Sermon
First Darkness, Then Light
Luke 22:47-53
Pastor Joe Anady

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Old Testament Reading: Psalm 41

“TO THE CHOIRMASTER. A PSALM OF DAVID. Blessed is the one who considers the poor! In the day of trouble the LORD delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. The LORD sustains him on his sickbed; in his illness you restore him to full health. As for me, I said, ‘O LORD, be gracious to me; heal me, for I have sinned against you!’ My enemies say of me in malice, ‘When will he die, and his name perish?’ And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, ‘A deadly thing is poured out on him; he will not rise again from where he lies.’ Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.” (Psalm 41, ESV)

New Testament Reading: Luke 22:47-53

“While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, but Jesus said to him, ‘Judas, would you betray the Son of Man with a kiss?’ And when those who were around him saw what would follow, they said, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, ‘No more of this!’ And he touched his ear and healed him. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.’” (Luke 22:47–53, 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.

Sermon

The story that is told by Luke about Judas’ betrayal and Jesus’ arrest in the Garden of Gethsemane is found in the other three gospels as well. The other gospel writers provide us with slightly different perspectives on this event and with some details not found in Luke. We will be considering some of the details found in the other gospels as we progress through our passage for today.   

A Betrayer From Amongst The Twelve

As it pertains to the opening scene, Luke tells us that “While [Jesus] was still speaking [with eleven of his sleepy disciples], there came a crowd, and the man called Judas, one of the twelve, was leading them.” (Luke 22:47, ESV)

 Luke says that a crowd approached Jesus when he was in the garden, but Matthew gives more detail. He says it was a great crowd. Matthew and Mark also tell us that they came with “swords and clubs, from the chief priests and the elders of the people (Matthew 26:47; Mark 14:43). John tells us that this crowd included a band of soldiers. John 18:3 says, “So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons” (John 18:3, ESV). Can you picture the scene? 

Why did Luke refrain from giving these details? Probably because he assumed his audience would be familiar with the story, either through their encounter with one or more of the other gospels, or by having heard verbal reports. And so Luke is conscience: “While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them.” He then reports that Judas “drew near to Jesus to kiss him…” (Luke 22:47, ESV). Matthew tells us why, saying, “Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; seize him’” (Matthew 26:48, ESV). Matthew also reports that when Judas approached Jesus, he said “‘Greetings, Rabbi!’ And he kissed him”, and that Jesus said to him, “Friend, do what you came to do” (Matthew 26:49, ESV).

What do we learn from this act of betrayal? We learn that, in this present evil age, there will always be men like this intermingled with the people of God. If there was one among the twelve who was insincere in his profession of faith, who would betray Jesus with a kiss for a small sum of money, surely there will be some who are insincere intermixed with the disciples of Jesus—this will be the reality of things until Christ returns to judge and to make all things new.  

Christ warned about this, didn’t he? “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits” (Matthew 7:15–16, ESV).

Jude uses strong language to describe the false teachers that infiltrate the Christian church: “These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever” (Jude 12–13, ESV).

And Peter warned of this, too! “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction” (2 Peter 2:1, ESV).

The Apostles of Christ learned a valuable lesson on that night in the Garden of Gethsemane. They must have been shocked and enraged to see Judas betray Jesus. They themselves must have felt the betrayal. No doubt, it impacted them and shaped their future ministry, as is evidenced in their writings. Never would they be naive concerning the reality of false professors. Never would they be shocked to find wolves amongst the sheep. This moment of betrayal must have made them better shepherds—shepherds that were wise, sober, and alert concerning the schemes of the Evil One and the darkness that sometimes resides even in the hearts of those who have said, Jesus is Lord!   

But pay careful attention. This act of betrayal from their close, familiar friend did not cause their hearts to grow hard or cold towards others. It did not hinder them from loving others, from receiving those who turned from their sin and to Christ into the church, and from appointing men to leadership positions within the church, as elders and deacons.

You know how this goes. When someone gets burned, it can cause their heart to grow hard and cold towards everyone. When someone is betrayed, it can destroy their ability to trust anyone. A Christian cannot live this way. And it is especially important that leaders within the church—elders and deacons—avoid this error, for we are called to love and to receive all who make a credible profession of faith in Jesus the Messiah. More than this, the church must ordain those who seem to be called, fitted, and gifted for ministry within the church to offices of elder and deacon. Will there be false professors? Yes. Will there be wolves in sheep’s clothing? Yes. Will we sometimes be surprised just as the disciples were on the night that Jesus was betrayed? Yes. But it is in God we trust, not man—he will keep his people. And Christ has given his church instructions for dealing with those who undermine the profession of the faith they once made—“let him be to you as a Gentile and a tax collector.” (Matthew 18:17, ESV), Christ said. And “you are to deliver [these] to Satan for the destruction of the flesh, so that their spirit may be saved in the day of the Lord” (1 Corinthians 5:5, ESV).

Not only did the other disciples of Jesus learn a great deal when Judas entered Gethsemane to betray Jesus, but ancient Scriptures were also fulfilled. 

Perhaps Proverbs 27:6 anticipated this moment: “Faithful are the wounds of a friend; profuse are the kisses of an enemy” (Proverbs 27:6, ESV).

