Old Testament Reading: 2 Samuel 7:1-17

“Now when the king lived in his house and the LORD had given him rest from all his surrounding enemies, the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells in a tent.’ And Nathan said to the king, ‘Go, do all that is in your heart, for the LORD is with you.’ But that same night the word of the LORD came to Nathan, ‘Go and tell my servant David, ‘Thus says the LORD: Would you build me a house to dwell in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. In all places where I have moved with all the people of Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel, saying, ‘Why have you not built me a house of cedar?’ Now, therefore, thus you shall say to my servant David, ‘Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel. And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’ In accordance with all these words, and in accordance with all this vision, Nathan spoke to David.” (2 Samuel 7:1–17, ESV)

New Testament Reading: 1 Timothy 1:1-4; 3:14-15

“Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.” (1 Timothy 1:1–4, ESV)

“I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.” (1 Timothy 3:14–15, 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

Some of you have been wondering what our next study will be now that we have come to the end of Ephesians. Well, now you know! Today I am introducing you to Paul’s first letter to Timothy. I had intended to inform you that this would be our next study last Sunday in point two of that sermon, but as I’m sure you remember, that portion of the sermon was missing from my manuscript. Although I was able to communicate the gist of that portion of the sermon to you from memory, certain details were forgotten, and this announcement concerning 1 Timothy was one of them.  

I have told you in the past that Ephesians is one of my favorite books of the Bible, and so it is in a general sense. But 1 Timothy is very precious to me as a Pastor and as a churchman. Though not all of you hold the office of pastor, most of you are churchmen and churchwomen. If you have faith in Christ, you are to be a churchman, or churchwoman, for you are members of the body of Christ, citizens in Christ’s kingdom, children in God’s household. This is what I mean when I say that you are churchmen. To be in Christ is to be a member of Christ’s church. To love Christ is to love Christ’s church, for Christ loved his church and gave his life up for her. 

1 Timothy, along with the other so-called pastoral epistles of 2 Timothy and Titus, are precious to pastors and churchmen alike. These letters reveal what the church of Christ is to be like. What kind of society is the church? How is she to be organized? How is she to be governed? What is the church to be about? Paul’s letters to Timothy and Titus are very instructive! 

I’m afraid that some Christians read these letters and forget that Paul the Apostle was writing to his fellow workers and representatives. When reading these letters we must always keep that fact in mind. These are not letters to churches in general, and therefore to Christians in general, but to Paul’s fellow workers who were facing particular difficulties as they labored within particular churches to establish and maintain order. Not everything that Paul says to Timothy and Titus will apply directly to all Christians, therefore. Everything that Paul says to them will apply, but sometimes indirectly.

On a bit of a side note, perhaps you have noticed a shift in the terminology that I am applying to Timothy and Titus. In the past I have called them “pastors”, but upon further reflection, I think it is better to call them “Paul’s fellow workers”, or perhaps they may be considered “evangelists”. These men were sent to various churches as Paul’s representatives. And they were sent to establish and maintain order in those churches. One of their responsibilities was to appoint elders (also called pastors) and deacons. So Timothy and Titus functioned like pastors in these churches for a time, but they were unique in some respects. They were Paul’s coworkers and representatives. They were to help with church planting. Their work was to establish healthy churches. I’m sure it was not at all uncommon for them to walk into some very messy situations. Ephesus was probably a mess when Timothy arrived, as we will see. And it tells us something about his leadership when we consider that Ephesus was known for being a mature church in the end. He must have cleaned things up! It is unclear if Timothy remained in Ephesus to become pastor of that church. He may have. But when Paul wrote to him, he was functioning as his representative. We often refer to Paul’s letters to Timothy and Titus as “pastoral” epistles. And I think that term is fine, so long as we keep in mind what I have just said. These are not letters to churches and Christians in general, but to minsters of the gospel. Pastoral concerns are addressed in these letters. So for that reason it is helpful to distinguish these letters from Paul’s letters to the churches. But I will probably try to move away from calling these letters “pastoral epistles” to avoid confusion. They began to be called by this name in the 18th century. The commentator Philip Towner suggests we call them “letters to coworkers”. It doesn’t have quite the ring to it, does it? And old habits die hard. We will see how it goes. 

But what I have previously said stands true. We must not forget that Paul was writing to fellow ministers of the gospel, and not to churches in general, as we interpret and apply 1 Timothy. On the other hand, I’m also concerned that some will avoid these letters assuming that, because they were written to ministers of the gospel, there is nothing for them here. And that is also a mistake. Some of the things that Paul wrote to Timothy will apply directly to all Christians. In fact, Timothy is in 4:12, 15 commanded to be a model for all believers. So, some portions of this letter will apply directly to all Christians, but even in those portions where Paul instructs Timothy concerning his particular duties, we will find that they apply indirectly to all Christians. 

In particular, we are going to learn a lot about the church, what she is, and how she is to be ordered. When reading Paul’s letters to his coworkers Christians will see that membership in Christ’s church is a crucial component of the Christian life. We have not been saved by Christ to live as isolated individuals. No, we have been brought into a kingdom and family. This means that we belong to a holy community or society. As we consider these epistles we will see that in Christ’s church there are officers and members. We will grow in our understanding of what a pastor is called to do. We will also grow in our understanding of the nature and purpose of Christ’s church. This subject matter should be very important to every Christian, and not just pastors. We are all churchmen, remember?

And I probably don’t need to convince you that this teaching is desperately needed in our day. It seems that many Christians attend church without ever asking the question, what is the church according to the scriptures? Or, what is the church to be about? Or what should I expect from a pastor? It is not only that churches and pastors are falling short of what God has called them to — I fear it is worse than that! Many are failing to even ask the question, what is the church, and what are we called to do, according to the scriptures? 

