Old Testament Reading: Numbers 11:16-30

“Then the LORD said to Moses, ‘Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them, and bring them to the tent of meeting, and let them take their stand there with you. And I will come down and talk with you there. And I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone. And say to the people, ‘Consecrate yourselves for tomorrow, and you shall eat meat, for you have wept in the hearing of the LORD, saying, ‘Who will give us meat to eat? For it was better for us in Egypt.’ Therefore the LORD will give you meat, and you shall eat. You shall not eat just one day, or two days, or five days, or ten days, or twenty days, but a whole month, until it comes out at your nostrils and becomes loathsome to you, because you have rejected the LORD who is among you and have wept before him, saying, ‘Why did we come out of Egypt?’ But Moses said, ‘The people among whom I am number six hundred thousand on foot, and you have said, ‘I will give them meat, that they may eat a whole month!’ Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them?’ And the LORD said to Moses, ‘Is the LORD’s hand shortened? Now you shall see whether my word will come true for you or not.’ So Moses went out and told the people the words of the LORD. And he gathered seventy men of the elders of the people and placed them around the tent. Then the LORD came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it. Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” And Joshua the son of Nun, the assistant of Moses from his youth, said, “My lord Moses, stop them.” But Moses said to him, “Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!” And Moses and the elders of Israel returned to the camp.” (Numbers 11:16–30, ESV)

New Testament Reading: Luke 9:46-56

“An argument arose among them as to which of them was the greatest. But Jesus, knowing the reasoning of their hearts, took a child and put him by his side and said to them, ‘Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great.’ John answered, ‘Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.’ But Jesus said to him, ‘Do not stop him, for the one who is not against you is for you.’ When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. But the people did not receive him, because his face was set toward Jerusalem. And when his disciples James and John saw it, they said, ‘Lord, do you want us to tell fire to come down from heaven and consume them?’ But he turned and rebuked them. And they went on to another village.” (Luke 9:46–56, 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

To fully appreciate this section of Luke’s gospel, we must get into the heads of the disciples of Jesus to know what they were thinking. And no, I am not suggesting that we engage in blind speculation. How, you ask, can we possibly know what the disciples of Jesus were thinking? Well, Luke makes it clear enough in his gospel. 

It appears that, at this moment in time, the disciples of Jesus had visions of power and glory dancing in their heads. And to be fair, it is not difficult to see why. They were convinced that Jesus was the Messiah (see Luke 9:20). They had witnessed him perform many miracles – he had healed the sick, cast out demons, raised the dead, calmed the wind and waves with his word, and fed a great multitude until they were full and satisfied with only five loaves of bread and two small fish. And we should not forget what Peter, James, and John saw. Jesus, not long before this was transfigured on the mountain. Christ appeared before their eyes in his glory with Moses and Elijah by his side. When he came down from the mountain he healed the boy with a demon in the presence of a great multitude, and we are told that “all were astonished at the majesty of God” (Luke 9:43). Everything about Jesus’ – his person and his works – pointed to a glorious future. And these men –  the twelve disciples – were his friends. They knew that Jesus was the long-awaited King of God’s Kingdom, and they were friends of the King! 

So it is not hard to see why the disciples of Jesus had visions of power and glory dancing through their heads. You and I probably would too! What if you were a part of the inner circle of acquaintances of a man who was ascending to a powerful throne? Picture yourself as a close friend of King David when he was ascending to the throne. What would you be thinking? You might be thinking of the power and glory that would soon be yours. You might also be concerned about who was on your right and left. You might jockey for position to ensure that you would be greater than them when the kingdom came. You might also be concerned about rival factions within the future kingdom and the destruction of potential enemies. This is how men think in the kingdoms of this world. Those who wish to have power and glory in this world will jockey for position, they will put down potential rivals, and they will rain down destruction on their enemies before their enemies can get the upper hand. 

Sadly, we see this kind of thinking in the disciples of Jesus at this point in his ministry. He had to correct them. The disciples of Jesus were right concerning identity. He is the Christ of God. He is the King of God’s eternal Kingdom. But at this point in Jesus’ ministry, they still could not comprehend the nature of Christ’s kingdom or how it would be established. They could envision Christ seated upon his glorious throne. They could also see themselves seated around him on their twelve thrones. But they could not see the cross of Christ. And neither could they see the crosses that they would be called to bear. Would Christ and his disciples enter into glory? Yes, eventually. But first, they would they would need to bear their cross. Christ would have to bear his, and they would have to bear theirs, and in this way, they would enter into glory. Christ would be the first man to go to glory. He is the forerunner – he is the one who opened up the way. And all who are united to him by faith will enter glory too, because of what Christ has done for them. But the pattern is first the cross, and then then the glory. Jesus’ disciples needed to be taught this. And so do we. Christ is faithful to teach us.

Here in the text that is open before us today, we see the disciples of Jesus warned about three things. These three things are so common in the kingdoms of this world and yet they have no place in the kingdom of Christ: they are personal pride, a party spirit, and vengefulness. 

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There Is No Room For Personal Pride In The Kingdom Of Christ. 

Firstly, in verses 46-48, we learn that there is no room for personal pride or selfish ambition in the kingdom of Christ. 

There in verse 46 we read, “An argument arose among them as to which of them was the greatest.”

This is a very sad scene. What was Jesus doing? He was busy ministering to needy people. And what had Jesus commanded his disciples to do? Not long before this, he said, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:23–24, ESV). But what were the disciples preoccupied with? They were arguing about which of them would be the greatest in Jesus’ glorious kingdom, which they undoubtedly thought would arrive very soon. 

Notice how patient Jesus is with his disciples. In verse 47 we read, “But Jesus, knowing the reasoning of their hearts…” That is an interesting expression, isn’t it? Jesus knew what the disciples were thinking and feeling. He knew the thoughts in their minds and the passions that were raging within them. And so, he “took a child and put him by his side and said to them, ‘Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great” (Luke 9:47–48, ESV).

Jesus, being the skilled teacher that he is, used this small child as an illustration. I picture the child being so young that he could not comprehend the significance of the moment or the meaning of the words that were spoken – a toddler perhaps. Jesus put the child by his side. Can you picture the child standing next to Jesus and looking up at him? And what was the message that Jesus delivered? One, his disciples should be eager to receive or welcome those who are like this child. And two, the disciples of Jesus should aim to be like this child themselves. The question is, in what sense? Certainly, some things about children should not be emulated. Children need to mature. Children must grow in knowledge and wisdom. Typically, children are called to imitate those older and wiser than them, and not the other way around. So it should be clear to all that Jesus was not calling his disciples to be childish or immature. But he was calling them to be childlike in some sense. 

What is the childlike quality that Jesus wants us to imitate? In this instance, Jesus was calling his disciples to have a humble and lowly spirit before him. He was calling his disciples to be like this small child – meek and mild – unconcerned about things like status, power, and prestige.  

