QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

The sermon manuscript is available at emmausrbc.org/category/sermons

• What does the word “church” mean?
• God’s temple is present in the world under the New Covenant in a much greater way than it was under the Old Covenant. How so? Why would this seem backward to the non-believer?
• What do we mean when we say that the church is God’s inaugurated worldwide and eternal new creation temple? What is meant by inaugurated? 
• What are some possible implications for thinking of the church as God’s inaugurated worldwide and eternal new creation temple? How might this way of viewing the church affect our perspective concerning the nature of the church, the role of pastors, the purpose of the church, how she expands, etc?

Click here for the sermon notes and discussion questions handout.

Click here for the Active Listener Guide For The Children Of Emmaus.

The sermon manuscript is available at emmausrbc.org/category/sermons.

Posted in Study Guides Joe Anady
Comments Off on Sermon Notes, Discussion Questions, And Active Listener Guide For Sermon On Ephesians 2:19-21, The Church As Temple: An Introduction Posted by Joe

Old Testament Reading: Psalm 118

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

New Testament Reading: Ephesians 2:11–22

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:11–22, 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.

Introduction

I have stated that my intention is to preach through the Gospel of Luke. That is still my plan. But before we begin that series I would like to preach a few sermons (maybe five) on the doctrine of the church. 

When we speak of the doctrine of the church we are taking up the question, what do the scriptures say about the church? What is it? Who belongs to it? What is its purpose? What is its mission?, etc. 

These are very important questions, brothers and sisters. There are many institutions in the world today that call themselves a “church”. And if we consider the word “church” etymologically I suppose they all have a right to use it, for the word “church” simply means, assembly, gathering, community, or congregation. Considered in this generic sense, I suppose that any community that assembles together regularly and for some stated purpose may call itself a “church”. 

But of course, we do not use the word “church” in this generic way. No, when we speak of “the church” we are speaking of a specific kind of society. We are speaking of the church of Jesus Christ, or the church of the living God, that is to say, the church as it is defined by the Holy Scriptures. 

One thing is clear. In fact, it is so clear it should hardly need to be stated, but sadly it does. The church of Jesus Christ is an assembly, a gathering, a community, or a congregation, for this is what the word “church” (ἐκκλησία) means. So then, when Christ said, “I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18, ESV), he did not mean that he would build a building (though churches do often meet in buildings), nor hold a service (though churches are to conduct worship services). No, his promise to build his church was a promise to gather to himself a community of believers who would assemble in his name. The simple meaning of the word “church” makes this clear. And of course, when we examine the scriptures we see that this was the practice of the early church. They assembled. 

Sadly, many who claim to be followers of Christ today have forgotten this most basic truth. “Church” means assembly or congregation. Christ did not come into the world to merely save individual sinners, but to lay down his life for his church (see Ephesians 5:25) and to build his church on earth until the consummation (see Matthen 16:18). This is why the writer of Hebrews warned Christians against “neglecting to meet together”(Hebrews 10:25, ESV), as was the habit of some. 

This is perhaps the most basic thing we can say about the church, for this is what the word means! The church is an assembly or congregation. But there are many more questions to address. For example: Who belongs to the church? When is the church to assemble? What are they to assemble around? In other words, what unites this society? What is the nature of the church? What is the church to do? What is her purpose? What is her mission?     

I will not be able to articulate a full-blown and detailed doctrine of the church in this little series. Time will not allow for it. My objective is simply to say a few important things about the nature and purpose of the church. And I would like to do all of this under the heading, The Church as Temple. 

Yes, this will be a bit of a follow-up from the last part of our study through the book of Exodus. In that series, we spent a significant about of time considering the tabernacle which God gave to Old Covenant Israel. And not only did we consider the details of that tabernacle and how it was to be used by Israel under the Old Covenant, we also traced the theme of “tabernacle” (or “temple”) beginning with the garden of Eden and the Covenant of Life that God made with Adam in that holy place, and concluding with the new heavens and earth which Christ has earned through his obedience to the Covenant of Redemption. In that series, it was demonstrated that the story of the Bible begins and ends with God’s temple. God’s eternal temple was offered to Adam but lost by the breaking of the covenant. The good news is that God’s eternal temple has been earned by Jesus Christ, the second Adam. All who are united to Christ by faith – all who have Christ as their head and representative – will enter into that worldwide and everlasting temple when Christ returns to bring everything to a conclusion. At that time it will be said, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:3–4, ESV).

So then, having heard all of this, the beginning and end of the story of the Bible should be more clear to you. The thing that was offered to Adam, but lost, and the thing that Christ earned through his obedient life and sacrificial death, was communion with God in his worldwide and everlasting temple. This is about the enjoyment of God’s presence. This is about beholding his glory. This is about giving him the praise he so deserves as our Creator and Redeemer forever and ever in the realm he has prepared for his people.

And having considered the tabernacle that was given to Old Covenant Israel in the days of Moses, and by way of extension the temple that was built by Israel in the days of Solomon, the purpose of those physical structures should also be clear to you. Yes, Old Covenant Israel worshipped God at the tabernacle and temple according to the command of God given through Moses. And yes, a kind of purification was provided for them through the animal sacrifices that were offered there by the Levitical priests. They were cleansed according to the flesh, but not the conscience. They were made clean and upright according to the terms of the Old Covenant by the blood of bulls and goats, but not before God eternally. But you know that those structures were also filled with symbolism. They pointed back to Eden, up to heaven, and forward to Christ and to the new heavens and earth which he has obtained. 

Under the Old Mosaic Covenant, Israel was given a physical, earthly tabernacle and temple, and the clear teaching of the New Testament is that these physical and earthy structures have found their fulfillment in Christ, in his finished work, and ultimately in his eternal reward. This is why the writer to the Hebrews says that “the law [of Moses] has but a shadow of the good things to come instead of the true form of these realities…” (Hebrews 10:1, ESV). In another place, Paul speaks of the festival days of the Old Mosaic Covenant when he says, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV).

You know, considered in an earthy way, and through eyes of unbelief, the New Testament seems to have things backward.

 If you were to close your eyes and imagine Old Covenant Israel, their redemption from Egypt, the land of Israel, and the kingdom of Israel; and if you were to imagine the worship of Old Covenant Israel with its many festival days and Sabbaths, its priesthood, and its sacrifices offered up continually at the tabernacle, and later temple; and if you were to compare all of that in your minds with the New Covenant people of God, their deliverance from the domain of darkness,  and the worship of the New Covenant, which of the two would you label as shadowy and which would you label as having form and substance? 

Again, considered in an earthy way, and through eyes of unbelief, we would be tempted to say that the Old Covenant had form and substance, whereas the New Covenant is shadowy. It’s difficult to even imagine the New Covenant people of God, for they, considered in a universal sense, are not confined to one nation on earth, but are scattered throughout the whole earth, and some are in heaven now, not bodily, but in the soul. Israel had prophets, priests, and kings. They were visible and on earth. Where is our Prophet, Priest, and King? He is hidden from our sight in the heavenly places. And the worship of the New Covenant is spiritual and unadorned, especially when compared to the worship of the Old. Yes, we have two visible and symbolic ordinances: baptism and the Lord’s Supper. But this is very plain when compared to the complexity of Old Covenant worship. We do not have a physical temple. We do not have a city or a mountain. No, we may worship anywhere in spirit and truth. 