King David functioned as a type of the Christ who was to come when he said in Psalm 41:9, said, “Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me” (Psalm 41:9, ESV).

The same theme is found in Psalm 55:12-15. There, King David, a type of the Christ to come, said, “For it is not an enemy who taunts me— then I could bear it; it is not an adversary who deals insolently with me— then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng. Let death steal over them; let them go down to Sheol alive; for evil is in their dwelling place and in their heart” (Psalm 55:12–15, ESV). It seems to me that Jesus alluded to Psalm 55:13 when, after Judas approached him to betray him with a kiss, he said, “Friend, do what you came to do” (Matthew 26:50, ESV).

The other disciples were shocked when they saw Judas betray Jesus with a kiss, but Jesus was not shocked. He knew what was in Judas’ heart from the beginning (see John 6:70). And neither is Jesus shocked when men and women apostatize from the faith, even to this present day. Jesus knows who are truly his (John 10:14), for they were given to him in eternity (John 17:6). It was for these that Christ died (John 10:15). While betrayal and apostasy are always surprising to us, they are not a surprise to God and to Christ. And so we entrust ourselves, not to men ultimately, but to God and to Christ, for they are ever faithful and true and able to save to the uttermost those who come to them,   

Luke tells us that when Judas drew near to Jesus, he said, “Judas, would you betray the Son of Man with a kiss?” (Luke 22:48, ESV). To betray Christ is awful, but to do it a kiss—with a show of love and affection—is most wicked indeed. Listen to what J.C. Ryle says about this. “Conduct like this, we need not doubt, is utterly abominable in the sight of God. To injure the cause of religion under any circumstances is a great sin, but to injure it while we pretend to show kindness is the blackest of crimes. To betray Christ at any time is the very height of wickedness, but to betray him with a kiss, proves a man to have become a very child of hell” (Luke Commentary, Vol 2, 320).

Confusion Regarding The Nature Of Christ’s Kingdom

What happens next proves that the disciples of Christ were still confused about the nature of Christ’s kingdom. 

How would the mighty men of an earthly kingdom respond if their beloved king and his kingdom came under attack? Would they not fight to defend it? Would they not take up arms and fight even to the death? 

This was the impulse of the eleven that remained with Jesus.  Verse 49: “And when those who were around him saw what would follow, they said, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear” (Luke 22:49–50, ESV).  

John tells us that it was Simon Peter who stuck with the sword. Where did he get this sword? Do not forget what Christ said to his disciples while still in the upper room. “And he said to them, ‘When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, ‘Nothing.’ He said to them, ‘But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.’ And they said, ‘Look, Lord, here are two swords.’ And he said to them, ‘It is enough’” (Luke 22:35–38, ESV). 

Evidently, Peter thought the swords were to be used to defend and advance Christ’s kingdom. He was badly mistaken, as we will soon see. But before we highlight Peter’s lack of understanding concerning the nature of Christ’s kingdom, let us consider his courage and faith. 

Do not forget the scene. Jesus and his eleven disciples were armed with two swords, and they were surrounded by a great multitude that included a band of soldiers and officers, and many of these were carrying “swords and clubs” (Matthew 26:47). Humanly speaking, Jesus and the disciples did not stand a chance. Why then would Peter strike? He must have been a very courageous man and full of faith. 

Perhaps he remembered the words of Christ in the upper room?  After the disciples said, “Look, Lord, here are two swords”, Jesus said, “It is enough” (Luke 22:38, ESV), that is to say, it is sufficient. Perhaps Peter took this to mean, this is all we will need to fight against our enemies. Just as David slew Goliath with a sling and a stone, so too will we conquer our enemies and establish this kingdom with two short swords. 

And consider this. Though Luke does tell this story, John tells us that, after Judas betrayed Jesus with a kiss, “Jesus, knowing all that would happen to him, came forward and said to them, ‘Whom do you seek?’ They answered him, ‘Jesus of Nazareth.’ Jesus said to them, ‘I am he.’ Judas, who betrayed him, was standing with them. When Jesus said to them, ‘I am he,’ they drew back and fell to the ground” (John 18:4–9, ESV). Peter witnessed this, and I am sure it emboldened him. By faith, he knew that Jesus had the power to overthrow these men, and so acted with zeal and with courage. But zeal without knowledge is a dangerous thing. As Proverbs 19:2 says, “It is dangerous to have zeal without knowledge, and the one who acts hastily makes poor choices” (Proverbs 19:2, NET). 

Peter was bold and courageous, but he was, at this time, still ignorant of the purposes of God. He still could not comprehend the upside-down character of Christ’s kingdom. His kingdom is not of this world. It would not be established or advanced by the sword. It would not be propelled by political cunning or military might. No, Christ’s kingdom would be established through the suffering and death of the King. It would be advanced by his subjects as they imitated him by laying down their lives for the good of others. The sword of the Kingdom of Christ is the Word of God. The supreme ethos of his kingdom is love.  And this love manifests itself through self-sacrifice and service.  

Later that night, Jesus would say all of this directly when standing before the Governor named Pilate. John 18:33 says, “So Pilate entered his headquarters again and called Jesus and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’ Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?’ Jesus answered, ‘My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world’” (John 18:33–36, ESV).

