Old Testament Reading: Psalm 118

“Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! Let Israel say, ‘His steadfast love endures forever.’ Let the house of Aaron say, ‘His steadfast love endures forever.’ Let those who fear the LORD say, ‘His steadfast love endures forever.’ Out of my distress I called on the LORD; the LORD answered me and set me free. The LORD is on my side; I will not fear. What can man do to me? The LORD is on my side as my helper; I shall look in triumph on those who hate me. It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes. All nations surrounded me; in the name of the LORD I cut them off! They surrounded me, surrounded me on every side; in the name of the LORD I cut them off! They surrounded me like bees; they went out like a fire among thorns; in the name of the LORD I cut them off! I was pushed hard, so that I was falling, but the LORD helped me. The LORD is my strength and my song; he has become my salvation. Glad songs of salvation are in the tents of the righteous: ‘The right hand of the LORD does valiantly, the right hand of the LORD exalts, the right hand of the LORD does valiantly!’ I shall not die, but I shall live, and recount the deeds of the LORD. The LORD has disciplined me severely, but he has not given me over to death. Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. This is the gate of the LORD; the righteous shall enter through it. I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the cornerstone. This is the LORD’s doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it. Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has made his light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar! You are my God, and I will give thanks to you; you are my God; I will extol you. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (Psalm 118, ESV)

New Testament Reading: Luke 13:31-35 

“At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’ And he said to them, ‘Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’” (Luke 13:31–35, ESV)

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

Introduction

As we enter into our text for today, it is important to remember the scene. Jesus is now journeying towards Jerusalem. He was determined to go there. And he had made it clear to his disciples that he would suffer and die there. Despite this, great multitudes had flocked to Jesus to hear his teaching and to see the miraculous deeds he performed. This multitude was mixed. Some who followed after Christ were devoted disciples of his. Others wished to be healed by him. Some were curious about him. And some were his enemies. 

Our passage for today begins with these words: “At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’” The words, “At that very hour” connect this passage with the previous one. If you remember, near the end of the sermon on the previous passage, I attempted to demonstrate that that passage and this one go together thematically. In the previous passage, Christ warned the crowds about waiting too long to enter the narrow door of the kingdom. The narrow door is faith in Christ. That door will close to every individual at death. It will close permanently at the return of Christ. But I also said that there was a sense in which this warning had special relevance to the Jews, covenantally speaking. The kingdom of God was prefigured amongst them on earth from the days of Moses onward. The gospel of salvation through faith in the Messiah was proclaimed and entrusted to them from the days of Abraham onward. But the Scriptures are clear. When the Jews rejected Jesus as the Messiah and crucified him (through their leadership), a partial hardening came upon Israel (see Romans 11:25). The kingdom was taken from them and given to a people producing its fruits (see Matthew 21:43). 

The previous passage has something to do with this great transition from the Old Covenant to the New when the gospel of the kingdom would no longer be largely confined to ethnic Israel but would go to all of the nations of the earth. The previous passage concluded with this warning from Christ to the unbelieving Jew: ​​“In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last” (Luke 13:28–30, ESV). This same theme continues in the passage that is open before us today. Here Christ speaks condemningly of the earthly city of Jerusalem and declares the temple in Jerusalem to be forsaken. But he spoke this way to draw our attention to the fact that something greater than Jerusalem and the temple is here. We will come to this main point eventually. For now, by way of introduction, I simply wish to remind you of the scene and the connection between the theme of this text and the previous one. 

Let us now work our way through this passage, verse by verse. 

Concerned Pharisees?

In Luke 13:31 we read, “At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’” Most of the Pharisees were opposed to Jesus, remember? How are we to understand this warning from these Pharisees? Were these Pharisees genuinely concerned for Jesus’ well-being? Were they concerned that Herod, the ruler of the region of Galilee that Christ was in, would do him harm? After all, this was the Herod who had John the Baptist beheaded not long before this. Were these Pharisees genuinely concerned for Jesus? That is the question. Most commentators say, no. Instead, it seems that these Pharisees were attempting to drive Jesus to Jerusalem where they planned to have him killed. They could not drive Jesus by force. The multitudes surrounding him were simply too large. And so they attempted to drive him by fear. 

Dear brothers and sisters, it is not good to be driven by fear. From time to time it is right for us to be driven by instinctual fear. If the house is on fire, it is good for the emotion of fear to rise within us to move us to run. But often men and women are driven by unholy fear – a fear concerning the future and the unknown. Some are paralyzed by unholy fear. The fear keeps them from doing what God has called them to do. Others are driven into foolish decisions as they attempt to avoid the things they fear in their minds.       

The Evil One often uses fear to derail or debilitate God’s people, and that is what these Pharisees attempted to do with Jesus. When they spoke to him, saying, “Get away from here, for Herod wants to kill you”, they were attempting to use fear to control Jesus and to drive him in the direction they wanted him to go. But Christ would not be driven by unholy fear. He was resolute in fulfilling God’s purposes for him. He was driven by the fear of God. Those who fear God supremely will not easily succumb to the fear of man. 