Indeed, to the natural and unbelieving eye, it is the Old Covenant that seems to have form and substance, and it is the New Covenant that seems to be shadowy. But the New Testament insists that the opposite is true. Again, Hebrews says that “the law [of Moses] has but a shadow of the good things to come instead of the true form of these realities…” (Hebrews 10:1, ESV). And speaking of the festival days of the Old Mosaic Covenant, Paul says, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV). So then, the physical and earthy things of the Old Covenant are to be regarded as shadows cast backwards upon the history of redemption, whereas Christ, his finished work, and his reward (which we cannot now see), are to be regarded as the form and substance of these shadows. Clearly, we will need eyes of faith to see and believe this.

And I suppose this is my objective in this little series on the doctrine of the church. I want you to see the New Covenant church of Jesus Christ as the beginning of God’s worldwide and eternal new creation temple. 

God’s worldwide and eternal temple was offered to Adam in the Covenant of Life, but forfeited by his breaking of the Covenant. 

After the fall, God’s worldwide and eternal new creation temple was promised to Adam and to Abraham. 

In the days of Moses and under the covenant that God made with Israel through him, God’s worldwide and eternal new creation temple was prefigured in a shadowy way. 

When Christ was born into the world, and after he had finished his work by living for sinners, dying for sinners, rising for sinners, and ascending for sinners, he poured out the Spirit, not upon a temple of stone, but upon his people. At that moment, God’s worldwide and eternal new creation temple was inaugurated or begun. “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)

 And finally, God’s worldwide and eternal new creation temple will be consummated or brought to its completion when Christ returns to judge and to make all things new. 

We have devoted a considerable amount of time to the consideration of God’s temple offered to Adam but forfeited, promised to Adam and Abraham, prefigured within Israel, and consummated at Christ’s return. I wish to spend some time considering God’s temple as it is now in the era in which we live.  

When Christ was born into the world, having finished his work, and ascended to the Father, his eternal kingdom was inaugurated, the new creation was ushered in, and the construction of God’s worldwide and eternal temple – the one that is shown to us in its final form in Revelation 21 and 22 – was begun. 

Where is this temple? It is made visible in the church whenever she assembles for worship. That is what our text for today says. Ephesians 2:17: “And [Christ] came and preached peace to you who were far off [that is, to the Gentiles] and peace to those who were near [that is, to the Jews]. For through him we both have access in one Spirit to the Father [that is temple language]. So then you [Gentiles] are no longer strangers and aliens, but you are fellow citizens with the saints [that is kingdom language] and members of the household of God [that is family language], built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:17–22, ESV)

In my experience, which is admittedly limited, we are accustomed to speaking of the church in the terms of the kingdom of God, the body of Christ, the bride of Christ, God’s vineyard, etc. And these truths are all very important, and not to be neglected. But I am afraid that the theme of “church as temple” has been badly neglected in our day. And it’s a shame. 

It is a shame because the New Testament makes much of this.

It is a theme that Christ himself made much of in his public ministry as recorded for us in the Gospel (this is especially evident in John’s Gospel). He “tabernacled” amongst us when he took on flesh. He claimed to be God’s temple when he said, “Destroy this temple, and in three days I will raise it up….  he was speaking about the temple of his body” (John 2:19–21, ESV). He was baptized as our great High Priest. He told the woman of Samaria, “the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father… But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth…” (John 4:21–24, ESV). In his public ministry, he declared the temple in Jerusalem to be “desolate” (uninhabited, deserted) (Matthew 23:38). When he breathed his last, the veil on the temple was torn in two from top to bottom (Matthew 27:51). And in his resurrection he promised to poor out his Spirit as he taught that all of the law, prophets, and Psalms find their fulfillment in him (Luke 24).  

This theme of “church as temple” is picked up and emphasized in the book of Acts and by the Apostles of Christ as they wrote their epistles under the inspiration of the Holy Spirit. Hebrews makes much of this theme, as has already been noted. And Paul also makes much of it in 1 Corinthians 3, 2 Corinthians 6, and Ephesians 2. Peter also speaks of the church in this way when he says in 1 Peter 2, “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:1–5, ESV).  And we have already mentioned the book of Revelation. Indeed, temple imagery is found throughout that book from beginning to end, and it is applied to Christ’s church.  

The point is this: the church of Jesus Christ is described in the New Testament as the inauguration or beginning of God’s worldwide and eternal new creation temple. And it is spoken of in this way, not as an analogy or metaphor, but as fact. 

I think we need to let that sink in a little. 

The church is called God’s temple, not in a metaphorical way, but really and truly. Granted, this temple is not a temple of stone. No, it is a “spiritual temple”. It is a temple made up of people assembled together on earth. But this does not make it any less of a temple, for what is a temple except a dwelling place for God? The temple which God made in the beginning was not made of cloth or stone – it was the temple of God’s creation. There Adam and Eve communed with their Maker. And the eternal temple which will be brought into being at the end when Christ returns will not be made of stone either – no, all of heaven and earth will be Jerusalem, the Temple, and even the Holy of Holies, for God’s glorious presence will illuminate that place, and those who have believed upon Christ will enjoy him forever and ever in that place. So then, the tabernacle and temple of Old Covenant Israel which were constructed of cloth, stone, and other precious things were in fact symbolic of the temple that was in the beginning and the temple that will be at the end of time. But the building up of that temple – God’s worldwide and eternal new creation temple, as it is described in Revelation 21 and 22 – has begun. Perhaps you heard it when I read Ephesians 2:22: “In [Christ] you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:11–22, ESV).

Perhaps I can drive this point home by asking a couple of questions. 

One, which temple is connected to the temple that will be brought into existence at the end of time when Christ returns? Is it the temple that King David’s son Solomon built out of stone and precious things? Or is it the temple that King David’s son, Jesus has built and is building, not out of stone, but out of people who have faith in him who are indwelt by the Holy Spirit?  

I think we should say that both temples – the temple of stone that Solomon made under the Old Covenant and the spiritual temple which Jesus is building now under the New Covenant – are connected to the eschatological end eternal temple that will be brought into existence when Christ returns. 

The question then is this: how are they connected? Answer: The temple of stone that Solomon built prefigured or symbolized the eschatological and eternal temple. So then, the connection between the two is symbolic in nature. But the temple that Jesus Christ is now building under the New Covenant by his shed blood and through the pouring out of the eternal Spirit on all flesh is in fact the beginning of the eternal temple. The temple of God that is now being built is the inauguration of the new creation temple. The two are not connected in a symbolic way, therefore, but in a substantial way. 

Just as it is with God’s eternal kingdom, so it is with God’s eternal temple: both are here now in an inaugurated form. When Christ finished his work, died, rose again, and sent the Spirit, God’s kingdom and God’s temple were then present on earth substantially and with power. The new creation earned by Christ has broken into history and is present now in the church. It is already here, but not yet in fullness. God’s kingdom, temple, and the new creation are expanding now through the preaching of the gospel as the Spirit works. Whenever a sinner is effectually called by the Spirit, turns from their sin, and places their faith in Christ, they are a new creation (2 Corinthians 5:17), they are made citizens in God’s eternal kingdom (Hebrews 12:28), and they become living stones in God eternal temple (1 Peter 2:5).