Peter should have known that Jesus had to suffer, die, and be raised, and that he would, in this way, establish his eternal kingdom. Peter should have known this for two reasons. One, Jesus said so numerous times during his earthly ministry. Two, the Old Testament Scriptures revealed it, and Peter knew the Scriptures. 

The sufferings of the Messiah are prophesied throughout the Old Testament Scriptures. Isaiah 53 is probably the most famous Old Testament text that speaks of the Messiah’s sufferings. We considered that text in some detail not long ago. But Psalm 41, which we read at the beginning of this sermon, also speaks of the sufferings of the King of God’s Kingdom. The word of King David must be heard as the words of Christ: “My enemies say of me in malice, ‘When will he die, and his name perish?’ And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, ‘A deadly thing is poured out on him; he will not rise again from where he lies.’ Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.” (Psalm 41:5–13, ESV)

Restraint Commanded By Christ

Peter was full of zeal and courage, but he was ignorant concerning the plans and purposes of God for Christ and his kingdom, and so he struck with the sword. But notice, Christ commanded restraint. 

“No more of this!”, Christ said (Luke 22:51, ESV).

Clearly, these words were for Peter. No more of this, Peter. Matthew tells that Christ said more to Peter. “Then Jesus said to him, ‘Put your sword back into its place. For all who take the sword will perish by the sword’” (Matthew 26:52, ESV).

These words were for the other disciples, too. Peter, no more of this, and that goes for the rest of you too. 

And these words are for the entire New Covenant people of God. “No more of this!”, Christ said (Luke 22:51, ESV). Under the Old Covenant, the Kingdom of Israel, that is to say, the prototypical kingdom of God on earth, did advance by the sword. But when the King of God’s eternal Kingdom arrived, he said, “No more of this!”

May a disciple of Jesus use a sword (a weapon) in self-defence or to protect an innocent person from harm? Yes. And I do believe an argument can be made that the sixth commandment requires it (see Baptist Catechism 73). 

May a disciple of Jesus take up a sword as a soldier or a peace officer in the service of the state? Yes. When soldiers approached Jesus early in his ministry to ask what they should do in response to his message, he did not command them to stop being soldiers. Rather, he said, “Do not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14, ESV),

Now I ask, may the New Covenant people of God, that is to say, the church, take up the sword to advance the kingdom of Christ and the cause of Christ by force? No.  “No more of this!”, Christ said. This might seem obvious to you, but it has not been obvious to all throughout the history of the church. 

From the time of Constantine on to this present day, the state has been tempted to take up the name of God and Christ to justify its military conquests and crusades, and the church has been tempted to cooperate with the state to enjoy the earthly benefits that accompany such an arrangement. 

But Christ spoke to Peter, and through him, to his other disciples, and through them, to the whole church, saying, “No more of this!” Dear friends, under the New Covenant, it is the civil authority that wields the sword of war and of justice.  The church has a sword of its own. It is the spiritual sword of the Word of God. It is through the proclamation of the Word of God, the Sword of the Spirit, that the Kingdom of Christ will grow.

Christ commanded restraint. And I want you to notice that Christ was obeyed. Peter, the leader of the Apostles, put his sword (his sword of self-defense) back in its sheath.

Peter is known for his zeal without knowledge. But notice that Peter, despite his many flaws, was a true disciple of Jesus. And how do we know he was a true disciple? When he sinned, he would turn from it to trust and obey Jesus. 

Restraint Shown By Christ

Not only did Christ command restraint, he displayed it himself. 

One, Christ did not use the power he had to overthrow these enemies of his. Immediately after Christ commanded Peter to put his sword away, Matthew records Jesus saying this: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53, ESV). Jesus displayed restraint.

More than this, Christ showed mercy to his enemy. Luke tells us that “he touched his ear [of the man that Peter struck] and healed him” (Luke 22:51, ESV). In this, Christ is our example. And it agrees with what he has taught: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” (Matthew 5:43–45, ESV)

Finally, Christ restrained himself and surrendered to the darkness so that he might overcome the darkness with his light. In Luke 22:52 we read, “Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness” (Luke 22:52–53, ESV).

Indeed, these men, the darkness within them, and the powers of darkness that rule and reign in this world, would prevail over Jesus for a time. Christ would soon be falsely accused, brutally beaten, and crucified. He would soon die. His body would be laid in the grave, and his soul would descend to Sheol. But on the third day, he would be raised to life in glory. First darkness, then light. That was the order in the beginning when God created the heavens and the earth, and it was the order at the beginning of the new creation too—first darkness, then light. 

Conclusion

Pay careful attention to this order, brothers and sisters, lest you be discouraged and overwhelmed when dark days come. Our God is able to bring light out of darkness, and this truth must be cherished in our hearts. “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6, ESV).