Granted, all illustrations can be pushed too far. Yes, I know, even little children will sometimes act selfishly, wanting to have all the toys for themselves, or some such thing. But Christ is not addressing simple selfishness in his disciples as much as he is addressing the more complex sin of pride and selfish ambition leading to quarreling and political maneuvering. Young children are typically free from these concerns. For example, if you were to put two toddlers together on a playground, one from a poor family and the other from a noble family, I doubt that the rich child would discriminate against the poor child, or that the poor child would be envious of the rich child – those toddlers would simply play. Why? Because the sin of pride has not yet overrun their hearts. Now, if you were to do this with teenagers or adults, you might run into problems. Sadly, as we grow older we become more aware of things like class, power, possessions, and status. The sins of pride, covetousness, and selfish ambition do not naturally diminish with time, instead, they grow like weeds and threaten to choke out the soul, leading to quarreling and even wars. 

The words of Christ at the end of verse 48 make the meaning of his illustration very clear. “For he who is least among you all is the one who is great.” In other words, Christ taught that things will be different in his kingdom – not only different, but upsidedown. In Christ’s kingdom, it is the one who is humble, who has put pride to death, and has laid aside all self-ambition who is great. 

All Christians need to hear this. Pride and selfish ambition have no place in the church. 

Husbands and wives need to hear this. The marriage relationship must be characterized by self-sacrificial love if it is to thrive

Parents need to hear this, and so do children. As we grow older we must learn more and more to “Do nothing from selfish ambition or conceit, but in humility count others more significant than [ourselves]” (Philippians 2:3, ESV).

This lesson that Christ taught his disciples on this day is especially important for pastors to hear.  The Apostles would soon be the leaders of the church. The church would built upon them. If they were filled with personal pride and selfish ambition, they would fracture and the church would be left without a foundation. These men needed to learn to lead humbly and selflessly, and they needed to learn it fast. Soon Christ would be crucified. He would be buried and raised, and then he would ascend. The Apostles would teach and lead and then the ministry would be instructed to pastors who are called to teach and lead. A pastor consumed by pride and selfish ambition will do much harm to the church. 

I’m reminded of the example that the Apostle Paul and his co-laborers set. He wrote to the Thessalonians saying, “For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us” (1 Thessalonians 2:5–8, ESV). 

May the Lord bless us all with the humble, meek, and mild disposition of a child – with hearts and minds unconcerned about power and prestige, and may Christ get all the glory. 

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There Is No Room For A Party Spirit In The Kingdom Of Christ

Secondly, in verses 49-50, we learn that there is no room for a party spirit in the kingdom of Christ. A party spirit is a factitious spirit – an attitude that says, everyone must be just like us, and if they are not just like us – a part of our tribe or tradition – then they must be opposed. 

In verse 49 we read, “John answered, ‘Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.’ But Jesus said to him, ‘Do not stop him, for the one who is not against you is for you’” (Luke 9:49–50, ESV).

Notice a few things about this text. One, it reveals an interesting dynamic. Jesus had his twelve Apostles. These occupied a very special place in Jesus’ band of disciples. They had special authority. And there were others who followed Jesus too. We will consider the story of Jesus sending out the 70 (or 72) in Luke 10. So, we are to envision concentric circles – Peter, James, and John were closest to Jesus. There were 9 other Apostles besides them. And then surrounding them, there was a group of about 70 who followed Jesus. And we are also told that Jesus was often surrounded by a great multitude. Two, John was concerned about a person who did not follow Jesus closely with the other disciples. I take this to mean that he was not one of the twelve (obviously), nor was he one of the 70, and yet, this man was casting out demons in Jesus’ name. John wanted to know if he should be stopped. Three, “Jesus said to him, ‘Do not stop him, for the one who is not against you is for you.’” This saying should be read in light of what Christ will say in Luke 11:23: “Whoever is not with me is against me, and whoever does not gather with me scatters” (Luke 11:23, ESV). All things considered, I think we are to place this man – whoever he was – in the category of one who believed in Jesus truly but did not walk in the most orderly way. He used the name of Jesus to cast out demons (perhaps he did this presumptuously and inappropriately), but notice, that the Lord was pleased to bring honor to the name of Christ by granting him success. John wanted to know if this man should be stopped given his disorderly conduct. Christ said “No”.   

Let us observe what this text does not say. The text does not say that those who teach false doctrine should not be opposed. This isn’t about that. And we see clearly in other passages of Scripture that those who teach false doctrine – especially false doctrines that threaten to undermine the Gospel – are rebuked and opposed, and rightly so. This situation was different. This man – whoever he was – was a follower of Jesus though he did not walk closely with Jesus’ band of disciples – the twelve and the 70 – and yet he was zealous to act. He cast out demons in Jesus’ name, and the Lord was pleased to allow it and to grant him success. 

It seems that the story of Numbers 11:16-30 which I read earlier is behind this account. Under the Old Covenant and in the days of Moses seventy elders were appointed to serve. They assembled at the Tabernacle, and as a sign that they were appointed by God to serve as elders, they were given the ability to prophesy temporarily. But there were two men who were not present with the 70 at the Tabernacle, and they prophesied too. Their names were “Eldad, and the other named Medad, and the Spirit rested on them” (this, but the way, would bring the number of elders to 72). In Numbers 11:28-30 we read, “And Joshua the son of Nun, the assistant of Moses from his youth, said, ‘My lord Moses, stop them.’ But Moses said to him, ‘Are you jealous for my sake? Would that all the LORD’s people were prophets, that the LORD would put his Spirit on them!’ And Moses and the elders of Israel returned to the camp.” The parallels between the story in Numbers 11 and the story here in Luke 9 are striking. The word “jealous” is especially interesting, I think. Moses spoke to Joshua saying, “Are you jealous for my sake?” In other words, are you worried about me? Are you concerned that power and authority are being decentralized away from me and given to others?  Moses was a humble man, unconcerned with power and prestige – he was happy that the Spirit of God was being distributed so freely. The Spirit rested on the seventy so that they might rule, and it fell on two others besides them, indicating that God was not limited to these men but would continue to supply his Spirit in the future for the good of his people.

To understand the importance of this event that is recorded for us in Luke 9:49-50, we only need to step back and look at where things go from here as it pertains to the furtherance of Christ’s kingdom. Think especially of the story that is told in Luke’s second volume, the Book of Acts. Yes, Christ would work powerfully through his Apostles to establish and grow his church (Judus would fall and be replaced). But he would also work through others’ besides these. He would work through some who certainly numbered amongst the 70 who are mentioned in Luke 10. And he would call Paul to serve as an Apostle to the Gentiles, even though Paul never walked with Jesus and the twelve. That Paul was an Apostles appointed by God would be proven by the Holy Spirit (see Acts 13). And we know from the Book of Acts that the Holy Spirit was poured out freely on many in the early church – even Gentiles. 

The point is this: if a factitious, party spirit, had taken root amongst the disciples of Jesus, within the twelve or the seventy, the church would not have survived. In other words, if the disciples of Jesus – the twelve or the seventy who walked most closely with him – had this attitude that only they could do kingdom work, and all others who did not walk with them were to be forbidden, then the growth of the church and the furtherance of the kingdom would have been greatly stifled. The Holy Spirit was about to be poured out liberally on all flesh. The Kingdom of Christ was about to spread like wildfire to the ends of the earth. The Apostles would play an important role – so too would the eyewitness of Jesus’ life, death, and resurrection – but the church would be built up rapidly upon the foundation of these. Here John, and the rest of the Apostles, were warned against stifling the working of the Holy Spirit in the advancement of Christ’s Kingdom through the proclamation of the gospel of Jesus Christ.