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Conclusion

In this little sermon series, I wish to explore some of the implications of this truth that the church today, under the New Covenant, is the inauguration or beginning of God’s eternal temple. I think the implications are very great. And I think it is especially important for us to reflect upon them in our modern age where reverence for God, his church, and the worship of his name is so greatly lacking. 

This thought occurred to me. Perhaps it will illustrate my concern. If the temple of stone that Solomon built were rebuilt in Jerusalem today, I imagine that many Evangelicals would flock to that place and would enter with a sense of reverence, awe, and even fear and trepidation. And yet so many of these same Evangelicals think very little of the church, her officers, membership, discipline, ordinance, and worship. That is the word that I would use to describe the modern church – irrelevant. 

And yet, if we understood what the church is – if we, with eyes of faith, could only see that church is the inauguration of God’s eternal temple and is therefore much greater and more substantial than that temple of Old – and if we would only contemplate the implications of these truths, believe them, and strive to live according to them – then we might begin to regain a sense of reverence and awe, for God, his church, and the worship that is to be offered up to him in his temple in this New Covenant era.  

Notice that this was the concern of the writer of the book of Hebrews. After laboring to demonstrate that Jesus Christ and the New Covenant that he mediates is greater in every respect than Moses and the Old Covenant which he mediated, he says this: “Therefore let us be grateful for receiving a kingdom that cannot be shaken…” And I think it could also be said, let us be grateful for receiving a temple that cannot be shaken… “and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (Hebrews 12:28–29, ESV).

Brothers and sisters, may our understanding of what Christ has done and what he is doing now through the church increase. And may the end result be this: that we “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, ESV) 

Posted in Sermons Joe Anady Ephesians 2:19-21
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QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

The sermon manuscript is available at emmausrbc.org/category/sermons

• What does “incarnation” mean? To what does it refer in Christian doctrine?
• Where in Scripture would you go to demonstrate the fact of the incarnation?
• Where in Scripture would you go to answer the question, how did the Son of God become incarnate?
• What does it mean to consider the incarnation in a theological way? Should we be dogmatic concerning this doctrine? Read the Nicene Creed and discuss its usefulness.
• Why was it necessary for the Messiah to be God, and not a mere man?
• What was it necessary for the Messiah to man, and not only God, an angel, or a beast? 
• Gregory of Nazianzus (329-390 AD) famously said, “What has not been assumed has not been healed.” He said this to stress the necessity of Christ’s full humanity. What did he mean by this?
• How does understanding the “why” of the incarnation help you to better appreciate the “fact” and the “how” of the incarnation? 
• What difference should this doctrine make in your life?

Click here for the sermon notes and discussion questions handout.

Click here for the Active Listener Guide For The Children Of Emmaus.

The sermon manuscript is available at emmausrbc.org/category/sermons.

Posted in Study Guides
Comments Off on Sermon Notes, Discussion Questions, And Active Listener Guide For Sermon On 2 Corinthians 8:9, Why The Incarnation? Posted by Joe

Old Testament Reading: Isaiah 9:2–7

“The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.” (Isaiah 9:2–7, ESV)

New Testament Reading: 2 Corinthians 8:9

“For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.” (2 Corinthians 8:9, 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.

Introduction

This morning I wish to address the question, why the incarnation?

The word incarnation comes from a Latin word meaning “to make flesh”. When we speak of the incarnation we are speaking of this marvelous and mysterious truth, that Jesus Christ is the eternal Son of God who took on flesh. More precisely, we confess that our Jesus Christ is the Son of God, the second person of the Triune God, who is infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth. And that in time, the Son of God, took to himself a human nature, and so he was and continues to be God and man, in two distinct natures and one person, forever.

In our culture, it is tradition to remember the birth of Jesus Christ on this day, December 25th. Sadly, many celebrate this day while completely forgetting that it is about Jesus. And from among those who do remember that this day is about Jesus, I would guess that few have contemplated the mystery of the incarnation. 

This doctrine is mysterious. And by that, I mean it is beyond our ability to fully comprehend. How can it be that the eternal Son of God, who is infinite, eternal, and unchangeable, took to himself human nature, a true body, and a reasonable soul? How can it be that these two natures are united in one person forever without any alteration being made to either the human nature or the divine? When I say that this doctrine is mysterious I do not mean to suggest that it is not clearly taught in Scripture, for it is. Instead, I mean that it is difficult four our minds to fully comprehend. 

This morning we will be contemplating the incarnation. I’m reminded of what is said about Mary, the Mother of our Lord, in Luke 2:19. After all she had experienced leading up to the birth of Jesus, and after the birth itself, we are told that she “treasured up all these things, pondering them in her heart.” (Luke 2:19, ESV). Brothers and sisters, we ought to do the same with the doctrine of the incarnation. We ought to treasure this doctrine and ponder it often and deeply, for in this way the Lord has redeemed and reconciled us. 

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The Incarnation Considered In Four Ways

I suppose we may approach the doctrine of the incarnation in four different ways.

One, we could speak of the fact of the incarnation. If we were to take this approach we would go to those scripture texts in the Old Testament and the New which clearly state that Jesus the Messiah is both fully God and fully man. 

That the Messiah would be the God-man is taught in the Old Testament. Those who believed the Scriptures prior to the birth of Christ knew that the Messiah would be human. He would be the son of Adam and Eve, the son of Abraham, and the Son of David. He would be the great Prophet, Priest, and King of God’s people.

That the Messiah would be human was clear to all. But there were also indicators that he would be more than a mere man – he would be divine. Consider, for example, Isaiah 9:6–7 which speaks of the coming Messiah in this way: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this” (Isaiah 9:6–7, ESV). And do not forget Isaiah 7:14, which says,  “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14, ESV), which means, God will us. Other passages could be mentioned too. I mention these as examples so that you might see that the doctrine of the incarnation is not a New Testament doctrine only. No, the Old Testament hinted at it. Not all within Old Covenant Israel saw this doctrine. All did not believe. But some did. Some were expecting this Messiah when he was born into the world. 

The doctrine of the incarnation is taught subtly in the Old Testament. In the New Testament, it is explicit. Jesus Christ is the eternal work of God come in the flesh (John 1:1,14). He was truly human. He was born of Mary, he grew in stature and wisdom. He experienced hunger and thirst, pain and sorrow. He made the will of the Father his will and always did what was pleaseing to him. But clearly, he was no ordinary man. No, he was (and is) Immanuel, God with us. Before Abraham was, he existed. He and the Father are one. Those who saw him saw the Father. His claims were almost unbelievable. But he preformed miracles. He calmed the stormy seas, fed great multitudes with only a few loaves of bread and a few fish, healed the sick, made the lame walk, gave sight to the blind, and even raised the dead. These miracles were performed consistently and out in the open for all to see. These were signs, or proofs, that he was no mere man, but the Messiah of Israel, the God-man. Even his adversaries could not deny these miracles. They understood that he claimed to be God’s eternal Son. They understood that he made himself to be equal with God. And being pressed to choose whcih side they would take, and being so darkened in the mind and heart, they chose to kill rather that acknowlede him to be the Holy One of God.  

So yes, this would be one way to contemplate the incarnation. We could consider the fact of the incarnation from the Scriptures. 