From my perspective (which I acknowledge is very limited) pragmatism drives the decisions that are made in many churches today. Leaders within the church will ask, what should the church do? How should she be structured? And what are my responsibilities as a pastor? But then to answer these questions they will ask, what will work? And by “work” they mean, what will bring more people into the organization? Pragmatism is when practical concerns drive the decisions that are made. 

Now, I am not saying never should we be pragmatic. It would be foolish, and even unloving, to put unnecessary stumbling blocks in front of people, or to fail to remove them if we can do so. But when we ask questions like, what should we do? How should we be structured? And what is the work of a pastor? The next question must be, what do the scriptures teach? The scriptures, and not practical concerns, are to govern our life together in Christ’s church. 

Setting aside the concerns that I have for the church in America today, let us be sure to examine ourselves in the course of this study and to ask, do we have a proper view of the church? Are we doing what God has called us to do according to the scriptures? And are we prepared to do it for generations to come, even if faced with difficulty?

The whole of scripture is useful to answer questions regarding our life together within Christ’s church, but Paul’s letters to Timothy and Titus are particularly enlightening. As we will soon see, Paul wrote this letter to Pastor Timothy to encourage order within Christ’s church, and to further instruct Timothy concerning “how one ought to behave in the household of God” (3:15). I think this is going to be a good and timely study for us, brothers and sisters. 

So let us now briefly consider Paul’s introductory remarks. And after that, we will also briefly consider what he says in the middle of this letter concerning his purpose for writing. 

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Paul

You will notice that the author identifies himself as Paul. 

Traditionally the church has believed this to be Paul, also known as Saul, the man who was converted on the Road to Damascus, who was formerly a persecutor of the church, but upon conversion was used by the Lord to spread the gospel of Jesus Christ throughout the known world, and particularly amongst the Gentiles. You can learn all about him by reading the book of Acts chapters 8 and following, and also his many other letters found in the New Testament, Romans through Philemon. There is really no good reason to doubt that this letter was written by Paul.  

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An Apostle

Paul identifies himself as “an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope…” (1 Timothy 1:1, ESV).

Paul was an apostle. He was not the only one, but was one of many.

It is very important to know what an apostle was. An apostle was an eyewitness to Christ in his resurrection. An apostle was one who was commissioned by the risen Christ to serve as his special representative. There were very few apostles in the earliest days of the church. And there have not been, nor will there ever be any others.

There were apostles and prophets present and active within the church in the days immediately following the resurrection and ascension of Christ, but remember how Paul spoke of them in his letter to the Ephesians, saying, “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 2:19–22, ESV). The apostles and prophets are linked together with Christ. Together, all three — Christ, the apostles, and prophets — make up the foundation of the church. The church is built upon them. The office of apostle was foundational, not perpetual.

And consider also this. When Paul writes concerning the future of the church he does not say that apostles are to be appointed, but elders and deacons. And elders (also called pastors, etc.) do not speak nor write with apostolic authority, but are called to preach, teach and preserve that which has been entrusted to them.

Why do I labor to convince you that there were apostles in the earliest days of the church, that these were a special group of men who saw the risen Christ and received a special commission from him to function as his special representatives, but that there were no apostles, nor will there ever be any more after they who were commissioned by Christ past from this world to glory? Why do I bother to teach you this?

Well, this teaching is crucial if we are to know what to expect within Christ’s church today. Are we to expect apostles to dwell among us? Are we to expect men to speak with the same authority that Paul and the other apostles spoke with? Should we expect to hear from prophets — men (and women) who speak with divine authority, saying, “thus says the Lord.” The answer is, certainly no. From the age of the apostles onward we find pastors, teachers, and evangelists active within Christ’s church. These, as we will see, are to faithfully proclaim and defend the faith that was instructed to them by Christ, the apostles, and prophets, their word being wonderfully preserved for us in the pages of Holy Scripture.

The Roman Catholic church, so-called, carries within it a fundamental flaw, and that is the belief that apostolic authority resides within the papacy. It is no wonder that after 2,000 years of church history the Romanists promote so many false doctrines. Men who ought to proclaim and preserve the teaching of Christ and his apostles imagine that they speak with the authority of the apostles, though they do not. It is a grave error — a fundamental flaw — that has led to the severe distortion of the truth of the gospel. Justification is not received by faith alone but must be earned, in that religion. Mary is viewed as a co-redeemer alongside Christ. And prayers are offered up to mere men as worshipers bow before graven images in direct contradiction to the clear teaching of scripture. How can this be? The fatal flaw is the belief that apostolic authority remains within Christ’s church today. And so the Romanists believe that the tradition of the church is authoritative alongside scripture. Pentecostals and Charismatics make similar errors, but they play out differently in their traditions.

Paul the apostle wrote to Timothy his fellow worker, and Timothy was to preach the word and defend the faith entrusted to him. He was to appoint elders to serve in Christ’s church. These fact are very significant.

Notice that Paul refers to himself as “an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope…” (1 Timothy 1:1, ESV).

Paul is an apostle. This means that he is a special messenger. And we might ask, of whom? The answer: “of Christ Jesus”. You know who Jesus is. Considering the word order, Paul seems especially concerned to remind us that this Jesus is the Christ, or the Messiah, who has come from the Jews.

And Paul was made an apostle by the command of God. In other words, Paul did not make himself an apostle, but was made an apostle, because it was the will of God. This is of course true of all that happens in the world. Things happen because God has willed it. But here Paul has in mind his miraculous conversion. If you know that story, then you understand that Paul did not make himself an apostle, but was made to be one, by the command, or will, of God.

And notice that he is here called “God our Savior”. We are accustomed to calling Christ our Savior, but Paul calls God our Savior. Both statements are of course true! But what Paul’s says here confirms what we have been teaching you over the past month or so in Catechism — our salvation is trinitarian! Who saved you? The most thorough answer is, God saved us. God sent the Son to accomplish redemption, and the Father and Son sent the Spirit to apply it to God’s elect. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

God — the God of all creation and of all mankind — is our Savior. And he has provided salvation for all mankind — people from every tongue, tribe, and nation — through his Son, Jesus the Christ. He is our only hope. And that is what Paul calls him — “Christ Jesus our hope.”