I’m reminded of that passage in Philippians 1:15-18 where Paul says, “Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defense of the gospel. The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice ” (Philippians 1:15–18, ESV). What an interesting perspective Paul had! He wasn’t so concerned about the man who preached or the motive behind the preaching, but the message. If Christ was proclaimed truly, in that he rejoiced. 

I think that is the lesson taught by Jesus in Luke 9:49-50. There is no room for a party spirit in the Kingdom Of Christ. Brothers and sisters, we must beware of this ourselves. We love our confession because we believe it is true to the Scriptures. We love our tradition, again, because we believe it is true to the Scriptures. We cherish our association with other churches of like faith and practice – indeed, it is good and pleasant when brothers and sisters dwell together in unity and labor together for the furtherance of the kingdom. All of these things are good, and it is good and right for us to encourage others to believe as we believe, to do as we do, and to join with us. But as we do, we must guard against the party spirit and factiousness that is forbidden here in this text. Brothers and sisters, we ought to rejoice over the preaching of the Gospel of Jesus Christ, over the teaching of sound doctrine, and the planning of true churches, even if those churches are not a part of our particular tribe. 

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There Is No Room For Vengeance In The Kingdom Of Christ

The third and final lesson to be drawn from our text is that vengeance is forbidden in Christ’s kingdom. 

Look with me at verses 51-56. “When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. But the people did not receive him, because his face was set toward Jerusalem. And when his disciples James and John saw it, they said, ‘Lord, do you want us to tell fire to come down from heaven and consume them?’ But he turned and rebuked them. And they went on to another village” (Luke 9:51–56, ESV).

Notice a few things about this text. 

Firstly, this text marks a great transition in Luke’s Gospel. Jesus had spoken about his suffering before, but here we read, “the days drew near for him to be taken up…” This is a reference to Christ’s crucifixion, his resurrection, and his ascension to the Father’s right hand. And then we read, “he set his face to go to Jerusalem.” So, from this moment, Christ is heading towards Jerusalem to suffer and to enter into glory for the accomplishment of our redemption.

Secondly, as Jesus and his disciples began to journey toward Jeruslam they needed lodging. Messengers’ from Jesus’ band of disciples were sent ahead into a village of the Samaritans to try to find hospitality there, but they refused to receive him “because his face was set toward Jerusalem.” The hostility between the Jews and the Samaritans is well known. The Samaritans in this town would not show hospitality to Jesus and his disciples because they were heading towards Jerusalem, and they did not approve. Many reject Jesus because he does not fit with their desires and expectations. Woe to the one who rejects Jesus because he will not conform himself to them. Blessed is the one who receives Jesus humbly, and conforms their will and desires to his. 

Thirdly, notice the way that James and John respond to this great insult. They said, “Lord, do you want us to tell fire to come down from heaven and consume them?” Now, there is a reason James and John suggested this. If you were to read 2 Kings 1, you would understand the reason. There we find a story about fire coming down from heaven at the request of Elijah the prophet to kill messengers of the king of Samaria who had rejected the God of Israel. Peter, James, and John had just witnessed Jesus glorified on the mountain with Moses and Elijah at his side. This was a village of the Samaritans.  And so James and John, being filled with anger at the insult shown to them and to the God of Israel, recalled this event. They knew that they were following one greater than Elijah, “Lord, do you want us to tell fire to come down from heaven and consume them?” Some ancient manuscripts include the words, “as also Elijah did.” 

“But [Jesus] turned and rebuked them. And they went on to another village.” Jesus rebuked their vengeful spirit. It should be recognized that this situation was not the same as the one encountered by Elijah. This was a village filled with many innocent people – women and children – most of whom were ignorant of the plans and purposes of God in Christ Jesus. To destroy this village over an offense would not have been just. Also, Jesus rebuked them because a new age had come. Christ would soon inaugurate a New Covenant. And the Kingdom of God under this New Covenant would not advance in this way. Christ would lay down his life for his elect, and his disciples would be called to do the same – not to fight and to seek revenge on enemies. Paul addresses this in his letter to the Romans, saying, “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:19–21, ESV). This was the way of Christ in his earthly ministry, and this is to be the way of the Christian in these last days.

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Conclusion

Brothers and sisters, we have attempted to get into the minds of the disciples of Jesus. It should be clear to all that at this moment in time, the disciples were filled with visions of glory, personal pride, and selfish ambition. They were beginning to do what men and women so often do in situations like these, and that is to form factions. And being driven by their passion for power and glory, they were willing to rain down furry on all who opposed them. These things had to be purged from these men if the Kingdom of Christ was to prosper under their lead. Christ’s kingdom is not of the world. It does not function like the kingdoms of this world function. In many respects, it is an upsidedown kingdom. It is those who are filled with humility, love, and a self-sacrificial spirit who are great. May the Lord bless us with these gifts, and may Christ our King receive all of the glory, honor, and praise. 

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1. What does the word “creed” mean? What does a creed express or declare?
2. Who wrote the Apostles’ Creed? When was it written? And for what purpose?
3. What are the core Christian doctrines expressed within the creed? 
4. What is the “shape” or structure of the Apostles’ Creed? Why is it shaped this way?
5. What story does the creed tell? How does the creed tell this story?
6. What is the focus of the Apostles Creed? How is the focus directed here? Why is this the focus?
7. What are some uses of the Apostles’ Creed (and other creeds like it)?
8. What are the two common misunderstandings about the Apostles’ Creed? How are they explained?

Posted in Study Guides Joe Anady
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1. What did Pastor Joe identify as the theme that runs through Luke 9:37-62?
2. When Jesus rebuked the faithless and twisted generation, to whom was he speaking?
3. What can we learn from the demon-possessed boy about Satan and our fallen condition? 
4. Jesus displayed his glory on the mountain. How did he display his glory when he came down from the mountain?
5. What can we learn about Jesus and his mission from his act of delivering the boy from his bondage and returning him to his father?
6. Why did Jesus warn his disciples at this moment that he would soon fall into the hands of sinful men to suffer?
7. Why were the disciples of Jesus unable to comprehend his words? Why were they afraid to ask him what he meant? 
8. Why is it vital to identify with Jesus, not only in his glory but first in his suffering?

Posted in Study Guides Joe Anady
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Catechetical Sermon

The Apostles’ Creed: An Introduction And Overview 

Pastor Joe Anady

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The Apostles’ Creed

“I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.”

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Introduction

We’ve begun the practice of reciting the Apostles’ Creed together in the worship service immediately before we partake of the Lord’s Supper. When we partake of the Lord’s Supper, we say “I believe…” in a symbolic or sacramental way. And so it is good for us to say, “I believe…” verbally and with content before we come to the table. It is those who believe who are to come, and so those who come first say, “I believe…” This tradition is common amongst the Reformed and has been for a very long time. One benefit of reciting the creed is that it connects us with other true Christians living throughout the world today and throughout history. The word “creed” comes from the Latin word meaning, “I believe…” The first two words of the creed are, “I believe…” And so when we recite the Apostles’ Creed we are declaring that we believe what Christians have believed throughout the ages.

The Apostles’ Creed (and other creeds like it) are very brief declarations of belief in core Christian doctrines. Sometimes creeds are called symbols. Symbols, as you know, are small representations of something larger and more complex. And that is what creeds are. They are verbal symbols of the faith. 

