Old Testament Reading: Isaiah 53

“Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” (Isaiah 53, ESV)

New Testament Reading: Luke 11:14-28

“Now he was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled. But some of them said, ‘He casts out demons by Beelzebul, the prince of demons,’ while others, to test him, kept seeking from him a sign from heaven. But he, knowing their thoughts, said to them, ‘Every kingdom divided against itself is laid waste, and a divided household falls. And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil. Whoever is not with me is against me, and whoever does not gather with me scatters. When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, and finding none it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house swept and put in order. Then it goes and brings seven other spirits more evil than itself, and they enter and dwell there. And the last state of that person is worse than the first.’ As he said these things, a woman in the crowd raised her voice and said to him, ‘Blessed is the womb that bore you, and the breasts at which you nursed!’ But he said, ‘Blessed rather are those who hear the word of God and keep it!’” (Luke 11:14–28, 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

Although this passage of Scripture raises many questions, the main message is clear. Beyond the physical realm that we perceive with our natural senses, there is a spiritual realm. In that spiritual realm, there is a kingdom of darkness that wars against God and oppress men. And clearly, a part of the mission of Jesus Christ was to overthrow this kingdom of darkness, to set captives free, and to bring them into his kingdom of light. These basic truths are wonderfully displayed in the text that is open before us today. But let us now walk through the text together to be sure that we understand its meaning. Afterwards, I will make a few suggestions for application. 

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A Miracle Performed By Jesus: A Mute Demon Cast Out

In verse 14, it is reported that Jesus cast out a demon. There we read, “Now [Jesus] was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled” (Luke 11:14, ESV). 

This is not the first time in Luke’s gospel that we have heard about Jesus casting out demons. It seems to have been a regular part of his earthly ministry (see Luke 4:33, 4:41, 8:2 & 8:27). And we should not forget that Christ gave his twelve apostles and the seventy disciples who followed him the power to cast out demons too (see Luke 9:1 & 10:17). This activity of casting out demons was not a rare occurrence but was a central part of Jesus’ earthly ministry.  

Demons are spiritual beings. They are fallen angels. Amongst the fallen angels, there seems to be a hierarchy. Satan, or Lucifer, is their chief. And the Scriptures speak of these demonic forces as having dominion over the world. As you know, Satan and his minions took dominion when man rebelled against God and fell into sin by listening to the voice of Satan. Christ has come to defeat Satan and to overthrow his kingdom of darkness, and Paul says, “[God the Father] has delivered [those who have faith in Christ] from the domain of darkness and transferred us to the kingdom of his beloved Son…” (Colossians 1:13, ESV)

Luke 11:14 says that Jesus was casting out a demon that was mute. The meaning is not that the demon was mute, but that the demon inflicted this man with muteness, that is, he took away the man’s ability to speak. The man was bound and oppressed. He could not use his tongue for its designed purpose, to give thanks and praise to God.  

Some might wonder, is all muteness the result of demon possession or oppression? And what about other ailments? Are all physical ailments to be blamed on Satan and his demons?  Yes and no. Yes, in that all afflictions result from man’s fall into sin. Before sin entered the world, there were no afflictions like this. And if we remember the story of man’s fall into sin, we will recall that it was Satan who tempted Adam to sin through Eve. When Adam rebelled against God as King, he submitted to Satan as king. And so all of the sufferings we see in this world are the result of man’s fall into sin, and Satan’s kingdom of darkness has much to do with that. But this does not mean that every ailment is the direct result of demon possession or oppression. When Adam fell into sin, even the physical world was corrupted. Romans 8:20-21 puts it this way, “For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:20–21, ESV). When Adam fell into sin, humanity fell with him into an estate of sin, misery, and death. It is not only our souls that are fallen, but our bodies too. Our bodies are imperfect. We sometimes experience injuries and ailments. All will experience death. And so Paul spoke of the body and its common afflictions in this way: “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal” (2 Corinthians 4:16–18). Though illness, physical defects, and death were not natural when the world was first created, they are a part of the natural order now that man has fallen into an estate of sin and misery.  

Is all muteness the result of demon possession or oppression? No. But this man’s muteness was. So Jesus cast out the demon that was afflicting him with muteness, and “when the demon had gone out, the mute man spoke, and the people marveled” (Luke 11:14, ESV). The people marveled. That is important to see. This miracle, like most of the miracles that Jesus performed, was not done off in a corner somewhere. And it was indisputable that a miracle had been performed. The man was mute. Everyone knew it. And then his tongue was loosed when Jesus cast the demon out, and everyone could see it. The results were clear, obvious, and indisputable. 

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An Accusation Against Jesus: He Casts Out Demons By Beelzebul 

That no one, not even the enemies of Jesus, could dispute that a miracle had been performed is made clear by the dispute that then arose. In verse 15 we read, “But some of them said, ‘He casts out demons by Beelzebul, the prince of demons’…” (Luke 11:15, ESV). Notice they did not say, he does not really cast out demons, but rather, “He casts out demons by Beelzebul, the prince of demons”.

The word Beelzebul means lord of flies or fly-god. It was common in the days of Christ for the Jews to refer to Satan by this name. This is a fitting name for Satan, isn’t it? Satan is a lord of filth. He is a lord of flies. 

The enemies of Jesus could not deny that he cast out demons. But instead of submitting to his word and receiving him as the Messiah, the Son of God, and the King of God’s kingdom, they doubled down in their opposition to him and attributed his works to Satan. That he was performing miraculous deeds, no one could deny. These opponents of Jesus were pressed into a corner, therefore. They had to explain these miracles. And as time passed, they found themselves with only two options. They could acknowledge that he was from God and that he was doing the works of God, or they could say that he was from Satan and was doing the works of Satan. Some of the opponents of Jesus were so hard-hearted in their opposition to him that they chose the latter of the two options. ‘He casts out demons by Beelzebul, the prince of demons’…”, they said. 

Notice that others were still on the fence. In verse 16 we read, “While others, to test him, kept seeking from him a sign from heaven” (Luke 11:16, ESV). Many people live this way. They are interested in Jesus. They are open to the possibility that he is who he claims to be – the Messiah, the Son of God incarnate, the King of God’s eternal kingdom. They do not oppose Jesus, but neither do they receive him. They are waiting for a sign. But in fact, the signs have already been given. The accounts of Jesus’ miracles are recorded for us in the pages of Holy Scripture, especially the gospels of Matthew, Mark, Luke, and John. 

So, among those who had not followed after Jesus were two kinds of people. There were those who had begun to attribute his miraculous deeds to Satan – “He casts out demons by Beelzebul, the prince of demons”, they said. But some wanted to see just one more sign from heaven – they wanted a little more evidence to prove that Jesus was the son of God.

You should know that Jesus responded to both of these groups. First, in verses 17-23 he deals with the accusation that he casts out demons by the power of Satan. And then in verses 29-30, he addresses those who were requesting more signs from heaven, a text we will come to next Sunday, Lord willing.         

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Jesus’ Response: The Kingdom Of God Has Come Upon You

Jesus’ response to the accusation that he cast out demons by Beelzebul begins in verse 17 and runs through verse 23. 

First, Jesus counters their claim by pointing out its absurdity. A kingdom divided against itself cannot stand, he says. 

Beginning in verse 17 we read, “But he, knowing their thoughts, said to them, ‘Every kingdom divided against itself is laid waste, and a divided household falls. And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul” (Luke 11:17–18, ESV).

The argument Jesus presents is rather simple. Kingdoms and households that are divided will quickly fall. Why would Satan, the king of this kingdom, war against his own kingdom? The theory that Jesus was casting out demons by the power of Satan was absurd. Satan is committed to holding on to his kingdom and advancing it. Why would he war against his own?

In verse 19 we read, “And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges” (Luke 11:19, ESV). There are two predominant theories as to who Jesus was referring to when he asked, “by whom do your sons cast them out?” Both theories share this in common: Jesus must have been referring to fellow Jews.

