned about it?
         4. What then should we be concerned about? We should be concerned about being found faithful in Christ Jesus should he return when we are alive or when he calls us home through death.
            1. The Messiah has come into the world, friends. He is Jesus Christ the Lord. Have you rightly interpreted his first coming? Can you see that he came to shower the world with God’s grace and that he will judge the world with the scorching heat of God’s wrath on the last day?
            2. Furthermore, have you judged rightly concerning your need for a redeemer? Have you turned from your sins to trust in him? And having placed your faith in him, are you walking worthily with him, being about the work that he has given us to do in this last era, epoch, or dispensation before the end? Lord help us. Amen. 

Posted in Sermons Joe Anady Luke 12:54-59
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Baptist Catechism 31

Q. 31. Wherein consisteth Christ’s exaltation?

A. Christ’s exaltation consisteth in His rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day. (1 Cor. 15:4; Acts 1:11; Mark 16:19; Acts 17:31)

Scripture Reading: Philippians 2:5-11

“Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5–11, ESV)

*****

1. “Christ’s exaltation consisteth in His rising again from the dead on the third day…”
   1. “He was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:4, ESV).
2. “In ascending up into heaven…”
   1. “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11, ESV).
3. “In sitting at the right hand of God the Father…”
   1. “So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God” (Mark 16:19, ESV).
4. “And in coming to judge the world at the last day.”
   1. “He has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:31, ESV).
5. Application
   1. Christ meets all of our needs as he fulfills his offices.
      1. London Baptist Confession 8.10: This number and order of offices is necessary; for in respect of our ignorance, we stand in need of his prophetical office; and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom. ( John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74, 75 )
   2. Christ can identify with our weaknesses given his humiliation.
      1. “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15, ESV).
   3. Christ has the power to meet all our needs given his exultation.
      1. “No, in all these things we are more than conquerors through him who loved us” (Romans 8:37, ESV).

Posted in Sermons Joe Anady
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1. What is meant by Christ’s exultation? Where was the person of Christ exulted from? Where was Christ exulted to?
2. What does it mean that Christ is sitting at the right hand of God the Father? 
3. Why does our catechism mention the return of Christ and the judgment as the last step in Christ’s exultation?
4. How is Christ our great prophet, priest, and king both in his humiliation and exultation?
5. What comfort should come to the believer to know that Christ is exalted?

Posted in Study Guides Joe Anady
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