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1. There was a traitor amongst the twelve disciples of Jesus. How should we interpret this? How could this be? (see John 13:10-11)
2. What does this passage teach us about the nature of Christ’s kingdom? How will it advance? How should Christians treat their enemies? 
3. Earlier, Christ commanded his disciples to get swords for themselves and said that two would suffice (Luke 22:35-38). What does this passage teach us about the way in which disciples of Jesus should or should not use swords? May Christians defend themselves? May Christains serve as police officers or soldiers? Should the church use the sword to advance its cause? What should the church do if persecution comes?
4. Why did Christ submit himself to the darkness?
5. How do you plan to apply this text and the sermon that was preached?

Posted in Sermons Joe Anady
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Baptist Catechism 105

Q. 105. What is Prayer?

A. 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. 

Scripture Reading: Philippians 4:4–9

“Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.” (Philippians 4:4–9, ESV)

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

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Introduction 

We are now enetering the very last section of our catechim. Questions 105—114 are about prayer. 

Don’t you love how our catechism concludes on a practical note? Our catechism is filled with rich doctrine. All doctrine is practical, by they way. You just have to ask the question, so what?, and put a little effort into answering that question. But our catechism explicitly practical in the end.

Questions 90 asks, What doth God require of us, that we may escape His wrath and curse, due to us for sin? In other words, what must we do? A. To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

That’s practical! The questions that follow teach us about faith, repentance, and the means of grace—the Word of God read and preached, Baptism, the Lord’s Supper, prayer. These are the things that followers of Jesus Christ are to do, practically speaking. They are to go on believing in Jesus and repenting of their sins. They are to be Baptized. They are to join themselves to a properly ordered church, wherein the will hear the Word of God read and preached, partake of the Supper, and pray. And they themselves are to pray.

As I have said, the last portion of our catechism is about prayer. In questions 105, prayer is defined. What is prayer? The answer our catechism gives is beautiful. It consists of seven parts. 

First, and most fundamentally, prayer is an offering up of our desires to God. 

“Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah” (Psalm 62:8, ESV)

Secondly, our catechism says, by the assistance of the Holy Spirit. 

“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.” (Romans 8:26, ESV)

Thirdly, we are taught to pray for things agreeable to [God’s] will. 

“And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.” (1 John 5:14, ESV)

“And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.” (Romans 8:27, ESV)

Consider his revealed will and pray according to it. 

Consider his hidden will and submit to it in prayer – Nevertheless, not my will, but yours be done. 

Fourthly, our catechim teaches us to pray in the name of Christ. 

“In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you.” (John 16:23, ESV)

To pray in the name of Christ is to come to God in him, through him, and for his names’ sake. 

Fifthly, we find the word, believing. 

“And whatever you ask in prayer, you will receive, if you have faith.”” (Matthew 21:22, ESV)

“But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.” (James 1:6–8, ESV)

Sixthly, we are instructed to pray, with confession of our sins. 

“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.’” (Psalm 32:5–6, ESV)

“I prayed to the LORD my God and made confession, saying, ‘O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules.’” (Daniel 9:4–5, ESV)

“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:8–9, ESV)

Seventhly, we  must remember to pray with thankful acknowledgment of His mercies.  

“Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Philippians 4:5–6, ESV)

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Conclusion

Soon, our catechism will present the Lord’s Prayer to us a model or pattern for prayer. The Lord’s Prayer is made up of six petitions and a conclusion. We will walk through those together and learn all about them. Here is a question: Must we always pray through the petitions of the Lord’s Prayer each and every time we pray? I think not. I’ll encouarge you to pray through the petitions of the Lord’s Prayer when you are praying privavly in your “prayer closet.” The Lord’s Prayer can  also be used in corporate prayer, to guide a pastor or congregation in prayer. But a Christian ought also to pray spontaniously throughout the day by themselves and with others. It is not my view that all of the petitions of the Lord’s Prayer must be prayed in these instances. But the seven parts of this basic definition of prayer are helpful. Whenever we pray, we must remeber what prayer is to that we might pray accordingly. 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. 

Posted in Sermons Joe Anady
Comments Off on Catechetical Sermon: What Is Prayer?, Baptist Catechism 105 Posted by Joe

1. What are the four ordinary means of grace?
2. How does God make these means of grace effective?
3. What is prayer, most fundamentally? 
4. Discuss each little statement in our catechism (between the commas). Why are these important components of prayer? 
5. Does prayer change things?

Posted in Study Guides Joe Anady
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Baptist Catechism 104

Q. 104. What is required to the worthy receiving of the Lord’s Supper?

A. It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body; of their faith to feed upon Him; of their repentance, love, and new obedience: lest, coming unworthily, they eat and drink judgment to themselves. (1 Cor. 11:27-31; 1 Cor. 5:8; 2 Cor. 13:5)

Scripture Reading: 1 Corinthians 5:1-8

“It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.” (1 Corinthians 5:1-8, 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.

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We’ve been talking about the Lord’s Supper. 

With the help of  Baptist Catechism 102, we answered the question, What is the Lord’s Supper? A. The Lord’s Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to His appointment, His death is shown forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment and growth in grace.

With the help of Baptist Catechism 103, we answered the question, Who are the proper subjects of this ordinance? In other words, who should partake of the Lord’s Supper? A. They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.

Now, Baptist Catachism 104 addresses the question of how. How should we partake of the Lord’s Supper so that we partake worthily? Here is how the question is worded: What is required to the worthy receiving of the Lord’s Supper? 

