Author Archive
Apr
1
Mar
26
Q. 65. How is the Sabbath to be sanctified?
A. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the time in the public and private exercises of God’s worship, (Lev. 23:3; Isa. 58:13,14; Isa. 66:23; Matt. 12:11,12)
“If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight and the holy day of the LORD honorable; if you honor it, not going your own ways, or seeking your own pleasure, or talking idly; then you shall take delight in the LORD, and I will make you ride on the heights of the earth; I will feed you with the heritage of Jacob your father, for the mouth of the LORD has spoken.” (Isaiah 58:13-14, ESV)
Questions 62 through 67 of the Baptist Catechism are about the fourth commandment, which is “Remember the Sabbath day to keep it holy.” With the help of catechism questions 63-65, we learned that the practice of Sabbath keeping was not unique to Old Covenant Israel, but is for all people living in all places and times. The command was first given to Adam, remember? It was not first given to Abraham, or to Israel through Moses. All people ought to worship God alone, not with images, with reverence for his name, setting one day in seven apart as holy unto the Lord as a day for rest and for worship.
On which day was the Sabbath to be kept from the creation of the world until the resurrection of Christ from the dead? Answer: The seventh day, which we call Saturday. The seventh day Sabbath fit the Covenant of Works that was made with Adam in the garden. It communicated that faithful work would lead to eternal rest. Adam failed to enter that rest. But the seventh day Sabbath remained, one, as a reminder of what Adam failed to obtain, and two, as a reminder of the promise of God to provide a Redeemer from the seed of the woman (a second Adam) who would, in the fulness of time, earn eternal rest through his faithful obedience.
On which day is the Sabbath to be kept holy now that the Messiah has come, has finished his work, and has entered into his rest? The Sabbath day is now the first day of the week, which we call Sunday. Christ met with his disciples after his resurrection on the first day of the week to establish this pattern (see especially John’s Gospel). The early church assembled on the first day, and they called it the Lord’s Day (see Acts 20:7, Rev 1:10). And this practice has remained throughout the history of the church. The first day of the week (Sunday) is to be regarded as the Christian, or Lord’s Day, Sabbath.
So then, the pattern of one day out of every seven being set apart as holy remains, but the day has changed. Why has the day changed? Because the particular day is filled with symbolism. I’ve already explained the symbolism of the seventh day (it fit the Covenant of Works and communicated that eternal rest was still yet to be earned). And now I want you to see that the first day Sabbath fits the Covenant of Grace, of which we are partakers if we have faith in Christ Jesus. The first day Sabbath reminds us, not only of the original creation but of the new creation which Christ ushered in through his life, death, and resurrection. It reminds us that Christ, the second Adam, was faithful to finish his work (the work given to him by the Father in eternity), and has entered into his rest. It reminds us of the rest that is ours through faith in him – a rest that we enjoy now in part – a rest that we enjoy in full when Christ returns. The first day Christian Sabbath communicates a different pattern than the seventh day Jewish Sabbath. We do not work to enter rest, we rest in Christ, and then work to obey him with his help out of gratitude for all he has done.
And why does the practice of Sabbath keeping remain for the people of God under the New Covenant (Hebrews 4:9)? Because the thing that Sabbath signifies is not yet here in full, namely, eternal rest in the new heavens and earth.
All of that is review. Now we ask, how is the Sabbath to be sanctified? In other words, how are we to go about keeping the Sabbath day holy? What should we do, and what should we not do on the Lord’s Day Sabbath?
You will notice that our catechism does not provide a detailed list of things appropriate (or not appropriate) for Sabbath day. Instead, it presents broad principles. Of course, we must apply these principles in a specific way, and that will require wisdom.
How is the Sabbath to be sanctified? Answer: “The Sabbath is to be sanctified by a holy resting all that day…”
The word sanctified means to “set apart as holy”. The Sabbath day is a holy day, not a common day. In our culture, we have many holidays. But which holy day is the Christian bound to observe? It is not Christmas, Good Friday, or Easter. And neither is the New Covenant Christian bound to observe the many holy days that were given to Israel under the Old Mosaic Covenant (see Colossians 2:16 – Sabbath is plural in the Greek, by the way – it ought to be translated as “Sabbaths”). The Christian is bound to observe the Lord’s Day Sabbath only. One day in seven was set apart as holy for Adam in the garden. One day in seven was set apart as holy for Abraham, Issac, and Jacob. And one day in seven is set apart for all who are united by faith to the second Adam, the son of Abraham, Christ the Lord.
Our catechism is clear that the Sabbath day is a day for rest. But the question must be asked, rest from what? Is the Sabbath day a day for sleeping? Well, naps are certainly permitted, if needed. But truly, the day is to be a day full of a particular kind of activity, as we will soon see. The word “holy” helps us to see this. Not only is it a day set apart for rest. It is also a day set apart for holy purposes, namely, worship. Leviticus 23:3 clarifies this, saying, “Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.” (Leviticus 23:3, ESV). Convocation means “a formal assembly”. A holy convocation is an assembling together for worship. So no, the Sabbath day is not a day for sleeping in or napping. It is a day for worship.
So again I ask, what are we to rest from? Our catechism is right to say that we are to rest “from such worldly employments and recreations as are lawful on other days…” In other words, the Sabbath day is a stop day. It is a day to cease (or rest) from a certain kind of activity (namely, common work and recreation) so that we can be devoted to another kind of activity (namely, public and private worship). Common activities are to be set to the side. Holy activities are to be taken up.
The Lord’s Day Sabbath is not a day for common work, brothers and sisters. The Lord’s Day Sabbath is not a day for recreation. What then is it a day for? Our catechism is right to say that we are to “[spend] the time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.”
I like the word “spend”. It reminds us that time is spent kind of like money is spent. We only have so much of it, and we have to decide how to spend it. On the Lord’s Day, we are to spend the day (the whole day) “in the public and private exercises of God’s worship.” As has already been mentioned, the Sabbath day is a day for holy convocation, or assembling. That is what “public… exercises of God’s worship” refers to. The church of Christ is to assemble on the Lord’s Day for corporate worship. And this is why the writer of Hebrews exhorts us to, “not [neglect] to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25, ESV).
The day is to be spent in “public… exercises of God’s worship.” And after public worship is over (however much time the church decides to devote to that), Christians are then to spend their time in “private exercises of God’s worship.” I take this to mean that we are to continue in a spirit of worship as we go our separate ways. We are to think upon the word that was preached. We are to pray. We are to read Scripture and talk about Scripture. We might even continue to sing!
Are we to worship God privately on the other days of the week too? Yes, of course! But the Lord’s Day Sabbath is a day set aside for this. By resting from common work and common recreation, we are freed to worship the Lord corporately and privately in a pronounced and focused way. To state the matter differently, on the other days of the week we are often consumed with work and distracted by recreation. Work and recreations are not bad things. In fact, approached rightly and within proper boundaries, they are very good things. And yes, we are to honor the Lord in our work and in our recreations Monday through Saturday. But on Sunday, we are invited to set these common things to the side to enable us to fix our attention squarely upon the Lord, to worship him, and to delight in him.
Now to be clear, I do not know of any individuals or families that spend the entire Lord’s Day in strict private or family worship after assembling with the congregation. If that is what is intended by our catechism (and confession) then I would have to confess that we fall short of it. But I would like to think (and perhaps I am wrong) that our catechism is simply teaching us to go on from public worship in a spirit of private worship. Stated negatively, our catechism is teaching us to not run off from corporate worship to common work and to recreation but to continue to keep the day – the whole day – as holy unto the Lord by thinking and conversing about the things of God in private (wedding illustration).