Consider Christ’s response. It is found in verses 32 and 33: “And he said to them, ‘Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’” (Luke 13:32–33, ESV)

When Christ called Herod a fox he drew attention to the fact that he was a shrewd and cunning ruler. Foxes are cunning creatures. They are not strong like lions. They do not hunt and survive by brute force. Instead, they employ shrewd and cunning tactics. Herod was known for being a cunning ruler and a shrewd politician, and so Christ called him a fox.

When Christ called Herod a fox and told the Pharisees to go deliver a message to him, it also suggests that Herod was behind what the Pharisees said to Jesus. Herod and the Pharisees likely wanted Jesus out of Galilee (Herod’s jurisdiction) and in Jerusalem but for different reasons. The Pharisees wanted Jesus killed. Herod did not want to be troubled politically by Jesus and the great multitude that followed him. 

The important thing to notice is that Jesus would soon leave Galilee and go up to Jerusalem, but Herod or the Pharisees did not drive him there. He would go up to Jerusalem willingly knowing that he would suffer and die there. 

So, Christ responded to the Pharisees saying, “‘Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” This must mean that Christ planned to remain in Galillie a bit longer. He would continue his ministry there (without fear) today, tomorrow, and on the day after that, his course – his work or activity – in that region would be finished. And then Christ said, “Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.” 

As I have said, Christ was determined to go to Jerusalem to suffer and die there for he knew it was the will of God for him. Christ went to the cross for you and me and for all of God’s elect willingly. He laid down his life for sinners. His life was not taken from him. Christ spoke of this very directly. In John 10:15-18 we hear Christ say, ​​“I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason, the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge [order; command] I have received from my Father” (John 10:15–18, ESV).

Jerusalem Condemned And The Temple Declaired Forsaken

Now we come to the strong and condemning words that spoke against the city of Jerusalem and his declaration that the temple was forsaken. 

Listen again to verse 33: “Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem” (Luke 13:33, ESV). When Christ said, “it cannot be that a prophet should perish away from Jerusalem”, he drew attention to Israel’s sad history, namely, their propensity to listen to false prophets and to persecute the true prophets sent by God, even to the point of death. 

This sad history is not hidden. It is plainly recorded for us in the Old Testement Scriptures. A good summary is found in Nehemiah 9. There we are told about the people reading God’s law as they celebrated the Feast of Booths after returning to the land after 70 years in exile in Babylon. We are told that they spent a quarter of the day reading God’s law and a quarter of the day confessing their sins corporately. They recounted the history of God’s dealings with them beginning with Abraham and they confessed the sins of their forefathers beginning with the Exodus. When they come to the time after the conquest, the time after Israel was settled in the land that God had promised to give to them, they spoke to God, saying, “Nevertheless, they [their forefathers]  were disobedient and rebelled against you and cast your law behind their back and killed your prophets, who had warned them in order to turn them back to you, and they committed great blasphemies. Therefore you gave them into the hand of their enemies, who made them suffer. And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies you gave them saviors who saved them from the hand of their enemies. But after they had rest they did evil again before you, and you abandoned them to the hand of their enemies, so that they had dominion over them. Yet when they turned and cried to you, you heard from heaven, and many times you delivered them according to your mercies” (Nehemiah 9:26–28, ESV). This is a summary of Israel’s sad history. And if we remember that history, then the words of Christ, “for it cannot be that a prophet should perish away from Jerusalem” (Luke 13:33, ESV), will make sense to us. 

In verse 34, Christ mourns over the city of Jerusalem: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” (Luke 13:34, ESV).

Here Christ mourns over Jerusalem. He cried out, “O Jerusalem, Jerusalem…” I do believe it is right for us to hear sincere grief in the voice of Christ concerning Jerusalem. Jesus the Messiah, the eternal Son of God incarnate, mourned over Jerusalem. This anticipates what we will encounter in Luke 19:41. When Christ finally enters Jerusalem, Luke tells us that he wept over the city and the people within. 

Some of you may know that those opposed to the doctrines of predestination, effectual calling, and limited atonement will sometimes try to use the words of Christ, “How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!”, to say, see! Jesus desired that all of Israel would be saved. He wanted to gather them. But they were unwilling to come.  He attempted to call them, but the call was not effective. The people resisted the will of Christ. 

Please allow me to say a few things about this. 

One, this text is not about the predestinating purposes of God or the doctrine of effectual calling. It is, however, about the earthly ministry of Jesus the Messiah. Jesus preached the gospel of the kingdom freely to all Israel. Like every prophet and every preacher, Christ called men and women to repentance and faith externally. Some believed in him. They ran to him like baby chicks run to a hen to take refuge under his wings. If we wish to speak in terms of predestination and effectual calling, those who came to Jesus were God’s elect. These were called, not only in an external way by the word of Christ but inwardly and effectually by the working of the Holy Spirit.  When Christ said, “How often would I have gathered your children together as a hen gathers her brood under her wings”, he was speaking of his preaching ministry wherein he delivered an external call to faith and repentence to all who would hear.

