1. In Baptist Catechism 24 and 25, we considered the person and natures of Christ. What about Christ are we considering in questions 26-31?
2. What is an office?
3. Name a few kings from the Old Testament. What work did a king do?
4. Jesus Christ is the greatest king. How so? (see Luke 1:33, Matthew 28:18, Revelation 17:14)
5. What work does Jesus Christ do for us as our king?
6. Why do we need the kingly office of Jesus Christ? (see Second London Confession 8.10)
7. What comfort does it bring to you to know that Jesus Christ is your king if you have faith in him?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 29 Posted by Joe

1. What is anxiety? How does it differ from reasonable concern? 
2. What is the best the world can offer to relieve anxiety? 
3. Christ’s teaching about anxiety begins with the word “therefore.” This directs our attention to the previous passage which warns against covetousness. What does covetousness have to do with anxiety?
4. What does Christ command us to consider?
5. What does Christ command us to seek? 
6. What reason does Christ give us to fear not?
7. According to 33, how should we handle the good things of this life that Christ has blessed us with?
8. What does it mean to “Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.” (Luke 12:33, ESV)
9. Christ gets to the heart of the issue in verse 34. And what is the heart of the issue? 
10. How does the teaching of Christ provide a remedy to anxiety and not just the ability to manage or mask it?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Luke 12:22-33 Posted by Joe

Baptist Catechism 28

Q. 28. How doth Christ execute the office of a priest?

A. Christ executeth the office of a priest, in His once offering up of Himself, a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. (1 Peter 2:24; Heb. 9:28; Eph. 5:2; Heb. 2:17; 7:25; Rom. 8:34)

Scripture Reading: Hebrews 7:11–28

“Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? For when there is a change in the priesthood, there is necessarily a change in the law as well. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. For it is witnessed of him, “You are a priest forever, after the order of Melchizedek.” For on the one hand, a former commandment is set aside because of its weakness and uselessness (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God. And it was not without an oath. For those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him: “The Lord has sworn and will not change his mind, ‘You are a priest forever.’ ” This makes Jesus the guarantor of a better covenant. The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.” (Hebrews 7:11–28, ESV)

*****

Introduction

As you probably recall, we are in the middle of a section in our catechism wherein we are considering the work that Jesus Christ has done to redeem us from our sin and misery. Our catechism presents the work of Christ to us in a very helpful way, that is, through the lens of the threefold offices of Christ. An office is a work to be performed. And we are learning that Christ has fulfilled the office of prophet, priest, and king. Today, we are considering Christ’s priestly work. 

Consider four things about Christ the Redeemer and his priestly work (these observations will sound familiar): 

First, Jesus Christ was not the first priest of God.

In the days of Abraham, there was a priest of God named Melchizedek.  You may read of him in Genesis 14:l17ff.  He’s a bit of a mysterious figure, but he is very important.  We will return to him shortly.  And in the days of Moses, Aaron was consecrated to fulfill the office of priest in Israel.  From that day forward, it was the descendants of Aaron and Levi who were to hold the office of priest.

What work did these priests do?  They ministered at the tabernacle, and later, the temple.  They were to keep the temple pure.  They were to offer sacrifices and prayers to God on behalf of the people.  The priests were intermediaries and intercessors. The people of Israel were to approach God through the priesthood, at the temple, and through the sacrificial system of the Old Covenant. 

The second thing I would like you to consider is that long ago it was promised that a great priest would arise, not in the line of Aaron or Levi, but according to the order of Melchizedek.

The writer of the book Hebrews makes much of this in Hebrews chapters five through seven.  In that long passage, he quotes Psalm 110:4.  This Psalm was written by King David about 1,000 years before Christ was born.  This Psalm is about the promised Messiah.  And one of the things it revealed was that the Messiah would be a priest.  Psalm 110:4 says, “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (Psalm 110:4, ESV). 

Two things about this verse are shocking. 

One, it revealed that the Messiah would be a priest, not in the line of Aaron or Levi, but in the order of Melchizedek, that mysterious figure mentioned in Genesis 14.  The reason for this is that the Messiah would not be called to function as a priest according to the order of the Old Mosaic Covenant (see Exodus 19-Deuteronomy).  As priest, he would not offer up animal sacrifices or incense at the temple.  He would not be concerned with ceremonial washing or the holy days of the Old Covenant. No, as a priest, the Messiah would serve under a different Covenant — the New Covenant — and according to a different order.  Melchizedek lived long before Moses.  Melchizedek predated the Old Mosaic Covenant.  Melchizedek ministered in the world in a time when only the Covenant of Grace was present in the world, and then only in the form of a promise.  For this reason, Christ is said to be a priest, not in the line of Moses, Aaron, or Levi, but Melchizedek.  Just as Melchizedek served the Covenant of Grace, so to Christ would serve the Covenant of Grace.  In the days of Melchizedek the Covenant of Grace was promised.  In the days of Christ, it was fulfilled.  As it pertains to the priestly office, Jesus Christ has more in common with Melchizedek than Moses, Aaron, and Levi.  