Lastly, our catechism mentions two exceptions: “except so much as is to be taken up in the works of necessity and mercy.” A work of necessity is a work that absolutely cannot wait until the following day. If your ox falls into a ditch (does anyone have an ox?), you should pull it out to preserve the life of the ox and your property. If a water pipe bursts under your house you should fix it. If your neighbor is experiencing a difficulty like this, you should help them on the Sabbath day. An act of mercy is similar. It is an act of kindness done for someone in need. The Lord’s Day Sabbath is a good day for this, as Jesus demonstrated by healing the lame and the sick on the Sabbath. And it should also be recognized that some people are engaged in professions that involve doing acts of necessity or mercy. Emergency room doctors, police officers, and perhaps even water district employees will need to work on Sundays. Christians who are engaged in professions like these should do their very best to have Sundays off, however.
Brothers and sisters, it is no secret that Christian individuals, families, and churches sometimes struggle to know and come to an agreement on what exactly should be done, and what should not be done, on the Lord’s Day Sabbath. I would like to conclude by offering a few pieces of advice that I hope will help.
One, think about the purpose of the day and ask, does this activity (whatever it is) fit with the purpose of the day? This general question will serve you better than a strict and detailed list of do’s and dont’s. Most of the time, the answer will be obvious. Does playing in a baseball league fit with the purpose of the day? Does zoning out on a movie or the Supper Bowl fit? What about working on the house remodel, or doing some other chore or task that can easily wait until Monday? It’s hard to see how these sorts of activities could possibly fit the day. These are clear examples of common work and recreation that ought to be reserved for the common days of the week.
Two, when trying to encourage others to keep the Sabbath day holy, appeal to the goodness of the thing. By that I mean, emphasize what it is that we get to do on the Lord’s Day Sabbath, namely, delight in the Lord, rather than what we don’t get to do on the day. The day was designed to be a blessing to us, and so this is what we should emphasize.
Three, be careful with the little ones. Do not expect more out of them than they are able to give. Little ones do need to play. They have a limited ability to focus when compared to adults. I hope our children delight in the Lord’s Day as they grow up in the church. I hope they consider it to be the best of all the days. Brothers and sisters, we must be careful to not frustrate them with unreasonable expectations. With that said, we should encourage our children to keep the Lord’s Day with more and more care and seriousness as they grow older. Paul’s words in 1 Corinthians 13:11 seem to apply. “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways” (1 Corinthians 13:11, ESV). Our expectations of children ought to be reasonable. At the same time, we need to encourage our children to go on toward maturity in all things, including honoring the Lord’s Day Sabbath.
Four, be patient with others even as you remain resolute in your convictions. Very few Christians today honor the Lord’s Day Sabbath. We need to leave room for others to grow in their understanding of this doctrine and in their application of it. Is there a place for exhortation? Yes, of course. When you see a brother or sister violating the Sabbath Day in an obvious way, it is right that you encourage them to turn from sin and to obedience in Christ. But we must be loving and patient with each other in all that we do.
Five, leave room for differences of opinion regarding the particulars of Sabbath keeping. I think you would agree with me that there are activities that clearly do not agree with the purpose of the day. The Lord’s Day is not a day for common work, and nor is it a day for recreation. We ought not to be distracted by work and recreation on the Lord’s Day, therefore. But in my mind, there may be some activities that some would classify as recreation that may in fact serve the purpose of the day. I’m thinking of things like a walk, hike, drive, game of catch, or bike ride. All of these activities can be done in such a way as to encourage conversation and contemplation concerning the things of God and to serve the purpose of the day. Now, it may be that you are convinced that these things ought not to be done on the Lord’s Day, and that is fine. But I would encourage you to not attempt to bind the consciences of others on these things but to consider them as matters of opinion.
Six, we must call the Sabbath a delight. I think it is right for us to view the Lord’s Day Sabbath as a celebration, or festival. It is to be a joyous day! But note this: The Sabbath day is to be a delight to us, not because we spend the day pleasing the flesh, but because we feed the soul by delighting ourselves in God and in Jesus Christ, the Lord of the Sabbath.
Mar
26
“For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall. And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the LORD of hosts. Remember the law of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel. ‘Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.’” (Malachi 4, ESV)
“In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. But they had no child, because Elizabeth was barren, and both were advanced in years. Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. And the whole multitude of the people were praying outside at the hour of incense. And there appeared to him an angel of the Lord standing on the right side of the altar of incense. And Zechariah was troubled when he saw him, and fear fell upon him. But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth, for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.’ And Zechariah said to the angel, ‘How shall I know this? For I am an old man, and my wife is advanced in years.’ And the angel answered him, ‘I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.’ And the people were waiting for Zechariah, and they were wondering at his delay in the temple. And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. And when his time of service was ended, he went to his home. After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, ‘Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.’” (Luke 1:5–25, ESV)
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
In Galatians 4:4 Paul the Apostle says, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Galatians 4:4–5, ESV). I would like you to see that the same truth Paul states in his epistle, Luke narrates in his Gospel. Paul delivers the truth regarding the birth of the Messiah and the purpose of his coming in the form of doctrine, or teaching. Luke delivers the truth to us by telling the story.
The phrase from Galatians that I would like to draw your attention to is, “But when the fullness of time had come…” It indicates that the birth of Jesus the Messiah was right on time. More than this, it indicates that the birth of Jesus the Messiah was in fulfillment of promises previously made. Jesus the Messiah was born into the world – “born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” – at just the right time (according to the plan of God), and in fulfillment to the promises of God previously made (as recorded in the Old Testament Scriptures). What Paul says in a direct way, Luke teaches in narrative form.
In Luke 1:5-25 Luke tells us the story of the angelic announcement that came to a man named Zachariah concerning the imminent miraculous conception and birth of his son, John. John would not be the Christ who was promised beforehand, but he would be the forerunner to Christ. This son of Zachariah would be the one who would prepare the way for the Messiah. And you should know that the Old Testament Scriptures do not only contain promises and prophesies concerning the coming Messiah. They also speak of the one who would prepare the way for him.
So then, this announcement that came to Zachariah by way of the Angel Gabriel was no small thing. It was a clear indication that “the fullness of time had come”. The very thing that those who were devout and faithful in Israel were looking forward to, was about to happen. The Lord’s Messiah – the Messiah who was promised to Adam and Eve after their fall into sin, to Abraham in the covenant that God made with him and his descendants, to Israel in the covenant that God made with them through Moses, and to David in the covenant that God made with him – was about to arrive. Those who were devout and faithful in Old Covenant Israel believed these promises and they were very much looking forward to their fulfillment. It would be hard to overstate just how amazing and significant this heavenly announcement would have been to those who had faith in these promises. To hear that the forerunner of the Messiah was about to be born would have been the greatest of all announcements to hear, for this meant that the Messiah himself was at hand. In other words, the “fullness of time (as it pertained to the arrival of the promised Redeemer) had come.”
I think that is the main point of the passage that is before us today. As we consider Luke 1:5-25 and the announcement that came to Zechariah by way of the angel Gabriel, we ought to be struck with a sense of the weightiness of the moment. Something was about to happen that would shake heaven and earth. Let us now consider this narrative in detail to see that it is so. I have five observations to make.
One, notice that the announcement concerning the soon arrival of the Messiah happened first at the temple in Jerusalem. The angel Gabriel appeared to Zachariah to deliver this message while he ministered as a priest in the temple, in the holy place, and before the altar of incense.
I’m glad that we have just finished a study of the book of Exodus. Having that story fresh in our minds will help us greatly in our study of Luke’s Gospel, for Luke presents Christ to us as a second and greater Moses, and the work of Christ as a second and greater Exodus. And it is also good because in that study we learned all about the tabernacle (or temple), its design, and its significance.