Two, we could consider the incarnation by asking the question how?  How did the eternal Son of God become incarnate? If we were to take this approach I suppose we would need to fix our attention on the story of the virgin birth. As I have said, the Old Testament hints at this. In fact, Isaiah 7:14 is quite clear when it says, “the virgin shall conceive and bear a son, and shall call his name Immanuel”. But Matthew, and especially Luke, tell the story of the virgin birth in their gospels. In Luke we find the words that were spoken to Mark by the angel after she asked the question, how?, given that she had never been with a man. “[T]he angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God.’ And Mary said, ‘Behold, I am the servant of the Lord; let it be to me according to your word.’ And the angel departed from her” (Luke 1:35–38, ESV). How did the Son of God become incarnate? Through the womb of the blessed virgin Mary, by the working of God’s Holy Spirit. Christ was conceived, not in the ordinary manner, but in a most extraordinary way. The human body of Jesus, and the human soul, with the mind, will, and affections, were brought into existence by the power of the Most High, and at the moment of this immaculate conception, the eternal Son of God, the second person of the Triune God, did assume, or take to himself, humanity. There is great mystery here, of course. But this is the answer to the question, how? “Christ, the Son of God became man by taking to himself a true body and a reasonable soul; being conceived by the power of the Holy Spirit in the womb of the Virgin Mary and born of her, yet without sin” (Baptist Catechism, 25). 

Three, we could contemplate the incarnation in a theological way. And by theological, I mean that we could carefully consider all that the Scriptures have to say about the person of Jesus Christ and then ask, how should we talk about this mystery? What must we say, and what must we not say, in order to be true to the teachings of Holy Scripture? 

You know, some may object to this theological method. Some may say, we don’t need to do theology. We don’t need to come up with ways to talk about God and Christ. The only thing we need is Scripture! This is biblicism, and it must be avoided and countered. And really, it is not difficult to counter. If you ever converse with a biblicist, simply ask them to tell you what they believe about God and Christ. Ask them, who is God? Or better yet, What is he? Or ask them, who is Christ? Or better yet, What is he? And then see how far they make it by simply quoting scripture texts. See how long they avoid using theological (and non-biblical) terms like Trinity, nature, and person. 

We must contemplate Scripture in a theological way, brothers and sisters. And by this I mean we must so deeply value God’s Word that we study it in its entirety and with great care. We must bring together all of its truth and seek to understand what it teaches. Over time this will naturally result in the formulation of dogma. It’s funny how “dogma” has become a bad word in our post-modern age. You will even hear professing Christians speak against dogma. “We should not be dogmatic”, professing Christians will say. Really?! What should we do then? Would it be better to read and study the Scriptures for our whole lives but never come to firm conclusions about what the Scriptures teach? This anti-dogmatic spirit that pervades our culture and even the church today is silly and sad. Now, I will admit, there is a bad kind of dogma that must be avoided. Dogma is very bad when it does not agree with Holy Scripture. It is also bad when things that are not clearly taught in scripture (either directly or by way of necessary consequence) are dogmatically asserted. And of course, we must avoid the arrogant attitude that can so easily infect the dogmatician. But with these cautions in mind, we must confess that dogma is good, for it is the end result of our theological consideration of Scripture. 

So then, what should we dogmatically assert concerning the person of Christ after we carefully study all that the Scriptures have to say about him? We would do well to say what the Christians who have gone before us have said:

“We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end…”  (The Nicene Creed of AD 381) 

As you can see, there are many ways to contemplate the incarnation. We can consider the fact of the incarnation. We can ask the question, how did the eternal Son of God become incarnate? And we can also consider the incarnation in a theological way leading us to doctrinal formulations like the Nicene Creed. 

Four, we can also ask the question, why did the eternal Son of God become incarnate? Brothers and sisters, this is a very important question to ask. Why the incarnation? In my opinion, if we have the answer to this question, then the fact of the incarnation will not seem so strange. 

On Thursday night our family went to see a play with Lindsay’s side of the family. It was a very nice little play about the very thing we are considering now, the incarnation. Mary and Joseph were the central figures. Elizabeth and Zacheriah (the parents of John the Baptist)  were secondary. It was effective in highlighting the emotional struggle those two couples would have endured through this experience. Really, it was the story of the birth of Christ told from the gospel of Luke. It was good. A little hokey at times, but in a good way, if you know what I mean. 

As I was watching the play the thought occurred to me, this is such a strange doctrine. I’m familiar with the story, as are most of you, and so it does not seem strange to us. But I was thinking about it from the vantage point of a non-Christian, or of one unfamiliar with the storyline of scripture. Why in the world do these Christians insist that Jesus was and is the God-man? Why could he not simply be a good-man? Why must they insist that he is the God-man? Do you ever think like this, brothers and sisters? Do you ever try to get into the head of the skeptic to see the world through their eyes? I think there is some value to it. The non-believer must think that the doctrine of the immaculate conception, the virgin birth, and the incarnation is so very strange. But perhaps one reason for this is that when they are told about the fact of the incarnation, or the story of how the Son became incarnate, or when they consider our theological formulations concerning the deity of Christ, they are left in the dark concerning the reason for it. There is a disconnect, therefore. To them, the incarnation seems to be an unnecessary and unreasonable myth. 

But those who know the Scriptures, and those well trained in Biblical doctrine, will know better. The incarnation is neither unnecessary nor is it unreasonable. On the contrary, we can see clearly that without the incarnation there is no redemption for fallen sinners. The incarnation is in fact most necessary to accomplish and apply salvation to fallen sinners. And it is reasonable too! In order for our salvation to be accomplished, a man had to do it. And yet, no mere man could pay for the sins of others and be raised to glory. For one, men are finite. How could the blood of one man atone for the sins of many to make them acceptable before God? And two, all of the sons and daughters born under Adam are born in sin. In other words, all of Adam’s descended are in need of a Savior, and cannot themselves be the Savior. This is why Jesus was conceived in that miraculous way. Mary was his mother, but Joseph the son of Adam was not his Father. Jesus was the Son of God. Brothers and sisters, this work of redemption from sin, the power of Satan, and the fear of death, and this work of reconciliation to the Father, was a work that only the God-man could do. 

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The Purpose Of The Incarnation Asserted

Brothers and sisters, the Scriptures do not only tell us about the fact of the incarnation. And neither do they merely tell us the story of how the Son of God became incarnate. The scriptures do also express the reason for the incarnation. 

At the beginning of this sermon, I read 2 Corinthians 8:9. It’s a wonderful little verse. There Paul says,  “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV). 

Clearly, Paul is referring to the act of the incarnation when he says, “though he was rich, yet for your sake he became poor…” Here Paul is speaking of the incarnation of the eternal Son of God. He is saying something similar to what he says in Philippians 2:5-7: “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” (Philippians 2:5–7, ESV). The eternal Son of God did not hold on to his glory nor clinch tightly to his riches or rights as God, but set his rights to glory and riches to the side (if you will) by becoming incarnate. “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” (Philippians 2:8, ESV)

We must be careful here. When we think of the Son “emptying himself”, or of the Son “becoming poor” for us, we must not think that this produced a change within the eternal Son of God. Rember, God is unchangeable. This the scriptures clearly teach (see James 1:17, for example). And so, when we hear the scripture talk about the Son “emptying” himself or “becoming poor” for us, we must ask, in what sense is this true? Well, I will tell you in what sense it cannot be true. This “becoming” cannot be interpreted as having brought about a change in God, for it is impossible for God to change. I can also tell you in what sense this is true, for the scriptures say it. Listen again to Philippians 2:5ff. “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.” Paul tells us in what sense the eternal Son of God “emptied himself”. Not by laying aside his divinity, but by “taking the form of a servant, being born in the likeness of men.” Steven Wellum says it well. “The incarnation is not an act of subtraction; it’s an act of addition. In the incarnation, God the Son acts, from the Father and by the Spirit, to add to himself a human nature so that now and forevermore he subsists in two natures without loss of attributes in either nature. (Steven Wellum, The Person of Christ: An Introduction, 78). The very same thing may be said of our 2 Corinthians 8:9 text. In what sense did the Son of God, “though he was rich… became poor.” Not by ceasing to be fully divine, but by taking to himself a human nature. In other words, the eternal Son of God took to himself poverty, without ceasing to be infinitely and eternally rich – and here is the point of it all –  “so that you by his poverty might become rich.”