Do you have hope, friends? Real hope? Lasting hope? Hope that is sure? Hope is essential to life. Without hope, we perish inwardly. Most people hope in the things of this earth. They hope in the weekend, in the next vacation, for a raise, for a comfortable retirement. They hope in people, in power, in governments, and wealth. They hope in family and friends. These are all good things. But they are temporary and fleeting. They cannot be the source of true hope, for all of these things will fail us at the moment of death. True hope — hope that is lasting and sure — is found only in Jesus the Christ, through faith in him. For in him we have the forgiveness of sins and the promise of life everlasting.

“Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope…” (1 Timothy 1:1, ESV).

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To Timothy

And to whom was Paul writing? Verse 2: “To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (1 Timothy 1:2, ESV)

Timothy is never the central figure in the story that is told in the book of Acts. From Acts 13 onwards it is Paul (also called Saul) and his missionary journeys that take center stage. But if you read carefully you will notice that this man Timothy is often there in the background as a faithful companion to Paul. He is also mentioned in many of Paul’s letters. Sometimes he is even named as the co-author! Consider Philippians 1:1, for example: “Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons…” And Colossians 1:1: “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” I could also read 2 Corinthians 1:1, 1 and 2 Thessalonians 1:1, and Philemon 1. So, although Timothy does not take center stage in the story of the spread of the gospel and establishment of the church under the New Covenant, he was undoubtedly a very important figure. 

Paul refers to him here as, “my true child in the faith…” This probably means that it was through Paul’s ministry that Timothy was brought to faith. Certainly, it means that it was under Paul’s tutelage that Timothy matured. Elsewhere Paul refers to Timothy as his “beloved and faithful child in the Lord” (1 Cor 4:7), his “fellow worker” (Rom 16:21), and “God’s co-worker in the gospel” (1 Thes 3:2). 

Timothy is first mentioned in Acts 16:1 where we read, “Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek” (Acts 16:1, ESV). This mixed heritage would prove useful as he ministered with Paul, first to Jews, and also to Greeks.

We know from 2 Timothy 1:5 that his mother’s name was Eunice and his grandmother’s Lois, and these were said to have “sincere faith”. And here is some encouragement for single mothers and fathers, or for those who are married to non-Christians — Timothy was raised in a home where only grandmother and mother had sincere faith. 

 Careful consideration of the book of Acts and Paul’s letters reveal that Timothy was often with Paul, he worked with him to plant many churches in many places, and that he was often sent by Paul to minister to churches in places where Paul was unable to go. 

When we consider what Paul says to Timothy we learn that he was relatively young (maybe in his 30’s), and some think he was timid. In 4:12 we will read, “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.” (1 Timothy 4:12, ESV). And in 2 Timothy 1:7 we read,  “for God gave us a spirit not of fear but of power and love and self-control” (2 Timothy 1:7, ESV). Perhaps Timothy was timid. Perhaps he was tempted to shrink back in the face of opposition. It is hard for me to imagine him being very timid, though, given what he endured at Paul’s side, and given the enormous pressures he must have faced in ministry. He would not have lasted long at all if he were truly and thoroughly timid, as some say. 

Though Timothy was often at Paul’s side, clearly they were apart when Paul wrote this letter to him. We know that Timothy was in Ephesus. Timothy had been a part of the work there with Paul, but when Paul moved on to Macedonia, Timothy was told to (verse 3), “remain at Ephesus so that you may charge certain persons not to teach any different doctrine…” (1 Timothy 1:3, ESV). 

So Timothy was serving the church in Ephesus when Paul wrote this letter to him. Where Paul was writing from is a little bit difficult to know. There are several theories. Some find gaps in the narrative of Acts where it is possible for Paul to be separated from Timothy, with Timothy in Ephesus. The traditional view, which has some support from the writings of the early church fathers, is that Paul was imprisoned in Rome and placed under house arrest (just as the end of Acts reveals), was released for a time, and conducted a fourth missionary journey (which is not recorded in Acts), and then was imprisoned again, and finally executed under Nero’s reign — it is thought that Paul wrote this first letter to Timothy in that time between his first and second imprisonment. 2 Timothy was written during his second imprisonment and not long before his death. Where was Paul when he wrote to Timothy? It’s hard to say. But he probably wrote this letter in about AD 63. 

Wherever Paul was, and whenever he wrote, notice how Paul greeted Timothy. He blessed him saying, “Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” This is a typical Pauline greeting. He often began his letters saying, “Grace to you and peace from God our Father and the Lord Jesus Christ”, or something similar to this. It was customary in the ancient world to begin a letter with a greeting, and Paul followed that custom, but his greetings were distinctly Christian. 

He blessed Timothy with grace and peace. It is because of God’s grace — that is, his undeserved favor shown to us in Jesus the Christ — that we are at peace with God. Is there anything worse than to be an enemy of God? To be an enemy of God is to stand guilty before him and deserving of his judgment. And so we are in our natural state. We are sinners who stand condemned apart from Christ. But in Christ, through faith in him, we are reconciled to God. We are at peace with him. And this is why Paul addresses Christians saying, “Grace to you and peace from God our Father and the Lord Jesus Christ.” Christians are recipients of God’s grace, and they are at peace. They are at peace with God, and this is the foundation for the peace that resides within their heart, and this peace within the heart is the foundation for peace that is experienced within the Christian congregation. The one who is in Christ is characterized by peace — peace with God, peace within the heart, and peace within the community, all by the grace of God. But notice that Paul also blesses Timothy with mercy. Mercy and grace are similar, but they are not the same. Grace is undeserved favor from God. Mercy is the kindness of God bestowed upon someone who is in need. Paul blessed Timothy with mercy, suggesting that he was experiencing difficulty. Grace, mercy, and peace all come from God and are ours in Christ Jesus the Lord.