I cannot take the time in this sermon to remind you of all that the tabernacle, and later temple, signified. But I will remind you of three basic things. One, the tabernacle, and later temple, was the place where the God of heaven invited his people on earth to come and meet with him and to worship him under the Old Mosaic Covenant. The tabernacle and temple functioned, therefore, as a kind of special contact point between heaven and earth in those days. Two, the tabernacle and temple, along with all of the sacrifices that were offered there, provided cleansing for the priests and the people in an earthly and temporary way while also pointing forward to the Christ who would one day atone for sin really, truly, and eternally in fulfillment to the promises of God previously made. So then, the tabernacle and temple were places for ceremonial cleansing and true worship, but they also pointed forward to someone and something greater, namely Christ, his atoning sacrifice, and the new creation temple which he would earn through his obedience unto death. Three, the tabernacle and temple were constructed in such a way as to symbolize one’s approach to God who is enthroned in heaven. To journey to the temple was to ascend the mountain of the Lord. Entering the courtyard the people were reminded of their sojourning on earth by the mountain-like altar upon which animal sacrifices were offered up, and the ocean-like sea in which the priests would be consecrated and daily cleansed. The Holy place symbolized (in part) the heavens above, and the Most Holy Place symbolized the heaven of heavens, that is to say, the very throneroom of God in heaven where he manifests his glory even now before the elect angels. But as you know, a curtain divided the Holy Place from the Most Holy Place. The High Priest would pass through the curtain and enter the Most Holy Place once a year, and not without animal blood to atone for his own sin and the sins of the people. The curtain communicated, on the one hand, that the way into the presence of God had not yet been opened up wide. On the other hand, when the High Priest entered once a year, it communicated that the way into God’s presence was not closed off entirely. No, it would be opened up wide, for God had promised. And we know that it was opened up by Jesus Christ, our great High Priest, and mediator of the New Covenant, through the offering up of himself before God for the sins of many. The priests of Israel (the common ones) were not able to enter the Most Holy Place. They ministered daily in the Holy Place. And one of the things they did was burn incense on the altar of incense at the hour of prayer, morning and evening. The incense would raise from the altar, pass through the curtain, and enter the Most Holy Place, signifying that our prayers do in fact reach God’s ears. And all things considered, what do you think the priests were to pray for as they offered up incense and prayers on behalf of the people at that altar morning and evening? One of the things they must have prayed for was the consolation of Israel through the arrival of the Messiah who was promised to them long before.
It is perfectly fitting, therefore – in fact, it is marvelously beautiful and glorious – that the first announcement concerning the soon arrival of the Messiah happened at the temple in Jerusalem. More specifically, the announcement came to Zachariah the priest as he ministered at the altar of incense which was placed just in front of that ominous curtain that separated the Holy Place from the Most Holy place. It is not hard to imagine generations of faithful priests ministering there at that altar praying for the consolation of Israel through the arrival of the Messiah as if knocking on the door and saying, open wide the way, O Lord. Open wide the way into your presence for Israel and for the nations in fulfillment of your promises.
Brothers and sisters, we must read the New Testament Scripture being mindful of the Old Testament Scriptures. And the more we know and understand the Old Testament Scriptures, the more we will be able to appreciate the meaning of the New. When Luke tells us that the announcement concerning the soon arrival of the Messiah was delivered first to a priest ministering in the temple at the altar of incense, it is far more than fact – it is a fact that is filled with significance and meaning. The One that the temple signified was about to arrive. The One whom those who were faithful in Israel longed for and prayed for was about to arrive. The One who would open wide the way into the presence of God through his broken body and shed blood was at hand. The location at which this announcement was first made was perfectly fitting and filled with symbolism. May the Lord give us understanding.
Two, notice that the announcement concerning the soon arrival of the Messiah came first to a righteous priest. This too was most fitting.
Now, it is true that many of the priests and the religious elite in Israel did not recognize Jesus as the Messiah. Many had a dead and lifeless form of religion. Many did not understand the Old Testament Scriptures truly, though they claimed to be experts. Many did not believe the promises of God concerning Jesus the Messiah. The Gospels make much of the hardness of heart and unbelief of many within Israel in the days of Christ. But notice this: some did believe. There were some who were righteous, faithful, and eagerly awaiting the consolation of Israel and the arrival of the Lord’s Messiah. Zachariah the priest, along with his wife Elizabeth, were among these.
Our text says that Zechariah and his wife Elizabeth “were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” When the text says they were righteous, this does not mean that they were sinless, but that they were made righteous through faith in the promised Messiah, just as Abraham was. And because they were made righteous through faith, they also walked “blamelessly in all the commandments and statutes of the Lord.” They kept God’s law, in other words. They kept the civil and ceremonial laws of Moses. They strove to keep the moral law. When they sinned (which they certainly did), they repented and turned to God by offering up the sacrifices required under the Old Covenant, trusting always, not in their own righteousness, nor in the blood of bulls and goats, but in the promised Messiah, of which these things were a sign.
The text also tells us that the righteous couple “had no child, because Elizabeth was barren, and both were advanced in years.” This would have undoubtedly been a great sorrow to Zachariah and Elizabeth. Children are blessing from God to all people living in all times and places. But they were especially precious to Israelites living in those days. Children would take care of their parents in old age. Being childless left people particularly vulnerable. I emphasize the obvious sorrow associated with childlessness to draw your attention to this reality: those who are righteous and faithful – those who walk blamelessly before God – do also suffer. But those who have faith know that God works in and through our sufferings, and so we entrust ourselves to God even in the midst of difficulties and sorrows, knowing that he cares for us.
There is one more observation that I would like to make concerning Zechariah and Elizabeth before moving on. They were nobodies when considered in a worldly way. They were likely poor, weak, and vulnerable. And yet the Lord determined to use them mightily. Notice how Luke introduces Zechariah to us alongside another individual, namely, Herod, king of Judea – “In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah”, the text says. Herod was a man of great power and wealth. He was so powerful that “days” or times were identified by his reign. And yet the Lord’s will was not to establish his kingdom through the rich and powerful, but the weak, vulnerable, and marginalized of society. This theme will run strong throughout Luke’s Gospel, and it is introduced here at the very beginning. Brothers and sisters, know this: God, through Jesus the Messiah, takes the wisdom and ways of this fallen and sin-sick world and turns them on their heads. In Christ, the mighty and the proud will be brought low, but the humble and poor in spirit will be lifted up. Look for the theme. It is everywhere in Luke’s Gospel. More importantly, believe in the teaching and live by it. Do you wish to be exulted? Then be brought low. Bow the knee before God and Christ. Live for his glory, not your own. Do you wish to gain your life? Then lose it by dying to self and living for the good of others and the glory of God. Walk humbly before God and man. In due time, he will exult you.
Thirdly, notice that the announcement concerning the soon arrival of the Messiah was delivered by the angel Gabriel.
Angels are ministering spirits. At some point before man’s fall into sin on earth, there was a fall or rebellion in the heavenly realm. There was no one angel who was set as covenant head over all the rest, as Adam was over humanity, and so the decision to remain faithful to God or to rebel was individual. The elect angels (as they are called in 1 Timothy 5:21) remained faithful. The fallen angels rebelled. We do not have all the details about this, and we ought not to speculate about things not revealed. But it seems clear that some of the angels (with Lucifer or Satan in the lead) were filled with discontent regarding their place and wanted to have the power of God as their own, so they rebelled, and Satan then brought temptation to the man Adam through the woman Eve. Notice two things: One, no redeemer is provided for the angels. Two, not all angels fell, but some remained as servants of God and of God’s people.
There are many angels and demons, but we only know the names of a few of them through the Scriptures. Two of the elect angels that are mentioned by name in the Bible are Michael and Gabriel. They are often mentioned together and they seem to have been given the special task of ministering to God’s covenant people (see Daniel 8-10, 12, Jude 9, Revelation 12).