Two, Psalm 110:4 says that Messiah will be a priest forever after the order of Melchizedek. This is shocking because the priests who descended from Aaron would serve for a time but their service would always come to an end because they would die.  All of the priests of the Old Covenant order were eventually removed from office by death.  But the Messiah, Psalm 110:4 revealed, would serve as a priest forever after the order of Melchizedek.  As I have said, Psalm 110 was written by King David about 1,000 years before Jesus the Messiah was born.  From that time until the arrival of the Messiah, God’s people lived with a sense of anticipation wondering when this great priest would arrive, who he would be, what work he would do, and how he could possibly serve forever, in fulfillment of this ancient prophecy (see 1 Peter 1:10-11).

A lot more could be said about how the priestly work of Christ was anticipated under the Old Covenant.  In brief, though the Messiah would be a priest, not in the order of Aaron or Levi, but in the order of Melchizedek, the priesthood of Aaron and Levi and their ministry at the tabernacle and temple under the Old Covenant did foreshadow the priesthood of Christ in many ways.  The continual offering up of the blood of bulls and goats, the perpetual need for cleansing, and the cycle of priests being ordained to the office and then being removed by death, anticipated the arrival of the one who would actually atone for and cleanse from sin, who would mediate forever and ever so as to bring us into the presence of God.  The book of Hebrews has a lot to say about these things, especially chapters seven through ten.    

This leads to our third consideration concerning Christ’s priestly office.  Though Jesus Christ was not the first priest, he is by far the greatest priest, and he is also the last.

The priests of the Old Covenant offered up the blood of bulls and goats.  This animal blood could not actually atone for human sin and make one right with God (see Hebrews 10:1-4).  These sacrifices did point forward to the sacrifice that Jesus Christ, our great High Priest, has offered up.  And what sacrifice did Jesus offer up?  He offered up his own life as a substitute for sinners.  He shed his own blood for the remission of sins.  ​​Christ said, “for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28, ESV).

The priests of old were able to cleanse the body and make one ceremonially pure according to the conditions of the Old Covenant, but they could not cleanse the conscience.  It is Christ who cleanses the conscience, for Christ actually removes the guilt of sin.  This is why the writer to the Hebrews says, “and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful” (Hebrews 10:21–23, ESV).

The priests of old, though they were able to intercede from on earth on behalf of God’s people, were not able to reconcile people to God, for they themselves were sinners in need of cleansing.  And though they fulfilled an important ministry for a time, their ministries were always cut short by death.  But Christ, our great High Priest, is able to bring us to God, and he intercedes for his people continuously, for he lived a sinless life, died a sacrificial death for his people, was buried, and on the third day, and was raised to life eternal and incorruptible.  He ascended to the right hand of the Father where he makes continual intercession for his people.  None of the priests of old ascended.  They served God and his people on earth.  But Christ ascended into the heavenly holy of holies. 

This is what Hebrews 10:12-14 speaks about, saying, “And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins.  But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet.  For by a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:11–14, ESV).

I could say a lot more. The priests of old were good and even great, but Christ is much greater.  Christ was raised from the dead.  He has ascended.  His blood actually cleanses from sin.  He has the power to reconcile us to God.    

The fourth and final thing I would like you to consider about Christ’s priestly work is that in this office, Christ the Redeemer meets our needs.

Because of sin, we need to be cleansed.  We need to be made right with God.  We cannot ascend to heaven on our own.  Someone needs to take us there.  Jesus Christ is the one.  His blood cleanses (see 1 John 1:7).  He gives his righteousness to all who turn from their sins to trust in him (see Isaiah 61:10).  He reconciles us to the Father (see Romans 5:11).  He intercedes for us continually (see Hebrews 7:25). 