Some believe Jesus was referring to the Jewish exorcists who were active in the days of Christ. Josephus, the Jewish historian, makes mention of Jews who had the power to expel demons (see Josephus’ Antiquity of the Jews, 8.45-46). Whether or not these Jews had the power to cast out demons in the days of Christ is beside the point. If Jesus was referring to these Jewish exorcists when asked, “by whom do your sons cast them out?”, then his argument would go something like this: Why do you praise your sons (your fellow Jews) when they cast out demons (or attempt to do so in the name of the Lord or the patriarchs) but condemn me? And according to this view, when Christ says, “Therefore they will be your judges”, he means, your commendation of them and your condemnation of me for the same act of casting out demons proves your bias, and you stand condemned by them, therefore. Many commentators, including Calvin, hold to this view.

In my opinion, a more natural reading of the text is to interpret Christ’s question, “by whom do your sons cast them out?”, as a reference to Jesus’ own disciples – the twelve and seventy – who had been given authority to cast out demons in Jesus’ name. The disciples of Jesus were all Jews, so he referred to them as “your sons”. According to this view, Jesus argues against the accusation that he casts out demons by Beelzebul by pointing to his twelve apostles and seventy disciples and asking, what about them? They have demonstrated that they have the ability to cast out demons. By whom do they – your sons, and my disciples – cast them out? And what is the answer? They cast out demons in the name of Jesus Christ and not Beelzebul. 

You see, I do believe that this is what opened Jesus up to these accusations. When the Jewish exorcists attempted (pretended perhaps?) to cast out demons, they would do so, not in their own name, but in the name of the Lord, or in the name of some patriarch. But Jesus did not cast out demons in the name of the Lord. Rather, he cast them out by his own power and authority, for he is the Lord, the eternal Son of God incarnate. These enemies of Christ could not bring themselves to confess him as Lord, and so they had to find a way to explain this power he possessed. They could not believe that he possessed this power in himself, and because he did not cast out demons in the name of the Lord or in the name of Abraham or Moses, their only option was to accuse him of colluding with Satan. So, after Jesus highlighted the absurdity of thinking that Satan was warring against himself, he pointed to his disciples – the twelve and the seventy – and asked, then what do you say about your sons, your kinsmen according to the flesh? By whom do your sons cast the demons out? By whose power and in whose name do they do this work? And what is the answer? They were given the ability to cast out demons by Jesus Christ the Lord and in his name. This argument is very powerful, I think. You see, it is all about power. Where is the power coming from? Some of the Jews claimed the power was coming from Satan. But Jesus demonstrated that the power was coming from himself when he pointed to the twelve and the seventy and drew attention to the fact that they were casting out demons in his name. Furthermore, it seems to me that Jesus’ words, “Therefore, they will be your judges”, fit much better with this interpretation, for it is the disciples of Christ, and not the Jewish exorcists, who will participate in the final judgment (see 1 Corinthians 6:2). And so it is my opinion that when Jesus asked, “by whom do your sons cast them out?”, he was referring to his own disciples – the twelve and the seventy – to whom he had given this power and authority (see Luke 9:1 & 10:17).  

In verse 20 we read, “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you” (Luke 11:20, ESV). This is a marvelous saying. As I came to this verse in my sermon preparation, the thought occurred to me that an entire sermon could easily be devoted to this one saying of Jesus, for there is a lot of theology crammed into these words. Let us be content to consider this saying of Jesus briefly and in context.

First of all, it is here in verse 20 that Jesus reveals what was truly happening. The non-believing Jews were very wrong to attribute the works of Christ to Satan (in Matthew’s gospel, this is called blasphemy against the Holy Spirit)  At first, Christ denied their accusations. Satan’s kingdom is not divided. And his disciples cast out demons, not in the name of Beelzebul, but in the name of Jesus. Now here in verse 20, Christ reveals the truth. He was casting out demons by the finger of God. 

Secondly, it is important to know that the “finger of God” is an anthropomorphic way of speaking about the Holy Spirit. God does not have an arm, a hand, or fingers. He is a most pure spirit, invisible, without body, parts, or passions (see 2LCF 2.1). But an arm and fingers are attributed to him in an analogical way to help us understand how God works. When Christ says in luke 11:20, “it is by the finger of God that I cast out demons”, he means, it is by the Holy Spirit that I cast out demons. 

This interpretation is supported by three observations:

One, if we compare this passage in Luke with the parallel passage in Matthew’s gospel we will see that the finger of God is the Spirit of God. Matthew tells us the same story, but in his account, Jesus says, “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (Matthew 12:28, ESV). So Matthew helps to clarify Luke. The finger of God is the Spirit of God. 

Two, we may see that the finger of God is the Spirit of God by paying attention to the context. We should remember that in Luke 11:13, at the end of the previous passage, Jesus presented the Holy Spirit to us as the greatest of all possible gifts. Why? Because it is by the Holy Spirit that God distributes the benefits of the redemption that Christ has earned to his elect at the appointed time. Christ the Son has earned our redemption, but God the Father effectually calls his elect to repentance and faith in Christ by his Word and Spirit. And God further sanctifies his elect by his Word and Spirit too. God the Father is eager to give good gifts to his children (that is what we learned in the previous passage). And the very best gift that we can receive is the gift of the Holy Spirit and the many gifts and blessings he bestows.

Friends, you must know that our redemption is the work of the Triune God. God the Father sent the Son to accomplish our redemption, and the Father and Son send forth the Holy Spirit to apply the redemption that Christ has earned to the elect of God at the appointed time. This is how the Triune God works in the world. God the Father created the heavens and earth through the Son (or Word) and by the Holy Spirit. And when it comes to the accomplishment and application of our redemption, the same is true. God the Father redeems his elect through the Son and by the Spirit. Notice the order of things. The Son proceeds from the Father, and the Holy Spirit proceeds from the Father and the Son. This order of procession that we see in the works of God agrees with the eternal processions of the persons within the Godhead. The Father eternally begets the Son, and the Father and Son eternally breathe forth the Holy Spirit. I bring up the context here because I do believe this passage is related to the previous one. In the previous passage, the Holy Spirit is mentioned as the greatest gift that God gives. And here in this text, we find Christ delivering a man from demon possession by the finger of God, that is to say, by the power of the Holy Spirit.

Three, we may see that the finger of God is a reference to the Spirit of God in the analogy itself. In Isaiah 53:1, Jesus Christ the Son of God is referred to as the arm of God. We read the text earlier. That passage is about the Messiah. It begins, “Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? For he [the Messiah] grew up before him like a young plant… etc.” It is through the Son that the Father has accomplished our redemption, and so the Son is called the arm of God. But it is the Spirit of God who applies the redemption that Christ has earned to the elect of God in due time. It is the Spirit who sets us free from bondage (see Romans 8:1ff). It is the Spirit, working in concert with the Word, who convinces us of our sin and misery, enlightens our minds in the knowledge of Christ, and renews our wills. It is the Spirit, working in concert with the Word, who persuades and enables us to embrace Jesus Christ, freely offered to us in the Gospel. It is a fitting and beautiful analogy to refer to Christ as the arm of God (as Isaiah 53 does) and to the Spirit as the finger of God. Just as a man accomplishes his work through the strength of his arms and with the finesse of his fingers, so too God accomplishes his work through the strength of the Son and by the effectual working of the Holy Spirit. And just as it is the hands and fingers of a man that come into direct contact with his work (whatever it is) to mold and shape it and to bring it into being, so too it is the Holy Spirit, the third person of the Triune God, who carries out the plans and purposes of God in creation and redemption to bring them into being. God the Father created and redeems his creation through Christ the Son and by the working of the Holy Spirit. And so, the Holy Spirit is called the finger of God.