Two, it is important to note that Christ did not say, how often would I have gathered you together as a hen gathers her brood under her wings, and you were not willing, but rather “How often would I have gathered your children… and you were not willing!” When Christ said, “How often would I have gathered your children” he was referring to the common people. When he said, “and you were not willing” he was speaking of the leaders of Israel – the Pharisees and others. This comports with the reality of the situation. The vast majority of those who followed Christ were from amongst the common people. Very few of the leaders within Israel followed after him.  

Three, when Christ confronted the leaders of Isarel for their unbelief, saying, “and you were not willing”, this in no way contradicts the doctrine of effectual calling. I find that people are often confused about this. We who are Calvinists agree that men and women have free will, that is to say, they make real and free choices. The problem is not that men and women lack free will. The problem is that our wills are by nature fallen and in bondage to sin. When a sinner hears the gospel of Jesus Christ, he or she will always be unwilling to turn from their sins and to trust in him, that is, unless the Spirit works upon them inwardly to make them willing and able to believe.    

The point that I am making is that the words of Christ, “How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!”, in no way contradict the doctrines of predestination, effectual calling, or limited atonement as some Arminians claim. Here we find Christ speaking as the Messiah, the God-man, concerning his public preaching ministry. And what he says agrees with the reality of the situation. Christ preached the gospel of the kingdom freely to all. As the great prophet of God, he was faithful to callen men and women to repentance and faith in himself. This was an external call – the kind that every preacher of the gospel delivers. Some from amongst the common people did believe, but the vast majority of the leaders of Israel persisted in unbelief, for they were unwilling to follow after him. 

What Christ said next would have shocked many. He spoke of the temple in Jerusalem when he said, “Behold, your house is forsaken.”  To forsake is to leave. To forsake a house is to abandon it and leave it empty. Under the Old Mosaic Covenant, the temple was God’s house. As you may know, after the tabernacle and temple were built, those structures were filled with the glory of God. Concerning the Tabernacle, the last verse of the book of Exodus says, “For the cloud of the LORD was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys” (Exodus 40:38, ESV). Concerning the temple, 2 Chronicles 7:1-3 says, “As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the LORD filled the temple. And the priests could not enter the house of the LORD, because the glory of the LORD filled the LORD’s house. When all the people of Israel saw the fire come down and the glory of the LORD on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the LORD, saying, ‘For he is good, for his steadfast love endures forever’” (2 Chronicles 7:1–3, ESV). The temple was built as a house for God. Of course, God is omnipresent. Heaven and earth cannot contain him. But under the Old Mosaic Covenant, God showed that he was in the midst of Israel by manifesting his glory in the temple. 

When Christ said, “Behold, your house is forsaken”, he meant, it is abandoned by God. And how could God abandon the house he commanded Moses and later Solomon to build? How could he abandon Jerusalem as the place of his habitation and worship? He abandoned Jerusalem and the temple because he did not design them to be his permanent residence. A man who buys a piece of land may build a small dwelling to live in while he constructs his permanent residence. But what will he do when his home is finished? He will abandon the small dwelling to take up residence in his new home. And so it was with the temple in Jerusalem. It functioned as God’s home on earth for a time. But it was not designed to be his permanent dwelling. 

The tabernacle and temple of the Old Mosaic Covenant foreshadowed greater things to come. And the Prophets of Old spoke of greater things to come. Ezekiel was shown a vision of a temple of ginormous proportions (see Ezekiel 40). Isaiah spoke of a new heavens and earth (see Isaiah 65). These prophesies find their fulfilment in the temple of the New Covenant, which is not made of stone, but of living stones, that is to say, of God’s people, and in the temple of God’s new creation. Again, there will be no temple of stone in the new hevens and earth. All will be the temple of the living God, for God will dwell in the midst of us and his glory will illuminate all like the light of the sun. 

When Christ spoke to the unbeliving Jew’s saying, “Behold, your house is forsaken”, he was indicating that the temple and the city of Jeruslaem had served their purpose in God’s plan of redemption. To state things very simply, the tabernacle and later the temple, had served their purpose under Old Covenant order. But now that the Christ has come, and now that the New Covenant has been instituted, the temple, the city of Jerusalem, and the nation Israel are no longer central. This is what Christ meant when he said, “Behold, your house is forsaken.” 

Blessed Is He Who Comes In The Name Of The Lord

Jesus then concluded with these words, “And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’” (Luke 13:35, ESV). This is an interesting statement. At first, it might seem as if it does not fit the context, but it certainly does. 

To understand the meaning, we must look forward in Luke’s gospel. Jesus would minister for a bit longer in Galilee and then he would go up to Jerusalem. Luke tells us about what happened when Jesus entered the city. In Luke 19:37 we read,  “As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, ‘Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!’ And some of the Pharisees in the crowd said to him, ‘Teacher, rebuke your disciples.’ He answered, ‘I tell you, if these were silent, the very stones would cry out’” (Luke 19:37–40, ESV). So then, the words of Christ, “And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”, pointed to the future. . 