*****

Conclusion

Posted in Sermons Joe Anady
Comments Off on Catechetical Sermon: How Does Christ Execute The Office Of A Priest?, Baptist Catechism 28, Hebrews 7:11–28 Posted by Joe

1. In Baptist Catechism 24 and 25, we considered the person and natures of Christ. What about Christ are we considering in questions 26-31?
2. What is an office?
3. Name a few priests from the Old Testament. What work did a priest do?
4. Jesus Christ is the greatest of priests. How so? (see Hebrews 4:14-15; 5:5; 6:20; 7:26; 8:1; 9:11)
5. What work does Jesus Christ do for us as our great high priests?
6. Why do we need the priestly office of Jesus Christ? 
7. What comfort does it bring to you to know that Jesus Christ is your high priest if you have faith in him?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 28 Posted by Joe

1. What is covetousness? (see Baptist Catechims 84-86)
2. Do the words of Christ in Luke 12:13-21 forbid hard work and saving money for the future?
3. How will covetousness in the heart lead to hypocrisy in the lives of those who profess faith in Christ?
4. How does our culture promote covetousness and discontentment?
5. What is the remedy to covetousness?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Luke 12:13-21 Posted by Joe

Old Testament Reading: Ecclesiastes 5:8–20; 12:13–14

“If you see in a province the oppression of the poor and the violation of justice and righteousness, do not be amazed at the matter, for the high official is watched by a higher, and there are yet higher ones over them. But this is gain for a land in every way: a king committed to cultivated fields. He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity. When goods increase, they increase who eat them, and what advantage has their owner but to see them with his eyes? Sweet is the sleep of a laborer, whether he eats little or much, but the full stomach of the rich will not let him sleep. There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt, and those riches were lost in a bad venture. And he is father of a son, but he has nothing in his hand. As he came from his mother’s womb he shall go again, naked as he came, and shall take nothing for his toil that he may carry away in his hand. This also is a grievous evil: just as he came, so shall he go, and what gain is there to him who toils for the wind? Moreover, all his days he eats in darkness in much vexation and sickness and anger. Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. For he will not much remember the days of his life because God keeps him occupied with joy in his heart… The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil.” (Ecclesiastes 5:8–20; 12:13–14, ESV)

New Testament Reading: Luke 12:13-21

“Someone in the crowd said to him, ‘Teacher, tell my brother to divide the inheritance with me.’ But he said to him, ‘Man, who made me a judge or arbitrator over you?’ And he said to them, ‘Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.’ And he told them a parable, saying, ‘The land of a rich man produced plentifully, and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, ‘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?’ So is the one who lays up treasure for himself and is not rich toward God.’” (Luke 12:13–21, ESV)