I do believe it is important for us to see that when Jesus Christ cast out demons, he did not do it as a mere man standing apart from God, calling on the Father to bring deliverance through the Son and by the Spirit. No, he cast the demons out by his own power and authority, for he is the only Son from the Father, full of grace and truth (John 1:14). Or to use the scriptural metaphor, Jesus Christ is the strong arm of God extended to accomplish our redemption. And when he cast out demons he did it by the power of the Holy Spirit, which for him, may be likened to an arm extending a hand and touching with a finger. 

That the people were astonished at Jesus’ ability to cast out demons in his own name and with his own power and authority has already been expressed in Luke’s gospel. In fact, in Luke 4:31-37 we find the first account of Jesus casting out a demon, and in that text we read, “And [the people] were all amazed and said to one another, ‘What is this word? For with authority and power he commands the unclean spirits, and they come out!’” (Luke 4:36, ESV). You see, this is the thing that people were struggling to comprehend. They were familiar with the approach of the Jewish exorcists attempting to free men and women from demon oppression by calling on the name of the Lord or using the names of great men like Abraham or Moses or by employing incantations. But never had they witnessed anything like this. Jesus spoke with power and authority all his own. For him, casting out evil spirits was as simple as stretching out the hand and touching with the finger. 

The third thing to notice about this wonderful statement of Jesus found in verse 20 is the conclusion he reaches: “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you” (Luke 11:20, ESV). In other words, Jesus was saying, when you see me casting out demons by my own authority and in my own name, and when you see my disciples casting our demons by the authority I have given to them and in my name, it does not mean that Satan’s kingdom is divided against itself, but that another kingdom – the very kingdom of God – has arrived with power and is now overthrowing the kingdom of Satan to bring it to an end.

Dear brothers and sisters, do I need to remind you of all the promises of God found in the Old Testament that pointed forward to a redeemer who would one day arrive to do this very thing, to crush the head of Satan and set captives free? I rehearse these things with you so often I trust that many of these promises will come immediately to mind. Do I need to remind you of the first promise of the gospel found in Genesis 3:15 regarding the offspring of the woman who would drop his wounded heal on the head of the serpent? And do I need to remind you of how that seed of the gospel, once planted in the ground, did spout and grow as human history unfolded? Should I remind you of the great promises given to Abraham, of the redemption worked for Israel through Moses to deliver them from Egyptian bondage, and how that exodus anticipated a greater exodus in the future? Need I remind you of the promises made to King David regarding a Son whose enemies would be made his footstool, who would reign forever over a kingdom that would never end? I trust that you are very familiar with the concept that, because of these precious and very great promises, God’s people were living with a sense of expectation. They were eagerly awaiting the arrival of this King of God’s Kingdom, the one who would deliver them from their enemies, the greatest enemy of all being Satan himself. When Christ said, “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you” (Luke 11:20, ESV), he meant, if you see me casting out demons and overthrowing Satan’s kingdom by my own power and authority, does it not show you that God’s kingdom and the King of God’s kingdom promised from long ago has arrived and that I am he?

In verses 21-22, Jesus provides us with an illustration to make all of this very clear. There we read, “When a strong man, fully armed, guards his own palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil” (Luke 11:21–22, ESV). 

Who does the strong man of verse 21 represent? Satan is the strong man. He is fully armed. His kingdom is not divided. He is fully committed to guarding his palace to keep his goods safe. Where is his palace? His palace is this fallen world. And what are the goods he is eager to keep? The goods are the souls of men. And now I ask you, who is the one stronger than the strong man? He is Jesus Christ. He is the eternal Son of God who descended from heaven and became incarnate. And why did he come? For what purpose was he sent? His mission can be stated in these terms. He came to attack the strong man, Satan, to overcome him, to take away his armor, in which he trusted, to plunder his palace, and divide the spoil.

Jesus made it very clear at the beginning of his earthly ministry that this was his mission. In Luke 4:16 we read, “And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, ‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.’ And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing’” (Luke 4:16–21, ESV). 

As we consider the ministry of Jesus as it is recorded for us in Luke’s gospel, it is clear that the liberty Christ has come to bring is not earthy, but spiritual and eternal. Stated differently, Christ did not come to free Israel from Roman occupation but to overthrow the kingdom of Satan and to establish the eternal kingdom of God.   

In verse 23 we find a warning. There Christ says, “Whoever is not with me is against me, and whoever does not gather with me scatters” (Luke 11:23, ESV). This saying of Jesus can only be properly interpreted in light of what Jesus has just taught about the presence of the kingdom of God and the impending overthrow of the kingdom of Satan. It’s as if Christ said, given that this is the reality – given that I have come as the King of God’s kingdom to overthrow Satan and his kingdom, to bind him, to take away his armor, and to plunder his house – whose side are you on in this war? If you are not with me, you are against me. Whoever does not gather with me scatters. And this is true both of angels and men.     

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Conclusion

Brothers and sisters, I will begin to move this sermon to a conclusion by offering three suggestions for application. It will be in this application portion of the sermon that I will also give you my interpretation of Luke 11:24-28. 

First, I do believe this passage should wake us up to the reality of the spiritual world and the spiritual battle that rages around us continually. Of course, there is a danger in growing fascinated and fixated on the world of angels and demons, and I must warn you about that. The Scriptures warn about the danger of seeking out encounters with the powers of darkness (see Galatians 5:19-20, Revelation 21:8, Revelation 22:15). The Christian is to abhor what is evil and cling to what is good (see Romans 12:9). The Christian is to resist the devil knowing that he will flee from us (James 4:7). When I say that this passage should wake us up to the reality of the spiritual world and the spiritual battle that rages around us continually, I do not mean that we are to seek out encounters with the spiritual world. Rather, I encourage you to think of this world as not merely physical. Beyond the physical, there is a heavenly and spiritual realm. God is Spirit. In the beginning, God created the heavens and the earth. Man is not the only rational being created by God. God created angels in the beginning too. Some kept their upright place. Others rebelled against God. The story told in Scripture regarding man’s fall into sin and our redemption in Christ Jesus is all intertwined with the spiritual realm. One thing we have learned from our passage today is that Christ came to redeem us from the domain of darkness and to transfer us into his kingdom of light. While there is danger in growing overly curious about the spiritual realm, there is also danger in living on this earth as if the spiritual realm and the spiritual battle do not exist. This is why Peter warns us, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8, ESV). And this is why Paul says, “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, being ready to punish every disobedience, when your obedience is complete” (2 Corinthians 10:3–6, ESV).

Secondly, let us take part in the mission of the overthrowing of Satan’s doomed kingdom of darkness and the advancement of Christ’s everlasting kingdom of light. And how are we to take part in this mission? Answer: we are to obey the commission that Christ has given to the church as recorded in the pages of Holy Scripture. And what is the commission that Christ has given to the church? We are to “Go… 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.” This we are to do knowing that “All authority in heaven and on earth has been given” to Christ. This we are to do knowing that Christ is with us “always, to the end of the age” (see Matthew 28:18–20). And how are disciples of Jesus made? They are made through the preaching of the gospel of Jesus Christ and by the effectual working of the Holy Spirit. And how are these disciples taught to observe all that Christ has commanded? It is through the ministry word of God within the church of God.  

You know, some might assume that because Jesus cast out demons and because his twelve apostles and seventy disciples cast out demons, we the church, who live now after Christ’s ascension to the Father’s right hand, are to devote ourselves to the casting out of demons too, but this is false. Those who devote themselves to healing ministries and deliverance ministries overlook the simple fact that there was something extraordinary about Christ’s ministry and the ministry of his apostles and other eyewitnesses of his resurrection. Christ cast out demons as a sign that the kingdom of heaven was now present with power. And his apostles – the twelve and the seventy – were granted this power for the same reason. But the church was given no such mission. The church, consisting of professing and baptized believers, is called to devote itself to preaching and teaching of the Word of God (the Word of the Apostles), to the administration of the sacraments of baptism and the Lord’s Supper, and to prayer. The only offices appointed within the church are the offices of elder and deacon. The office of Apostle has ceased. And so too have the miraculous gifts that were given to them (and to the other eyewitnesses). There are no healers, there are no miracle workers, there are no exorcists appointed to this work within Christ’s church. The mission of the church is clear. Disciples of Jesus are to be made to the ends of the earth. These are to be baptized. These are to be taught to obey Christ. Christ has given pastors or elders and deacons to the church to lead in the accomplishment of this mission. 