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Theme

Now that we have briefly considered the opening of Paul’s letter to Timothy, I would like to wade out just a little bit into the body of this letter to consider its theme. What is this letter about? What is Paul’s purpose for writing?

First of all, though Paul was indeed close to Timothy, and though this letter is indeed warm and personal, it should also be recognized that it is not merely a personal and casual letter of correspondence. Paul was not merely writing to say “hello” to Timothy and to encourage him. Instead Paul the apostle wrote to Timothy his coworker and he was “charging” him with particular responsibilities (see 1:5 and 1:18 for example). Timothy was receiving marching orders.

Secondly, notice that one of the things Timothy is charged with is to confront false teaching within the church. Timothy was to “remain at Ephesus so that [he] may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations…” (1 Timothy 1:3–4, ESV). We will consider verses 3 and 4 more carefully next week, Lord willing, and discuss the nature of this false teaching. For now, notice that Timothy was to confront false teaching and the false teachers that had crept into Christ’s church. He was to defend and promote the truth of the gospel. That theme runs throughout this letter. 

Thirdly, notice that Timothy is exhorted to establish and maintain order in the household of God. 

The first hint of this theme is found in verse 4, but it is a little difficult to detect in our English translations. These false teachers that Timothy was to oppose were encouraging others to “devote themselves to myths and endless genealogies” and these only promoted “speculations rather than the stewardship from God that is by faith” (1 Timothy 1:4, ESV). That word which is translated as “stewardship” might also be translated as “good order” or “administration”. The meaning is this. Instead of being devoted to myths and to genealogies which lead only to speculations, and thus to controversies and chaos within Christ’s church, Timothy was to devote himself to things that lead to “good order” within God’s house. And where does this “stewardship” or “good order” come from? It comes from God. It comes from the faith.

As this letter progresses it will become ever more clear that “good order” is to be established and maintained in God’s house by preaching and teaching the word of God, by urging obedience the scriptures, by promoting good doctrine (see 4:6), and by ordering Christ’s church according to what God has revealed. The faith is to be taught, promoted, and defended. And good order within the church will result.

This theme is present throughout this letter, but Paul explicitly says that he is writing for this reason in 3:14-15, which was read earlier. Again, the Apostle says, “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.” (1 Timothy 3:14–15, ESV).

These verses are very significant. And we will consider them more carefully as we study this text in the months to come. For now, notice three things. 

One, Paul calls the church the “household of God” and “the church of the living God”. These are marvelous terms, aren’t they? Having just considered this theme in our study of Ephesians, I will not belabor the point here. Paul had a marvelously high view of the church. He saw the church as the bride of Christ, the earthly manifestation of the kingdom of God, the assembly of God’s new humanity, the body of Christ, and the temple of the Holy Spirit. Here he refers to her as the “church of the living God”. The church is God’s church. He is alive within her. And the church is the “household of God”. It is made up of those who have been adopted as sons and daughters. These have God as Father. And these are to live as brothers and sisters, united in Christ the Son. The church is a holy society, therefore. It is the assembly of those who are born of God, and who belong to God, having been washed in Christ’s blood. God dwells in the midst of her, and with his people.

Two, because the church is the “household of God” it is to be properly ordered. The world is filled with sin, but the church is set apart as holy. The church is a society of those who believe upon Christ, have been washed in his blood, and adopted as sons. God’s household is to be properly ordered. That is why Paul wrote. So that Timothy “may know how one ought to behave in the household of God…” 

Three, Paul calls the church “a pillar and buttress of the truth”. The church is set apart by the truth. It is ordered according to the truth. And one of its functions is to put the truth on display to the world and to defend the truth.

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Application And Conclusion

These remarks that I have made this morning are only introductory. We will move carefully through 1 Timothy in the months to come and these themes will be fleshed out. For now, I will challenge you to think deeply about the church in light of the scriptures. 

What is she?

What is her purpose?

What should be expected from her members?

What should be expected from her ministers?

 And we must be aware of our presuppositions, brothers and sisters. Our thinking has certainly been affected by our situation in life. We must be willing to acknowledge those presuppositions, to set them to the side, and to consider the scriptures with care, asking, are we behaving as we ought to behave “in the household of God, which is the church of the living God, a pillar and buttress of the truth”?

Posted in Sermons Joe Anady 1 Timothy 1:1-2
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Baptist Catechism 35

Question 35: What benefits do they that are effectually called, partake of in this life?

Answer: They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them. (Rom. 8:30; Gal. 3:26; 1 Cor. 6:11; Rom. 8:31,32; Eph. 1:5; 1 Cor. 1:30)

Scripture Reading: Ephesians 1:3-14

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:3–14, ESV)

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[Please excuse any and all 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 think it is right to call question 35 the leading question of yet another section of our catechism. These sections come and go rather quickly, don’t they? 

Questions 26-31 told us about how Christ accomplished our salvation in his life, death, resurrection, and ascension. 

Questions 32-34 dealt with the application of the salvation that Christ has earned to God’s elect by the Spirit. 

And here beginning with question 35 we will consider the benefits of this redemption. Again, the question is, what benefits do they that are effectually called, partake of in this life?

If you wish to look ahead a bit in the catechism you will notice that questions 35-41 deal with the benefits or blessings that come to those who have faith in Christ. Questions 35-39 tell us about the benefits the believer enjoys in this life. Question 40 tells about the benefits that come to the believer at death. And question 41 tells us about the benefits that come to the believer at the resurrection, that is, on the last day when Christ returns to make all things new. 

What a wonderfully encouraging section this is! Here our catechism aims to open our eyes to see how rich we are in Christ in this life and the life to come. As always, the catechisms aim is to collect and summarize the teaching of Holy Scripture, which we have already confessed to be “the only rule (or standard) of faith and obedience” (see BC 4). And when we go to the scriptures with the question, what benefits do those who believe upon Christ enjoy in this life, in death, and in the life to come? we learn that we are very blessed indeed! God has provided for our every need in Christ. He has lavished us with his love. We are richly supplied. We have a glorious inheritance in Christ Jesus. 