But they also pointed to the past. The phrase, “Blessed is he who comes in the name of the Lord” comes from a very important Psalm – Psalm 118. That Psalm is glorious. It celebrates God’s covenant faithfulness. Interstingly, it urges men and women to take refuge in the LORD. This agrees with what Christ has just said about desiring to gather the children of Isarel as a mother hen gathers her chicks under her wings.  In this Psalm, the Psalmist cries out to God for salvation. “Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. This is the gate of the LORD; the righteous shall enter through it” (Psalm 118:19–20, ESV). This should remind us of what Christ has just said about entering through the narrow gate before it is too late. In verse 21, the Psalmist gives thanks to the LORD for the salvation he has provided: “I thank you that you have answered me and have become my salvation” (Psalm 118:21, ESV). 

As it pertains to our passage in Luke, things get really interesting starting in verse 21. There we read, “The stone that the builders rejected has become the cornerstone” (Psalm 118:22, ESV). You will likely recognize this verse. It is cited or alluded to often in the New Testament (see Matthew  21:42, Mark 12:10-11, Luke 20:17, Acts 4:11, Ephesians 2:20, and 1 Peter 2:4–7). Who is this cornerstone? Jesus is the cornerstone. And what is he the cornerstone of? He is the cornerstone of the foundation of the New Covenant and the New Creation temple of God.  Paul the Apostles picks up this theme in his letter to the Ephesians. Most of them were not Jews but Gentiles. And so he wrote to them, saying, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord” (Ephesians 2:19–21, ESV). And what does it mean that “the stone that the builders rejected has become the cornerstone”. Who are the builders? The builders represent the leaders of the Jews. They rejected Jesus as the Messiah. They crucified him! But this rejected stone became the cornerstone in the foundation of God’s eternal temple. Are you beginning to see why Jesus cited Psalm 118 immediately after saying, “Behold, your house is forsaken.”

Let’s go on. In Psalm 118:23 we read, “This is the LORD’s doing; it is marvelous in our eyes.” (Psalm 118:23, ESV). So then, this rejection of the cornerstone by the builders was according to the definite plan and foreknowledge of God (see Acts 2:23). 

I’ll pick up the pace substantially now in our reading of Psalm 118. But as I read, be sure to think of Jesus Christ on his way to Jerusalem to be crucified. “This is the day that the LORD has made; let us rejoice and be glad in it. Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has made his light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar! You are my God, and I will give thanks to you; you are my God; I will extol you. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (Psalm 118:24–29, ESV).

When Christ cited Psalm 118:26 he was not only anticipating the reception he would recieve in Jerusalem, he was also claiming to be the fulfillment of all that Psalm 118 says. He is the Savior God has provided. He is the door of rightousness. He is the rejected stone that became the cornerstone. He is the festal sacrifice offered upon the horns of the altar. All of this is the LORD’s doing; it is marvelous in our eyes. And so, we “give thanks to the LORD, for he is good; for his steadfast love endures forever!” (Psalm 118:29, ESV).

Conclussion

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Baptist Catechism 42

Q: But what shall be done to the wicked at their death?

A: The souls of the wicked shall, at death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day. (Luke 16:22-24; Ps. 49:14)

Scripture Reading: Luke 16:19–31

“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:19–31, 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

Baptist Catechism questions 35-43 are about the benefits that come to those who are effectually called by God’s word and Spirit to turn from their sins and place their faith in Christ. 

What benefits do those who believe in Christ enjoy in this life? In Baptist questions 35-39 we are taught all about justification, adoption, and sanctification, and the “several benefits which in this life do either accompany or flow from them, namely, the .assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.” These are all blessings (or benefits) that come to the believer in this life.

Question 40 then asks, what benefits do believers receive from Christ at death? That is a good question, don’t you think? We experience many benefits in this life through faith in Christ Jesus, but what about when we die? Are there blessings that come to the believer then? Yes. Here is the answer: “The souls of believers are at death made perfect in holiness, and do immediately pass into glory, and their bodies, being still united to Christ, do rest in their graves till the resurrection.” This is very comforting, is it not? Though death is an unpleasant thing for all people, for the believer there is a sense in which it is a blessed thing because of what Christ has accomplished for us. 

Question 41 then asks, what benefits do believers receive from Christ at the Resurrection? Answer: At the resurrection believers, being raised up in glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity. We considered this question and answer last Sunday, so I will not comment on it now. 

Notice that here in questions 42 (and 43), the blessings that will be enjoyed by those who have faith in Christ at death and at the resurrection are contrasted with the awful destiny of those who die in unbelief and in their sins. I do believe that questions 42 and 43 are still about the benefits that come to those who trust in Christ. Whereas in questions 35-41 we learn about what the believer has been saved to, here in questions 42 (and 43) we learn about what the believer has been saved from.  

Listen again to question 42: “But…” That word is important. It is a word indicating contrast. “But what shall be done to the wicked at their death?” Answer: “The souls of the wicked shall, at death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day.” 

Let us now briefly consider the catechism piece by piece. 

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Catechism Explained

“But what shall be done to the wicked at their death?” 

Notice that question 42 asks, “But what shall be done to the wicked at their death?” 