So, is God still delivering men and women from the domain of Satan’s dark kingdom and transferring them into the kingdom of his beloved Son today? Yes (see Colossians 1:13). But how does he do it? Not through exorcists and exorcisms but through the preaching of the Gospel of Jesus Christ and by the effectual working of the Holy Spirit. It is only when men and women respond to the gospel of Jesus Christ in faith and repentance that they are rescued from the domain of darkness and transferred into the kingdom of the beloved Son. This redemption is accomplished by God the Father, through Christ the Son, and by the Holy Spirit. When Christ performed this extraordinary miracle of casting this mute demon out by the finger of God, it was a sign or demonstration of what he would do through the ordinary ministry of the Word of God through his church to the end of the age. It by means of preaching the gospel of Jesus Christ that God, through the work of the Holy Spirit, delivers men and women from Satan’s grasp and ushers them into the kingdom of God where Christ is King. 

In fact, I do believe this is what verses 24-28 are about. What good will it do a man, ultimately, if he is delivered from demonic oppression – that is to say, if the demon that oppressed him is evicted from his house, and his house is swept clean and put in order for a time – if Christ the King does not take up residence within that house through the indwelling of the Holy Spirit? What will the man be left with except a clean and orderly, but empty, house? Christ tells us that the evicted spirit will “passes through waterless [desert-like] places seeking rest, and finding none it [will say], ‘I will return to my house from which I came.’ And when it comes, it finds the house swept and put in order. Then [it will  go] and brings seven other spirits more evil than itself, and they enter and dwell there. And the last state of that person is worse than the first” (Luke 11:24–26, ESV). 

This is a strange and mysterious text, but I believe the meaning is clear. Christ, the one who is stronger than the strong man, overcomes the strong man, that is, Satan and his demons, not merely to evict them from the hearts and souls of men to leave the men in a cleaner and yet empty state, but to take up residence within in them as King. Friends, Christ the King did not come to merely clean your house but to take up residence within it, to possess it as King, and to guard it forever. Christian “do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6:19-20, ESV). Christ did not come to merely expel Satan and his demons and to clean up the world, he came to redeem the world and to possess it as his own, to the glory of God, and this includes your own heart. It will do you no good in the end if Satan is expelled from the throne of your heart for it sit empty. No, that void will be quickly filled with demons and your own sins (perhaps the seven deadly sins). To be redeemed, Satan must be expelled, and Christ must sit down upon the throne of your heart as Lord and King to rule you and keep you as his own forever. 

And this is what is urged in verses 27-28. “As [Christ] said these things, a woman in the crowd raised her voice and said to him, ‘Blessed is the womb that bore you, and the breasts at which you nursed!’” In other words, your mother is blessed. “But [Christ] said, ‘Blessed rather are those who hear the word of God and keep it!’” (Luke 11:27–28, ESV).

And so our passage concludes with a call to trust in Jesus and to obey him as King. That is my third point of application. Having considered these truths about the great work of redemption accomplished by God the Father, through Christ the Son, and applied by the Holy Spirit, let us turn from our sins, trust in Christ the redeemer, to have him as King. Christ is our only hope. He is the one stronger than the strong man who is capable of rescuing us from the dark and oppressive domain of Satan to keep us as his own in the blessed kingdom of God, forever and ever, Amen.  

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Baptist Catechism 20-21

Q. 20. Into what estate did the fall bring mankind?

A. The fall brought mankind into an estate of sin and misery. (Ps. 51:5; Rom. 5:18,19: Is. 64:6)

Q. 21. Wherein consists the sinfulness of that estate whereunto man fell?

A. The sinfulness of that estate whereunto 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. (Rom. 5:19; 3:10; Eph. 2:1; Is. 53:6; Ps. 51:5; Matt. 15:19)

Scripture Reading: Romans 5:18-21

“Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.” (Romans 5:18–21, ESV)

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Question 20:  Into what estate did the fall bring mankind?

Answer:  The fall brought mankind into an estate of sin and misery.  

Baptist Catechism 20 asks, Into what estate did the fall bring mankind? Answer: The fall brought mankind into an estate of sin and misery. 

Here we find the word “estate” again.  Remember Baptist Catechism 16 and Second London Confession chapter 9.  The fall brought man out of the estate of innocence and into an estate of sin and misery.  Man did not cease to be man.  Man did not cease to be the image of God (see Genesis 9:6).  Man did not lose his ability to think rationally, to feel, or to freely choose.  His condition did change, though.  When Adem fell, all humanity fell in him.  And what is the estate that humanity is now in by nature?  A state or condition of sin and misery.    

Question 21:  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.

Question 21 then asks, Wherein consists the sinfulness of that estate whereinto man fell?  Perhaps another way to ask this question would be, what does this sinful estate include?  What is involved in it? What effect did Adam’s fall into sin have on humanity?  Answer: The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want [lack] 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.  I know I keep saying this, but it is true.  This teaching is so important.  What does it mean to be fallen in Adam?  What effect did Adam’s sin have on human beings?  Three things are said as it pertains to man’s fallen condition.  Each one should be contrasted with man’s condition in the state of innocence. 

One, instead of man being holy as he was when first created (see Baptist Catechism 12), man is now guilty by nature.  Adam’s guilt is imputed to all who are born from him through ordinary generation under the broken covenant of life or works.  

Two, instead of man being righteous (right with God) as he was when first created (see Baptist Catechism 12), man lacks this original righteousness.

Three, instead of man possessing true knowledge as he did in the beginning (see Baptist Catechism 12), his whole nature is corrupted.  His mind is darkened.  His affections are disordered. His will is bent towards evil.

These three things have to do with the condition of man’s nature. Man is fallen now.  His nature is totally depraved.  This is why Paul says that men, by nature, are children of wrath (see Ephesians 2:3).  This is why Jesus spoke to those who rejected him as the Messiah, saying, “You are of your father the devil, and your will is to do your father’s desires” (John 8:44).

Our catechism then notes that these three effects of the fall are commonly called original sin.  This is not a reference to Adam’s original sin, but to the fact that, since the fall, all human beings are born into the world in this fallen and sinful condition.  This is now our original condition.  We will sometimes say, look at how innocent that child is!  And children are innocent, compared to others.  Why? Because, if they are very young,  they have not lived long enough to willfully sin.  But it would be a mistake to think that they are innocent in the way that Adam and Eve were in the beginning.  No, we are born in sin (see Psalm 51:5).  We are born in Adam, under the broken covenant of works (see Romans 5:12-19), with Adam’s guilt imputed to us (see Romans 3:10-19), at enmity with God (see Ephesians 2:1-3), and with corrupted natures (see Romans 8:7-8).

Finally, it is from this fallen and sinful condition that all actual sin flows.  That is what our catechism means when it says, “together with all actual transgressions which proceed from it.” 

Have you ever wondered why everyone sins?  Some might say, it is because of the bad example and negative effects of society.  It’s a nurture problem.  No, before the problem of nurture, there is the problem of nature.  Men and women sin — they transgress God’s law freely and willingly — even from a very young age because we are born guilty, at enmity with God, and corrupted in nature.  This is the effect that Adam’s sin has had upon humanity descending from him by ordinary generation. 

I will not take any time to flesh this out, but I would encourage you to think about how this doctrine of original sin relates to the person of Jesus Christ and our salvation in him.  Think again of the virgin birth.  Think of the doctrine of the incarnation.  How was the man Jesus able to perfectly obey God and to accomplish our salvation?  It has a lot to do with the fact that he was not born in sin as we are, but was born of a virgin, having been conceived by the power of the Holy Spirit (see Luke 1:35).  In other words, Jesus was born in true knowledge, righteousness, and holiness, just as Adam was created. 