Knowing this is important for many reasons. But I think it is especially important for the one who is suffering in this life, or facing death, to know these things for certain. How will the Christian who is facing trials of many kinds count them as joy? Only by knowing the benefits that are theirs in Christ Jesus in this life and in the life to come. 

In my experience, many Christians have a very narrow understanding of the benefits that are theirs through faith in Christ. Many will think only of the forgiveness of sins, and the promise of eternal life when they consider the blessings that are theirs in Christ. Now, please don’t misunderstand. It is a very great blessing to have your sins forgiven! In fact, many of the other blessings that we will identify can only be ours because we are forgiven. To be forgiven is indeed a great blessing, as the Psalmist says, “Blessed is the man against whom the LORD counts no iniquity…” (Psalm 32:2, ESV). And it is also a great blessing to hope in heaven, that is to say, in life in the world to come. As Peter says, “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13, ESV). By no means do I intend to minimize how blessed it is to have the forgiveness of sins and the hope of life everlasting. I am simply saying, there is more. 

Our catechism does help us to see that we are rich in Christ. There are not one or two benefits that come to us when we believe upon Christ, but many. Some of these we enjoy in this life, others we will enjoy at death, and still others we will enjoy at the resurrection and in the world to come. 

And so let us consider the answer to question 35 piece by piece. “What benefits do they that are effectually called, partake of in this life?” 

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Justification

The first benefit that is mentioned is justification. I will not say too much about justification tonight, for if you notice question 36 will ask, “What is justification?”, and a thorough answer is provided there. We will come to that next week, Lord willing. 

For now, learn the term “justification”. It is a legal term. To be justified means to be declared not guilty. You may picture a judge making that declaration as he pounds his gavel. “Not guilty”, he says. What a relief those words must be to the accused! And in Christ, we are justified, pardoned, declared not guilty by the judge of all the earth. In Christ, we escape the punishment of eternal damnation. 

Justification is a biblical term. In Romans 8:30 we read, “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:30, ESV). And in Romans 3:23ff we read, “for all have sinned and fall short of the glory of God, and are justified by [God’s] grace as a gift, through the redemption that is in Christ Jesus…” (Romans 3:23–24, ESV).

Justification is a benefit that we receive at the very beginning of the Christian life the moment we turn from our sins to trust in Christ. It is then that we are moved from standing guilty before God to being innocent in his sight. 

Justification is not progressive, but absolute. The one who has faith in Christ does not grow in justification. She does not come to be more justified over time, but simply is. 

Justification is listed as the first benefit because none of the other benefits could be ours apart from it. Guilty persons who stand condemned and deserving of God’s wrath cannot be adopted as his children, nor made holy by the Lord. The guilt of sin must first be removed, and so it is for all who are effectually called.

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Adoption

Adoption is listed as the second benefit. I will not say too much about adoption tonight, for if you notice question 37 will ask, “What is adoption?”, and a thorough answer is provided there. We will come to consider that in two weeks, Lord willing.

For now, learn the term “adoption”. Adoption is not a legal term, but a familial one. When you think of adoption you do not imagine a judge with a gavel, but the relationship between a father and son. Of course, even adoption has a legal basis for it. But ultimately, to be adopted is to be brought into a family. Whereas the term “justification” is legal and may seem cold, the term “adoption” is familial. It is filled with warmth and with love. 

Already you can see why I have warned against reducing salvation down to the mere forgiveness of sins. Indeed, if you are in Christ you are forgiven. And indeed, it is a great blessing to have your sins forgiven. But if you are in Christ you are not merely a pardoned sinner. In Christ, you are a beloved child of God. 

Think of how that changes things. Not only do you stand innocent before the judge of all the earth, but you also have God as your Father. He has set his love upon you. He has given you his name. He cares for you, has promised to never leave you nor forsake you, and has the power to bring you safely home into his heavenly kingdom, where Christ has a room prepared for you. As you sojourn in this world you are invited to speak to your Father in heaven through prayer, and you are comforted by your brothers and sisters in Christ who have been adopted into the same spiritual family through their union with the same Christ.

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Sanctification

Thirdly, “They that are effectually called, do in this life partake of justification, adoption” and now we say, “sanctification”. I will not say too much about sanctification tonight, for if you notice question 38 will ask, “What is sanctification?”, and a thorough answer is provided there. We will come to that in three weeks, Lord willing. 

For now, learn the term “sanctification”. You have noticed that I have encouraged you to learn these terms. I believe that learning new and biblical terms is an important part of discipleship. For some time now the trend within the evangelical church in America has been to do away with biblical and theological jargon. In general, I think that is a mistake. One of the ways that we grow in our understanding of a particular subject is to learn the terminology. And knowing the truth of scripture will require us to learn new terminology — justification, adoption, and sanctification are three terms for you to learn even now. 

If justification is a legal term, and adoption is familial, perhaps we might say that sanctification is a religious term. To be sanctified is to be set apart to God and made holy.

Sanctification may be considered in two ways. One, there is positional sanctification. This kind of sanctification is not progressive but is absolute. The moment you believed upon Christ you were set apart from the world and made holy unto God, having been washed in his blood. Two, sanctification might also be called progressive. Here we are referring to maturity, growth in Christ, the process of becoming more and more holy in our thoughts, words, and deeds.

So here is a question for you: will the one who has been effectually called — that is to say, the one who has faith in Christ — be sanctified? The answer is, yes! He has been sanctified positionally (set apart and unto the Lord by the Spirit) and he will be sanctified progressively. As Paul says in Philippians 1:6, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6, ESV). And this is why Paul commands the believer “to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:22–24, ESV). All who have true faith will be sanctified. The progress might slower for some than for others. 