So what is the significance of this announcement being delivered by the angel Gabriel? Consider three things:
One, the announcement by an angel communicates that what was about to happen on earth (namely, the birth of the forerunner to the Messiah, and thus the birth of the Messiah) was of heavenly origin and concern. It was the will of God, and it was of interest to the elect angelic.
Two, the announcement by the angel Gabriel suggests that what was about to happen on earth was connected to the war that was (and is) raging in the spiritual realm, of which he was a part. I would like you to think about that passage in Daniel 10 where the prophet Daniel receives a vision concerning the future of Israel and it is none other than the angel Gabriel who speaks to him. But notice that Gabriel says something interesting in that encounter. In Daniel 10:13 he says, “The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia” (Daniel 10:13, ESV), and a little later he says, “Do you know why I have come to you? But now I will return to fight against the prince of Persia; and when I go out, behold, the prince of Greece will come. But I will tell you what is inscribed in the book of truth: there is none who contends by my side against these except Michael, your prince” (Daniel 10:20–21, ESV). It is beyond the scope of this sermon to offer a detailed explanation of Daniel 10. The thing that I want for you to notice is that it was Gabriel who appeared to Daniel, it was Gabriel who delivered a message to him concerning the future of Israel, and it was Gabriel who waged war in the spiritual realm with the prince of Persia (Israel’s enemy) and would wage war in the future with the prince of Greece (Isreal’s future enemy). These princes are spiritual beings – fallen angels who bound the nations in darkness and idolatry. Gabriel (and Michael) fought against them on behalf of Isarel. And so when Gabriel appears to Zechariah, it is right for us to assume that his announcement has something to do with this war that had been raging in the spiritual and heavenly realm. Indeed, Luke’s Gospel will make it quite clear that Jesus the Messiah came, not only to atone for sins, but defeat Satan himself, to overthrow his kingdom of darkness, and plunder his house. In Luke’s Gospel, we will hear about the casing out of demons, the expulsion of Satan from heaven, and the binding of Satan, so that the gospel might spread to all nations – nations once bound in darkness and deceit. When Gabriel appears, it is right to assume that it has something to do with this spiritual war. Indeed, more angels will appear to others announcing the birth of the Messiah. In Luke 2:13 they are described as a “multitude of heavenly host”. This is a description, not of an angelic choir, but of an angelic army prepared for battle.
Three, when we hear that the angel Gabriel made the announcement to Zechariah concerning the soon arrival of the Messiah, we ought to remember the announcements that he made previously as God’s messenger to Daniel the prophet. As I have said, Gabriel appeared to Daniel as recorded in the book of Daniel chapters 8 and 9. In Daniel 8 things are revealed to Daniel regarding the future of Isarel. The details are limited, but it is clear that it has to do with the oppression that Isarel would endure, first under the Medo-Perian empire, and then under the Greeks. In Daniel 9 we find Daniel praying for his people Israel and pleading with the Lord to act and to deliver them. It is Gabriel who appeared to him again to bring an answer (Daniel 9:20). And it is here that we find that famous prophecy concerning the 70 weeks, which revealed the length of time that would pass before the Lord’s anointed one (Messiah) would appear to be cut off to atone for sins (see Daniel 9:26; Isaiah 53:8). Again, it is beyond the scope of this sermon to offer a detailed interpretation of Daniel 9. But it should be clear that when Gabriel appears to deliver this announcement to Zechariah concerning the soon arrival of the Messiah, it has to do with the prophecy he previously delivered to Daniel. The time of which he spoke previously had come.
This leads us now to the fourth point of the sermon. Notice that the announcement concerning the soon arrival of the Messiah was presented as a fulfillment of Old Testament prophesy.
I have just said that the very appearance of Gabriel ought to remind us of the prophecies of Daniel 8-10 and signal that the time for their fulfillment had come. But notice that Gabriel explicitly quotes Old Testament prophecy too.
Beginning in Luke 1:11 we read, “And there appeared to him an angel of the Lord standing on the right side of the altar of incense. And Zechariah was troubled when he saw him, and fear fell upon him.” This is the common reaction of men when they see an angel. So glorious are they that men fall to their knees and fear. Verse 13: “But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.’” Many assume that Zachariah’s prayer was for a child, and perhaps it was. But I cannot help but think that he was praying also (or even exclusively) for the consolation of Isarel through the arrival of the Messiah. Yes, it was announced to him that he would have a son in answer to his prayer. But more specifically, he would have a son who would serve as the forerunner to the Lord’s Messiah. Verse 14: “And you will have joy and gladness, and many will rejoice at his birth, for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.” (Luke 1:11–17, ESV)
There is a lot that could be said about verses 14 through 17. He is the thing that must be seen: the birth of John the Baptist, the forerunner of the Messiah, was announced by Gabriel as the fulfillment to the prophecy of Malachi 4:6, which is the very last verse of the Old Testament (according to the ordering of the books in our English Bibles), and the very last word of prophecy to be delivered before 400 years of silence. Stated differently, all of the prophetic activity of the Old Testament culminated in these words from Malachi: “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction” (Malachi 4:5–6, ESV). The announcement of the angel Gabriel was clear. Zecharia and Elizabeth would be the ones to bring “Elijah” into the world. This was not the Old Covenant prophet “Elijah” reincarnated, of course, but the Elijah-like figure of whom Malachi spoke. John the Baptist would “go before [the LORD] in the spirit and power of Elijah.” His mission was to “turn many of the children of Israel to the Lord their God… [and] to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared” (Luke 1:16–17, ESV). Indeed, this is the very thing that John the Baptist did. And it was all in fulfillment to Old Testament prophecy.
I have one more observation to make before moving to a conclusion, and it will be brief.
Fifthly, notice that the announcement concerning the soon arrival of the Messiah was accompanied by miraculous events.
One, an angel appeared to Zacheriah. As we move on in Luke’s narrative we will learn that angels appeared to others too. The heavenly realm is typically hidden from our site. But at this period in the history of redemption, the heavenly realm was opened up a bit to demonstrate that the Lord was at work.
Two, Zachariah was made to be mute for a time because of his disbelief. Yes, this was a form of punishment, but we must also see it as a gift. It was a powerful sign to Zachariah and to all who knew him that the Lord had indeed spoken to him in the temple. The punishment fit the crime, didn’t it? Zachariah opened his mouth in disbelief; the Lord closed his mouth so that he would believe. It is also interesting to note that after Daniel received a message from the angel Gabriel the scriptures say that he “turned [his] face toward the ground and was mute” (Daniel 10:15, ESV). So then, Zechariah, like Daniel before him, was mute, but for different reasons. What Zechariah experienced was miraculous.
Three, it was a miracle that Zachariah and Elizabeth would have a child being advanced in years as they were. We should remember that God gave Abraham and Sarah a son in their old age after years of barrenness. So then, Isaac was born in a miraculous way. Isaac’s wife, Rebecca, was barren too. Issac prayed for her, and she gave birth to twins: Jacob and Esau (Genesis 25: 21). And now we hear that John the Baptist was born to a father and mother advanced in years who were barren. These are to be regarded as miraculous births which demonstrated God’s power and ability to bring life from death. They were a demonstration that God was at work. The miraculous births in the line of Abraham did also anticipate and prefigure the most miraculous birth of all: the virgin birth of Christ.
As we move to a conclusion, let us not forget Luke’s stated purpose for writing. “[I]t seemed good to [him]… having followed all things closely for some time past, to write an orderly account [to]… most excellent Theophilus, that [he] may have certainty concerning the things [he had] been taught” (Luke 1:3–4, ESV).
Let us pay special attention to the way in which Luke went about this task. Yes, he stated the facts concerning the things that happened. But notice that he presented the facts to us in such a way as to demonstrate beyond a shadow of a doubt that John the Baptist was the promised forerunner to the promised Christ. In other words, the story of John the Baptist, and therefore, the story of Jesus Christ, is set squarely in the context of the story contained in the Old Testament Scriptures.