*****

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

1. Introduction
   1. I would like to remind you that we are in the middle of a section in Luke’s gospel wherein Jesus delivers a series of warnings to his disciples regarding sins of the heart. First, he warned his disciples of the sin of hypocrisy. Next, he warned them about the fear of man. Connected to this, Christ warned his disciples not to shrink back when faced with persecution, but to acknowledge him before men. Here in the passage that is open before us today, Christ warns his disciples about the heart-sin of covetousness. He spoke to the crowds, and especially to his disciples, saying, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.”
   2. This warning from Christ, and the teaching that follows, was prompted by a request made by a man in the crowd. Luke 12:13 says, “Someone in the crowd said to him, ‘Teacher, tell my brother to divide the inheritance with me.’”
      1. We don’t know who this man was or the details of his situation. It is likely that he had an older brother who refused, or perhaps was slow to, divvy up the inheritance he had received from his parents’ estate with his siblings. In those days, the firstborn son was to receive a double portion of the inheritance, and it may have been the responsibility of the firstborn son to administer the estate and distribute the funds. Clearly, there was some disagreement between this man and his brother. Maybe the brother was someone who followed or respected Jesus. And so this man approached Jesus to ask for his help. “Teacher, tell my brother to divide the inheritance with me”, he said. 
      2. Jesus’ response was rather curt. “But he said to him, ‘Man, who made me a judge or arbitrator over you?’”
         1. Why did Jesus respond like this? Why was he unwilling to function as a judge or ​​arbitrator in his case?   
         2. The answer is, it was not a part of Jesus’ messianic mission to meddle in civil affairs. The proper place for a dispute like this to be settled was is in the civil law courts. Jesus Christ, as you probably know, showed no interest in engaging in politics or civil matters such as this during his earthly ministry. In Luke 20:25 we hear Christ say, “render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And here Christ says, “Man, who made me a judge or arbitrator over you?” (Luke 12:14, ESV).
         3. Are we to take this to mean that disputes between brothers should not be settled within the church? Well, if the brothers are both Christians and church members, the church ought to mediate and even judge. 1 Corinthians 6 teaches that church members ought to settle disputes like this in-house, as it were, rather than going to law court against one another. 
         4. But this situation was differnt. It appears that one, or both, of these brothers were not true disciples of Jesus. Therefore, the proper place for a dispute like this to be settled was in the civil law courts
         5. You see, this man was mistaken concerning Jesus’ mission and the nature of Christ’s kingdom. Jesus’ mission was not to overthrow Rome,  to reform Old Covenant Israel, or to establish some new political system. He came to atone for sin, to inaugurate a New Covenant, and to establish the everlasting kingdom of God. But we must remember, that Christ’s kingdom is not of this world. 
         6. Here is one of the significant ways in which Christ, his kingdom, and covenant differ from Moses and David, and the kingdom and covenant within which they served. The Old Mosaic Covenant and the Kingdom of Israel were very much of this world. And so Moses and King David did judge within the civil realm (see Exodus 18:13 and 2 Samuel 8:13). I’m sure this man thought that King Jesus would do the same. But King Jesus was unwilling to function as a judge or arbitrator between these brothers. King Jesus is a different kind of King. As has been said, his kingdom is not of this world. His kingdom is heavenly now. It is spiritual now. It is eternal. It will be brought to a consummation in the new heavens and earth when Christ returns. Christ will judge on the last day. And then he will judge, not partially and imperfectly, as Moses and the Kings of Israel did, but perfectly, fully, and finally. 
         7. Jesus refused to function as judge or arbitrator between these two brothers. If they could not work out their differences privately, they would need to work them out in a court of law.  And Jesus would have nothing to do with the court of law. Judging civil matters was not a part of his Messianic mission.  
   3. But notice that Jesus was willing to speak to spiritual matters, that is to say, to matters of morality and the heart. 
2. Be On Your Guard Against All Covetousness
   1. In Luke 11:15 we read, “He said to them…”
      1. “Them” might be a reference to the two brothers. Certainly, the crowd also heard this teaching. And we should not forget that the disciples of Jesus were present too. Notice that in Luke 12:22 Christ sets his attention squarely on his disciples again and builds upon the teaching he delivers here, saying, “Therefore I tell you, do not be anxious about your life”, etc. So, this teaching was delivered to the disputing brothers and the crowd, but it was especially for the disciples of Jesus to hear. 
   2. And what did Christ warn against? He warns us, saying, “Take care, and be on your guard against all covetousness…”
      1. What is covetousness? One dictionary defines covetousness as “a strong desire to acquire more and more material possessions or to possess more things than other people have, all irrespective of need” (Louw Nida, 290–291).
      2. Covetousness it must be remembered, takes place in the mind and heart. True, the heart sin of covetousness will eventually show itself in words and actions, but strictly speaking, covetousness is about thoughts and desires.
      3. Do not forget, brothers and sisters, that the tenth of the Ten Commandments is “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s” (Exodus 20:17, ESV).
         1. So serious and destructive is the heart sin of covetousness that one of the Ten Commandments is devoted to forbidding it. 
         2. Some have noted that there is a connection between the tenth of the Ten Commandments and the nine that preceded it. If we were to reflect carefully concerning our violations of God’s law we would see that the sins we commit often spring forth from covetousness within the heart. Why do people dishonor those with authority over them, commit the sin of adultery, steal, lie, and even murder? Are these sins not often driven by the sin of covetousness within the heart?
         3. The Apostle James seems to make this connection. In James 4:1-2 we read, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask.” 
      4. You should know that the Apostle Paul often warns against the sin of covetousness.