Here the purpose of the incarnation is asserted. Hear it again: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV, emphasis added). 

Hebrews 2:5-18 is also a very important text in answering the question, why the incarnation?  It’s a bit too complicated for me to walk through it with you in the limited time we have remaining. Let me simply read verses 14-18. I trust you’ll get the point. 

“Since therefore the children [that is to say, those Christ has come to redeem] share in flesh and blood [that is to say, because they are human], he himself [referring to Christ]  likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people” (Hebrews 2:14–17, ESV).

We could go on and on. I trust that you can see that the Scriptures do provide us with a reason for the incarnation. Why did the Son of God become incarnate? Why did the Son of God humbly assume a human nature, and in so doing,  become poor? He did it so that by his poverty we might become rich. He came to pay the penalty for human sin, to redeem humans from bondage to sin, and to reconcile humans to the Father. In his humiliation, he took to himself a  human nature so that in his exaltation he might bring many sons and daughters to glory.    

The passages that I have cited do clearly assert this. There are others too. But really what is needed is a solid grasp of the overarching story of the Bible. If you know the story that the Bible tells regarding God, his creation and covenant, of man’s fall into sin when Adam broke the covenant, and of God’s promise to save through the Messiah, the offspring of Eve, and the consummation of all things in him, then the purpose of the incarnation will not be such a mystery to you. 

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Why Did The Messiah Need To Be The God-Man?

I’d like to begin to move this sermon towards a conclusion now by exploring the question, Why did the Messiah need to be the God-man? just a little more deeply.

I will follow the teaching of a man named Francis Turretin here. I’ve found him to be most helpful. In volume two of his Institutes of Elenctic Theology (v.II, pgs. 302-303) he states the necessity of Jesus Christ as the God-man under three headings. 

First, Christ had to be the God-man to satisfy the justice of God. God’s justice “required sin to be punished in the same nature in which it had been committed” (Turretin, v.II, p. 303). In other words, to pay the penalty for human sin, a human would have to pay it. An angel could not do it. Neither could an animal. And in fact, here is something that God himself could not do. God could not pay for human sin, for the wages of sin is death, and God cannot die. But through the incarnation, that is to say, through the union of the divine nature with the human nature in the person of the Son, we may say that God died for us. God shed his blood for his people (see Acts 20:28). This was made possible through the incarnation. And why did the Christ need to be God as it pertains to the satisfaction of divine justice? Well, the divine nature did add “infinite value” to the sufferings of Christ (see Turriten, v. II, p. 303). When Christ suffered and died in the place of the elect of God according to his human nature, the divine nature, that is to say, the person of the Son, added infinite value to that so all of the sins of many were paid for in full thus removing the penalty of eternal damnation and securing for them the gift of everlasting life. No mere man could do this. Only the God-man, Christ the Lord, could.  

Secondly, Christ had to be the God-man to fulfill his office as Mediator between God and man. To effectively mediate between God and man, and thus to really and truly reconcile man to God, he had to be both. “As Prophet, he ought as man to be taken from his brethren that he might become familiar with men and we might approach freely to him. But as God, he ought to send his Spirit into our hearts and write the law upon our minds to make us taught of God” (Turretin, v.II, p. 303). Do you see Turretin’s point? Does Jesus fulfill the office of Prophet in his work of mediation? Yes, he does. But like no other, for he is the Christ, the God-man. He does not merely proclaim the word of God like the prophets of old did. No, he is the Word come in the flesh. He sends his Spirit. He writes his law on the hearts of his people. No ordinary prophet could do these things. Only the Christ, the God-man, could. Turretin has similar things to say about the priestly office of Christ. “As Priest, he should be man because every high priest is taken from among men (Heb. 5:1) as he who sanctifies and they who are sanctified are all one (Heb. 2:11)” (Turretin, v.II, p. 303). But Christ, the great and eternal High Priest, had to be God to “reconcile man to God, satisfy divine justice, abolish sin and bring in an everlasting righteousness, which no mortal could do. Also, the victim to be offered ought not to be angelic because it could not die, nor a brute, but rational and human; yea, more than human and celestial who should offer himself through the eternal Spirit and add an infinite weight and merit to the truth of his sufferings” (Turretin, v.II, p. 303). Lastly, Turretin mentions the kingly office of Christ. “As King, he ought to take humanity from us to become united to us; but this was to be united as divinity, by which he should exercise dominion, not over bodies only, but over souls; not for a time, but forever; not over one nation only, but over the whole world.” (Turretin, v.II, p. 303)

Thirdly, Christ had to be the God-man for our sake to redeem us. “In respect of us, he should be man that by right of relationship and as a brother… he might deliver the captives and slaves of Satan (Lk. 1:71, 74) and unite us… to himself in the covenant of grace by an eternal and indissoluble bond (Rom. 7:4; Eph. 5:25). Also he should be God that by right of ownership and dominion, he might redeem us and claim us for himself. We have need of like feeling… in the one dying and of sympathy… in the one living. He should be man to be able to endure all the punishment due to us as of like passions… He should be God to be able as a merciful Priest to sympathize in our sufferings and to [help] us when tempted. The evil by which we were pressed was such that none but man could endure it, no one but God could free us from it. And the good which was to be conferred on us (to wit, righteousness and life) was such that although man was to receive it, still none but God could put us in possession of it” (Turretin, v.II, p. 303).

I find Turretin’s explanation as to why the Christ had to be the God-man to be very illuminating and even moving. To state the matter simply, Christ had to be God because the work that he was sent to do was more than any mere man could possibly achieve. And Christ had to be human, for only a human could possibly redeem humans. A man would need to pay for the penalty of sin, namely death. And a man would need to live in obedience to God’s law to earn the beatific vision and to enter into glory, not only for himself, but for all he represented.  

In Christ, the eternal Son of God assumed a human nature in order to redeem humanity. He became poor so that in him we might be rich. He humbled himself to the point of death on the cross so that in him we might be lifted out of our hopelessness and despair and into glory.   

There is a famous saying uttered long ago by a man named Gregory of Nazianzus. He was at the center of those important Christological debates that raged in the 4th century AD. He insisted that we must confess that Christ is fully human. And he observed that it is our salvation that is at stake. He said, “What has not been assumed has not been healed” (Gregory of Nazianzus, To Cledonius the Priest against Apollinarius). I believe it was Athanasius of Alexandria who said something similar: “What has not been assumed has not been redeemed”. Both of these statements are true. They recognize the connection between the human nature of Christ and our salvation in him. Christ assumed a human nature to redeem and heal human beings. 