You can hear the language of 1 Corinthians 11:27 in this question. 1 Corinthians 11:27, says, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord” (1 Corinthians 11:27, ESV). So, the scriptures warn us aginst partaking of the Supper unworthlity, and so too does our catechism. 

The answer may be divided into five parts:

A: It is required of them that would worthily partake of the Lord’s Supper:

One, that they examine themselves.

You can hear the language of 1 Corinthians 11. Verses 27-28 say, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup” (1 Corinthians 11:27–28, ESV).

The scriptures and our catechism teach that a person must examine themselves before partaking of the Lord’s Supper. Clearly, this is a spiritual examination that is being commanded. Just as a person will examine themselves physically in a mirror before going out for the day, so too, a Christian must examine themselves spiritually before coming to the Table. 

How do we examine ourselves spiritually? We must look inward upon our soul—our mind, will, and affections— and outward upon the conduct of their lives—our words and our deeds—to see if there is any sin in our lives that must be turned from. 

And what is the mirror that must be used to examine our spiritual lives? It is the spiritual mirror of God’s Holy Word. This is what the Apostle James says: “But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing” (James 1:22–25, ESV).

This, by the way, is one of the benefits of observing the Lord’s Supper weekly as a congregation, as opposed to monthly or quarterly. Our regular approach to the Lord’s Table forces us to examine ourselves regularly so that we might come worthily

What, exactly, are we to look for as we examine ourselves? Our catechism mentions three things:

The first has to do with knowledge. To partake worthily, one must examine themselves of their knowledge to discern the Lord’s body.

This principle is also drawn from 1 Corinthians 11. In verse 29, Paul says, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself” (1 Corinthians 11:29, ESV). 

Our catechism clarifies that Paul is talking about the Lord’s body, and I agree with this interpretation. Whose body are we to “discern” or “evaluate carefully” when we partake of the Lord’s Supper? It is the Lord’s body that we are to discern. This means, we are to come to the Lord’s Supper knowing that we partake of Christ, in a spiritual sense, when we eat of the bread and drink of the cup. 

This interpritation of 1 Corinthians 11:29 fits within the context of Paul’s argument, for it was in 1 Corinthains 10:16 that Paul said, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Corinthians 10:16, ESV). 

The meaning is this: when we come to the Lord’s Table, we must know that we are partaking of Christ, not in a carnal way, but spiritually. And so our catechism is correct: To partake worthily, one must examine themselves of their knowledge to discern the Lord’s body. The Lord’s Supper is not for those who are ignorant of the truths of the gospel or of the significance of the Supper. The uninformed (and this would include little children) ought not partake of the Supper. 

The second thing we must examine ourselves for is faith. To partake worthily, one must examine themselves of their faith to feed upon Him. 

Baptism is to be given to those who make a personal profession of faith in Christ, and this is true of the Supper too. In baptism, the one baptized says, I believe in Christ. In the Lord’s Supper, the one who partakes says, I still believe. What is declared by our partaking must be true in our hearts. This is what the Apostle said in 1 Corinthians 5:8: “Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth” (1 Corinthians 5:1-8, ESV). If we come to the Lord’s Table without faith in our hearts, we do not come sincerely or in truth. 

The third thing we must examine ourselves for is true repentance. To partake worthily, one must examine themselves of their repentance, love, and new obedience. 

I’ll remind you of what we learned about baptism in Baptist Catechism 98. Baptism is to be given only to those  who “actually profess repentance towards God, faith in and obedience to our Lord Jesus Christ, and to none other.” And the same is true of the Lord’s Supper. To partake worthily, we must examine ourselves to be sure that we have the faith to feed upon Christ, and for true repentance, which involves love for God, and a resolve to obey his commands. 

The last section of our catechism is a warning. It says, “lest, coming unworthily, they eat and drink judgment to themselves.”

This summarizes 1 Corinthians 11:29-32, which says, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world” (1 Corinthians 11:29–32, ESV).

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Conclusion

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1. Why must we be careful to partake of the Lord’s Supper worthily?
2. Our catechism teaches that a person must examine themselves before coming to the Lord’s Table. What does it mean to spiritually examine yourself? How is this done?
3. What, in particular, are we to examine ourselves about? Our catechism lists three things. Discuss each one. 
4. Is perfection required to come to the table? In other words, should those who have sinned in the previous week come to the table? Discuss.
5. What do the Scriptures warn will happen to those who come to the table in an unworthy manner?