Is there more to say about the Christian faith than what the Apostles’ Creed says?  Yes, of course. The Apostles’ Creed states the faith in a very brief way. The creed is short enough to memorize and recite in public worship. But it can also be expanded upon. In fact, I think it was meant to be expanded upon. For example, when the creed says, “I believe in God, the Father Almighty…”, it is right for us to ask, who is God? What is his nature? What are his attributes? What is meant by Father? What is meant by “Almighty”? etc. Every word of this creed can be expanded upon in this way. 

Of course, the answers to these questions are found in Scripture, which is our supreme authority in matters of faith and obedience. And the answers to these questions are stated more thoroughly in other documents, like our catechism and confession. Creeds state the core doctrines of the Christian religion in a very succinct way. Catechisms state (and) teach the doctrines more thoroughly. Confessions (like our confession – The Second London Confession) are rather long and detailed statements of faith.   

You should know that The Apostles’ Creed is called the  Apostles’ Creed, not because it was written by the Apostles of Jesus (though there is a tradition that says it originates with them), but because it is a faithful summary of their teaching. You should also know that this creed underwent some development in the first few centuries of the church. The version we have likely has its origins in an older and simpler creed, called The Old Roman Symbol. As the church encountered false teachings, the creed was likely altered slightly to help defend orthodoxy. The Apotles’ Creed we recite today is believed to have its origins in Gaul (modern-day France) in the fifth century AD. 

Let us now briefly consider the Apostles Creed.

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Its Declaration: The Core Doctrines Of The Faith

Firstly, what does the Creed declare? The Creed declares belief in the core or central doctrines of the Christian faith. The first words are, “I believe”, and in the creed, we find statements about the Trinity, the virgin birth of Christ, his deity, his death, burial, resurrection, ascension, and eventual return.  Also, the creed declares belief in the universal church, the forgiveness of sins, and the resurrection of the body when Christ returns. These are core or foundational Christian beliefs. The Apostles’ Creed does not explain these doctrines or seek to prove them from Scripture – it declares belief in them. Any true Christian will be able to utter this creed sincerely and with a clear conscience. If a person cannot say what this creed says sincerely, then they are not a Christian. 

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Its Shape: Trinitarian

Secondly, what is the shape or structure of the Apostles’ Creed? You will notice that the shape is Trinitarian. There are three parts to this creed, and each of the three parts is associated with one of the three persons of the Godhead. God is one. God is three. He is a tri-unity. And the creed is trinitarian. The first section begins, “I believe in God the Father…” The second section begins, “I believe in Jesus Christ, his only Son, our Lord…” As you know, Jesus the Messiah is a true human being, but the Apostles Creed rightly identifies him as the person of the eternal Son of God and our Lord. The third section begins, I believe in the Holy Spirit. God is one. In him, there eternally subsist three persons – Father, Son, and Holy Spirit. Every true Christian believes this, and so the Apostles’ Creed declares it to be true. More than this, the creed makes the Triune God its structure. 

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Its Story: The History Of Redemption

Thirdly, we might ask, what story does the Apostles’ Creed tell? This might seem like a strange question at first, but I do believe that the Apostles’ Creed tells a story. It is the story of creation, fall, and redemption. The act of creation is attributed particularly to the Father. The accomplishment of our redemption is attributed particularly to the Son. And the application of the redemption that Christ has earned is attributed to the Holy Spirit. Furthermore, we are reminded of the consummation by words concerning Christ, “From there he will come to judge the living and the dead.” Truly, God is one, and all of his works are therefore one and undivided. But it is also right to attribute creation to the Father, redemption accomplished to the Son, and redemption applied to the Spirit, given the special role each person of the Trinity plays in these acts. The theological term for this is called appropriations. My point here is to say that the Apostles’ Creed manages to remind us of the story of creation, man’s fall into sin, redemption accomplished by Christ, redemption applied by the Spirit, and the consummation of all things at Christ’s return, in what it says. It’s marvelous to consider, I think.

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Its Focus: Christ

Fourthly, what is the focus of the Apostles’ Creed? Notice how the creed focuses attention on Christ. Jesus the Messiah, the eternal Son of God incarnate, is the central figure of the creed. Our faith in Christ is professed in the middle or heart of the creed. Also, most of the words are devoted to describing Christ and to his work of redemption. And this is right. The Scriptures also focus on Christ.  The Christian faith centers on Christ. Other religions – the non-believing Jews, for example – can profess a belief in God Almighty, creator of heaven and earth. But they will not profess belief in Jesus Christ the Son of God and our Lord. And so, it is not surprising that a Christian creed would have Christ at the center. It is Christ who reconciles sinners to God. Christ is the object of our faith. If we wish to be saved from our sins, we must trust, not in God in a generic sense, but in the person and work of Christ, for Christ is the only Savior that God has provided. To trust in God truly for our salvation means that we will trust specifically in Christ. And that is what the creed professes – faith in Christ, 

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Its Usefulness: To Teach And Confess The Faith

Fifthly, what is the usefulness of the Apostles’ Creed? 

One, the creed could be used as a tool to proclaim the gospel of Jesus Christ, to teach the faith, and to prepare people for baptism and membership within the church. Of course, to use the creed in this way would require us to expand upon just about every word and phrase to explain the meaning. We do not use the Apostles’ Creed in this way here at Emmaus. Instead, we use the Baptist Catechism. In a way, the Baptist Catechism expands upon the doctrines expressed in the Apotsles’ Creed, but not in a direct or obvious way. 

Two, the creed can be used to succinctly confess the faith in a public worship service. And that is how we will use it. At some point before we come to partake of the Lord’s Supper, a minister will ask you the question, “Dear Christian, what do you believe?” And this will prompt the congregation to recite the Apoostes’ Creed (or another creed), as a faithful summary or symbol of the faith once for all delivered to the saints (Jude 3).  

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Two Common Misunderstandings

As I begin to draw this little sermon to a conclusion, I’d like to address two portions of the Apostles’ Creed that are often misunderstood. The first common misunderstanding is rather easy to correct. When we say, “I believe in the Holy Spirit, the holy catholic church…”, this is not a reference to Roman Catholicism. Catholic simply means universal. There are many local, visible churches like this one. God’s people are to assemble each Lord’s Day in local, visible churches. When we say, we believe in “the holy catholic church”, we are confessing belief in the one, perfectly unified, universal, and invisible church of Jesus Christ. Consider this: the Scriptures say that Christ loved the church and laid down his life for her (see Ephesians 5:25). Notice the word “church” is singular in that text. So, although there are many local churches, there is in reality only one church that Christ laid his life down for. Which one is it? It is Emmaus Reformed Baptist Church? No, the one church that Christ laid his life down for is the universal, invisible church of Christ. He laid his life down for his bride. That is to say, he laid down his life for all of the elect – all who have placed their faith in Jesus the Messiah, from Adam’s day on to the consummation. You can’t take a photo of that church. That church cannot assemble on earth. But it is that church – the church catholic or universal – that will assemble before the throne of God in the new heavens and earth. To follow the pattern of the creed, the catholic church is made up of all whom the Spirit of God has regenerated, drawn to faith, and united to Christ throughout time. The word “catholic” in the creed has nothing at all to do with Roman Catholicism. This creed was written, remember, long before Roman Catholicism became what it is today. 