I suppose some might be thinking, but aren’t we all sinful? Aren’t we all wicked? Well, by nature, yes. But when our catechism speaks of “the wicked” it is referring to those who remain in their unbelief and die in the guilt of their sins. Though it is true that we are all born in sin, when a person is drawn to faith in Christ it is because they have been born again. No longer are they “wicked”, for when they turn from their sins and trust in Christ they are, at that moment, washed and forgiven. And though it is true that we all continue to struggle with sin, those who have faith in Christ have been justified (declared not guilty), adopted (as children of God), and are being sanctified further with each passing day. For these reasons, those in Christ cannot be called “wicked”. They are instead called “saints”. And this is by the grace of God alone. So then, this catechism question is asking, what happens to the wicked, that is to say, to those who do not believe in Christ, and are therefore still in their sins, when they die?     

Here is the answer:

“The souls of the wicked” 

“The souls of the wicked…” Notice that a distinction is being made between the body and the soul. This should sound familiar to you. In an earlier catechism question, we learned that believers have a body and soul. And here we are taught that non-believers have a body and soul too. In other words, all humans have a body and soul. A soul is not unique to those who have faith but is an essential part of human nature. 

“Shall at death”

Back to the answer: “The souls of the wicked shall, at death…” Here we are talking about the moment of physical death. Question: what happens to the souls of those who have faith in Christ when they die? We have learned that at the moment of death “the souls of believers are… made perfect in holiness, and do immediately pass into glory…” (BC 40), that is to say, into the blessed presence of God.  

“Be cast into the torments of hell”

But this is to be contrasted with the destination of the souls of the wicked. What will happen to the souls of those who do not have Christ as Lord and Savior when they die?  “The souls of the wicked shall, at death, be cast into the torments of hell…” What is hell? I suppose we might say that it is the opposite of heaven. While heaven is a place of eternal blessedness in God’s glorious and gracious presence, hell is a place of eternal torment wherein God’s perfectly just wrath is poured out on the unrighteous.

Earlier I read from Luke 16:19–31. I will not take the time to explain that text in detail now, for that is not the purpose of this sermon. But I would encourage you to go back to that text later today or later this week to reflect upon it. In that passage, Jesus tells us about the destinies of two people at the moment of death. There was a rich man who prospered in this life. But where did his soul go when he died? To Hades. This is what the place of hellish torment was called prior to the resurrection of Christ from the dead. The rich man suffered in Hades because he was wicked and unbelieving. But where did the poor man go? The text says his soul went to “Abraham’s side”, or “Abraham’s bosom”. Before Christ from the grave, that is what the heavenly and pleasant portion of Hades was called (Hades is a general term referring to the place of the dead before the resurrection of Christ. And within Hades, there was a place of torment and a place of comfort. By the way, why do you think the place of comfort was called “Abraham’s side” or “Abraham’s bosom”? It is because it was those who had the faith of Abraham who went there. It was those who believed in the promises concerning the coming Messiah that were entrusted to Abraham who went to be with him in paradise to be comforted there. Now that Christ has accomplished our redemption through his life, death, resurrection, and ascension, there is no longer Abraham’s bosom, but only “heaven” and “hell”, for through Christ the way into the heavenly holy of holies has been opened up. All who were in Abraham’s bosom before Christ’s resurrection are in heaven now. And all who have died in Christ ever since his resurrection and heaven too. They went there immediately and in their soul. In so too will we if we have faith in Christ and die before he returns. 

Though there are some things that require explanation in Luke 16:19–31 because of the fact that Jesus spoke these words before his resurrection, the text does illustrate the point, doesn’t it? When people die, their souls go either to a place of torment or a place of blessedness and comfort. Now that Christ has risen, we call these two places heaven and hell. 

“And their bodies lie in their graves till the resurrection and judgment of the great day.”

What happens to the bodies of those who do not believe in Christ when they die? The same thing that happens to the bodies of believers. “[T]heir bodies lie in their graves till the resurrection and judgment of the great day.” This mention of the “resurrection” day, which is the “day of judgment”,  anticipates the next question, which is this: “What shall be done to the wicked, at the Day of Judgment?” The answer to this question will have to wait until next Lord’s Day.

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Conclusion

Let me conclude with three suggestions for application.

One, this teaching should move you to ask the question, where will I go when I die? Will I go to experience the glories of heaven, or will I go to experience the torments of hell? What makes the difference? Answer: faith in Christ! We are all born in sin. We all violate God’s law in thought word in thought, word, and deed. We all deserve the torments of hell. But God has provided a Savior for us, Christ the Lord. Listen to John 3:16-18: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” (John 3:16–18, ESV)

Two, this teaching should move us to pray for those who do not believe in Christ and also to tell them about Jesus. These are the means that God uses to bring his people to salvation: the proclamation of the gospel and prayer. This is why Paul wrote, “For I am not ashamed of the gospel, for 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)

Three, this teaching should increase our gratitude for the mercy and grace that God has shown to us in Christ Jesus. This teaching concerning what Christ has saved us from should cause us to wholeheartedly agree with the apostle Paul, when he says, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places… In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, … In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:3–14, ESV). May our gratitude towards God increase. May our love for him grow and grow. May we, like the Apostle, be moved to praise. 

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1. To review, what are the three main fountainhead benefits that Christ gives to his people in this life? 
2. What does it mean to have the assurance of God’s love? (See Second London Confession Chapter 18)
3. What does it mean to have peace of conscience? 
4. What does it mean to have joy in the Holy Spirit?
5. What does it mean to increase in grace?
6. What does it mean to persevere in these things to the end?
7.  Why will those justified, adopted, and sanctified also enjoy these above-mentioned blessings? What is the connection?