Brothers and sisters, the eternal Son of God took to himself a true human body to redeem and heal the bodies of all who have faith in him. It is because the eternal Son of God came in the flesh, died, and rose again bodily, that we have this hope that on that last day our bodies will be raised unto glory. 

And brothers and sisters, the eternal Son of God did also take to himself a true and reasonable soul. Jesus Christ was and is truly human in body and soul. He had a human mind, a human will, and human affections. As the God-man he did perfectly and perpetually honor and love the Lord with all the faculties of the soul. And for this reason, we know that Christ has the power to redeem and heal our souls. In Christ, we are a new creation. And we know that he is renewing our minds, our hearts, and wills to make us more and more able and willing to do that which is pleasing to him. In glory, we will be so thoroughly renewed, and all corruptions will be so completely removed from us, that we will freely do only that which is pleasing to him, to the praise of his glorious grace. 

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Conclusion

Friends, my prayer is that we would grow in our knowledge of Christ. May the Lord grant to us a deeper understanding of who he is, along with greater understanding of what he has accomplished for us. May God “grant [us] to be strengthened with power through his Spirit in [our] inner being, so that Christ may dwell in [our] hearts through faith—that [we], being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that [we] may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:16–21, ESV)

Posted in Sermons Joe Anady 2 Corinthians 8:9
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• After the introductory section (questions 1-6), what two things does our catechism mainly teach us about? Hint: see question 6.
• Where does the second major section of our catechism begin? Go there and read the Q&A. Where does the third major section begin? Go there and read the Q&A.
• Why is it most appropriate to ask the question, “What is the duty which God requireth of man?” at this point in the catechism? Hint: think of everything that has been taught to us in questions 7-43. 
• What will we be learning about in questions 45-89? How will this prepare us to hear the good news about salvation through faith in Jesus Christ in questions 90-92?
• I taught that the gospel is presented twice in the catechism but in two different ways. Can you explain this? Can you identify the two places where faith in Jesus Christ is said to be the way to salvation?
• How should understanding the structure of the catechism help us to better appreciate the great truths that are taught in this document?

Click here to view the catechism lesson outline.

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions For Sermon On Baptist Catechism 44 Posted by Joe

Baptist Catechism 44

Q. 44. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to His revealed will.

Scripture Reading: Ecclesiastes 12:13

“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.” (Ecclesiastes 12:13, ESV)

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

From time to time I like to take a step back from our catechism to consider where we have been and where we are going. There is a structure to our catechism, and recognizing this structure can be very helpful. Now, it’s not as if the compilers of our catechism placed the 114 questions into these categories for us, but if you pay careful attention to the themes and their development, categories do clearly emerge. I’d like to share my outline of the catechism with you this afternoon. I think this broad overview will help us to better appreciate the individual questions and answers as we come to them.

I will admit that others might outline the catechism a little differently. And it is possible that their outline is better than mine. If I find that to be the case, I’ll alter my view. But as of right now, here is how I see it. 

Our catechism is most obviously divided into three major parts.

Questions 1 through 6 of our catechism make up the first part, and we may give it the heading, “First Things” or “Foundational Truths”.   Here in questions 1 through 6 foundational truths are established. Q. 1. Who is the first and chiefest being? Q. 2. Ought everyone to believe there is a God? Q. 3. How may we know there is a God? Q. 4. What is the Word of God? Q. 5. May all men make use of the Holy Scriptures? Q. 6. What things are chiefly contained in the Holy Scriptures? These questions are addressed first because it would be impossible to say anything meaningful or sure about God, his ways with man, and what he requires of us, without these foundational truths being established. 

Question 6 of our catechism is very important. Not only does it wrap up the “First Principles” section, but it also introduces parts two and three when it asks, “What things are chiefly contained in the Holy Scriptures?”, and then answers: “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.” The rest of the catechism teaches us about these two things: “what man ought to believe concerning God, and what duty God requireth of man.”

The second major part of the catechism is found in questions 7 through 43. Here we will find a  summary of what the Holy Scriptures teach concerning God, his nature, works, and dealings with man. 

And finally, in questions 44 through 114  we find the third major part, which is a summary of what the Holy Scriptures teach concerning mans duty or responsibility before God. Notice, we are considering question 44 this afternoon. It asks, “What is the duty which God requireth of man?” So then, you can see that we are now entering into the third and final section of the catechism. 

Clearly then, the catechism is divided into three major parts. Questions 1-6 establish “first principles”. Questions 7-43 tell us what man ought to believe concerning God, according to the Scriptures. And questions 44-114 tell us what duty God requires of man, according to the Scriptures. 

I would like to break the catechism down just a little bit more for you before briefly considering question 44. I think this will be helpful. 

Part one need not be broken down any further. It stands as a single unit. But part two can be divided into four sections. Remember, this entire section is telling us what we ought to believe concerning God. First, in questions 7 through 15 we are told about God, his nature, decrees, creation, providence, and covenant. Second, in questions 16-22 we are told about man’s alienation from God by his fall into sin. Now, some may object, saying, I thought this section was about God, but this is a section about man. Well, yes. It is about man. But more specifically, it is about man in relation to God. Third, in questions 23-31 we are told about the redemption accomplished by God through Christ. There in that section, Christ is identified as the redeemer of God’s elect. There, we are told about the incarnation, and the threefold offices of Christ as Prophet, Priest, and King. And there were are told about his humiliation and exaltation. Finally, in questions 32-43 we are told about how the redemption earned by Christ is applied by God to his elect through the Spirit. There we are told about effectual calling, the gift of faith, and the benefits that come to all who believe in Christ in this life, at death, and at the resurrection. At the end of that section, we are told about what Christ has saved us from, namely eternal condemnation. 

Notice two things about this second major section of our catechism running from questions 7 through 43. 

One, it is profoundly Trinitarian. After being taught about God as Trinity in questions 7-9, and after being told about man’s alienation from God in questions 16-22, then we are told about the accomplishment of our redemption by the Son of God incarnate, and the application of it in time to the elect of God by the Spirit.  Section two of our catechism is profoundly Trinitarian. 

Two, in questions 7 through 43 the gospel of Jesus Christ is presented in a redemptive-historical way. There in that section, we are told about God, creation, covenant, man’s fall into sin, the accomplishment of our redemption by Christ in time, and the application of the redemption that Christ has earned to sinners in time. And “how doth the Spirit apply to us the redemption purchased by Christ?” Answer 33 says, “The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.” Finally, the benefits that come to all who have faith are described – the benefits that come in this life, at death, and the resurrection. This is the good news of salvation through faith in Christ presented in a historical way. 

Question 44 then asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.”

Notice three things about Baptist Catechism 44: 

One, this question marks the beginning of the third major section of the catechism. Back in question 6 we were told that the Scriptures mainly teach “what man ought to believe concerning God, and what duty God requireth of man.” We have considered the first theme, now we are considering the second. 

Two, this question is the only reasonable question to ask after hearing about God, creation, covenant, man’s fall into sin, and the redemption that God has so graciously accomplished for us by Christ and applied by his Spirit. Having considered all that Christ has done for us, and having considered the wonderful benefits that come to those who have faith in Christ, the reasonable question to ask is, “What is the duty which God requireth of man?”  In other words, how should I respond to this salvation that has been freely given to me? Answer: we ought to obey God’s revealed will, that is to say, his law. 