         1. In Colossians 3:5 Paul says, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.”
            1. Isn’t that interesting? Paul says that covetousness is idolatry. What does he mean by this? He means that covetousness is idolatry in the heart. When we covet we make the things of this world to be like little gods to us.  
         2. In Ephesians 5:2-3 Paul says, “But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God.”
            1. Notice that Paul again calls covetousness idolatry.
            2. And notice that Paul lists the heart sin of covetousness alongside other sins that we might consider far more vile. Dear brothers and sisters, I hope you are beginning to see the point. Covetousness in the heart is no small sin to be trifled with. 
            3. The seriousness of the sin of covetousness in the heart is especially stressed by Paul’s words, “For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God.”
         3. Finally, in Romans 1:28 Paul is speaking of the ungodly when he says, “And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless.”
      5. I mention the tenth of the Ten Commandments, James 4, and these statements from Paul in an attempt to alert you to the severity and danger of this sin of the mind and heart. I am afraid, dear brothers and sisters, that when we think about our battle against sin we tend to think primarily about the sins that we commit with our words and deeds. But covetousness is a sin of the mind and heart. We covet, not with our words or deeds, but with our thoughts, emotions, and desires. Dear friends, our battle against sin – our pursuit of holiness – should not begin with our words and deeds, but with the mind and heart. This is where the real work of sanctification is done. If we wish to grow in holiness, we must be transformed inwardly, renewed by God’s word and Spirit (see Romans 12:1-2, 1 Peter 1:14-16).  
      6. This has been a theme in this portion of Luke’s gospel, hasn’t it? We have been warned against the sin of hypocrisy, which is fundamentally a sin of the heart. We have been warned against the sin of the fear of man. And here Christ warns us about covetousness. We should take the words of Christ very seriously: “Take care, and be on your guard against all covetousness…”
   3. At the end of verse 15, Christ provides us with a striking reason to avoid covetousness. He says, “for one’s life does not consist in the abundance of his possessions.”
      1. Material possessions do not in any way contribute to or sustain a person’s actual life, or existence. A poor man lives, and a rich man lives. The life of the poor man and the life of a rich man is not drawn from their possessions, be they little or great. Stated differently, our life or existence is derived from God, not our possessions. God is our creator. God is our sustainer. It is God who has numbered our days. We come from God and to God we will return. Therefore God ought to be our highest treasure and greatest pleasure. It is God we should love and fear. It is the glory and enjoyment of God that we should live for. How foolish it is to make the attainment of material possessions the center of your life and the purpose of your existence, therefore.
3. The Parable Of The Rich Man
   1. Christ, being the good teacher that he is, told a parable to illustrate the point. In Luke 12:16 we read, “And he told them a parable, saying, ‘The land of a rich man produced plentifully, and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, ‘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?’ So is the one who lays up treasure for himself and is not rich toward God” (Luke 12:16–21, ESV).
   2. There are a few important observations to make about this parable:
      1. First, we should recognize what this parable is not about.
         1. This parable does not teach that the attainment of wealth is a sin. It is possible to be wealthy and godly. Think, for example, of Abraham. He was wealthy and godly. And think of Paul’s instructions for the rich. Paul wrote to Timothy, saying, “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Timothy 6:17, ESV). Notice that Paul does not condemn the rich for being rich, and neither does he command that they stop being rich, but that they not be haughty (prideful), nor set their hopes on riches. Instead, those who are rich are to set their hope on God as they enjoy the kind gifts that God has given to them. In the same passage, Paul goes on to say, “They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life” (1 Timothy 6:18–19, ESV). I think you can see that Paul’s teaching in 1 Timothy 6:17-19 agrees perfectly with Jesus’ teaching here in Luke 12:15-21. Here Christ warns against covetousness and his parable is about those who would lay up treasure for themselves here on earth but are not rich toward God (see Luke 12:21).
         2. Also, this parable does not teach against the wise use of money and possessions. In other places, the Scriptures teach us to work diligently and to save. Proverbs 6:6-11 says, “Go to the ant, O sluggard; consider her ways, and be wise. Without having any chief, officer, or ruler, she prepares her bread in summer and gathers her food in harvest. How long will you lie there, O sluggard? When will you arise from your sleep? A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.” (Proverbs 6:6–11, ESV). The Scriptures also teach us to use our wealth for good and for the furtherance to the kingdom of Christ. 
      2. Secondly, we must recognize what this parable is about – it is a warning against covetousness within the heart.
         1. The parable begins with these words: “The land of a rich man produced plentifully…” That, dear friends, is a blessing. It is a blessing from God. It is a blessing to give thanks to God for. It is a blessing to be used for good. It is a blessing to be enjoyed. 
         2. But notice how this covetous man responded to this blessing from God. He did not think of God to give thanks and praise to him, nor did he think of the needy around him. Instead, “he thought to himself…” And what did he think to himself?
            1. “He thought to himself, ‘What shall I do, for I have nowhere to store my crops?” (Luke 12:17, ESV). Notice the repetition of the words “I” and “my”. 
            2. Verse 18: “And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods” (Luke 12:18, ESV).
               1. Notice that this rich man’s impulse was not to give out of his abundance, but to store. Perhaps a better word would be, to hoard. 
               2. And notice how wasteful he is. I think we are to assume that his barns were perfectly good. He could have simply built another barn, if necessary. But he decided to tear down the old barns and to build new ones – bigger and better barns than before. 