The second part of the Apostles’ Creed that is often misunderstood is the phrase, “he descended to hell.” This is about Jesus. The creed says, “He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.”

It is common, even within the Reformed tradition, to interpret the phrase, “he descended to hell”, to mean that Jesus experienced the torments of hell on the cross when he died as a substitute for the sins of the elect. Hell descended on Jesus, according to this view. Really, it was John Calvin who popularized this view. And while I often agree with Calvin, I disagree with him here.

It is my view that the phrase, “he descended to hell”, means that when Jesus died his body was placed in the grave and his soul descended to Sheol or Hades, which, prior to the resurrection and ascension of Christ, was the common abode of the dead (see Ps. 16:10; Acts 2:27). More specifically, Jesus’ soul descended to Abraham’s bosom, which was a place of comfort within the spiritual realm of Sheol (see Luke 16:22). Christ descended into hell (which is the equivalent of the Hebrew word Sheol and the Greek word Hades), not to suffer there or to endure any punishment, but to proclaim victory and to set captives free (see Ephesians 4:8). After Christ rose from the dead, he ascended to heaven. Now, the way into heaven is opened up for all who have faith in Christ. (Matthew 27:51; 2 Corinthians 5:8; Revelation 20:4). Sheol (Hades or hell) is only a place of punishment now that Christ has ascended. In other words, Abraham’s bosom is no more, for Abraham and all who have the faith of Abraham have entered heaven, or will enter heaven when they die. For the sake of time, I will not attempt to prove this view from Scripture. I’ve recommended a resource to you where that is done. Let me conclude by simply pointing out that it is this view, and not the other one, that agrees with the progression of the creed itself. Hear it again.  The creed declares that Christ “suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead…” etc. If Christ’s descent into hell was a reference to the torments of hell coming upon him as he hung on the cross, then the phrase is strangely out of order in the creed. But if this is an answer to the question, where did Christ’s human soul go when he died and his human body was laid in the grave, then the placement is perfect. It is right to believe that Christ’s soul went to Sheol – to the spiritual place where Abraham and all who had the faith of Abraham were prior to Christ’s resurrection. Christ did not suffer there. He went to proclaim victory, to set captives free, and to usher them into heaven when he ascended, for Christ has opened up the way into the heavenly holy of holies. The Psalm is true. God did not “abandon [Christ’s] soul to Sheol, or let [his] holy one see corruption” (Psalm 16:10, ESV), for, on “the third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.”

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Conclusion

Dear brothers and sisters, I do hope and pray that this little sermon will help you to recite the Apotsles’ Creed with confidence and conviction. Christ did descend to hell (i.e. Sheol or Hades). And no, we are not pledging any sort of allegiance to the Roman Catholic Church – it should be clear to all that we view the Roman church to be a false church given her abandonment of the doctrine of justification through faith in Christ alone, among other things. Instead, when we recite the Apostles’ Creed we are confessing that we belong, not merely to this local church, but to the church catholic or universal, for we hold to “the faith once for all delivered to the saints” (Jude 3). We have been reconciled to God the Father, by the Son, and through the Spirit. This gift of redemption and reconciliation comes to be ours as we trust in Jesus Christ, the son of God incarnate. He descended to the lowest parts of the earth for us. He was also exulted to the highest heaven for us. He is the Savior God has provided. He is the object of our faith, therefore. And this is what we confess to believe when we recite the creed. 

Minister:

“Dear Christian, what is it that you believe?”

Congregation:  

“I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.”

Posted in Sermons Joe Anady
Comments Off on Catechetical Sermon: The Apostles’ Creed: An Introduction And Overview  Posted by Joe

Old Testament Reading: Isaiah 52:13–53:5

“Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. As many were astonished at you— his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind— so shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand. 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.” (Isaiah 52:13–53:5, ESV)

New Testament Reading: Luke 9:37-45

“On the next day, when they had come down from the mountain, a great crowd met him. And behold, a man from the crowd cried out, “Teacher, I beg you to look at my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. And I begged your disciples to cast it out, but they could not.” Jesus answered, “O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here.” While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. And all were astonished at the majesty of God. But while they were all marveling at everything he was doing, Jesus said to his disciples, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.” But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.” (Luke 9:37–45, 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 I was preparing this sermon, I was tempted for a brief moment to go much further and to take as my text Luke 9:37-62. The reason this possibility came to my mind was that I recognized a common theme that runs through each one of the stories that are told in this section of Luke’s Gospel. The theme, it seems to me, has to do with the great difficulty that people had in accepting the news that Jesus would enter into glory through suffering and that his followers were called to do the same.

Christ clearly revealed to his disciples that he would enter into glory through suffering back in Luke 9:21, saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised’” (Luke 9:21–22, ESV). There he also revealed that his disciples would enter into glory with him through suffering, saying, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). But his words fell on deaf ears. 

That his disciples could not comprehend this is clearly stated in the passage that is open before us today. And in the passages that follow it becomes very clear that the disciples of Jesus were hungry for power and glory. They were eager to have it immediately. They could see and accept the thought of Christ on his throne. But they could not see or accept the thought of Christ on his cross. And many throughout history have errored in the same way. Many are willing to identify with the Christ of glory, but they will not identify with the Christ of the cross. And yet we know, to follow Christ and to enter into his glory we must first identify with him in suffering. Hear again his words, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). 

So then, this theme about Christ entering into glory through suffering, and the great difficulty that people have in accepting this news, is central to this text and to the passages that follow. I’ve decided to focus our attention on verses 37-45 so that we might appreciate the details of this text. 

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In verse 37 we read, “On the next day, when they had come down from the mountain, a great crowd met him” (Luke 9:37, ESV). 

So then, Jesus was glorified by God on the mountain, but it was not yet time for him to enter into his eternal glory. When Christ was transfigured on the mountain it was a preview of what was to come. The Son of Man would eventually enter into glory, but first, he would suffer – first, he would serve – first, he would lay down his life as a sacrifice for many. And so Jesus did not remain on the mountain in the estate of glory, but, like Moses before him, he came down from the mountain to minister to the people. 

There is a point of application to be made here.  As followers of Jesus Christ, we must have the same attitude and approach. Followers of Christ must be humble. They must not stand aloof. They must not look down upon others, but they, like their Master, must walk humbly in the world with the disposition of a servant. Paul the Apostle famously commanded this in Philippians 2:5. He wrote to Christians, saying, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:3–8, ESV). 

When Christ went up onto the mountain of transfiguration to be glorified there after speaking of his suffering and death, it was a preview of what was to come. He would suffer and die in Jerusalem, and in this way he would enter into the estate of eternal glory. And when Christ came down from the mountain to minister to the multitudes again it was a little picture of his entire mission. As the person of the eternal Son of God, he is eternally and unchangeably glorious. But the Son “emptied himself” and “humbled himself” by assuming a human nature, and in that human nature, suffering to the point of death, even the death on a cross. If our Lord walked in this way, then shouldn’t we?

In verse 38 we encounter a very sad story. “And behold, a man from the crowd cried out, ‘Teacher, I beg you to look at my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. And I begged your disciples to cast it out, but they could not’” (Luke 9:38–40, ESV).