And what does this have to do with our salvation in him?  Well, Christ addresses all of our problems as our redeemer. He removes our guilt. He clothes us with his righteousness, and he renews our natures – he restores the image of God in us.  Paul wrote about this in Colossians 3:9.  He addressed Christians when he said, “Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:9–10).

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Conclusion

Hear Question 21 again: 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. This is true doctrine. 

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Old Testament Reading: Psalm 32

“A MASKIL OF DAVID. 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. For when I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah I acknowledged my sin to you, and I did not cover my iniquity; I said, ‘I will confess my transgressions to the LORD,’ and you forgave the iniquity of my sin. Selah Therefore let everyone who is godly offer prayer to you at a time when you may be found; surely in the rush of great waters, they shall not reach him. You are a hiding place for me; you preserve me from trouble; you surround me with shouts of deliverance. Selah I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you. Be not like a horse or a mule, without understanding, which must be curbed with bit and bridle, or it will not stay near you. Many are the sorrows of the wicked, but steadfast love surrounds the one who trusts in the LORD. Be glad in the LORD, and rejoice, O righteous, and shout for joy, all you upright in heart!” (Psalm 32, ESV)

New Testament Reading: Luke 11:5-13

“And he said to them, ‘Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves, for a friend of mine has arrived on a journey, and I have nothing to set before him’; and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything’? I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence he will rise and give him whatever he needs. And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:5–13, 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

I do love this portion of Luke’s Gospel. Here in Luke 10:25-11:13, we learn a lot about the Christian life. According to the Great Commission, the church is to be about the task of making disciples of all nations through the preaching of the gospel. Those who turn from their sins to trust in Christ are to be baptized in the name of the Father, Son, and Holy Spirit. And these baptized disciples are to be taught to observe all that Christ has commanded. 

And what has Christ commanded? What is the law of Christ that his followers are to be taught to observe? Answer: Disciples of Jesus are to keep God’s ever-abiding and unchanging moral law and the positive laws that Christ has added under the New Covenant – laws about the worship of God, and laws about the government of his church. The moral law, as you know, is summarized within the Ten Commandments. And the Ten Commandments are further summarized by the two great commandments, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself” (Luke 10:27, ESV). Disciples of Jesus are to keep God’s law, not to be saved, but because they are saved. We are to obey God’s law, not to earn God’s love and favor, but because he has freely and graciously bestowed his love and favor upon us. Christians are to keep God’s law, not in thier own strength but with the strngth that God provides. God has regenrated his people and he gives them his Holy Spirit to make them willing and able to keep his commandments. 

Luke brought these two great commandments to the forefront of his gospel through the story of Jesus’ interaction with the lawyer as recorded in Luke 10:25-29. After this, we find the Parable of the Good Samaritan, which helps us to understand what it means to keep the second great commandment, to love neighbor as self. And after this, we find a story about the sisters, Mary and Martha, followed by Jesus’ teaching about prayer. As I have said in previous sermons, I believe that the story about Mary and Martha and Jesus’ teaching about prayer is meant to teach us something about what it means to love God and to stir us to do so from the heart. 

What did we learn about loving God with all the heart, soul, strength, and mind from the story about the sisters? Those who love God truly will love Jesus Christ. Those who love God will sit at the feet of Jesus to receive his teaching. The lawyer stood to put Jesus to the test (Luke 10:25). But Mary sat at Jesus’ feet to listen to his teaching. Furthermore, those who love God will serve Jesus and his disciples as Martha did. But in that story about the sisters, we are taught that sitting at Jesus’ feet to receive his Word takes precedence over devoting ourselves to service. Both Mary and Martha are to be commended. The Christian is to imitate Mary in her sitting and Martha in her serving. But sitting at the feet of Jesus to receive his teaching is the good portion that must not be neglected. Our service of Christ must flow from our communion with him. Considered in terms of the two great commandments, the command to love God is first and greater than the command to love neighbor. Neither should be neglected but the order must be maintained.

And what have we learned about loving God with all the heart, soul, strength, and mind from Jesus’ teaching about prayer? We have learned that those who love God will commune with him in prayer. More than this, Christ has taught us how to pray. He said, “When you pray, say, ‘Father, hallowed be your name. Your kingdom come. Give us each day our daily bread, and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation” (Luke 11:2–4, ESV). This prayer, which is commonly called the Lord’s Prayer, is to function as a pattern or guide for us. Here the Lord directs us concerning the things we should pray for and in what order. Brothers and sisters, the Christian life is to be a prayerful life. And if we wish to pray well, we must not neglect this prayer that Christ has given to us as a pattern or guide.

Notice, that after Jesus presented his disciples with this pattern for prayer, he taught them more about the practice of prayer. Here in Luke 11:5-13, Jesus instructs us concerning the perspective we are to have while praying. Teach us to pray, was the request. First, Christ presented a model or pattern to follow. But here in the passage that is open before us today, Christ teaches us about the perspective we should have in prayer. What should we think and feel about God as we approach him in prayer? Does he hear us? Does he care for us? Is he eager to help us? These are the kinds of questions that Jesus answers here in this passage. 

Stated differently, I do believe that the main objective of this passage is to teach us to draw near to “draw near to God, with all holy reverence and confidence, as children to a father, [who is] able and ready to help us…” (see Baptist Catechism 107). In a way, I see this teaching of Jesus, as found in Luke 11:5-13, as an explanation of what it means to pray to God as Father. If it is true for those in Christ Jesus that God is our Father in heaven, how then should we pray? What kind of mindset or perspective should we bring to prayer? Should we think of God as being distant? Should we think of him as disinterested? Should we feel as if we are a nuisance to him? Should we think that if we are to get what we want from God we must pester him with our prayers as if to twist his arm? No, when Christ taught us to pray to God as our Father in heaven, it was an invitation to “draw near to God, with all holy reverence and confidence, as children to a father, [who is] able and ready to help us…” This is implied by the name “Father” (Luke 11:2). Here in the passage open before us, Jesus explicitly teaches this.  

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When You Pray, Draw Near To God, As Children To A Father, Who Is Able And Ready To Help Us

I have drawn three points from this text. The first is this: When you pray, you must draw near to God, as children to a Father, who is able and ready to help us. 

Good fathers love to give good gifts to their children. Good fathers are accessible to their children. Good fathers are delighted when their children approach them for assistance. Good fathers will give good gifts to their children according to their ability. And your heavenly Father is a good Father.  He is ready and willing to give good gifts to his adopted children. And he is able. I wonder, is this your perspective? When you pray, do you see God like this? Do you know him to be your good Father in heaven, who is ready and able to give good gifts to you, his beloved child?

Jesus teaches us to pray with this perspective by presenting us with a couple of illustrations. 

The Story Of The Impudent Friend

First, in verses 5-8 we find a story about a man in need approaching a friend for assistance. Jesus asked his disciples, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves, for a friend of mine has arrived on a journey, and I have nothing to set before him’…” (Luke 11:5–6, ESV). 

Can you picture the scenario? A man has a friend arrive at his home unexpectedly. This friend of his has been on a long journey and he is hungry. The right thing for this man to do is to receive this friend of his into his home to feed him and show him hospitality. By the way, we should not forget the Parable of the Good Samaritan and the story about Martha serving Jesus and his disciples as they journeyed. The importance of showing kindness and hospitality to those in need in obedience to the second great commandment, to love your neighbor as yourself, has just been stressed in Luke’s gospel. And so, this man’s need was real. His friend had come to him. It was necessary to show him hospitality. And he did not have daily bread to share. And so he went to another “friend” to ask for help. 

In verse 7 we find the response of the “friend” who was awakened at midnight. He answered from within the house, “Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything?” 