This reminds me of what Jesus says in John 14:15: “If you love me, you will keep my commandments.” And listen to Jesus’ words to his disciples in John 15:9-11: “As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full.” Those who have been redeemed by Christ and effectually called by his Spirit so that they have faith, have had the love of Christ graciously set upon them. And how are they to respond to this love? With love! And what does it look like to abide in the love of Christ? Those who have been loved by Christ and who love him will strive to keep his commandments. 

So then, I hope you agree that question 44 is most appropriate. After considering the love that has been lavished upon by God through Christ and by the Spirit to redeem us from the curse of sin and to bless us in Christ with every spiritual blessing in the heavenly places, our impulse should be to ask, what does God require of us? Having been redeemed by him, justified, and adopted, I want to serve him, for I am grateful. What does he require? Again the answer: “The duty which God requireth of man, is obedience to His revealed will.”

The third thing I want you to recognize about question 44 is that it does not only state the appropriate response to the redemption that has been graciously earned and applied to us, but it does also set us up for yet another presentation of the gospel, l but in another way, namely, through a consideration of the law and the gospel. 

 Please allow me to very briefly break down this third major section of the catechism into two parts. Questions 44 through 114 are about the duty that God requires of man. 

First, in questions 45 through 89 we are taught about God’s moral law. Here we learn that God’s moral law was first written on Adam’s heart at creation. And here we also learn that this moral law is summarized for us in the Ten Commandments, the sum of those Ten Commandments being “to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves” (Baptist Catechism 47). Here in this section the meaning of the Ten Commandments is carefully and clearly explained. With each one of them our catechism asks, what is this commandment? And after that it asks, what does this commandment require and what does it forbid? So then, here in questions 45 through 89, we find very helpful teaching on God’s moral law. 

But at the end of this section, a very important question is asked. Question 87: “Is any man able perfectly to keep the commandments of God?” The answer is bad news. “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed. Question 88 then  asks, “Are all transgressions of the law equally heinous?” Answer: “Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others. Question 89, which is the last question in this section that we are beginning to consider today, then asks. “What doth every sin deserve?” More bad news: “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.”

So then, this entire section on God’s law which runs from questions 45-89 does two things. One, it tells us what duty God requires of man. And two, it condemns us. And this is exactly what the Scriptures say about God’s law. One, it does function as a light to our feet. It reveals to us how we ought to live and the way we should go. But the is also like a schoolmaster or a strict disciplinarian. It magnifies our sin and proves that we are guilty and in need of a Savior. 

That brings us to the second part of the third section of our catechism, where the gospel is proclaimed yet again. I think questions 90 through 92 are my favorite. Here is the gospel again: Question 90: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” Answer: “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.” Question 91: “What is faith in Jesus Christ?

Answer: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.” Question 92: “What is repentance unto life?”

Answer: “Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.”

Finally, our catechism concludes with a wonderful presentation of the outward and ordinary means of grace that God uses to give his people the benefits of the redemption that Christ has earned for us. These outward and ordinary means of grace are the Word of God (94-95), baptism (96-101), the Lord’s Supper (102-104), and prayer (105-114).

So, I hope you can see that the gospel of Jesus Christ is presented twice in our catechism. First, in a redemptive-historical way, and then a second time in a law-gospel way. Twice, our catechism presents “faith in Christ” alone as the way to salvation. First in question 33, and then again in question 90. 

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Why have I taken the time to provide you with this sweeping overview of the structure and teaching of our catechism?

I hope that by seeing the structure, and especially by seeing the way in which the gospel of Jesus Christ is presented, not once, but twice, and in two different ways, you will be further motivated to use this great catechism in your own life, with your family, and to appreciate and support the preaching and teaching of these great doctrines within the church year after year and for decades to come.   

As you can see, these are not a random collection of 114 questions and answers intended to merely fill your mind with cold, hard, facts. No, here we have a succinct and beautifully warm presentation of the teaching of Holy Scripture concerning our great God, our miserable condition before him because of sin, and the marvelous grace that he has shown to us in providing a Redeemer, Christ the Lord.  This document urges the very thing that the Scriptures urge, namely, reconciliation with God the Father, through faith in the incarnate Son, by the working of the Holy Spirit. May we be faithful to proclaim the crucified and risen Christ in the years to come. May we be found mature in him when Christ returns or calls us home (Colossians 1:28). 

Posted in Sermons Joe Anady
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DISCUSSION QUESTIONS: BAPTIST CATECHISM 43

• Who is our catechism talking about when it speaks of “the wicked”?
• What is meant by “the Day of Judgment”? When will this day be? What will happen on that day?
• Who will be raised bodily on the last day?
• What is hell?
• Must we say that hell is everlasting? What would you say to someone who claims that eternal punishment is unjust?
• What has Christ saved us to? What has Christ saved us from?
• How should this teaching affect how we think and the things we say and do?

Click here to view the catechism lesson outline.

Posted in Study Guides Joe Anady
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Baptist Catechism 43

Q. 43. What shall be done to the wicked, at the Day of Judgment?

A. At the Day of Judgment, the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever. (Dan. 12:2; John 5:28,29; 2 Thess. 1:9; Matt. 25:41)

Scripture Reading: Revelation 20:11–15

“Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” (Revelation 20:11–15, ESV)

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

Introduction

Talk of hell is weighty. It is a very heavy and serious subject. Every Christian does feel this heaviness within their soul when they think of someone being sentenced to hell, and it is right that they do. It is similar to the heaviness that fills a courtroom when a criminal is tried, convicted, and finally sentenced. Everyone in the room can feel the weightiness of the moment. Everyone knows that something serious is happening. And even if all agree that the man is guilty and the penalty is just, those who have love in their hearts will feel a sense of sorrow even for the condemned, knowing that a life has been ruined by sin. And how much more is the weightiness of the final judgment, and eternal damnation?

It is certainly right to say that the Christian should never rejoice at the thought of someone going to hell. The Christian should feel sorrow at the thought of even their worst enemy coming under God’s condemnation. Just as it would be concerning if a courtroom erupted in jubilant celebration when the sentence of death is pronounced upon the condemned, so too it would be concerning if someone rejoiced in their heart concerning the thought of a man going to eternal punishment. Only one who is consumed with anger and a desire for vengeance could feel such a thing in their heart. As I have said, it is right that we feel a sense of sorrow for those condemned, for this is a weighty matter.

But let us be sure to not err in another direction, and that is, to consider the judgments of God to be somehow unnecessary or unjust. While it is true that the thought of men coming under the judgment of God is weighty and ought to produce a sense of sorrow, it is also true that we ought to say this is right and even good.

If we go back to the courtroom you’ll see what I mean. If when the guilty murderer is sentenced to death the courtroom erupts in jubilant and cheerful celebration, that shows that men are very angry and vengeful — this cannot be the disposition of the Christian. But will anyone dare to say that it is wrong for them to rejoice in the fact that justice has been served? Will anyone dare to say that those who have lost a loved one at the hands of the murder are wrong to consider the judgment to be fitting, right, and even good? And so you see that justice will always produce a mixture of thoughts and emotions. It is right for us to grieve over the destruction that sin brings, but it is also right for us to rejoice when justice is served. 

If we rejoice in this way over the just judgments of men, how much more should we rejoice over the just judgments of God? And brothers and sisters, rest assured God’s judgments are always perfect.