Notice, firstly, the love that this father had for his son. This father – we do not know his name – was greatly troubled concerning the condition of his son. The text tells us that the boy had a spirit or demon, and this demon would cause the boy to cry out, convulse, and foam at the mouth. The language used is very strong. We are told that the demon would shatter or crush him and would hardly leave him alone. What did the father do for his son? He brought him to the feet of Jesus. And this is the very thing that every father and mother should do with their children. They should bring them to Jesus. By God’s mercy and grace, few have been afflicted by the Evil One in the extreme way that this young person was, but that does not mean that the Evil One is not at work. His methods are manifold; his tactics are varied. The Evil One shattered this boy with convulsions and seizures. This is unusual. But as we consider this story today, we are to remember that the Evil One wishes to bind and shatter all. He will often do it in much more subtle ways – through false teaching – through the seductiveness of the world – by stirring up the passions of the flesh.  Parents of children, we must be on guard. We must keep a watch, not only over our own souls, but the souls of our children too. And how are we to protect them? Not in our own strength, but by bringing them to Jesus. First and foremost, we are to bring them to Christ in prayer. This man “cried out” to Jesus from the crowd and said, “Teacher, I beg you to look at my son, for he is my only child” (Luke 9:38, ESV). Parents – fathers – do you carry your children and your grandchildren to Jesus in prayer? Do you cry out to Christ in prayer and plead with him to have mercy on them, to deliver them from the Evil One, and to bless them with life in glory? Parents, bring your children to Jesus in prayer. 

Notice, secondly, the malice and cruelty of the Evil One. Satan, through his demons, shattered this young life. This boy – the only son of his father – was crushed in a most extreme and unusual way. Satan’s malice and cruelty were made visible and apparent to all in this instance. Mathew and Mark both record this story in their Gospels. Mark provides us with the most information. He tells us that the boy was also dumb and deaf. He could not speak and he could not hear. In Matthew’s account, the father refers to the son as a lunatic. This poor boy was in terrible bondage. 

Why was this permitted by God, you might ask. 

First of all, God knows. There are mysteries we do not understand, and it would be impious to pretend that we can peer into the secret counsel and wisdom of God. There are a few things that we can safely say, however. 

Secondly, it does seem that in this boy we find a picture of what we all deserve given our sin and rebellion against God. As I consider this story, the thought occurs to me, why are we not all like this? If this boy was bound in this way even from childhood, why are we, who have sinned much more grievously than this child ever did, not also bound and crushed by the Evil One? The answer is, by God’s grace. 

Thirdly, this story, along with all the other stories regarding demon possession found in the Scriptures, reveals that, although the Evil One is given some freedom to work in this world, God, by his common grace, restrains him greatly. Again, the question can be asked, why are we all not like this? Why are we all not bound in this way? The answer is, by God’s grace.  

Fourthly, it is through the experience of this boy and his father that hundreds of thousands have been warned of the cruelty of the Evil One. There are two kingdoms present in the world, and there are two kings. There is the kingdom of darkness with Satan as king, and there is the kingdom of light with Christ as King. Here in this story, we see clearly that Christ is the benevolent King, whereas Satan is most cruel. Here in this story, the words of Jesus, “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10, ESV), are proven and put on display for all to see. 

And fifthly, we can confidently say that the Lord permitted this suffering so that Christ would be magnified through it, for here Christ demonstrates his power over the Evil One, his ability to set captives free and to bring life, light, peace, and wholeness where once there was only brokenness, turmoil, darkness, and death. 

The question, why does God allow suffering – suffering in our lives – suffering in the lives of those we love – suffering of the kind we see described here in our text – is difficult to answer. It is good to say, God knows. It is good to let the mystery remain. But we can also say what the Scriptures say. And the Scriptures do speak to this. Romans chapter 9 would be a good place to start. And it is the principles contained within Romans 9 that I have applied here. 

In verse 41 we find Jesus’ response to the father’s request. “Jesus answered, ‘O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here’” (Luke 9:41, ESV). 

One question we should ask is, who was Jesus speaking to when he said, “O faithless and twisted generation, how long am I to be with you and bear with you?” 

Some think that Jesus was upset with the father of the boy and was rebuking him for his lack of faith. This interpretation would also say that the reason the disciples of Jesus could not cast out the demon (as reported in verse 40) was because of the father’s lack of faith. Furthermore, those who interpret the text in this way also tend to criticize the father for being rude to the disciples and for complaining against Jesus in public. This interpretation does not seem to square with the data, in my opinion. The father seems humble to me. He cried out to Jesus. He begged him. Mark tells us in his Gospel, that he implored Jesus, saying, “‘have compassion on us and help us.’ And Jesus said to him, ‘If you can’! All things are possible for one who believes.’ Immediately the father of the child cried out and said, ‘I believe; help my unbelief!’” Perhaps there is something to the idea that the father was weak in faith and that Jesus wished to work stronger faith in him, and to draw out a profession of faith, as he did. But the point I am here making is that rebuke, “O faithless and twisted generation, how long am I to be with you and bear with you?”, does not seem to fit with what we know of Jesus’ interaction with the father. Everything about that interaction seems to be gentle and sincere.  

Others assume that Jesus was rebuking his own disciples for their lack of faith when he said, “O faithless and twisted generation, how long am I to be with you and bear with you?” I suppose this is possible, but it seems like a very strange way for Jesus to speak to his disciples, especially in public. The rebuke seems to be for a broader audience. And though the disciples were certainly at times weak in faith, they could not be described as “faithless” or “twisted”. And Christ is patient with his people. He is long-suffering and faithful. The words, “how long am I to be with you and bear with you?”, do not seem to fit with Jesus’ common disposition towards his disciples. 

A third interpretation is the one offered by John Calvin, and this is the one I take. Calvin is helped by his harmonization of the accounts of Matthew, Mark, and Luke. As I said before, Mark’s account is the most detailed of the three. And he reveals that before Jesus arrived on the scene, his disciples were surrounded by the crowd. The scribes, who are often mentioned along with the Pharisees as opponents of Jesus, were in the mix, and Mark 9:14 tells us that they were disputing with the disciples of Jesus. In verse 16 of Mark 9, Christ asks the scribes, “What are you arguing about with them?”, and that is when Mark tells the story about this father and his boy. Calvin’s interpretation is that Jesus’ rebuke was directed towards the “faithless and twisted” people in the crowd, particularly the scribes, who were likely using this sick boy and his grief-stricken father to put the disciples of Jesus to the test. Can you imagine the scene? Can you imagine the scribes, either bringing the father and son to the disciples of Jesus or finding the father and son with the disciples of Jesus, taking the opportunity to press the disciples to heal the boy and mocking them for their inability? 