Notice a few things about this story. One, the reluctant friend was sleeping. He was tired. He was warm in bed. Selfishly, he did not want to be disturbed. Two, as was common in those days, his family in bed with him. To get up to fetch his friend some bread would disturb the whole household. Certainly, it is understandable that he was somewhat annoyed with the request. Three, nevertheless, I think most people would respond to this story by saying, some friend this is! With friends like this, who needs enemies? And that, I think,  is the point. Though it is true that we humans grow tired and sleepy and can sometimes be selfish and self-serving, most would happily jump out of bed even at midnight to meet the legitimate need of a friend. If we are shocked by the selfish and begrudging response of this friend – stated differently, if we would expect more kindness and generosity from a friend – how much more should we expect kindness and generosity from our Father in heaven?

The story does not end here, though. Jesus goes on to say in verse 8, “I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence he will rise and give him whatever he needs” (Luke 11:8, ESV). The word impudence means shamelessness. The idea here is that the man shamelessly knocked and knocked, asked and asked until his selfish and begrudging friend finally got out of bed to meet his need. 

Friends, the point of this story is not that God is like this “friend”, as if he were annoyed by the prayers of his people, begrudging, and withholding, and that if we wish to get anything out of him then we must pester him with our prayers until he finally gives in. No! The meaning is the opposite. God is not like this friend. He does not sleep or slumber. He does not grow tired or weary. He is not selfish but is most generous and kind. He is not begrudging but is most benevolent. He does not withhold but freely gives good gifts to his beloved children. If we are willing to persist with impudence in asking a selfish friend to meet some need of ours, how much more should we persist in prayer with our Father in heaven?

This is the point that Christ makes in verse 9, saying, “And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened” (Luke 11:9–10, ESV). Notice the repetition. It is there for emphasis. And notice how open our access is to the Father and how generous he is said to be. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” 

This story that Jesus tells about the two friends and their midnight encounter teaches us to be persistent in prayer. And this is not the only place in Scripture where we are taught to be persistent in prayer. Christians are to “Continue steadfastly in prayer, being watchful in it with thanksgiving.” (Colossians 4:2, ESV). We are to “pray without ceasing” (1 Thessalonians 5:17, ESV). We “ought always to pray and not lose heart” (Luke 18:1, ESV). Yes, we are to be persistent in prayer. And this story about the impudent friend encourages us to do this very thing. But more than this, I do believe that this story is meant to affect our perspective of God in prayer.  God is not like this sleepy and selfish friend! No, he is our Father in heaven. He never sleeps or slumbers. He is ready and able to give good gifts to his children and to help us in our need.   

Good Fathers Give Good Gifts

This brings us to the second illustration. In verse 11 Jesus asks, “What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:11–13, ESV).

I trust you can see why I said this entire passage is about the perspective we are to have of our Father in heaven. Most earthly fathers, sinful as we are, are eager to give good gifts to their children. If a child asks his earthly father for something good and reasonable like a morsel of bread, a fish, or an egg, he will gladly and freely give that good thing. No earthly father would give something dangerous or damaging instead. This is even true of very wicked men. Even they, though they might be very cruel to others, will show kindness to their own children.  “How much more”, Jesus says, will the heavenly Father give the Holy Spirit to those who ask him!” 

“How much more…” That is the phrase that binds these two stories together. If a sinful and selfish man will rise up to give bread to his impudent friend in the middle of the night, how much more will your heavenly Father freely give to those who ask, seek, and knock at his door? And if sinful, earthly fathers know how to give good gifts to their children, how much more will the heavenly Father give good gifts to his children when they ask?

Application

Brothers and sisters, what is the perspective that you have of God when you come to him in prayer? What do you think of him? I do hope that you pray according to the pattern of the Lord’s Prayer. I hope you pray that God be glorified, that his kingdom come, and his will be done on earth as it is in heaven. I hope you pray for daily bread, for the forgiveness of sins, and to be kept from, or given victory over, temptation. But your thoughts concerning God must be right and true. When you call him Father, you are to think of him as loving, accessible, and kind. You must know that he is ready and able to help you. He is eager to give good gifts to you as you come to him in prayer. If your thoughts concerning God are amiss – if you think of him as distant, cold, or begrudging – worse yet, if you think of him as cruel – as one who would give a scorpion instead of an egg, or a snake instead of a fish – it is time for you to repent of these wrongheaded notions of God and to replace them with the truth as revealed in God’s Holy Word.       

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When You Pray To God The Father, Be Sure That You Are Asking For Good Things

My first point drawn from the text is, that when you pray, you must draw near to God, as children to a Father, who is able and ready to help us. My second point is, that when you pray, you must be sure to ask God the Father for good things. 

Never should a Christian ask God for evil or sinful things. That is so obvious it hardly needs to be said. 

And neither should Christians ask God for good things so that they might spend it on their passions. James warns against this. First, he says, “You do not have, because you do not ask.” And then he adds, “You ask and do not receive, because you ask wrongly, to spend it on your passions” (James 4:2–3, ESV). It is good to have work and the wisdom, health, and strength to do it. It is good to have money, food, clothing, and shelter. There are many things in this life that are good gifts from God. But to ask God for these good gifts so that we might spend it on our passions is to ask amiss. 

What does it mean to ask for good things from God, then? Well, those who are godly will pray from the heart according to the petitions of the Lord’s Prayer. Not only will they pray for the variety of things that Christ has taught us to pray for, but they will also pray for them in the order in which they are given to us by our Lord. The priorities of the Lord’s Prayer will match the priorities of their hearts. 

Those who are worldly will sometimes pray, but when they pray they will often pray only for bread. And rarely will it be daily bread that they pray for, but an abundance of bread. And when they pray for an abundance of bread, it will not be to share it with those in need, but to feast upon it themselves being driven by gluttonous passion. 

When the goldy pray, they will not pray first for daily bread. Their first and highest to concern will ber to give thanks and praise to God. After this, they will express their concern for the furtherance of Christ’s kingdom. After this, they will ask the Lord to make them ready and willing to obey his revealed will, as the elect angels do in heaven, and for contentment and humility to submit to God hidden will for them, as Christ did in the garden, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” (Luke 22:42, ESV). And only after praying that God be glorified, that his kingdom come, and his will be done, will the godly be concerned with bread. And it is to be daily bread that we are concerned about. Give us, O God, what we need to live so that we might worship and serve you in thankfulness all the days you have ordained for us. Can you see the difference between praying for daily bread so that you might spend it on your passions and praying for daily bread so that we might be sustained in the worship and service of God?  

Dear brothers and sisters, God does invite us to pray for daily bread. He invites us to bring our cares and concerns to him. It is right that we pray for things like work, health, food, shelter, and clothing for ourselves and those we love. It is right that we pray for peace and prosperity in the land. These are good things to pray for. But followers of Jesus Christ must know that these things are not the best things. The very best things have to do with the glory of God, the furtherance of  Christ’s eternal kingdom, obedience to his revealed will, and the accomplishment of his hidden will, that is to say, his eternal decree. 

To illustrate I’ll ask, when you pray, what do you spend more time praying for? Health concerns or growth in holiness? And when you pray for healing, do you also pray that God would be glorified through the suffering and that men and women would be sanctified in the trial? 

I do believe that one of the secrets of a powerful prayer life is to first align our heart with the heart of God. What is God doing in the world? What is he most concerned with? What promises has he made? What is the mission he has given to us? These are the things we ought to concern ourselves with in prayer. 

I could pile up many passages of Scripture to prove the point.   

Matthew 6:31-33 comes to mind. There Christ says, “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matthew 6:31–33, ESV)

There are many passages of Scripture that invite followers of Christ to pray boldly knowing that they will receive what they ask for. Carnal, worldly men think this is a blank check – an invitation to approach God as if he were a genie in a bottle. The thing they overlook is that it is the disciples of Jesus who are invited to pray with such boldness. And what is assumed in all of these passages? The assumption is that disciples of Jesus will have hearts, minds, and wills surrendered to God and Christ. 