            3. In verse 19 the rich man speaks to his own soul. “And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry” (Luke 12:19, ESV). Again I say, it is not wrong to enjoy the good gifts that God gives to us here on earth. What was wrong with this man’s reply, then? Two things:
               1. The first has already been mentioned. A major part of the problem is found in what the man does not say. His attention is exclusively turned inward upon himself. Again and again, he says “I” and “my”. He speaks to his soul and urges himself to take pleasure in these possessions of his. Never does he speak to God to give him thanks and praise. Never does he speak to the poor and needy around him, saying, come and be relieved out of the abundance that God has bestowed upon me.   
               2. Notice, secondly, the confidence this man placed in his riches. He spoke to his soul, that is to say, to the immaterial part of himself that animates the body, the essence of his life, saying “You have ample goods laid up for many years; relax, eat, drink, be merry” (Luke 12:19, ESV). Christ has just said, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Luke 12:15, ESV). And here we have a story about a rich man who lived as though his life consisted in the abundance of his possessions. This man did not enjoy his riches to the glory of God and use them for the good of others. No, he loved his riches. He idolized his riches. He put his trust in his riches. And this is something that the Scriptures often warn against.
                  1. Psalm 62:10 says, ​​“Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.”
                  2. Proverbs 11:28 says, “Whoever trusts in his riches will fall, but the righteous will flourish like a green leaf.”
            4. In verse 19 the rich man speaks to his own soul, but in verse 20, God speaks to him. There we read, “But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?” (Luke 12:20, ESV).
               1. This rich man had spent a lifetime speaking to his own soul, but he did not speak to his soul about God or God’s word. No, he spoke to his own soul and gave no thought to God. He spoke to his own soul but it was only about his material possessions. 
               2. This man was a fool, therefore. He lived as if this life and the riches of this life were all there is. He did not fear God. He forgot that one day he would stand before God to an account. 
               3. And when it came for this man to die and to stand before God to give an account, he found that the words he had spent a lifetime speaking to his own soul were at odds with the words that God spoke to him. I’m sure that this man thought of himself as being very wise. It was a good and successful businessman. He had amassed great wealth. He lived in luxury and security. He spoke to his soul, saying, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.” But God’s opinion of him was very differnt. God spoke to him, saying, “Fool! This night your soul is required of you, and the things you have prepared, whose will they be?” In other words, God spoke to him saying, all of the stuff you spent a lifetime accumulating – all of the stuff that you loved and trusted in – where is it now? Can you bring it with you? Will it benefit you now? No, others will possess it. How foolish you were to live for the attainment of wealth and possessions. How foolish you were to love these possessions supremely and to make them your hope. How foolish you were to think that your life consisted in the abundance of your possessions.   
            5. In verse 21 Christ concludes his parable with this explanation: “So is the one who lays up treasure for himself and is not rich toward God” (Luke 12:21, ESV).
               1. Dear friends, whether you are rich or poor here in this life matters little. What matters is being rich toward God.
               2. To be rich toward God is to be made right with him through faith in Jesus Christ.
               3. To be rich toward God is to fear and love him supremely, to trust him and obey him. 
               4. To be rich toward God is to give him thanks and praise for whatever gifts he has given you to enjoy while alive on earth. 
               5. To be rich toward God is to use whatever gifts he has given to you for the glory of his name, the furtherance of his kingdom, and the good of those around you, especially those in need. 
4. Conclusion
   1. “Take care, and be on your guard against all covetousness…”, Christ says. I wonder, can you see why covetousness is such a deadly and dangerous sin?
      1. Some might be tempted to think, what’s the big deal? Covetousness is only in the mind and heart. It’s the sins that we commit in word and deed that matter most, for these are the sins that are truly destructive. But God’s word says otherwise. It is the sins of the heart that are truly destructive for it is from the heart that we speak and act. Indeed, the whole course of one’s life is set by the condition of one’s heart. And so the Scriptures say, “Keep your heart with all vigilance, for from it flow the springs of life” (Proverbs 4:23, ESV).
   2. Dear brothers and sisters, “be on your guard against all covetousness…”
      1. How easy it is to make the things of this world, be it money, possessions, people, positions, or prestige, the love of our lives. How easy it is to live for the things of this world as if they were supreme. But this is folly. 
      2. We must live for God. He must be our supreme love and delight. 
      3. If he is, this will enable us to enjoy the good things of this life in their proper place and in the proper way. The good things of this life must never become gods to us. Instead, they are to be enjoyed as gifts from God and as tokens of his love, all to his glory, honor, and praise.         
   3. The Christian must be on guard against all covetousness. Positively, all who follow Christ Jesus must pursue contentment.  As Paul says, “godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness” (1 Timothy 6:6–10, ESV).
      1. Dear brothers and sisters, are you content in Christ Jesus? Are you happy and satisfied with him? If the answer to that question is no, then I would urge you to make a diligent search of your heart for the sin of covetousness.  
      2. I suspect you are feeling discontent because you have set your love and hope upon some earthly thing. Perhaps the Lord is being merciful to you now to show you that the things of this earth cannot satisfy or sustain your life. Only God and Christ can satisfy and sustain your life in this life and the life to come.
      3. If you are feeling discontent today, I pray that the Lord will help you find the idols of your heart and that he will strengthen you to tear them down and sweep them away so that God alone is Lord of your heart. Dear friends, we will never be satisfied or at peace until we have God as our delight. And only then will we have the freedom to truly enjoy the good things of this life in their proper place and in the proper way.   