Why were the disciples unable to heal the boy? The text does not say. Did the father lack faith? Maybe. Were the disciples weak in faith? Perhaps. A likely explanation is that the whole situation was forced and chaotic at first given what we know about the scribes and their bantering with Jesus’ disciples. Furthermore, I think it is assumed that because Jesus sent the twelve out to cast out demons, to heal, and to preach the gospel of the kingdom as recorded at the beginning of Luke 9, they possessed the power to cast out demons perpetually. I don’t know if that is the case. That would be like saying because Jesus commanded them to feed the 5,000 with a few loaves of bread and fish they then could do this at will from that day onward. No, they could multiply bread and fish when it was the will of Christ to do this through their hands. And so it is with the matter of exorcism and healing. The Apostles of Jesus had the power to exorcise demons and heal the sick when it was Christ’s will to grant them this power. In this instance, Christ withheld it. Perhaps he withheld it so that he could show forth the power that he possessed over Satan and the demons in a more pronounced way. Whatever the reason for the inability of Jesus’ disciples to heal this boy and to free him from demonic oppression, I hear Jesus’ rebuke being delivered to the scribes and to others in the crowd who were indeed faithless and twisted. They were representative of an entire generation, and Jesus rebuked them all. 

You can probably see that this story we are considering does parallel the story found in Exodus 32 about Moses coming down from the mountain where he received the law only to find the people worshipping the golden calf. Moses came down from the mountain of glory to a faithless and twisted generation. And Christ came down from the mountain of glory to a faithless and twisted generation, and so he rebuked them. 

And then, to defend the honor of his name, to show forth his power and glory, and to perform an act of kindness for this crushed boy, the only son of his grief-stricken father, he healed him. Beginning at the end of verse 41 we hear Jesus say, “‘Bring your son here.’ While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father” (Luke 9:41–42, ESV).

If the demon-possessed boy – the only son of his father – serves as a kind of example or picture of the cruelty of the Evil One, then Jesus’ healing of this boy – his freeing him from demonic oppression, his releasing him from crushing physical ailments, and his returning him whole and well to his father – must serve as a kind of picture of his mission to redeem. 

The eternal Son of God – the Son of Glory – descended (as it were) from the mountain of the glory of heaven by taking to himself a human nature. Without ceasing to be what he always has been, he humbled himself and became incarnate. Why? To defeat the Evil One. He came to set captives free. He came to make his people whole and well and to give them life – eternal life. He came to reconcile lost sons and daughters to the Father. Here we have a little picture of that mission. Here Jesus demonstrated to all that he has the power to save. 

The people understood the significance of this event. Now, I am not saying they all understood the full significance of it – the one I have just described to you. We can see that this is the full meaning because we look back upon these events after Christ has accomplished our redemption. But the people knew that Jesus was no ordinary man. They knew that he performed these miracles by the power of God. The text says in verse 43, “all were astonished at the majesty of God.” Verse 44 reveals that they were marveling at everything he was doing, 

So then, Jesus’ majesty and glory were displayed before Peter, James, and John up on the mountain when he was transfigured before them with Moses and Elijah appearing at his side. And his majesty and glory were also displayed through the miraculous deeds he performed – and these things were not done off in a corner somewhere. They were done so that the crowds could see.

There is one more thing we need to do before moving this sermon towards a conclusion and this is to put ourselves in the place of the disciples of Jesus. As I have just said, we look back upon these events with a kind of 20/20 hindsight. We can see clearly that this one miracle performed by Jesus was just a little picture of a much greater work that he would soon accomplish. We can see this clearly because we live after the suffering, death, burial, resurrection, and ascension of Christ. But the disciples of Jesus, at this moment in time, simply could not comprehend the glorious things that were about to happen. Was this a glorious and majestic thing that Jesus did for this boy and for his father? Was it a demonstration of the power of God and of the ability of Christ to save? Did it prove that Christ had the power to conquer Satan, sin, and death? But this work was nothing compared to the work that he would soon do.

I was trying to think of an illustration and this was the best I could do. It would be like witnessing small little rehearsals before a great concert. The lead singer comes on stage to check his microphone – he sings a little. The lead guitarist comes out to test his instrument – he plays a little. The technicians test the lights. And in this way, those who witness the rehearsal get a little taste of what is to come, but it all pales in comparison with the actual performance when all of these elements are brought together in perfect harmony. 

The disciples of Jesus were given little glimpses of the glory of Christ – they were given little indications of the great work that he came to do through the miracles he performed – but they were simply unable to grasp the grandeur of teh work he would do and the true majesty of the glory that would be his upon the completion of it. 

Certainly, they could not comprehend how he would accomplish the work that the Father gave him to do. Look at verse 43. After giving a preview of the glory that would be his on the mountain, and after displaying his majesty and glory before the multitudes in the miracle he performed, he spoke to his disciples, saying “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men” (Luke 9:43, ESV). 

I do love this verse. To fully appreciate it I think we need to imagine the scene.  Can you picture Jesus there amid a huge crowd? The crowd must have been very energetic. The people were stirred up with excitement and wonder over the miracle he performed. And can you picture the faces of his disciples? Their eyes must have been bright, full of hope, excitement, and wonder. Their countenances must have been very uplifted. If we were able to get in their heads, I think would find images of power and glory – images Christ sitting on the glorious throne of King David – and they ruling and reigning at his side. If we could feel the emotions they were likely feeling, we might feel the emotions of pride, greed, and selfish ambition. And it is in the midst of all of this that Jesus calls out to his disciples and says, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men”,  this being a reference to his future arrest in Jerusalem, his brutal mistreatment, and his crucifixion. 

Verse 45 says, “But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.” (Luke 9:45, ESV)

When the text says, “But they did not understand this saying” it must mean that they did not have a category for this concept in their minds. The words themselves are not difficult to comprehend. The concept is what they could not grasp. 

When the text says, “it was concealed from them”, it is a reference to God. God did not grant them the ability to comprehend the full meaning of Jesus’ words. God allowed them to remain in their ignorance regarding the true meaning. 

Why? They were not ready to bear it. If it was revealed to them at this moment all that Christ would endure, and all that they would endure as disciples of his, they would have crumbled under the pressure. This should remind us that we are all works in progress and that God will only give us what we can handle at the moment. He stretches us. He tests us to refine us. But he will not permit his people to be overwhelmed to the point of being overcome with despair.       

If God concealed the meaning of Jesus’ words from them, then why did Jesus say the words? Answer: so that his disciples might look back and remember that Christ said these things before he went to Jerusalem to be betrayed, mocked, beaten, and crucified. In other words, Jesus spoke of his suffering ahead of time so that his disciples might know for certain that Jesus went to Jerusalem willingly,  knowing what he would endure, and for this purpose. No one took Jesus’ life from him. He laid it down willingly. 

The disciples were afraid to ask Jesus the meaning, not because they were afraid of Jesus (as if he would be irritated with them), but because they were afraid of the answer they might receive.  They were perfectly content to remain on this path – the path of entering into the glory of Christ’s kingdom without the need for suffering – and so they did what so many do. Though they undoubtedly suspected that Jesus’ words about suffering were important, they did not want to hear them. And so they buried their heads in the sand and continued on their way – ignorance is bliss, they say. Well, it might be, but only for a short time. The truth always has a way of hitting you square between the eyes at some point.   