The Messiah (and before that, his forerunner) came into the world in fulfillment of promises previously made. Christ was the fulfillment of the temple and the priesthood. He was the fulfillment of prophecies revealed to Daniel by the angel Gabriel hundreds of years earlier. He was the fulfillment to prophecies uttered by Malachi. And when the birth of the forerunner to the Messiah was announced, the message with confirmed by miracles. In this way, Luke labors to give Theophilus (and all who love God through faith in Christ as he did) certainty concerning the things he had been taught.
Brothers and sisters, if you wish to grow in certainty – if you wish to increase in faith, hope, and love – then one thing you must do is study the Scriptures, for in the Scriptures we find the revelation of God’s marvelous plan of redemption. In the Old Testament, we find promises, prophesies, types, and shadows concerning the Savior who was to come. In the New Testament, we learn that Jesus of Nazareth fulfilled these things, “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory” (2 Corinthians 1:20, ESV).
Mar
24
Mar
24
Mar
19
Q. 62. What is the fourth commandment?
A. The fourth commandment is, “Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.” (Exodus 20:8-11)
Q. 63. What is required in the fourth commandment?
A. The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself. (Lev. 19:30; Deut. 5:12)
Q. 64. Which day of the seven hath God appointed to be the weekly Sabbath?
A. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. (Gen. 2:3; John 20:19; Acts 20:7; 1 Cor. 16:1,2; Rev. 1:10)
“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.” (Genesis 2:1–3, ESV)
We will be considering the fourth commandment this Sunday and for the next two Sundays, Lord willing. Please remember that the first four commandments have to do with the proper worship of God. The first tells us who should be worshipped — God alone. The second tells us how he should be worship — not with images. The third teaches about the attitude of worship — we must not take the Lord’s name in vain. And the fourth addresses the time of worship. Here in this commandment, we learn that one day out of every seven is to be set aside and treated as holy unto the Lord as a Sabbath day. On this day we are to rest from our worldly employments and recreations and give ourselves over rest, to the public and private worship of God, and to acts of necessity and mercy.
If I were to guess I would say that the fourth commandment is the most misunderstood and greatly neglected of all of the commandments today. The predominant view seems to be that the Sabbath command is no longer applicable to the people of God living under the New Covenant. “Christ is our rest”, they say. “He has fulfilled the law!” And there is of course some truth to this. But that does not mean that we have nine commandments now instead of ten. No, we agree with the writer of Hebrews who wrote to New Covenant Christians, saying, “So then, there remains a Sabbath rest for the people of God…” (Hebrews 4:9, ESV). The Greek word translated as “sabbath rest” means “sabbath keeping”. The pattern of resting and worshipping one day in seven remains under the New Covenant era. Why? Because we have not yet entered into the full and final rest of which the weekly Sabbath is a sign. The weekly Sabbath was given to Adam in the garden as a sign. It signified that through his faithful work, he would enter into rest. The Sabbath day was reiterated in the Ten Commandments and given to Israel as a sign. It signified that through the faithful work of the promised Messiah, he would enter into rest, and we would enter into rest in him. And indeed we know that Christ has entered into his rest. We rest in him, in an inaugurated sense. We have not yet experienced the fullness of the rest that Christ has earned. That will be ours in the new heavens and earth. Therefore, the practice of Sabbath keeping remains for the people of God. This is the clear teaching of Holy Scripture from Genesis through Revelation, and this is the argumentation the author Hebrews presents to us in his epistle. A Sabbath-keeping remains for the people of God because we have not yet entered into the rest of which it is a sign.
Let us learn to think carefully about the Sabbath command, lest we find ourselves living in perpetual sin as we fail to worship God according to his word.
As you know, the fourth commandment is, “Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God.” (Exodus 20:8–10, ESV). This is the fourth of the ten commandments written by the finger of God on stone and delivered to the people of Israel by the hand of Moses.
But please do not miss this very significant point. This was not the first time that Sabbath-keeping was commanded. No, even Adam was to keep the Sabbath day holy in imitation of his Maker. God created the heavens and earth in six days and rested on the seventh. It should be obvious to all that it did not take God six days to create (as if he were struggling to complete the work). Instead, God took six days to create so that we might imitate him in our work. And God did not rest on the seventh because he was tired, but so that we might imitate him in our rest and in our contemplation of his work.
Two very important observations must be drawn from this as we begin to consider the fourth commandment.
One, Sabbath-keeping was not for Old Covenant Israel only, but for all of mankind. The Sabbath (like marriage) was instituted, not in the days of Abraham, nor in the days of Moses or David, but at creation. It was at the time of creation that God, “blessed the seventh day and made it holy, because on it God rested from all the work that he had done in creation.” This is very significant. Those who believe that Sabbath observance passed away with the Old Covenant fail to recognize that the Sabbath was not instituted with the Old Covenant, but at creation. The pattern of one and seven will remain until we enter into the new heavens and earth,
Two, the seventh-day Sabbath corresponded to the Covenant of Works which was made with Adam in the garden, and the covenant of works which was made with Israel in the days of Moses. The seventh-day Sabbath communicated this: work and thus enter into rest. We know that Adam broke that covenant. He failed to enter into rest. And we know that Israel could never keep God’s law, not even to secure and maintain blessed life in the promised land. Nevertheless, the observation stands. The seventh-day Sabbath signifies the Covenant of Works. Work to enter God’s rest is what the seventh-day Sabbath says. Obey to enter life eternal.
Setting those preliminary observations aside for just a moment, let us look a little closer at Baptist Catechism 63, which asks, What is required in the fourth commandment? Answer: “The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself.”
As I have said, God established this pattern at the time of creation. One day of seven is to be set apart as holy. This means that one day in seven is to be treated as different from the rest of the days. The other days are for common things — common work, and common recreation. But one of seven is to be regarded as special. It is to be approached as holy unto the Lord.
The word “keeping” is significant, I think. As you know, common things — common work and recreations — do always threaten to overrun the Sabbath day. Sabbath observance is not something we fall into. The Sabbath must be kept. The people of God must be intentional about it. They must prepare for it throughout the week by ordering their common affairs. And when the Sabbath day comes, it must be kept.
Let us now briefly return to the question of the day. Question 64 will help us by asking, “Which day of the seven hath God appointed to be the weekly Sabbath?” And the answer is right and true: “Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. (Gen. 2:3; John 20:19; Acts 20:7; 1 Cor. 16:1,2; Rev. 1:10)
Notice three things:
One, the pattern of one day of rest out of every seven remains. And it will remain, “to the end of the world.” In other words, Sabbath-keeping has existed and will exist as long as life in this present age remains. This is so because of what the Sabbath signifies, namely, eternal rest. It signified eternal rest for Adam. It was an invitation for him to work and thus enter into God’s rest. And the Sabbath functioned in the same way for Christ. Christ was to work and thus enter into rest. And the Sabbath also signifies eternal rest for you and me today. Tell me, brothers and sisters, have we entered into eternal life? Well, we have tasted it. And it is ours for sure if we are in Christ. We have been sealed by the Spirit. He is our guarantee. But we have not laid hold of it. Eternal life – life in glory – eternal rest – is still in the future for us. And this is why a Sabbath-keeping remains for the people of God.
Two, notice that though the pattern of one in seven remains, the day has changed. There was a time when the Sabbath was to be observed on the seventh day, that is, on Saturday. But now it is to be observed on the first day, that is, on Sunday, which the New Testament calls “the Lord’s Day”, and which we may call “the Christian Sabbath.
So what prompted the change? Notice thirdly that the change occurred at the resurrection of Christ from the dead.