Posted in Sermons Joe Anady Luke 12:13-21
Comments Off on Sermon: Be On Your Guard Against All Covetousness, Luke 12:13-21 Posted by Joe

Baptist Catechism 27

Q. 27. How doth Christ execute the office of a prophet?

A. Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit, the will of God for our salvation. (John 1:18; 14:26; 15:15)

Scripture Reading: John 15:12-17

“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.” (John 15:12–17, ESV)

*****

Introduction

We are entering into a wonderful section of our catechism wherein the work of Christ is considered through the lens of his threefold office. An office is a work to be done. And with the help of Baptist Catechism 26, we learned that Christ fulfilled three offices: the offices of a prophet, priest, and king. Here in Baptist Catechism 27 we turn our attention to the prophetic office of Christ.

Consider four things about the prophetic work of Christ the Redeemer:

First, Jesus Christ was not the first prophet of God.

Hebrews 1:1 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets…”  So, before the birth of Jesus Christ God appointed many prophets.  Moses is to be regarded as very great.  Deuteronomy 34:10 says, “And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face…”  God spoke to Moses face to face, as it were. And Moses was faithful to communicate the word of God to the people.

John the Baptist, the relative of Jesus, and his forerunner, was also a prophet.  In fact, he is to be regarded as the greatest of the prophets of old.  Why?  Because he had the distinct privilege of announcing the arrival of the kingdom of God.  He preached, saying, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2, ESV).  He was blessed to point at Jesus and to say, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV).  In a sense, this is what all of the prophets did.  In different ways, they pointed forward to Christ and his kingdom.  But John the Baptist was blessed to announce his arrival and to prepare the way for his ministry. 

What was the job of these prophets of old?  What work did they do?  In brief, they declared the word of God to the people.  Most often, they preached the law and the gospel.  They would apply the law of Moses to the people and urge them to turn from their sins and to God.  So then, the prophets were preachers.  Sometimes, they would foretell the future.  Being inspired by God, the prophets would sometimes warn of impending judgment.  And as I have just said, the prophets would also point forward to the Messiah, the arrival of his kingdom, and to the New Covenant that he would mediate.

The second thing I would like you to consider is that long ago it was promised a great prophet would one day arise from within Israel.

Deuteronomy 18:15 is important.  Here we find the words of Moses.  He spoke to the people of Israel, saying, “The LORD your God will raise up for you a prophet like me from among you, from your brothers — it is to him you shall listen —” (Deuteronomy 18:15, ESV).  As I have just said, many prophets would arise within Israel from Moses’ day onward.  But in this passage, Moses speaks of “a prophet” and says, “it is to him you shall listen.”  From that day forward the people of Israel were to live with a sense of expectation and wonder as they awaited the arrival of this great prophet.  

This leads to our third consideration concerning Christ’s prophetic office.  Though Jesus Christ was not the first prophet, he is by far the greatest of the prophets.