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Baptist Catechism 39

Q. 39. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end. (Rom. 5:1-5; 14:17; Prov. 4:18; 1 Peter 1:5;1 John 5:13)

Scripture Reading: Romans 5:1-5

“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:1–5, ESV)

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Over the past few Sundays, we have considered the main, fountainhead benefits enjoyed by those who have faith in Christ in this life. Those main benefits or blessings are justification, adoption, and sanctification. Much more could be said about these great, fountainhead blessings, but today we move on to consider the several benefits which in this life do accompany or flow from them.   

We should remember the progression. 

Baptist Catechism 35 ask, What benefits do they that are effectually called, partake of in this life? A. They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.

Baptist catechism questions 36, 37, and 38 then ask and answered, what is justification, adoption, and sanctification? Now we come to Baptist Catechism 39 which asks, What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

The idea behind this question is that the main blessings of justification, adoption, and sanctification bring many other blessings with them. Those who are justified are blessed in many ways because of their justification. Those who are adopted are blessed in may ways because of their adoption. And those who are being sanctified are blessed in many ways because of their sanctification.  

 So, what are the benefits that in this life accompany or flow from justification, adoption, and sanctification?  No doubt, our list could be very long. Our catechism mentions five. They are assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end. With just a little bit of reflection, I trust you will be able to see how each of these five benefits are related to the main benefits of justification, adoption, and sanctification.  

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Firstly, those who are justified and adopted, and are being sanctified by God’s grace through faith in Christ, may be assured of God’s love.  To be assured of God’s love is to be confident and convinced that God loves you.  There are a few things about assurance you should know.  One, obtaining this sense of the assurance of God’s love is possible in this life. Two, this sense of assurance does not come to the Christian automatically.  In other words, true Christians might sometimes doubt if God loves them.  Three, Christians should pursue this sense of assurance.  Four, this sense of assurance might sometimes be strong and at other times weak.  Five, the reasons for a lack of assurance are many. The Second London Confession Of Faith devotes an entire chapter to this doctrine of assurance.  I would encourage you to read it sometime soon.  In chapter 18 paragraph 3, some reasons for the lack of assurance are listed.  There we read, “True believers may have the assurance of their salvation [in a variety of] ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light, yet are they never destitute of the seed of God and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the meantime, they are preserved from utter despair.”  That, I think, is a very good and helpful summary of the reasons this sense of assurance may sometimes be lost or diminished.  Six, the ways to grow in your sense of assurance concerning God’s love for you are many.  One, it is important to start, not by looking at yourself, but at Christ who lived, died, and rose again for you.  God loves you in Christ, remember?  Two, it is important to meditate on the promises found in God’s word.  For example, John 3:16 says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).  And in John 6:37 we hear Christ say, “All that the Father gives me will come to me, and whoever comes to me I will  never cast out” (John 6:37, ESV).  Three, it is good and right to pray to God and to ask him to give you this sense of assurance by his Holy Spirit.  For it is the “Spirit himself [who] bears witness with our spirit that we are children of God” (Romans 8:16, ESV).  Four, Christians should strive to obey God and avoid sin.  Sin wounds the conscience. Obedience to God is evidence of our salvation.  This is what John meant when he wrote, “And by this we know that we have come to know him, if we keep his commandments” (1 John 2:3, ESV).  That verse is about assurance.  When we turn from sin and keep God’s commandments, it is powerful evidence that we have been reborn, justified, adopted, and are being sanctified.  Stated negatively, when a Christian lives in unrepentant sin, it is no wonder they begin to doubt whether they are saved and loved by God.  Though true Christians do sin, they will not continue in it.  Instead, they will struggle against it and will experience progress in their sanctification over time. We are not saved because we are sanctified.  Instead, we are sanctified because we are saved.  Our growth in holiness is a powerful testimony to our true salvation in Christ Jesus.  Again, I do encourage you to read Second London Confession chapter 18 sometime soon.

For now, I hope you can see how a proper understanding of the doctrines of justification, adoption, and sanctification will help you to grow in your sense of assurance of God’s love for you.  First, these doctrines, when properly understood, should cause us to look away from ourselves to God and Christ to consider what God has done to save us from our sins.  Only after this should we look at ourselves to consider the progress we have made in our sanctification as evidence of God’s redeeming work within us.  And do not forget, your sanctification is by the grace of God, too. 

Secondly, those who are justified, adopted, and are being sanctified by God’s grace through faith in Christ, should have peace of conscience.  We should be at peace knowing that our sins have been forgiven and that we are clothed in Christ’s righteousness. 

Thirdly,  those who are justified, adopted, and are being sanctified by God’s grace through faith in Christ, ought to have joy in the Holy Spirit.  Psalm 32:1-2 comes to mind.  There David says, “Blessed is the one whose transgression is forgiven, whose sin is covered.  Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit” (Psalm 32:1–2, ESV).  To be blessed is to be truly and deeply happy or joyous. Those who are justified and adopted and are being sanctified in Christ have every reason to be joyous.  