Now, let us think about this theologically. Why would the resurrection of Christ prompt a change in the Sabbath day? Why, after the resurrection of Christ from the dead, did Christ meet with his disciple on Sunday? Why did the early church have this practice? Why did they assemble together for worship on the first day, and not the seventh, as was the custom for the people of God for generations before them? Why the change?
Well, I suppose the simplest answer would be to commemorate the resurrection of Christ from the dead. And that would be true enough. But I think there is more. Much more!
One, consider that Jesus Christ rose from the dead and entered into glory because he obeyed God, which is the very thing that Adam failed to do. And so at the time of Christ’s resurrection, there was an advancement in God’s program of redemption. When Christ rose from the dead, he accomplished something. He earned something. He moved things forward as he kept the terms of the covenant that God made with him in eternity. Having accomplished his work as the Messiah, Christ entered into rest. Perhaps this is why the early church referred to the Christian Sabbath as the “eighth day”. In six days God finished the first creation and he rested on the seventh. But Christ, by being obedient to the Father even unto death and rising from the dead on the eighth day, secured the new creation for himself and all who are united to him by faith. The first day, or the eighth day Sabbath, signified this advancement.
Two, consider that when Christ died and rose again he did at that time inaugurate the New Covenant, which is the Covenant Grace. A Sabbath-keeping does indeed remain for the people of God. But a seventh-day Sabbath does not fit the Covenant of Grace. The seventh-day Sabbath signified that work would lead to rest — and that was indeed true for Adam, Israel, and Christ. But for those who are under the Covenant of Grace — that is to say, for those who have faith in the risen and ascended Christ — work does not lead to rest. Instead, rest in Christ leads to work. First, we trust in Christ, and then we serve him. First, we rest in him, and then we obey him out of gratitude for all he has accomplished for us. The first day Sabbath fits the pattern of the Covenant of Grace.
As you can see, the fourth commandment is a combination of moral law, and what we call positive or ceremonial law. The unchanging moral principle is this: God is to be worshipped, a period of time is to be devoted to the worship of God, and when God created this world he established that pattern would be one day in seven. But the day itself is ceremonial and symbolic. The seventh-day Sabbath signified that the rest still had to be earned by faithful work. The first-day Sabbath signifies that the rest has been earned. Christ earned it. He has entered into his rest (he ascended and sat down). We rest in him now. But we await the enjoyment of the fullness of this rest in the new heavens and earth. Therefore, the practice of Sabbath-keeping remains (Hebrews 4:9), but the day has changed as a reminder of the new creation and the New Covenant, of which we are partakers.
More could certainly be said. But for now, I will say, do not neglect the Christian Sabbath.
Delight in it, brothers and sisters. Long for it. See that on this day we are blessed with a small taste of the rest that will be ours for all eternity through faith in Jesus Christ, who is the second and better Adam.
And prepare for it so that the Sabbath may be kept. “Let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Hebrews 10:24–25, ESV).
Q. 63. What is required in the fourth commandment?
A. The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself. (Lev. 19:30; Deut. 5:12)
Mar
19
Questions For Discussion At Home Or In Gospel Community Groups
Mar
19
“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins. A voice cries: ‘In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken.’ A voice says, ‘Cry!’ And I said, ‘What shall I cry?’ All flesh is grass, and all its beauty is like the flower of the field. The grass withers, the flower fades when the breath of the LORD blows on it; surely the people are grass. The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:1–8, ESV)
“Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.” (Luke 1:1–4, ESV)
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Today we begin our consideration of the Gospel According To Luke. I’ve always appreciated this Gospel, but my love for it has grown tremendously over the past couple of months as I’ve had the opportunity to study it in greater depth than before. I very much look forward to engaging with it week after week and presenting its rich content to you Lord’s Day after Lord’s Day as we assemble together in Jesus’ name.
I trust that we will be very blessed to consider anew and afresh the person and work of Jesus Christ and the implications of his finished work not only for you and me and all who are united to him by faith but for all of God’s creation, for by his victory Christ has earned peace – peace in heaven, peace on earth, and peace with God the Father for all who are united to him by faith. This peace is enjoyed by all who have faith in the Messiah now in part, and this peace will be enjoyed by us in fullness when Christ returns to make all things new.
Why did Christ come, according to Luke? Well, this question can be answered in a variety of ways. But Luke seems especially concerned to demonstrate that Christ, by his victory over sin, Satan, and death, has brought peace – peace in heaven, peace on earth, and peace for all who are cleansed from their sins and reconciled to the Father through faith in him. Again I say, this peace is present now in part, but not in full. It will be present in fullness when Christ returns to make all things new.
Consider, briefly, the emphasis that is placed upon “peace” in Luke’s Gospel.
When Zechariah, the father of John the Baptist, prophesies after being struck with muteness for time, he says that Christ has come “to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:79, ESV).
When the angels sang praises to God before the shepherds in the field they said, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (Luke 2:14, ESV). You will notice that they pronounced peace on earth, not universally, but upon those with whom God is pleased.
In Luke 19:38 Jesus enters Jerusalem to shouts of praise from the people. We call this episode the “triumphal entry”. And what do the people proclaim? They shout, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38, ESV). Peace in heaven? What does this mean? Well, in Luke’s Gospel, we see clearly that Christ came to secure peace, not only on earth but in the heavenly realm too. This he would do by winning the victory over Satan and destroying his kingdom.
In Luke’s gospel, we hear Christ say, “I saw Satan fall like lightning from heaven” (Luke 10:18, ESV). Christ repeatedly casts out demons to demonstrate that he has won the victory over Satan’s kingdom and that the kingdom of heaven has arrived with power (Luke 11:20). He speaks of disarming the Evil One so that he might plunder his house (Luke 11:21ff.). You see, when Adam fell by bowing the knee to Satan, Satan was given authority over this world for a time. He ruled the nations and kept them bound in darkness. But when Christ came and obeyed God the Father as the last Adam, that authority was taken away from the Evil One and given to Christ. Satan was barred from heaven as the accuser of the brethren. His heavenly authority over the nations was taken from him and given to Christ. And this is why the kingdom of God is now able to spread to all nations. We will need to consider these things as we come to them in the text. For now, I want you to know that Christ secured peace in heaven by defeating the Evil One through his obedience to the Father’s will. Satan was bound at Christ’s first coming, “so that he might not deceive the nations any longer…” (Revelation 20:3, ESV). He was cast out of heaven so that he could no longer accuse the brethren (as he did in the days of Job), and so that he could no hold the nations in darkness and idolatry (as he did from Adam to Christ) (Revelation 12:7ff.). To put it simply, there is peace on earth now in part, and there will be peace on earth in full when Christ returns because Christ has won the victory in the heavenly realm. The Evil One has been cast down from heaven to earth. He is active still, but he is bound and defeated enemy. At the end of time, he will be cast into the lake of fire forever and ever.
Christ, through his victorious life, death, and resurrection, has secured peace in heaven and peace on earth (for those with whom he is well pleased). It is no wonder then that Christ greeted his disciples in this way after his resurrection: “As they were talking about these things, Jesus himself stood among them, and said to them, ‘Peace to you!’” (Luke 24:36, ESV).
As I have said, there are many themes present in the Gospel of Luke that we will be blessed to consider in the course of this study, but the theme of peace – peace in heaven, peace on earth, and peace to all who are united to Christ by faith – does seem prominent. Christ has come to give peace to all of those given to him by the Father. This peace is ours now in part. It will be ours in full in the new heavens and earth, which Christ has earned through his obedient life, death, and victorious resurrection.
The full title of this book is “According To Luke”, or we might say, “The Gospel According To Luke”.