I’ll start by reminding you of the story found in Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36 about Jesus being transfigured up on the mountain in front of Peter, James, and John.  These three disciples of Jesus saw him glorified in front of them.  And who appeared with Jesus?  It was none other than the great prophets of old, Moses and Elijah.  And do not forget what God said.  In Matthew 17:5 we read, “Behold, a bright cloud overshadowed them, and a voice from the cloud said, ‘This is my beloved Son, with whom I am well pleased; listen to him’” (Matthew 17:5–7, ESV).  So, over a thousand years earlier Moses spoke to Israel, saying, “The LORD your God will raise up for you a prophet like me from among you, from your brothers — it is to him you shall listen —” (Deuteronomy 18:15, ESV), and up on the mountain, Jesus was glorified with Moses and Elijah at his side and God said, “This is my beloved Son, with whom I am well pleased; listen to him.”  The message could not be more clear.  Jesus Christ is the great prophet of whom Moses spoke (see Acts 3:22–26).  Jesus is like Moses in that he is a prophet and a mediator of a covenant — Moses of the Old and Jesus of the New.  Jesus is not like Moses in that Moses was a servant in God’s house whereas Christ is the Son of God.  Moses was a great prophet of God, but Jesus Christ is a much greater prophet. 

Listen to Hebrews 1:1-2:  “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).

Hebrews 3:5-6 says, “Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God’s house as a son.  And we are his house, if indeed we hold fast our confidence and our boasting in our hope” (Hebrews 3:5–6, ESV).

Prophets speak to God’s people on behalf of God.  In other words, prophets reveal God and God’s will for our salvation.  Many faithful prophets lived during and before the time of Christ, but Jesus Christ is a prophet of a different kind.  He is not a servant in God’s house; he is God’s Son.  In other words, God did not merely give Christ the words to speak to his people; Christ is the eternal Word of God incarnate.  

Listen to John 1:1-3: “In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through him, and without him was not anything made that was made” (John 1:1–3, ESV).  John 1:14 then says, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14, ESV).  And John 1:18 says, “No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18, ESV).

Can you see why I have said that Jesus Christ is a prophet of a different kind?  He is no mere man speaking the words of God to the people of God.  No, he is the eternal Son or Word of God incarnate.  One of the key purposes of his mission was to reveal the Father to us and to make known the way of our salvation.  This he has done supremely and most perfectly.   

Listen to the Word of Christ in John 15:15:  “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (John 15:15, ESV).  Listen to the words of Christ in John 17:6-8.  He prayed to God, saying, “I have manifested your name to the people whom you gave me out of the world.  Yours they were, and you gave them to me, and they have kept your word.  Now they know that everything that you have given me is from you.  For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me” (John 17:6–8, ESV). 

The prophets of old spoke the word of God to the people of God as servants.  Jesus Christ is a prophet of a different order or kind. He speaks the word of God to us as the eternal Son who came down from the Father.  His word is the supreme word.  His word is the final word.  All prophecies uttered before and after his incarnation are from him (through inspiration) and have reference to him (he is the fulfillment).  

The fourth and final thing I would like you to consider about Christ’s prophetic work is that in this office, Christ the Redeemer meets our need.

If we are to know God truly, God must reveal himself to us.  How much more do we stand in need of God’s revelation now that we have fallen into sin?  Adam was created with true knowledge, remember?  But now that we have fallen, our minds are darkened because of sin (see Ephesians 4:18).  We need God’s word if we are to know God and the way of salvation.  Jesus Christ is the Word of God.  He reveals to us, by His Word and Spirit, the will of God for our salvation, our catechism says. 

The little phrase, “by His Word and Spirit”, is interesting.  By it we are reminded of another way in which Christ is greater than any other prophet.  The prophets of old were empowered by God to speak the word of God.  But they did not have the power to enable men and women to understand or believe the words they spoke. But Christ reveals to us, by His Word and Spirit, the will of God for our salvation.  Not only does he have the power to deliver the message, he also has the power to open the minds and change the hearts of God’s elect to make them willing and able to believe his word. This he does by sending his Word and Spirit.  The little phrase, “by His Word and Spirit”, prepares us for what we will learn in Baptist Catechism 33 and 34 regarding effectual calling. 

*****

Conclusion

Posted in Sermons Joe Anady
Comments Off on Catechetical Sermon: How Does Christ Execute The Office Of A Prophet?, Baptist Catechism 27 Posted by Joe

1. In Baptist Catechism 24 and 25, we considered the person and natures of Christ. What about Christ are we considering in questions 26-31?
2. What is an office?
3. Name a few prophets from the Old Testament. What work does a prophet do?
4. Jesus Christ is the greatest of prophets. How so? (see Hebrews 1:1)
5. What does Jesus Christ reveal to us?
6. Why does our catechism say, by his Word and Spirit? In other words, if we are to know and believe the will of God for our salvation, why must Christ send forth his Word and Spirit?  
7. Why do we need the prophetic office in general, and especially the prophetic work of Jesus Christ?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 27 Posted by Joe