God is not driven by a passion for vengeance as we sometimes are so he is moved to overdo it.  In fact, the scriptures reveal that he takes no pleasure at all in the death of the wicked. Listen to Ezekiel 33:11: “ As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?” (Ezekiel 33:11, ESV).

And when God judges, he does not judge with limited knowledge as we do, for he is all-knowing. Human judges and juries do their best to judge according to what they know. They rely upon evidence and testimonies. But they do not see for themselves whether or not the crime was committed. Not so with God. The Judge of all the earth sees everything with perfect clarity. He even knows the thoughts of man and the intentions of his heart. He does not struggle with the issue of limited knowledge when he administers justice. 

And when God judges he will get it perfectly right, for he is just. The punishment will fit the sin, and perfectly so. Psalm 96:10 speaks to this: “Say among the nations, ‘The LORD reigns! Yes, the world is established; it shall never be moved; he will judge the peoples with equity” (Psalm 96:10, ESV). Equity means rightness or fairness. God’s judgments will be perfectly right and fair. And this is why Paul says in Romans, “Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God” (Romans 3:19, ESV). At the judgment, every mouth will be stopped. No one will say, God, you got it wrong. 

In our prisons, there are men and women who insist that they are innocent. Some of them probably are! For we are flawed in our judgments. But many of them are guilty. They know it, but they lie. There will be none of that at the judgment on the last day, for God will judge with perfect equity, and all will see it. 

This truth should bring a kind of comfort to the people of God. This world is filled with sin, wickedness, and injustice. We long for justice because we are made in the image of God who is just. And so it is comforting to know that on the last day God will right every wrong. 

And isn’t it interesting how even those who do not believe in God or in the Christ whom he sent will comfort themselves with the idea of justice in the afterlife when faced with some great evil? “This predator will get what is coming to him”, they say. Or “this terrorist who killed thousands of innocents will pay in the life to come.” These same people may deny that hell exists for the common folk, but they hope that it exists for those who are particularly heinous. They assume that hell is sparsely populated, I guess. They assume that it is for Hitler, Mussolini, Stalin, and other characters like these. But when it comes to the common man, hell is a myth to them. Those who think in this way are right to take some comfort in the fact that wrongs will be made right in the end and that justice will be served. But they are terribly wrong to minimize their own sin and the sin of others.  

The scriptures teach that “all have sinned and fall short of the glory of God” (Romans 3:23, ESV), and “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV). Yes, there are particularly heinous sins. But all sin is truly heinous and will be punished on the last day, unless we are found in Christ, washed in his blood. 

Do not believe the lie that your sin is not serious. It is truly terrible for humans to live in the world that God has made, to enjoy his blessings in this life, and to partake of his mercy, but fail to give him honor and glory. How ungrateful we are by nature. And not only do we fail to honor our Creator, we worship the creature instead. We rob him of the glory due to his name. This is a heinous sin deserving of God’s just condemnation. And add to this the disrespect we have shown to mother and father and to others with authority over us, the hatred we have shown to our fellow man, our sexual immorality, our thievery, and dishonesty. We are ungrateful sinners by nature. Do I really need to convince you of this!? It is strange how we read the news and say, look at all the wickedness in the world! But we are unable to see the wickedness in our own hearts. We see it in the lives of others while convincing ourselves that we and those who are close to us are basically good. 

Brothers and sisters, God would be just to send us to hell for all eternity for our sin against him –  for failing to love him with all of our heart, soul, mind, and strength, and our neighbor as ourselves –  But he is merciful and kind, as you know. He has provided a Savior, Christ Jesus the Lord.    

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Catechism Explained

Question 43 of our catechism helps us to understand these things. It asks, “What shall be done to the wicked, at the Day of Judgment?” Answer: 

“At the Day of Judgment” 

“At the Day of Judgment…” When will this day be? It will be on the last day when Christ returns. Christ came the first time to pay for sins and to accomplish our salvation. And the scriptures teach that he “will appear a second time, not to deal with sin but to save those who are eagerly waiting for him” (Hebrews 9:28, ESV), and to judge. Christ himself taught this when he said, “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left… Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels”(Matthew 25:31–33, 41 ESV).

“The bodies of the wicked, being raised out of their graves” 

“At the Day of Judgment the bodies of the wicked, being raised out of their graves…” Notice that the resurrection day is the Day of Judgment. On the last day when Christ returns, the dead in Christ will be raised, and so too will the dead who are not in Christ. Question 41 of our Catechism taught us that on that day those in Christ, “being raised up in glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity.” Here we learn that those not in Christ will be raised bodily too.  

John was shown a vision of this as recorded for us in Revelation 20:12-13: ​​“And I saw the dead, great and small, standing before the throne, and books were opened…. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done” (Revelation 20:12–13, ESV).

“Shall be sentenced, together with their souls” 

So then, or catechism is right to say that the wicked will be raised and “shall be sentenced, together with their souls”. Just as the righteous will be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity”, so too the wicked will be judged in body and soul, that is to say, as whole persons. 

 “To unspeakable torments with the devil and his angels forever.”

Lastly, our catechism says, “to unspeakable torments with the devil and his angels forever.” Three things should be noted. One, hell is described as a place of torment. And this is clearly the teaching of scripture. Two, hell is also a place of torment for the devil and his angels. It will be a place of punishment for all who have rebelled against their maker, the exception being those to whom God has shown mercy in Christ Jesus (see Revelation 20:10). Three,  our catechism is right to say that this punishment is forever. The Matthew 25:41 passage that was cited earlier teaches this. There Jesus says to the goats, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels”(Matthew 25:31–33, 41 ESV, emphasis added).

Some have questioned if eternal punishment fits the crime of a lifetime of sin and rebellion. Though there is some mystery concerning what heaven and hell will be like, we must believe and confess what the scriptures teach. Hell is eternal, and God is perfectly just. Perhaps we need to adjust our view concerning the severity of sin instead of standing in judgment over God’s justice. 

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Conclusion

Let me conclude with three suggestions for application. They will sound familiar to you because they are similar to the points of application that were made last week.

One, this teaching should move you to ask the question, where will I go when Christ returns to judge? Will I be openly acknowledged and acquitted by him and invited to experience the glories of heaven, or will I fall under his just condemnation and be cast into the torments of hell? What makes the difference? Answer: faith in Christ! We are all born in sin. We all violate God’s law in thought word in thought, word, and deed. We all deserve the torments of hell. But God has provided a Savior for us, Christ the Lord. We must be found in him, and so I urge you to turn from your sins, trust in Christ as Savior, and confess him to be your Lord.  

Two, this teaching should move us to pray for those who do not believe in Christ and also to tell them about Jesus. These are the means that God uses to bring his people to salvation: the proclamation of the gospel and prayer. 

Three, this teaching should increase our gratitude for the mercy and grace that God has shown to us in Christ Jesus. In questions 35 through 41 of our catechism, we were taught about what Christ has saved us to. There we learned about the benefits that come to those who have faith in Christ in this life –  justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them, namely, assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end. There we also learned about the blessings that come to believers at the moment of death and at the resurrection. But here in questions 42 and 43, we have learned what Christ has saved us from, namely, eternal judgment in hell. 

Thanks be to God for his mercy and grace shown to us in Christ Jesus.

Posted in Sermons Joe Anady
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