Posted in Study Guides Joe Anady
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Old Testament Reading: Psalm 55

“TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A MASKIL OF DAVID. Give ear to my prayer, O God, and hide not yourself from my plea for mercy! Attend to me, and answer me; I am restless in my complaint and I moan, because of the noise of the enemy, because of the oppression of the wicked. For they drop trouble upon me, and in anger they bear a grudge against me. My heart is in anguish within me; the terrors of death have fallen upon me. Fear and trembling come upon me, and horror overwhelms me. And I say, ‘Oh, that I had wings like a dove! I would fly away and be at rest; yes, I would wander far away; I would lodge in the wilderness; Selah I would hurry to find a shelter from the raging wind and tempest.’ Destroy, O Lord, divide their tongues; for I see violence and strife in the city. Day and night they go around it on its walls, and iniquity and trouble are within it; ruin is in its midst; oppression and fraud do not depart from its marketplace. For it is not an enemy who taunts me— then I could bear it; it is not an adversary who deals insolently with me— then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng. Let death steal over them; let them go down to Sheol alive; for evil is in their dwelling place and in their heart. But I call to God, and the LORD will save me. Evening and morning and at noon I utter my complaint and moan, and he hears my voice. He redeems my soul in safety from the battle that I wage, for many are arrayed against me. God will give ear and humble them, he who is enthroned from of old, Selah because they do not change and do not fear God. My companion stretched out his hand against his friends; he violated his covenant. His speech was smooth as butter, yet war was in his heart; his words were softer than oil, yet they were drawn swords. Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved. But you, O God, will cast them down into the pit of destruction; men of blood and treachery shall not live out half their days. But I will trust in you.” (Psalm 55, ESV)

New Testament Reading: Luke 22:39-46

“And he came out and went, as was his custom, to the Mount of Olives, and the disciples followed him. And when he came to the place, he said to them, ‘Pray that you may not enter into temptation.’ And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, ‘Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.’ And there appeared to him an angel from heaven, strengthening him. And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground. And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, and he said to them, ‘Why are you sleeping? Rise and pray that you may not enter into temptation.’” (Luke 22:39–46, 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.

Sermon

As you may recall, when I preached on this same text two Lord’s Days ago, I brought this question with me: What does this passage teach us about Jesus, his person and his work? In that sermon, I said, I think this was Luke’s main purpose in writing this text. He wants us to see Jesus, to consider who he is and what he has done for us! Who is Jesus? He is the person of the eternal Son of God incarnate. And what has he done for us? As the eternal Son of God, he submitted himself to the eternal will or decree of God the Father to, in the fullness of time, become incarnate, so that he might suffer in the place of sinners, atone for the sins of the elect through the shedding of his blood, die, be raised, and ascend to glory. This is the work he has done, so that he might bring many sons and daughters to glory. In the Garden of Gethsemane, Jesus’ full and true humanity was displayed. And so too was his perfect submission to the Father’s will for him. What a wonderful Savior he is! By approaching this text with the question, What does this passage teach us about Jesus, his person and his work?, my hope was that it would move you to trust in Jesus and, by faith, receive the good gifts that he has secured for his people—the forgiveness of sins and the hope of life everlasting. 

But this is not the only question we may ask of this text. As we look upon Jesus in the Garden of Gethsemane, and as we consider the way in which he resisted temptation and submitted to the Father’s will for him, we may also ask the question, What can we learn from Jesus’ example as it pertains to our fight against temptation and sin? 

Is Jesus merely an example to us? No! Before he is an example to us, he is our Redeemer, Savior, and friend. As we consider him in the Garden, we must first be moved to trust in him and to worship and adore him. But this does not make him less than an example. He is that too! Having trusted in Jesus for the forgiveness of our sins, we are then to obey him. We are to obey his commandments, and we are to walk in his ways.

That the Apostles looked to the life of Jesus as an example for his disciples to follow is easy to prove.

Listen to Paul: “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 2:5–8, ESV)

Listen to John: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. And by this we know that we have come to know him, if we keep his commandments. Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked.” (1 John 2:1–6, ESV)

So, we have looked upon Jesus in the Garden of Gethsemane to consider his person and work, and you have been urged to trust in him and to worship and adore him for the wonderful Savior he is. Now, we will look upon Jesus in the garden again, to consider him as an example to us. Jesus fought against temptation in the garden, and he overcame! What can we learn from him so that we might do the same? 

Be Religious

In Luke 22:39, we read, “And he [Jesus] came out [of the Upper Room where he had celebrated the Passover with his disciples] and went, as was his custom, to the Mount of Olives, and the disciples followed him” (Luke 22:39, ESV).

I have a simple observation to make about this verse: Jesus had customs. The Greek word is Ἔθος. It refers to “a pattern of behavior more or less fixed by tradition…”, a “custom, habit” (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 506.) Jesus had customs or habits. Or we might say, he was religious. 

Be religious, brothers and sisters. I understand that the word “religious” has fallen on hard times. No doubt, there is a kind of religiosity that must be avoided. Religion is devoid of the gospel and lacking in spiritual life, and love is no good. But there is also good religion. As James says, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27, ESV). To be religious is to be devout, devoted, and constant. The one who is religious is concerned with piety or holy living. Surely, these are good things. 

Jesus was a religiously devout man. He had customs. He developed and maintained holy habits. And we should do the same. 

Habits and customs are bound to form. Everyone has them. The question is, are they good and God honoring? 

If you were to ask me, What are the habits I should develop? I would encourage you to break your life into spheres and encourage you to develop and maintain healthy and holy habits in each.

Think of your life at work and in society. Be diligent in your work, whatever it is that God has called you to, so that God gets the glory in your work. Be on time for work. Focus while at work. Work at a pace that will enable you to have longevity. Strive for excellence and advancement in your profession, whatever it may be. Develop and maintain holy habits in the sphere of your labor. 