Fourthly, those who are justified, adopted, and are being sanctified by God’s grace through faith in Christ, will increase in grace.  This means they will, by God’s grace, grow in maturity and holiness over time.  This is one of the wonderful blessings that flows from justification, adoption, and sanctification in this life.  In 2 Peter 3:18 we are exhorted to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18, ESV).  And in 1 Thessalonians 5:23, we find a kind of benediction wherein the Apostle Paul blesses the Christians in Thessalonica, saying, “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23, ESV).   

Fifthly, those who are justified, adopted, and are being sanctified by God’s grace through faith in Christ will persevere to the end.  God will preserve his elect, and this he will do by graciously enabling his elect to persevere.  Brothers and sisters, we must persevere in the faith.  We must trust that God will preserve us.  To quote again Philippians 1:6, we trust “that he who began a good work in [us] will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV). 

If it is true that all who are justified, adopted, and sanctified will persevere to the end, how are we to understand those who profess faith in Christ and then fall away?  I do believe that 1 John 2:19 addresses this question.  There John speaks of those who have abandoned the faith, saying, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.  But they went out, that it might become plain that they all are not of us” (1 John 2:19, ESV).  There is such a thing as a false profession of faith.  Those who abandon the faith are to be regarded as false professors.  It is not that they lost their justification, adoption, and sanctification, but that they never truly had these things.  Their departure from the faith reveals that their religious profession was merely external all along. 

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I’ll move this little sermon to a conclusion by asking, do you have a sense of assurance of God’s love, peace of conscience, and joy in the Holy Spirit? Are you growing in grace and persevering in the faith? If the answer to any of these questions is “no”, there are many possible reasons. One reason I would ask you to consider is that you have not rightly understood or fully appreciated the good news of Jesus Christ, that all who come to him by faith are, by God’s grace, justified, adopted, and sanctified.  

These wonderful gifts cannot be earned but must be received. They are offered to us, not because of anything we have done, but because of what Christ has done for us. And these gifts are truly marvelous. Those who understand what the gifts of justification, adoption, and sanctification are believe that they have truly received them in Christ Jesus, by the grace of God alone through faith alone, are bound to enjoy a sense of assurance of God’s love, peace of conscience, and joy in the Holy Spirit? And we know that those with true faith in Christ will indeed grow in grace and persevere in the faith, for “he who began a good work in [us] will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV).

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1. To review, what are the main, “fountainhead”, benefits that Christ gives to his people in this life? 
2. In your own words, what is justification? 
3. In your own words, what is adoption?
4. In your own words, what is sanctification?
5. Why is sanctification called a “work of God’s free grace” instead of an “act of God’s free grace”?
6. Chapter 13 of our confession of faith is about sanctification. I’d encourage you to read it (​​emmausrbc.org/lbc/#ch13). Discuss some of the ways that God sanctifies his people. What means does he use?
7. Will our sanctification ever be complete in this life? What is our sanctification preparing us for?

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Baptist Catechism 38

Question: What is sanctification?

Answer: Sanctification is the work of God’s free grace whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

Scripture Reading: Proverbs 3:1–12

“My son, do not forget my teaching, but let your heart keep my commandments, for length of days and years of life and peace they will add to you. Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart. So you will find favor and good success in the sight of God and man. Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil. It will be healing to your flesh and refreshment to your bones. Honor the LORD with your wealth and with the firstfruits of all your produce; then your barns will be filled with plenty, and your vats will be bursting with wine. My son, do not despise the LORD’s discipline or be weary of his reproof, for the LORD reproves him whom he loves, as a father the son in whom he delights.” (Proverbs 3:1–12, 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

The question that is before us today is, what is sanctification?

Sanctification is the third of the three fountainhead blessings that our catechism identifies as belonging to those who have faith in Christ. I call them “fountainhead blessings” because there are other blessings — indeed many other blessings! — but these either accompany or flow from the three that are mentioned: justification, adoption, and now sanctification.  To be justified is to be pardoned, that is, declared not guilty and made righteous in God’s sight. To be adopted is to be received into God’s family as beloved children. It is not difficult to see that there are many other blessings that are attached to or flow from these benefits. But as I have said, sanctification is the third of the three fountainhead blessings. 

What is sanctification? The answer provided by our catechism is very good. It is carefully worded, brief, and a true summary of the teaching of Holy Scripture. 

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Baptist Catechism 38

What is sanctification? Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

Notice a few things about sanctification.

Firstly, sanctification is said to be the work of God’s free grace.  Who is the one who sanctifies?  God sanctifies his people.  And why does he sanctify?  Our catechism is right to say that it is by his free grace.  Like with justification and adoption, sanctification is a gift that God freely gives.  It is not based upon anything deserving (meritorious) within us.  

But perhaps you noticed something a little different about sanctification.  Whereas justification and adoption are said to be acts of God’s free grace, sanctification is a called a work of God’s free grace.  This is an important observation.  Justification and adoption are acts of God because God alone justifies and adopts his people, and he does these things in an instant.  There is nothing ongoing or progressive about the act of justification or the act of adoption.  But sanctification is a called work of God.  I think we are to take this to mean that it is a work in progress and a work that God does in us, as we will soon see. 