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And The Several Benefits Which In This Life Do Either Accompany Or Flow From Them

Lastly, our catechism mentions “the several benefits which in this life do either accompany or flow from them”, that is, from justification, adoption, and sanctification. I will not say too much about these “several other benefits” tonight, for if you notice question 39 will ask, “ What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?”, and a thorough answer is provided there. We will come to that in four weeks, Lord willing. 

For now, notice that a distinction is made between the three fountainhead benefits, as I will call them, and the several other benefits that flow from them. Why this distinction? Why are justification, adoption, and sanctification given this privileged place over these other benefits that are said to flow from them?

The answer is that all who are united to Christ by faith receive justification, adoption, and sanctification. No true Christian is lacking these. But when we come to the benefits that flow from them we will notice that not all who are united to Christ by faith have these. Or, some may have them, but only to a certain degree. They are, “assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.”

These benefits which accompany or flow from justification, adoption, and sanctification are available to the believer, but not all have them, or at least not to the same degree. Some, for example, struggle to feel assured of God’s love for them. Others are anxious, and not at peace. Some lack joy. Many factors may contribute to the lack of these things, but we will discuss those in the weeks to come.  

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Conclusion

For now, let us rejoice at how blessed we are in Christ Jesus. God has provided for our every need in him. In Christ, we are well supplied. 

I chose to read from Ephesians 1 at the beginning of this sermon because in that passage the Apostles seems to get carried away with excitement concerning the blessings that are ours in Christ Jesus. He erupts with praise, saying, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places…” (Ephesians 1:3, ESV). And then he goes on to speak of our election in Christ, our adoption in him, our “redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7, ESV), and our sure inheritance, which is sealed by the promised Holy Spirit. 

How important it is for you to know these about these benefits and to be sure of them, brothers and sisters. It is important at all times, but especially in times of tribulation. For these blessings that are ours in Christ will prompt us to praise, even when life grows very difficult.

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?… No, in all these things we are more than conquerors through him who loved us.” (Romans 8:35–37, ESV)

Posted in Sermons Joe Anady
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QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

Sermon manuscript available at emmausrbc.org

• The churches in Paul’s day were lowly and unimpressive in the eyes of the world. Why was that? Compare and contrast this with the glory and grandeur (worldly speaking) of some churches today. What struggles might churches who prosper in the things of this world have because of their prosperity? What struggles might churches who suffer in this world have because of their suffering?
• Why are we to consider the church glorious and worth suffering for? Why does this require looking upon her with eyes of faith?
• Each Lord’s Day you are greeted in the name of Jesus Christ when you assemble,  and you are sent away with a blessing from God. Why are these important elements of our liturgy? What is their significance?

Posted in Study Guides Gospel Community Groups Joe Anady Ephesians 6:21-24
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Old Testament Reading: Numbers 6:22–27

“The LORD spoke to Moses, saying, ‘Speak to Aaron and his sons, saying, Thus you shall bless the people of Israel: you shall say to them, The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace. So shall they put my name upon the people of Israel, and I will bless them.’” (Numbers 6:22–27, ESV)

New Testament Reading: Ephesians 6:21-24

 “So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible.” (Ephesians 6:21–24, ESV)

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

Introduction

To me, it always feels bittersweet to come to the end of a study through a book of the Bible. I spend a lot of time in study, and the scriptures do impact me before I proclaim them to you. I told you at the beginning of this study that Paul’s letter to the Ephesians is among my favorite books in the Bible, and that is still the case as we bring this study to a conclusion. I think you would agree that this book is very rich both in its doctrine and in its practical application. 

This is the 25th sermon in this series. If you remember, the first sermon was preached back on March the 15th, which was the first Sunday that we were affected by this government shut down. And so Ephesians has been used by the Lord to guide and comfort us through some trying circumstances. It is has served us well, I think.

As we come now to the last four verses of Ephesians, I wish to draw your attention to Paul’s love and concern for the church. Paul’s love for God and Christ was of course supreme. He lived for the glory of God and as a bondservant of Christ. But that love for Christ was shown in his love and concern for Christ’s church. His life was devoted to the building up of Christ’s church. He preached the gospel, he planted churches and saw to it that they were properly formed. And after these churches were planted — after he continued on his way to plant other churches in other regions — his love and concern for the churches he had previously planted remained. Indeed, Paul suffered greatly for his devotion to God, and to the church of Christ. 

Paul’s great love and concern for the church is displayed in these final words to the Ephesians. This morning I wish to consider verses 21-24 and to ask, what did Paul think of the church? How did he view the church? Stated differently, what did Paul see in the church that would move him to suffer so greatly, and to labor so diligently for her success? 

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Paul And His Companions Suffered For Christ’s Church

First, let us consider Paul’s remarks concerning this fellow Tychicus, and as we do, let us consider the value that Paul and his companions had for the church of Christ. 

In verses 21 and 22 we read, “So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts” (Ephesians 6:21–22, ESV).

These verses are very revealing. 

One, we are reminded that Paul was in prison when he wrote to the Ephesians. He mentioned his imprisonment in the previous verse when he asked for prayer for boldness to proclaim the mystery of the gospel, saying, “for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak” (Ephesians 6:20, ESV). Ambassadors — that is to say, representatives of rulers and kings — are typically treated very well by the kingdoms they visit. Not so with the ambassadors of Christ. Paul was an “ambassador” of Christ, but he was put “in chains” by the Jews and the Romans. 