Think of life in the home. Holy and healthy habits must be developed and maintained at home, too. Husbands and Fathers, spend intentional time with your wife and children. Open the Scriptures with them. Talk about the things of the faith. Pray with them. Etc. 

Think of life in the church. Holy and healthy habits must be developed and maintained by you as it pertains to your membership in the church. Be devoted to assembling with the church for worship on the Lord’s Day. Make a habit of preparing your mind and heart for worship, even the night before. Show up early. While in worship, focus your minds and open your heart to the Word of God. Remain afterwards for fellowship. Engage in meaningful, God-centered conversations while here. Endeavor to encourage others in Christ.  Make a point of meeting someone new to bring greater unity to the body of Christ. Engage thoughtfully with your pastors and elders to benefit from their spiritual oversight. Again, I say, habits and customs are bound to form. Everyone has them. The question is, are they good and God honoring? We must labor to develop and maintain holy habits.  

Think now of your individual or private life. What are the habits to develop in this sphere? I suppose we could break things down further to consider the body and the soul—and make no mistake about it, these two things, the body and the soul, are certainly intertwined and related.

Body discipline is of some value, brothers and sisters. The Christian should think about their bodily customs and habits—diet, exercise, sleep, and the like. But godliness in the soul is of mauch greater value. As Paul says, “for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come” (1 Timothy 4:8, ESV).

Are you religiously devout as it pertains to the health and care of your physical body? If so, that is good. I commend you for it. Your body is the temple of the Holy Spirit, and it is right that you care for it. But do not forget that the physical body you now have will one day die and decay (unless Christ returns first), whereas your soul will never die. This is why the Apostle said, “godliness is of value in every way, as it holds promise for the present life and also for the life to come” (1 Timothy 4:8, ESV).

So what spiritual habits or customs should the Christian develop and maintain to experience growth in godliness in the inner man? 

We could talk about this for a very long time. In brief, I would exhort you, dear Christian, to slow down the pace of your life enough to, one, meditate deeply on the Word of God (and to apply it to yourself), two, pray mindfully to God the Father, through Christ the Son, and by the Holy Spirit, and three, to have authentic fellowship with other disciples of Jesus so that iron may sharpen iron. It seems to me that all of the spiritual disciplines or customs that could be listed that are of benefit to the souls of men can be categorized under some part of this exhortation: slow down the pace of your life enough to, one, meditate deeply on the Word of God (and to apply it to yourself), two, pray mindfully to God the Father, through Christ the Son, and by the Holy Spirit, and three, to have authentic fellowship with other disciples of Jesus so that iron may sharpen iron. 

Do not skip over the first part of the exhortation, which is to slow down the pace of your life. It’s been said that there is nothing new under the sun, and that is, in a sense, very true. But our modern age does present some unique challenges. We live in a very fast-paced, busy, and distracted age. I’m afraid that the pace of our modern lives, and the fact that we are constantly bombarded with media and carried away by entertainment (which is always at our fingertips), has produced shallowness in our thought lives and in our relationships. If we are going to meditate on God’s word to apply it to our minds and hearts, we must slow down enough to actually contemplate what God has said. And if we are going to develop deep and meaningful relationships with God and others, the pace of our lives must be slowed, and the distractions minimized. Slow down, brothers and sisters. Put your phones away.  Turn off the television so that you might meditate on God’s word, pray, and enjoy meaningful fellowship with one another. This can be done every day. The Lord’s Day is an especially good day for it. I’m calling you to do what the first disciples of Jesus did: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” (Acts 2:42, ESV)

Though it would be beneficial to talk about the importance of developing the custom or habit of meditating on the word of God (Psalm 1) and laboring to apply it to our lives (James 1:21-25), and though it would be good to speak of the benefits of authentic Christian fellowship, I think you know what the focus of this sermon will be on, namely, prayer.  

Be Religiously Devoted To Prayer

Be religious, brothers and sisters. And today I will especially encourage you to be religiously devoted to prayer. 

You know that it was Jesus’ custom to pray. “And after he had taken leave of them, he went up on the mountain to pray.” (Mark 6:46, ESV)

He prayed with his disciples. “Now about eight days after these sayings he took with him Peter and John and James and went up on the mountain to pray.” (Luke 9:28, ESV)

He taught his disciples to pray in private. 

“But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:6, ESV)

And he taught them how to pray, saying, “Pray then like this: ‘Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.’” (Matthew 6:9–13, ESV)

Here in our text, Jesus entered the Garden of Gethsemane with his disciples, as was his custom, “And when he came to the place, he said to them, ‘Pray that you may not enter into temptation’” (Luke 22:40, ESV). After this, he entered into prayer. ​​“And he withdrew from them about a stone’s throw, and knelt down and prayed…” (Luke 22:41, ESV). Clearly, he prayed so that he would not succumb to temptation. And when he returned to his disciples only to find them sleeping, he once again spoke to them, saying, “Why are you sleeping? Rise and pray that you may not enter into temptation” (Luke 22:46, ESV).