In Matthew 21:22 Jesus speaks to his followers, saying, “And whatever you ask in prayer, you will receive, if you have faith.” 

In Mark 11:24, Jesus speaks to his disciples, saying, “Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.”

In John 14:13 we hear our Lord say, “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.” 

In John 15:7 he says, “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.” 

In John 15:16 Christ speaks to his followers, saying, “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.”

1 John 3:22 says, “and whatever we ask we receive from him, because we keep his commandments and do what pleases him.” 

In prayer, we do not bend God’s will to bring it into conformity with ours. To the contrary, when we pray, we must first surrender our will to his! Thy kingdom come, thy will be done, we say. And then, having surrendered to God and having conformed our desires to his, we offer up our heartfelt desires to him. 

Baptist Catechim Q. 105 asks, What is Prayer? Answer: Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies. Are we free to bring our desires to God in prayer? Yes, of course. But we are to do so being led by the Holy Spirit. The Spirit is to help us pray for things agreeable to God’s revealed will. And we are we are to pray in the name of Jesus, that is to say, by his power and under his authority. Friends, those who truly love God and have Christ as Lord will bring their desires to God and prayer and it should be no surprise that their desires, plans, and purposes will align with God’s desires, plans, and purposes. 

Perhaps another way to say this is that the Christian is to pray for good things, but a Christian’s understanding of what is truly good will be different from that of one who is worldly. The worldly person will only be concerned with the things of this world – health, wealth, prosperity, and pleasure. But the true Christian will see other things as being of supreme value and importance. When the Christian is exhorted to pray for good things, their mind will, by God’s grace, naturally go to things having to do with the glory of God, the furtherance of his eternal kingdom, the salvation of sinners, and the sanctification of saints.      

   *****

When You Pray, Know That God Always Gives Good Gifts To His Children

My third and final point is, that when you pray, you must know that God always gives good gifts to his children. 

Again, to see this you must adopt God’s perspective concerning what is good. The carnal man will only think of earthly goods. The godly, spiritual man will think first of the heavenly and eternal goods that are ours in Christ Jesus, and of earthly goods second.   

This point is brought out powerfully at the very end of our passage. Verse 13 says, “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:13, ESV). Instead of saying “good gifts” Christ says “the Holy Spirit”. What is the meaning of this? By inserting the phrase “the Holy Spirit” in the place of the phrase “good gifts” Christ directs our attention to the greatest gift of all – the Holy Spirit and all of the benefits he bestows. 

John Calvin comments on this, saying, “Instead of good things (ἀγαθὰ) in the last clause, Luke says the Holy Spirit. This does not exclude other benefits, but points out what we ought chiefly to ask: for we ought never to forget the exhortation, Seek first the kingdom of God, and his righteousness; and all other things shall be added to you, (Matth. 6:33.) It is the duty of the children of God, when they engage in prayer, to strip themselves of earthly affections, and to rise to meditation on the spiritual life. In this way, they will set little value on food and clothing, as compared to the earnest and pledge of their adoption, (Rom. 8:15; Eph. 1:14:) and when God has given so valuable a treasure, he will not refuse smaller favours” (John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, vol. 1, 354).

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Conclusion

I have said this passage is about the perspective or view that we have of God when we approach him in prayer, and so it is.  We must view him as our heavenly Father who is ready and able to give good gifts to his children and to help us in our need. It seems to me that one of the greatest challenges is when we bring good and reasonable requests to God and they seem to go unanswered. It is in moments like these that God’s people are tempted to think that God is absent, distant, disinterested, or unable to help us. In reality, God’s plans might simply be differnt than yours. Or maybe his plans agree with yours, but his timing is different. Whatever the case may be, by faith, we confess that God’s plans are always perfect, holy, wise, and good. And so we must rest in him. We must trust that our heavenly Father will give good gifts to his children in this life and in the life to come.   

Posted in Sermons Joe Anady Luke 11:5-13
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1. Why was it a sin for Adam to eat from the tree of the knowledge of good and evil? (Remember Baptist Catechism 17)
2. Did Adam violate God’s moral law, his positive law, or both when he ate the forbidden fruit? 
3. What was so bad about Adam’s sin of eating from the forbidden tree? 
4. Adam’s sin was a sin of commission and omission. Discuss. 
5. Why is it important for us to have a proper view of sin?

Posted in Study Guides Joe Anady
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Baptist Catechism 18

Q. 18. What was the sin whereby our first parents fell from the estate wherein they were created?

A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit. (Gen. 3:6,12,13)

*****

Over the past few weeks, we have learned a lot of very important truths about man in his original condition. We have learned that God “created man male and female, after His own image, in knowledge, righteousness, and holiness, with dominion over the creatures.” We have learned that “When God had created man, He entered into a covenant of life with him upon condition of perfect obedience: forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.”

We then heard some bad news. “Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God”, sin being “any want of conformity unto, or transgression of, the law of God.”

The question that is before us today is, What was the sin whereby our first parents fell from the estate wherein they were created? The answer is really simple: they ate of the forbidden fruit. 

The story of the temptation of Adam and Eve and their fall into sin is found in Genesis 3. There we read, “Now the serpent was more crafty than any other beast of the field that the LORD God had made. He said to the woman, ‘Did God actually say, ‘You shall not eat of any tree in the garden’?’ And the woman said to the serpent, ‘We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’’ But the serpent said to the woman, ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’ So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked…” (Genesis 3:1–7, ESV). 

So, our catechism is correct. ​​The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit. 

There are a few questions that come to mind as we consider this truth.

One, why was it a sin for Adam and Eve to eat of the tree of the knowledge of good and evil? In other words, what was wrong with it? We do not typically say that eating fruit is sinful. Why was it a sin for Adam and Eve to do so? Answer: Because God clearly and specifically told them not to do so.   

True, ordinary the act of eating fruit is not a moral action. The act itself is neither good nor evil. But it was a sin for Adam and Eve to eat fruit from that tree because God told them not to. If you remember, we call this kind of law “positive law”. Moral laws are those laws of God that are binding upon men and women in all times and places. Do not murder is a moral law. Murder is always sinful. Do not commit adultery, lie, and steal. These are all moral laws. They are binding on all people, in all times and places. But God has also added other laws too. We call them positive laws because God has added them to the moral law. These are laws that God’s creatures are obligated to keep in addition to the moral law. These positive laws are filled with symbolism. These positive laws are associated with the covenants that God has made with man.  

Remember, we have defined sin as “any [lack] of conformity unto, or transgression of, the law of God.” Notice, we do not say that sin is any lack of conformity unto or transgression of, the moral law of God. That would be a true statement, but it would be incomplete, for we do not only sin against God when we violate his moral law. No, we also sin against him when we violate his positive laws. 

For example, God commanded that all of the male children of Abraham be circumcised on the eighth day. Circumcision is not a moral thing when considered by itself. But it was made to be a moral thing for Abraham and all his descendants when God gave that law to them. The descendants of Abraham sinned when they failed to apply the sign of circumcision.  Other examples of positive laws are the seventh-day Sabbath from creation to the resurrection of Christ, and the first-day Sabbath from the resurrection of Christ until the end of the world. Baptism and the Lord’s Supper are also positive laws. They are laws that are added to the moral law in connection with particular covenants.  

When Adam ate of the tree of the knowledge of good and evil, he broke a positive law, and it is right that we call this sin.  

A second question comes to mind. Some may wonder, what was so bad about Adam eating from that tree? How could this simple act bring about the curse that came upon Adam, and upon the whole human race that descended from him? In other words, is there more to the story? Was there more going on in Adam’s heart that led to his eating the forbidden fruit which made his disobedience truly vile?

The answer is, yes, there is more to the story. Granted, the act of eating a piece of fruit is innocent enough when considered by itself. But we should not forget that God commanded Adam not to eat of that tree. Also, consider the narrative of Genesis three and the fact that another competing voice spoke to Adam – the voice of the serpent through Eve. You can see, then, that this was no innocent eating, but an act of rebellion. Adam rebelled against his Maker in his heart when he listened to the voice of the serpent instead of the word of God. 