The very next words in the text confirm what I have said about the mentality of the disciples. Verse 46: “An argument arose among them as to which of them was the greatest.” (Luke 9:46, ESV)

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I’ll conclude with this. Did Jesus come to rescue his people crushed by Satan, sin, and the fear of death and to reconcile these to God Father? Yes, he did. And did he come to crush Satan under his feet, to overthrow his kingdom of darkness, and to enter into his glorious and eternal kingdom? Yes, he did (see Romans 16:20). But do not forget this, brother and sisters, Christ has redeemed his people, has defeated Satan, sin, sickness, and death, and his entered into glory through suffering. The way to his throne was through the cross. As the prophet Isaiah predicted long before he came, “He was despised and rejected by men, a man of sorrows and acquainted with grief… he has borne our griefs and carried our sorrows… 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.” (Isaiah 53:3-5, ESV)

Posted in Sermons Joe Anady Luke 9:37-45
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1. Why is this question an important question to ask, especially in the 17th century when our catechism was written?
2. Discuss the importance of reading the Scriptures. How can we do this well?
3. Discuss the importance of hearing the Scriptures read and preached. How can we do this well?
4. Discuss the importance of laboring to understand the Scriptures. How can we grow in our understanding of Scripture?
5. Do you love God’s word? Why?

Posted in Study Guides Joe Anady
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1. What are the three different ways that we use the word “glory”?
2. What do we mean when we speak of glory as a state of being?
3. What are the states of being that man has existed in? (see Second London Confession chapter 9).
4. What state were we all born into? Why?
5. How is it possible for us to enter life in glory? What did Christ do to make this possible? What must we do? 
6. With this in mind, what was the event of the transfiguration all about?
7. Why were Moses and Elijah there on the mountain in glory with Jesus? I gave five reasons in the sermon. There are probably more.

Posted in Study Guides Joe Anady
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Baptist Catechism 5

Q. 5. May all men make use of the Holy Scriptures?

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

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Introduction

This question, “May all men make use of the Holy Scriptures?”, might seem like a no-brainer to you. We are accustomed to having copies of the Scriptures written in our native language at our disposal. And it is very common for pastors today to encourage Christians to read the Scriptures for themselves. But we should remember that things have not always been this way. There was a time, before the invention of the printing press, when very few people had copies of the Scriptures in their possession. And even if someone did, it was probably written in a language that very few people knew how to read – Hebrew, Greek, or perhaps Latin. The invention of the printing press, the practice of translating the Scriptures into the native language of the people, and the Protestant Reformation changed all of that. In a very short time, people went from having very little access to Scripture to having the opportunity to read the Scriptures for themselves. If we keep this history in mind, then the question, “May all men make use of the Holy Scriptures?”, will seem more reasonable to us. 

The answer to the question is very helpful because it is true: “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.”

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“All men are not only permitted, but commanded to read… the Scriptures” 

The words, “all men”, are very important. They emphasize the need for all people – men and women, boys and girls, clergy and laymen, the educated and uneducated, rich and poor, etc – to engage with Holy Scriptures. The Scriptures are not to be reserved for a particular class of men within society or the church, but all should have access to them.

Next, our catechism says that all men are “not only permitted, but commanded…” to engage with Holy Scripture. The proof texts that are listed in our catechism are really interesting. They are John 5:39; Luke 16:29; Acts 8:28-30; and 17:11. All of these passages share this in common: they speak of men searching the Scriptures. For example, Acts 17:11 speaks of the men of Berea and says that they “ were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)

It truly is mind-boggling to think that the Romanists decided that the Scriptures should only be read by the religious elite. The Scriptures were originally written in Hebrew and Greek. In other words, they were written in the language of the people of that day – they were written to be read! And the Scriptures themselves speak of men – common men – searching the Scriptures. Indeed, the Scriptures even encourage and command the study of the Scriptures! What a dark time that must have been when the light of Holy Scripture was hidden away within the confines of the Roman hierarchy. Praise God for the Reformation which did, among other things, bring the light of God’s Word back into the midst of the people.

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“All men are not only permitted, but commanded to hear… the Scriptures

“All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures”, our catechism says.  

We are to read the Scriptures, so long as we are able. 

Do you read the Scriptures, brothers and sisters? You should. May I encourage you to read the Scriptures daily? The word of God should be like daily bread for our souls. I would encourage you to read the Scriptures regularly and to read them broadly. By this I mean, we should read through the Scriptures from beginning to end, though not necessarily in that order. We all have our favorite books and passages. Yes, some portions of the Bible speak more to the soul than others. But do not forget that all Scripture is inspired by God and is profitable. No part of Scripture can be called unimportant, therefore, for each part does contribute in some way to the whole. Read the Scriptures, brothers and sisters. Read them carefully and thoughtfully. Read them broadly.

And listen to them read too. Here, we are to think primarily of the reading of the Holy Scriptures by the pastor when the church is assembled for worship. Did you know that this is one of the things that pastors are called to do? Listen to what Paul says to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). When ministers read Scripture they should work hard at reading clearly and in such a way that the meaning of the text shines through. When congregants listen to the reading of the Scripture, they should listen very intently, knowing that they are encountering the very words of God.

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“All men are not only permitted, but commanded to… understand the Scriptures.”

Lastly, our catechism exhorts us to understand the Scriptures. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.” 

Understanding the Scriptures can be difficult. One of the proof texts listed by our catechism is Acts 8:28-30. That is that passage where Phillip approaches the Ethiopian eunuch who is reading Isaiah the prophet and asks him, “Do you understand what you are reading?” What was his response? “‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him” (Acts 8:31, ESV). I’m sure that many Christians have felt like the  Ethiopian eunuch at times while reading Scripture. How can I understand this unless someone guides me?

Last week I mentioned in passing the doctrine of the clarity of Scripture. I said the Scriptures have these characteristics: they are inspired, clear, sufficient, and authoritative. What do we mean when we say that the Scriptures are “clear”? 

Our confession is very helpful. In Chapter 1 para 7 we read, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.” 

First, when we say that the Scriptures are clear we do not mean that all things are equally clear. Some things are indeed difficult to understand. Second,  when we say that the Scriptures are clear we mean that the main message is clear. The gospel is clear. “Those things which are necessary to be known, believed and observed for salvation” are clear.” Third, not everything is equally clear to everybody. Those who have been in the faith for a long time may have an easier time understanding Scripture when compared to those who are new to the faith. And indeed, some are more gifted, naturally or spiritually, than others when it comes to the interpretation of Scripture.    

Here is the point though. The Scriptures are sufficiently clear so that “not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” What are the “ordinary means” that our confession is referring to? They are the means of grace, one of them being the preaching and teaching of the Scriptures. 

When the Ethiopian eunuch was having a hard time with Isaiah and said “How can I [understand] unless someone guides me?”, it was not a denial of the perspicuity of Scripture. No, for the Lord provided Phillip to minister the Word to the man so that he might understand the message of the gospel. 

We have the responsibility, not only to read and hear the Scriptures but to understand them too. Are they clear? Yes! But that does not mean we won’t have to work at understanding them. 

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Conclusion

Brothers and sisters, young and old, may I encourage you to grow very familiar with the Scriptures. Read the Word. Listen to the Word. And listen to the Word when it is preached. And when you hear the Scriptures preached, pay very careful attention. Especially pay attention to the way that pastors who are faithful to the Scriptures interpret Scripture so that you might learn how to rightly divide the word of truth yourself. Do not forget that this is how God saves us, through the ministry of the Word of God. This is why Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16, ESV) 

Q. 5. May all men make use of the Holy Scriptures? 

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

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