Brother, sister, is this what Christ is saying to you this morning through his word?  “Why are you sleeping? Rise and pray that you may not enter into temptation” (Luke 22:46, ESV). I know that you are not sleeping now. That is not what I mean. But perhaps you have grown sleepy and sluggish as it pertains to your private communion with God in prayer. If this is so, Christ would say to you, “Why are you sleeping? Rise and pray that you may not enter into temptation” (Luke 22:46, ESV).

Dear friends, prayer is a means of grace for us. In it, we commune with God. Through it, we are strengthened spiritually so that we might walk faithfully in this world and resist temptation. Why then do we neglect it? Why do we fail to gird ourselves for battle in prayer, as the Apostle commands, and then act surprised when we are wounded in the battle? 

Jesus spoke to his disciples twice in the garden, saying, “pray that you may not enter into temptation.“ Its as if the Apostle Paul expands on this in his letter to the Ephesians, saying. “[B]e strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints…” (Ephesians 6:10–18, ESV).

Be Religiously Devoted To Thoughtful, Sincere, And Earnest Prayer

Brothers and sisters, I urge you to be religiously devoted to prayer, and may your prayers be thoughtful, sincere, and earnest. In other words, I am urging you to pray with your mind, from your heart, and with your will.

You know that it is easy to go through motions in prayer. I’ve taught you and encouraged you many times before to pray through the petitions of the Lord’s Prayer. It is a wonderful guide to prayer. By it, we are helped to address God as Father, to seek his glory first, the furtherance of Christ’s kingdom, obedience to God’s revealed will, and humble submission to his secret or hidden will. The Lord’s Prayer also invites us to bring our cares and concerns to the Lord – give us this day our daily bread – to confess our sins to him, to forgive as we have been forgiven, and to request deliverance from temptation and sin. 

 Think of how well-rounded and spiritual the Lord’s Prayer is. Think of how beneficial it would be to our souls if we were to use this prayer as a guide as we pray to God the Father, through Christ the Son, and by the Spirit, in a thoughtful, sincere, and earnest manner. Think how pleased our God would be with such mindful and heartfelt prayer. And yet so often, we go through the motions. Jesus did not go through the motions when in Gethsemane, and neither should we go through the motions when in prayer.

Notice, Jesus cried out to God as Father (Luke 22:42).

Jesus brought his sincere desires to the Father in prayer: “Father, if you are willing, remove this cup from me”  (Luke 22:42, ESV). 

And yet Jesus submitted his human will to the will of the Father in prayer, saying, “Nevertheless, not my will, but yours, be done” (Luke 22:42, ESV). 

You’ve heard it said that prayer changes things, and it does. One, though prayer does not change the eternal will or decree of God, God does providentially work through the prayer of his people to bring about his purposes in the world. Two, prayer changes us. It is through prayer that we are encouraged, knowing that God the Father loves us, hears us, and will do what is best for us. It is through prayer that we are strengthened spiritually so that we might obey God’s revealed will. It is through prayer that we are enabled to submit our wills (desires) to God’s will and to rise resolved, content, and at peace.  

Brothers and sisters, I can promise you that you will experience none of this if you are prayerless or if when you pray, you merely go through the motions. Our prayers must be thoughtful, sincere, and earnest. We must pray from the mind and heart. We must bring the will along too, submitting to God’s will, as Christ did, saying, “Nevertheless, not my will, but yours, be done” (Luke 22:42, ESV). 

Christ prayed earnestly, and he received strength from heaven. “And there appeared to him an angel from heaven, strengthening him. And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground” (Luke 22:43–44, ESV). We ought to pray earnestly (incessantly and with intensity) too. When we pray earnestly and by faith, we must know that God, our Father in heaven, hears us, and he will surely help us in our time of need. 

Rise Up From Prayer To Walk In Obedience

There is one last thing to learn from the thoughtful, sincere, and earnest prayer of Jesus in Gethsemane, and that is, having prayed, we must rise up in the strength we have gained with the full resolve to walk in obedience to God’s revealed will and to accept his secret will for us. 

Verse 45: “And when [Jesus] rose from prayer, he came to the disciples and found them sleeping for sorrow, and he said to them, ‘Why are you sleeping? Rise and pray that you may not enter into temptation’” (Luke 22:45–46, ESV). And what followed after this? The betrayal, arrest, and crucifixion of Jesus.

Like Jesus, having prayed, we must then rise to obey.

Conclusion

Dear brothers and sisters, if you have grown slack and sleepy in your prayers, please fix that today. Having placed your faith in Jesus, and having received the salvation that he has earned for you, follow Jesus’ example of prayer. As the Apostle says, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:16–18, ESV).

Posted in Sermons Joe Anady
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1. When is religion bad? When is it good? What does it mean to be religious in a good sense?
2. What customs or habits should Christians develop in the various spheres of life—home, work, church, and private life? 
3. How, practically speaking, should a Christian be religious (devoted and faithful) in prayer?
4. What does it mean to go through the motions in prayer? What does it mean to pray thoughtfully, sincerely, and earnestly?  
5. What does prayer change? What good does it do?
6. The Lord’s Prayer is well-rounded and spiritual. Its petitions should be used as a guide for our private prayers. How so? Why? 
7. How do you intend to apply this sermon to your life?

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