Gospel means “good news”. When we speak of the Christian gospel we mean the good news concerning the salvation that Jesus Christ has earned for all who believe in him. The gospel of Jesus Christ can be presented very briefly, as you know. But I would like to draw your attention to the way in which Luke presents the gospel. He does not present it briefly, but very carefully, at length, and in great detail. And the same can be said of the other gospels – Matthew, Mark, and John. These four Gospels are not brief accounts of the life, death, and resurrection of Jesus Christ, and of the salvation that he has earned. No, they are very carefully crafted, thorough, and detailed accounts. Each one in their own way seeks to demonstrate that Jesus is the Messiah who was promised long before.
Brothers and sisters, we ought to be prepared to present the gospel of Jesus Christ succinctly. There are different ways to do this. We can tell the story of redemption in the terms of creation, fall, redemption, and consummation. Or we can present God’s law, demonstrate that we are all guilty by nature because we are lawbreakers, and then hold forth Christ as the righteous one who has atoned for sin, proclaiming that there is salvation found in him, received by faith alone. But I think we should also be able to speak of the gospel in depth and detail. If we wish to grow in our understanding of the gospel of Jesus Christ, then we had better pay careful attention to the Gospels of Matthew, Mark, Luke, and John, for in these writings we find divinely inspired accounts of the life of Christ, his person and work, and the victory he has won for all who trust in him, through his obedient life, sacrificial death, and victorious resurrection.
Who then was Luke? Well, let us first say who he was not. He was not one of the twelve Apostles of Christ. And neither does it seem that he was an eyewitness of Christ’s life, death, or resurrection. No, to write this Gospel he had to investigate those who were eyewitnesses, as we will soon see.
So who was he? We know that he was a close traveling companion of Paul the Apostle. The book of Acts, which was also written by Luke, makes this clear. In Acts 16:10 he begins to use the word “we” instead of “they” to describe Paul and his traveling companions, indicating that he was present with them. And Paul sends greetings to others on behalf of Luke in Philemon 24, 2 Timothy 4:11, and Colossians 4:14, making it clear that Luke was with him. In Colossians 4:14, Paul refers to Luke as “the beloved Physician”. Luke was a Doctor and was probably very useful to Paul as such. Luke was a Gentile. In fact, he is the only Gentile author of a book of the Bible.
Though Luke was not an Apostle, he was very close to Paul, who was. Something similar can be said of Mark, by the way. He was not an Apostle, but he was very close to Peter the Apostle. So then, in this way, all four Gospels are backed by apostolic authority. Matthew and John were Apostles of Christ. Mark was closely associated with Peter. And Luke was closely associated with Paul.
One more fact about Luke: Given the large size of the books of Luke and Acts, he is responsible for writing about a quarter of the entire New Testament. Both Luke and Acts come from his hand, and they should be considered together as two parts of a united work.
Let us now briefly consider the audience of Luke (and of Acts). To whom was Luke writing? At the end of the day, we must say that Luke wrote his Gospel and his account of the Acts of the Apostles for the church. He wrote to those who love God and who believe that Jesus is the Messiah in order to strengthen their faith. But notice that both of his works are dedicated to someone named “Theophilus” (Luke 1:3, Acts 1:1).
We don’t know much about Theophilus. Some believe that he was not really a person, but that the name, which means “lover of God”, is meant to stand for all who love God. If this is true, then Luke and Acts are simply dedicated to all of God’s people. But I think it is better to view Theophilus as being a real person, whether or not this was his real name.
In Luke, he is called “most excellent Theophilus”. The title, “most excellent”, was reserved for those who possessed power, prestige, or authority. For example, in Acts 26 Paul addresses a man named Festus, a Roman official, as “most excellent Festus”. That Theophilus is called “most excellent” leads me to believe that he was a real person, and probably someone of wealth and status. Given his name, it is likely that he was a Gentile and not a Jew. Perhaps he had converted to Judaism as a “God-fearer”, and afterward came to believe that Jesus of Nazareth was indeed the long-awaited Messiah. It is also possible (maybe probable) that Theophilus was the patron or benefactor of the Luke/Acts project. Writing the Gospel of Luke and the Acts of the Apostles would have been very expensive. Luke would have needed support to live and travel while working on this project. Parchment in those days was expensive. Viewing “most excellent Theophilus” as the one who funded this project makes perfect sense. This would explain why Luke dedicated the work to him.
In summary, it is my view that Theophilus was a real person, probably a Gentile Christian, and a wealthy supporter of Luke and his writing projects. But in saying this, I think it is also right to view Theophilus as a representative of all who love God as he did. Luke dedicated his work to Theophilus, his benefactor, and he wrote for the benefit of the whole church of God.
So, we have considered the title, the author, and the audience of this Gospel. Let us now consider Luke’s stated purpose for writing. Authors do not always state their purpose for writing in a direct way. When they do, we should pay careful attention to what they say. In 1:4 Luke says that he wrote so that Theophilus (and all who love God and Christ along with him) “may have certainty concerning the things [they] have been taught” (Luke 1:4, ESV).
So then, Luke wrote to Theophilus with the assumption that he had heard the gospel of Jesus Christ and that he had believed in that gospel. Perhaps Theophilus had heard the gospel presented orally. Or perhaps Theophilus had read one of the other accounts of the life of Christ that Luke mentions in 1:1, saying, “Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us…” This could be a reference to one of the other Gospels we now have in our canon. It seems likely, though, that Luke is referring to “narratives” produced by others, not inspired by the Holy Spirit, nor approved by the Apostles, and therefore, not accepted and preserved by the church. However the good news came to Theophilus, we know that Luke wrote to further strengthen his faith and to confirm the message that he had already heard so that he might believe beyond all doubt.
Luke’s purpose statement reminds me that the gospel of Jesus Christ is not just for the non-believer. No, the gospel is for the believer too. The gospel must be preached to the non-beliving world so that sinners might turn from their sins and place their faith in Christ. But those who have believed must hear the gospel again and again. And we must consider the gospel with more and more care and depth so that we might grow in our understanding, appreciation, and certainty concerning the things that God has graciously done for us in Christ Jesus. I’m reminded of Paul’s exhortation to the Colossians. “Let the word of Christ dwell in you richly”, he says (Colossians 3:16, ESV). We come to believe in Christ through the preaching of the word of Christ. And all who believe in Christ have the word of Christ in them. But we are to go on to maturity – the word of Christ is to dwell in us richly!
Luke presents the story of Jesus Christ, his person, work, and reward to us in a very rich way. I have no doubt that Theophilus greatly benefited from Luke’s work when he received it. Certainly, the church throughout the ages has benefitted from this Gospel. And I’m confident that the Lord will use his inspired word to strengthen our faith as well so that we might have greater certainty concerning the things we have been taught.
How then did Luke go about producing this Gospel so that Theophilus (and all who love God along with him) might “have certainty concerning the things [they] have been taught.” In other words, what was his method?
As I have said, Luke was not an Apostle nor was he an eyewitness to the life, death, and resurrection of Christ. To write this Gospel, he had to interview those who were.
He mentions his dependence upon eyewitness testimony at the beginning of Luke and Acts. In Luke 1:1 he says, “Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus…” (Luke 1:1–3, ESV). And in Acts 1:1 Luke says, “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:1–3, ESV).
Luke does not write the Gospel of Luke or the first half of Acts from personal experience but as an investigator who had “followed [these] things closely for some time”. Luke bases his account of the life of Christ on the testimony of many witnesses. He investigates those who walked with Christ in his life, witnessed his death, and saw him in his resurrection. There is a sense, therefore, in which Luke’s Gospel is a group project. It is a carefully ordered collection of the testimony of many eyewitnesses.