Two, we learn that there were others besides Paul who were willing to suffer for the sake of Christ and his church. Tychicus is mentioned by name here in Ephesians, but we know there were others who associated with Paul in his suffering. In verse 22 Paul tells the Ephesians that Tychicus will let them “know how we are”, indicating that others were with him. He does not list their names, but leaves it to Tychicus to mention them in person. The end of Colossians reveals some of their names. The letter to the Colossians was written at the same times as the letter to the Ephesians. You will notice that this fellow Tychicus is also named in Colossians 4:7. There we read, “Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord” (Colossians 4:7, ESV). We don’t know much about him. He was obviously a close and trusted companion to Paul. He is listed as one of Paul’s traveling companions in Acts 20:4. In that passage, both  “Tychicus and Trophimus” are called, the “Asians”, meaning that they were from the region called Asia Minor, that is, the region of Colosse and Ephesus, situated on the eastern side of the Mediterranean Sea. In 2 Timothy 4:12 Paul informs Pastor Timothy (who was a Pastor in the church of Ephesus), that he has sent Tychicus to Ephesus. And Paul also wrote to Pastor Titus saying, “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there” (Titus 3:12, ESV). Though we don’t know much about Tychicus, he is often mentioned as a companion to Paul. He was to him a “beloved brother and faithful minister and fellow servant in the Lord”. As I have said, at the end of Colossians Tychicus is mentioned. Evidently he was entrusted with both the letter to the Ephesians and the letter to the Colossians. But in Colossians others are mentioned too. Paul mentions “Onesimus, our faithful and beloved brother, who is one of you.” He says, “Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him), and Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me. Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God…. Luke the beloved physician greets you, as does Demas” (Colossians 4:7–14, ESV). This is fascinating, I think.  We speak often of Paul the Apostle, and rightly so. But we should not forget that many others suffered alongside him for the sake of Christ and his church.

Three, as we read Paul’s concluding remarks to the Ephesians we should recognize the great effort and risk that Paul and his companions took in seeking to strengthen the churches. Writing this letter to the Ephesians (and the Colossians) required effort. Paul would have dictated the majority of this epistle to someone who functioned as a scribe (he probably took the pen and wrote these last few lines with his own hand). Perhaps Tychicus himself was that scribe. And from there the letter would need to be hand delivered. We should remember that the journey from Rome, where Paul was imprisoned, to Ephesus would have been arduous. It would have taken Tychicus and his traveling companions no less than three weeks to reach Ephesus! The journey would have been expensive, uncomfortable, and dangerous. And yet it was worth it to Paul and his companions. In their estimation, the churches in Ephesus and Colosse (along with many others) were so important that the effort, cost, and risk associated with bringing instruction and encouragement to them were worth it. Once in Ephesus, Tychicus would have spent time with the church. He would have read this letter from Paul, or perhaps recited it from memory. His presentation of the letter would have served as a proof that the letter was in fact from Paul. The Ephesians knew Tychicus and trusted his word, just as the Colossians knew Onesimus and trusted his word. And Tychicus would have done more than present the letter that Paul had written. He would have also given a report concerning the activities of Paul and his companions and the success of the gospel in Rome. Tychicus was to encourage the hearts of the saints in Ephesus. 

One question that I might ask by way of application is, do you value the church as Paul and his companions did? Do you see the church of Christ as precious and even worth suffering for? Not all Christians will be called to suffer for the sake of Christ’s church in the way that Paul and his companions did, but all should have the same love and appreciation for Christ’s church! Do you? Or is the church something you could live without? Brothers and sisters, I pray that you see the church as precious. I pray that you would be willing to sacrifice to see the church of Christ flourish. I pray that you would be zealous to promote her prosperity, to contribute to her growth and maturity, and to preserve her unity. We ought to have a particular love and concern for this local church, of which we are members. But we should also be eager to see other churches of Christ thrive as well. The church in Ephesus was but one church that Paul was concerned for. We should not forget about his concern for the churches in the region of Galatia, in Thessalonica, Antioch, Jerusalem, Corinth, Philipi, Colosse and Rome, to name a few. These individual churches were local manifestations of the universal church of Christ. Paul was concerned to see them all flourish! And the same is true today. Particular churches such as this one are local manifestations of the universal church of Christ. And our concern should be for Christ’s church, which means that we should pray for the prosperity of this church, along with other local congregations, and seek to promote their prosperity as we have opportunity.        

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They Suffered For The Church Because They Saw Her As Glorious

Point two of this sermon manuscript has been lost.

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They Blessed The Church As God’s Chosen People, Beloved Of The Father

Lastly, let us briefly consider the blessing that Paul (and his companions) pronounced upon the church of Ephesus. All of Paul’s letters conclude with a blessing. This was not novel to him. In fact, God commanded that a blessing be pronounced upon Old Covenant Israel by the priests. They were to put God’s name on the people when they assembled, and they were to bless them, saying, “The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace” (Numbers 6:22ff.). And this is what Paul did with the Israel of God under the New Covenant — he concludes each of his letters with a blessing in the name of Jesus Christ our Redeemer. 

As we read Ephesians 6:23-24 again, you will notice the connection to the Aaronic blessing of Numbers 6. Paul concludes with these words, “Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible” (Ephesians 6:23–24, ESV).

Paul blessed those who love Christ with love incorruptible with peace. Those who are in Christ by faith are at peace with God. Their sin has been removed, they have been clothed in the righteousness of Christ, and they are no longer under God’s wrath. They are at peace with him. He is their Father. They are his beloved children. And this peace with God ought to produce peace within the community, and peace within the heart. Are you at peace, friends? You ought to be if you are in Christ Jesus, for God is your Father, and you are his beloved children.

“Peace be to the brothers”, Paul says, “and love with faith, from God the Father and the Lord Jesus Christ.” When Paul blessed the brothers he certainly had the women in the congregation in mind also. This is the way that the Greek functioned. The word ἀδελφοῖς can refer to both brothers and sisters together. And he blessed them with peace, love, and faith saying that all three of these things come from God the Father and the Lord Jesus Christ. Faith is a gift from God. So too is love. “We love because he first loved us” (1 John 4:19, ESV). And this peace is also a gift from above. 

When Paul blesses the Christian with peace, love, and faith, he is blessing them with more and more of it. If you are in Christ you are at peace, you have love and you have faith, but we must forever grow in these things. And Paul prays that we will. 