All sin is like this. The sins themselves might take only a moment. They may seem small to some. In fact, the thing that motivates all sin is rebellion against God in the heart.  

And there is another aspect of Adam’s sin that must also be considered. When Adam ate of the forbidden fruit he did not only sin a sin of commission, he sinned a sin of omission. What was Adam’s sin of commission? What sin did he actively commit? He listened to the voice of the serpent and ate of the tree that God said, do not eat of it. And what was the sin of omission? He failed (or omitted) to obey God’s voice, to fill the earth with his offspring, to expand and keep the garden temple, and to eat of the tree of life. Not only did Adam do what God forbade, he also failed to do what God commanded when he rebelled against his Maker. 

Thirdly, and lastly, what difference does this make? Why does this matter? Well, it matters because we cannot understand the present condition of mankind apart from this doctrine. Also, it matters because we will not fully appreciate what Christ has accomplished for us apart from this doctrine. In short, where Adam failed Christ succeeded. And he succeeded, not for himself only, but for all who are united to him by faith. 

Q. 18. What was the sin whereby our first parents fell from the estate wherein they were created?

A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit. (Gen. 3:6,12,13)

Posted in Sermons Joe Anady
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Baptist Catechism 17

Q. 17. What is sin?

A. Sin is any want of conformity unto, or transgression of, the law of God. (1 John 3:4; Rom. 5:13)

*****

Introduction

I should remind you of what the last question and answer said, for this one builds upon the last one. 

Question 16 asks, “Did our first parents continue in the estate wherein they were created?” Answer: “Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.” We discussed the meaning of this Q&A last Sunday. Here I want you to remember that our first parents fell from their state of innocence…  “by sinning against God.” Now, our catechism asks, “what is sin.”

By the way, this is one reason a catechism like this is such a useful tool for Christian discipleship. Not only is the teaching of the Holy Scripture summarized for us in this document, but it is summarized in an orderly way so that we might understand the Christian faith. The most foundational truths are laid down first and then they are built upon. And as you can see, important terms are defined along the way. 

“Sin” is one of those important terms. In fact, you cannot understand the gospel of Jesus Christ without understanding what sin is. Why did Jesus Christ come to live, die, and rise again? Why do the Scriptures tell us that we must trust in him to be saved? Saved from what? My point is this: The story of Scripture and the Christian faith do not make sense without this concept of sin and its consequences. 

Our first parents, Adam and Eve, fell from the state of innocence and into a state of corruption, guilt, and depravity by sinning against God. All who are born into this world after them are born into this same fallen condition. We are born corrupt, depraved, and guilty before God because Adam was our representative, as we will soon learn. In other words, we are born into a state (or condition) of sin. And all who are born into this world in this state of sin do they themselves sin. Furthermore, sin, as we will soon learn with the help of our catechism, has devastating and eternal consequences. I’ll refrain from saying more. We will come to all of this in catechism questions 18 through 22. Each of these questions and answers will help us to learn more about sin and its effects. Before we consider these things we must begin here with the most basic question, “What is sin?” Again, the answer: “Sin is any want of conformity unto, or transgression of, the law of God.”

 *****

The Law Of God Is The Mark

The first thing I want you to know is that to sin is to miss the mark. An archer who misses the bullseye has sinned. But we are not talking about archery, are we? No, we are talking about hitting the mark of God’s moral standard for us. And what is God’s standard? What is the bullseye, if you will? What is the mark that God has called us to hit? The mark is God’s law. 

It is important to understand that God’s law it the mark or standard, and God’s law includes both the moral law (which was written on man’s heart at creation)  and any positive laws that God chooses to add to the moral through the covenants he has transacted with man. The command that God gave to Adam to not eat of the tree of the knowledge of good and evil is an example of a positive law. God added that law to the moral law (which was written on man’s heart when God created him) when he entered into the Covenant of Life (or Works) with him. 

So then, the standard is God’s law, both moral and positive. And we sin when we fail to hit, or live up to, that standard. 

*****

Want Of Conformity Unto, Or Transgression

But that is not all our catechism says. Hear the answer to the question again. What is sin? “Sin is any want of conformity unto, or transgression of, the law of God.” “Want” means lack or failure. So “sin is any [lack] of conformity unto, or transgression of, the law of God.”

The word “any” seems important to me. Men and women sometimes fool themselves into thinking that only the “big” sins are a problem. Yes, it is true that some sins are bigger (more heinous) than others. But both big and small sins are sins. 

The phrase, “want [lack] of conformity unto… God’s law” helps us to understand that God’s law requires us to do certain things. Some laws are stated positively. For example, “honor your father and mother” and “keep the Sabbath day”. These laws are stated positively. They are telling us what must be done. The negative side – that is to say, that which ought not to be done – is implied. And some commandments are stated negatively. “You shall not murder” and “you shall not steal” are examples of these. When commandments are stated positively, the negative things that should not be done are implied. 

The point is this: God’s law requires us to do things. His law does not only tell us what not to do. His law also reveals what we are to do. We are to love God with all that we are, and our neighbor as ourselves. That requires action. And sin is “any [lack] of conformity unto… the law of God.” In other words, we sin when we fail to do what God has commanded us to do. Children do not only sin when they dishonor their parents. They also sin when they fail to give the honor to their parents which is due to them.  We call these “lack-of-conformity” sins, sins of omission. For in these we omit or fail to do that which God’s law requires. 

The phrase, “sin is any…  transgression of, the law of God” helps us to see that we sin when we do that which God’s law forbids. When God’s law says, don’t do this or that, and then we do this or that, we sin against God. When Adam was told not to eat of the tree of the knowledge of good and evil, and he ate of it, he sinned. And when we lie we sin, for God’s law has told us not to lie. We call these “transgression-of-God’s law” sins, sins of commission, for these are sins that we do actively commit.   

*****

Conclusion

I hope you can see why it is important for us to have a proper understanding of what sin is. 

Not only will we be unable to properly understand the gospel of Jesus Christ, and indeed, the whole story of scripture, and the Christian faith, without a proper understanding of sin.  A deficient understanding of sin will lead to many other problems too.

Brothers and sisters, if you take anything away from this little sermon I hope it is this: Our standard for right and wrong, good and evil, is not for us to determine. Our standard is not the opinions of man, or the customs of the culture. No, our standard is God’s law. God has revealed his moral law in nature and much more clearly in his Word. And do not forget that God has added laws to his moral law in the covenants he has entered into with the man. These we call positive laws. The New Covenant has its positive laws. We sin when we fail to conform to, or transgress, this standard – the standard of God’s law.

If we understand this, we will be in a good place to understand why we need a Savior, Christ the Lord, and how it is that we are to live in this world in a way that is pleasing to our Great God and King. We need a Savior because we are sinners! And those in Christ must strive to keep God’s law because we are saved from our sins, redeemed, and renewed.   

Posted in Sermons Joe Anady
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1. Sin always has reference to God’s law. Why is this an important truth?
2. What does it mean to fail to conform to God’s law? (Sins of omission)
3. What does it mean to transgress God’s law? (Sins of commission)
4. Why is it important to have a proper definition of sin? What does this have to do with the gospel of Jesus Christ?

Posted in Study Guides Joe Anady
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1. What is prayer? (see Baptist Catechism 105)
2. Those who love God will pray. Discuss. 
3. Jesus prayed. Why did he need to given that he is the Son of God?
4. How is the Lord’s Prayer to be used? Is it merely to be recited?
5. How does the Lord’s Prayer in Luke differ from the Lord’s Prayer in Matthew? 
6. What does it mean to address God as Father? Why is this significant?
7. What sorts of things should we pray for under each petition of the Lord’s Prayer? Baptist Catechism 107-114 might help.

Posted in Study Guides Joe Anady
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