Secondly, our catechism describes what God does in those who have faith in Christ when he sanctifies them.  Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God.

This little phrase, whereby we are renewed in the whole man after the image of God, is loaded with meaning.  It should remind us of what Baptist Catechism 13 taught us about the original creation of man. How did God create man?  Answer:  God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.  This phrase should also remind us of what Baptist Catechism 21 taught us about man’s fall into sin and its effects.  Wherein consists the sinfulness of that estate whereinto man fell?  Answer: The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.  So, man’s nature was upright, perfect, and pure when God first made him, but when Adam fell into sin, human nature was corrupted.  We should also remember Baptist Catechism 34.  There we learned about effectual calling.  What is effectual calling?  Answer: 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. When God effectually calls sinners, he gives them new life (see John 3).  He enlightens the mind and renews the will.  Stated differently, when God effectually calls a sinner, he gives them new birth to make them willing and able to believe.  Without this regeneration or new birth, no one can turn from their sin and to Christ, for we are by nature, blind, deaf, and dead, spiritually because of sin (see Colossians 2:13).  All of this is true. But it would be a mistake to think that God’s work of renewal is completed in an instant.  No.  Although effectual calling and regeneration are completed in an instant,  God’s work of renewal is progressive and ongoing.  It lasts a lifetime.  This is what we call sanctification. 

All of this can be compared to physical birth and growth.  Effectual calling and regeneration can be compared to conception.  At conception, a new human life is brought into existence in an instant.  But there is a great deal of growth to take place after conception, and this may be compared to the spiritual process of sanctification.  Sanctification is a process of spiritual growth and renewal.  It lasts a lifetime. 

Thirdly, our catechism describes what those who are sanctified are enabled to do.  Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.  So you can see that sanctification is not only an act that God does to us but a work that God does in us.  Stated differently, unlike with justification and adoption, we do have a role to play in our sanctification.  In sanctification, God, by his grace, enables us more and more to die to sin and to live to righteousness.  Who, I ask you, is to die to sin and live to righteousness?  We are.  This is a work that we must do. But it is a work that God, by his grace, enables us to do. 

This is precisely what the Scriptures teach. Listen to Philippians 2:12-13.  Here Paul exhorts Christians, saying, “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:12–13, ESV).  Who obeys?  Who is to work out their salvation with fear and trembling?  Who is to will and work for God’s good pleasure?  We are.  But all of this is made possible by God’s work in us.

From time to time in this study through our catechism I have made mention of our confession of faith, the Second London Confession. Our catechism summarizes our confession, remember?  Reading our confession alongside our catechism can be a very helpful exercise.  In fact, I would recommend that you read Second London Confession chapters 10-13 alongside Baptist Catechism questions 34-38.  Here in these sections, both documents deal with effectual calling, justification, adoption, and sanctification.  I appreciate what our confession of faith says about sanctification. I’d like to read it to you now. 

Chapter 13 of our confession is entitled Of Sanctification.

Paragraph 1 says, They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

Paragraph 2 says, This sanctification is throughout, in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

Paragraph 3 says, In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ, as Head and King, in His Word hath prescribed to them.

This is a wonderful description of sanctification.  If you have been effectually called by God’s Word and Spirit to faith in Christ, you are justified and adopted.  This is finished.  Your justification and adoption cannot be increased or diminished.  And if you are a justified and adopted child of God, God the Father is sanctifying you now, by his grace.  You are being renewed in the whole man after the image of God.  God is doing this work in you.  By his Word and Spirit, he is enabling you to put to death the deeds of the flesh and to live a holy life before him.  I do appreciate that our confession describes this as a war.  Sometimes we win.  Sometimes we lose. Sometimes the battle is really hard.  But we believe the promise of God’s Word, “that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV). Thanks be to God, he will finish the work he started in us, by his grace. 

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Conclusion

What is sanctification? Here is a fine answer:  Sanctification is the work of God’s free grace whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

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Old Testament Reading: Malachi 1:6–14

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

New Testament Reading: Luke 13:22-35 

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

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

Introduction

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

The Question: Will Those Who Are Saved Be Few? 

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

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

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

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

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

Why did the man ask this question?  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

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

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

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

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

Posted in Sermons Joe Anady Luke 13:22-30
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1. In what sense was the man’s question for Jesus as stated in Luke 13:23 a question about God’s kingdom? Why do you think he asked the question?  
2. Why would a yes or no answer from Jesus have been insufficient?
3. Christ did not ignore or dismiss the man’s question, but he gave him more than he asked for. Discuss. 
4. Why did Christ answer the man’s question with the command, “strive to enter through the narrow door”?
5. Who or what does the narrow door symbolize? Who is the master of the house? What does the closing of the narrow door symbolize? 
6. Why will those on the outside not be able to enter the kingdom? Is it because they sincerely tried to enter the narrow door but were hindered? Or is it because they never cared to enter the narrow door and waited until it was too late? Discuss. 
7. In what sense is this passage about the transition from the Old Covenant to the New and the partial hardening that would come upon Israel under the New Covenant era (see Romans 11:26)?

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