By the way, is interesting to think about Luke’s process of writing as it pertains to the topic of the inspiration of the Holy Scriptures. We confess that all Scripture is inspired by God. We agree with Peter who said, “that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21, ESV). And we agree with Paul who said, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness…” (2 Timothy 3:16, ESV). This certainly includes Luke’s Gospel. The Gospel of Luke is inspired Scripture. But it must be admitted that God has inspired the writing of Holy Scripture in different ways. Some writers of Holy Scripture saw visions. Some dreamed dreams. Some heard the voice of the LORD. Some wrote inspired oral traditions that were handed down to them. Others wrote in their study as they contemplated Scriptures previously written. But God moved Luke to write what he wrote through the process of investigation. “It seemed good to [him]… having followed all things closely for some time past, to write an orderly account… for… most excellent Theophilus…” (Luke 1:3, ESV). In this way – through the process of investigation – Luke was moved along by the Holy Spirit to write what he wrote so that what we have is not ultimately the word of Luke, but the very word of God.
I want you to notice something interesting in 1:2. Luke does not only say that “eyewitnesses” delivered these truths to him (and to others). He also refers to them as “ministers of the word”. Also, at the beginning of verse 2, he says that these were with Christ “from the beginning”. So then, Luke wrote his Gospel by carefully consulting with those who were 1) with Christ from the beginning of his ministry, 2) were eyewitnesses, and 3) were ministers of the word. Clearly, this is a reference to the twelve Apostles of Christ (minus Judas). It may also include the 72 disciples of Jesus mentioned in Luke 10. Perhaps there were more. The point is this: Luke relied on the testimony of those who met all three of these qualifications. They were 1) with Christ from the beginning of his ministry, 2) eyewitnesses of his life, death, and resurrection, and 3) ministers of the word. I think the phrase “ministers of the word” is very interesting and important. These Apostles and disciples of Christ that Luke relied upon for the writing of his Gospel were not merely “eyewitnesses”, they were also “ministers of the word.” Their mission was not only to report on facts – facts about what they heard and saw Jesus say and do – they were entrusted with a word or message.
What were these eyewitnesses and ministers of the word to preach and teach? Well, it should be clear that they were to preach and teach the very things that are now contained for us in the Gospels of Matthew, Mark, Luke, and John. All four Gospels tell us about the life, death, and resurrection of Jesus of Nazareth. All four testify to what he taught and what he did. And notice this: as these eyewitnesses tell us about what they saw and heard, they do not merely present the facts to us (as if they were eyewitnesses only), but labor to demonstrate to us Jesus is the Christ (or Messiah) who was promised to Adam, Abraham, Israel, and David. In other words, the Apostles and others who were with Jesus from the beginning did not only have facts to present, they also had a message to proclaim. I think this is why Luke refers to them both as “eyewitnesses” and “ministers of the word”. This will become very apparent as we progress through Luke’s Gospel. In this Gospel, we will not only find facts concerning the things that Jesus said and did, we will also encounter a message – the very message that the disciples of Christ who were eyewitnesses from the beginning were commanded to proclaim as ministers of the word of God.
The last question that I have for today is this: what was the finished product? Answer: An orderly narrative concerning the things that Jesus Christ accomplished. Let us consider these three words: orderly, narrative, and accomplished.
First of all, Luke’s Gospel is orderly. You should know, brothers and sisters, that the ancients were not as concerned with chronological order as we tend to be. Sometimes they were more concerned with thematic or literary order. And I have come to greatly appreciate the thematic or literary order of Luke’s Gospel. Information and stories are presented to us in this Gospel in very skilled ways so as to clearly communicate a message. Many have called the Gospel of Luke a masterpiece. The language of Luke is beautiful in its original Greek. And it is ordered in a very careful and brilliant way. Take, for example, the way in which the opening songs and statements from Elizabeth, Mary, Zechariah, and the Angels set the tone and establish the major themes of this Gospel. And consider also the placement of the genealogy of Jesus. It does not appear at the very beginning and before the birth narrative as it does in Matthew, but at the end of chapter three, after the account of Jesus’ baptism, and right before the account of his temptation in the wilderness. It seems almost out of order, but in fact Luke is orderly. He presents the genealogy here at the end of chapter three and just before his temptation in the wilderness to make the point that Jesus was victorious over the temptation as the Son of Adam, the Son of God. The order makes a theological point. Many other observations about the order of Luke will be made as we progress through this marvelous book.
Secondly, in the Gospel of Luke, we find a narrative or story. Brothers and sisters, the Christian faith is a story. It is a message about what God has done. It is not merely a philosophical system, a collection of teachings, or a moral code. The Christian faith is centered upon a message or story about what God the Father, Son, and Holy Spirit has done as our Creator, Sustainer, and Redeemer. In the Gospel of Luke, we find a story. And it is a story about the victory that has been won by the Lord’s Messiah – victory over sin, Satan, and death. It is a story about how God has secured peace to heaven, to earth, and to all who are united to Christ by faith. The truth is this: when man fell into sin, all of creation (with the exception of the elect angels in heaven) fell with him. But Christ came to reconcile all things to the Father. He came to secure peace in heaven and on earth through redemption and judgment.
Listen to how Paul puts it. He speaks of Christ when he says, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister” (Colossians 1:15–23, ESV).
The same truth that Paul presents in the form of teaching, Luke presents as a narrative. In Luke we find a story concerning the victory that Jesus Christ has won to secure the redemption of God’s elect, to reconcile them to God, and to secure peace in heaven and on earth – a peace that is present now in part – a peace that will be here in full when Christ returns to judge and to make all things new. In the Gospel of Luke, we find a narrative or story.
Finally, let us consider the word “accomplished”. It is found in Luke 1:1, and it’s very important. Jesus did not just say things and do things – he accomplished things. Can you see the difference? Everything that Jesus said and did, he did to accomplish the work that the Father gave him to do in eternity. Everything that Jesus said and did, he did to accomplish (or fulfill) the things that were said about him beforehand as recorded in the pages of the Old Testament from the first announcement of the gospel in Geneses 3:15 onward. Brothers and sisters, the Gospel of Luke is a divinely inspired masterpiece, especially when considered as a presentation of Jesus Christ as the fulfillment of the prophesies, promises, types, and shadows of the Old Testament Scriptures. Luke’s Gospel is dripping with Old Testament quotations and allusions. Clearly, he was concerned to present Jesus to us, not only as a great teacher, a miracle worker, as one who has authority over Satan and his demons, and as the one who was raised from the dead in victory, but as the Messiah – the Son of Adam and the Son of God – who promised to Adam, Abraham, and Israel. Christ accomplished things, and Luke wants us to know for certain what those things were.
As many of you know, the name of our church is drawn from Luke’s Gospel. It comes from that story found at the very end of this Gospel in chapter 24 where Jesus meets with two of his disciples on the road to a town called Emmaus. This is a very important story. It is no accident that Luke concludes his Gospel with it. He wants us to see it as a kind of climax as it pertains to the disciples understanding of Christ and his work. If you remember, these two disciples were discouraged and perplexed after the death of Christ. Jesus met with them on the road to Emmaus. And it was at Emmaus that Jesus began to open the eyes of his disciples concerning all that he had accomplished in fulfillment to all that was spoken of him in the entirety of the Old Testament.
He spoke to these dejected disciples, saying, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Luke 24:25–27, ESV)
And it was later that night that he appeared to more of his disciples in Jerusalem. “Jesus himself stood among them, and said to them, ‘Peace to you!’” (Luke 24:36, ESV). They were still perplexed. A little later he spoke to them saying, “‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.’” (Luke 24:44–49, ESV)
How did Luke write his Gospel? He interviewed these witnesses whose eyes had been opened to the truth of Christ and to the truth of the Scriptures. And what was the finished product? An orderly narrative concerning the things that Jesus Christ has accomplished in his life, death, burial, and resurrection.
May the Lord bless our consideration of his inspired word. May we grow in our certainty concerning the things we have been taught concerning Jesus the Messiah, his words of truth, and his finished work. And may it bring greater peace to your souls.
"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)