Lastly, he says, “Grace be with all who love our Lord Jesus Christ with love incorruptible.” Never can the Christian move on from grace, which is God’s undeserved favor. We were saved by God’s grace in the beginning, and we are preserved and sanctified by his grace too. Effort is required in the Christian life. But cannot be human effort alone. The Christian must forever live in full dependence upon the grace of God. 

What a beautiful and fitting benediction. Here Paul sets the name of God and of Christ upon the church in Ephesus. He reminds them they are God’s people — they are the Israel of God. And he blesses them in God’s name, and in the name of Christ their Redeemer. 

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Conclusion

Every Lord’s Day you are greeted in the name of our Lord and Savior Jesus Christ. God’s greeting is also delivered to you with the words of the Apostle: “Grace to you and peace from God our Father and the Lord Jesus Christ.” And then we conclude our worship with a benediction. Brothers and sisters, do not overlook the significance of these elements of our liturgy. When you are greeted ion Christ’s name, when you are reminded that God has welcomed you by his grace, and when you are dismissed with a blessing from God, it is a reminder of what you are. You are the assembly of God’s redeemed, the temple of the Holy Spirit, an earthly manifestation of the kingdom of God, a foretaste of God’s new humanity,  the body of Christ, his beloved bride of Christ, the family of God, for you have been adopted as sons through faith in the Beloved. You are the church, the most glorious institution on planet earth, as lowly as we may appear.

Posted in Sermons Joe Anady
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Baptist Catechism 34

Question: What is effectual calling?

Answer: Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel. (2 Tim. 1:9; John 16:8-11; Acts 2:37; 26:18; Ezekiel 36:26; John 6:44,45; 1 Cor. 12:3)

Scripture Reading: 1 Corinthians 1:18–31

“For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, ‘I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.’ Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord.’” (1 Corinthians 1:18–31, ESV)

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[Please excuse any and all 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

The question that we have been considering over the past couple of weeks, and with the help of the last couple of questions in our catechism, is “how are we made partakers of the redemption purchased by Christ?” That is Baptist Catechism question 32, which is the leading question in a series of questions having to do with the application of redemption to the elect of God. 

You have probably noticed that I have referred to the “elect of God” a few times in the past couple of weeks in the sermons on the Lord’s Day evenings. I have mentioned the “elect of God”, but I have not taken the time to explain what that means. That is because I dealt with the subject some time ago when this teaching was being delivered in audio form only, and not through preaching as it is now being delivered. Those previous lessons are archived for you on our website under Learn>Catechesis. 

But I think now would be a good time for us to remember what we learned back in Baptist Catechism 23. After teaching about sin and its devastating effects, our catechism then asked, “Did God leave all mankind to perish in the estate of sin and misery?” And the answer given was that “God having out of His mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation, by a Redeemer.” This is the first mention of the gospel in our catechism. This good news is properly set against the backdrop of the bad news of our sin and misery. There in Baptist Catechism 23 the doctrine of election is introduced to us. There we learn what the scriptures so clearly teach, that God, in his mercy did elect (or we may say choose or predestine) some to everlasting life. This he did being moved “by his good pleasure”. This he did in eternity past. This he did by entering into a covenant of grace. And this he would accomplish through a Redeemer. Questions 24 — 31 identify this “Redeemer of God’s elect” as the Lord Jesus Christ”. They tell us all about his person and the work of salvation that he accomplished. And now in questions 32 — 34, we are considering how it is that the redemption purchased by Christ is applied to us. 

Why have I bothered to trace the teaching of our Catechism all the way back to question 23 today? I have done this so that we might see clearly that when Christ accomplished redemption, he did it for the elect of God. And when the Spirit applies the redemption that Christ has earned, he applies it to the elect of God. This is the clear teaching of scripture. And so our Catechism is right to speak first of election, then of the person and work of the “Redeemer of God elect”, and then of the application of this redemption to the elect of God by the Spirit through what has been called “effectual calling”.

I’m sure you have noticed the presence of the word “effectual” in questions 32, 33, and 34. Q. 32: How are we made partakers of the redemption purchased by Christ? A: We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit. Q: 33. How doth the Spirit apply to us the redemption purchased by Christ? A. 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. And now Q. 34: What is effectual calling?

We will learn about what “effectual calling” is in just a moment. But before we go there let us simply define the term “effectual”. When we say that someone or something is “effectual” we mean that it was successful in bringing about an intended result. In our common language, we might use the word “effective” instead. This work of the Spirit that we are now considering — this work wherein he applies the redemption purchased by Christ by working faith in us and thereby uniting us to Christ — is called an “effectual calling” because it is a calling that is always effective. Just as Christ got the job done in accomplishing the redemption of God’s elect, so too the Spirit gets the job done in applying redemption to God’s elect. In other words, not one of God elect will be lost. They will all be brought to glory, just as Paul teaches in that famous Romans 8 passage: “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29–30, ESV).

For those of you still struggling to understand or accept the Bible’s teaching on election or predestination, I would recommend that you go back and listen to that teaching that I produced on Baptist Catechism 23. There are also other teachings on that subject on our website archived under Learn>Podcast. In fact, I think you can access that serries by going to emmausrbc.org/tulip. These teachings would be a good place to start. 

But today we are considering this thing called “effectual calling”. What is it? How does it work? How is this calling always effective?

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Effectual Calling Is The Work Of God’s Spirit

First of all, we must remember that “effectual calling is the work of God’s Spirit.” 

Our salvation is the work of the Triune God, as I have said many times now. “For God [the Father] so loved the world, that he gave his only Son…” (John 3:16), and God the Son so loved the Father that he accomplished the work that the Father gave him to do, namely, to earn eternal life for all whom the Father had given to him in eternity past. This is the clear teaching of scripture. Read John 17 for yourself to see. Read John 10 and see that Christ laid his life down for the sheep. Read Ephesians 5:25 and learn that Christ died for his bride, the church. Christ atoned for the sins of the elect. He died for the world in this sense — he is the savior of all peoples, not only of the Jews but also the Gentiles. The Son of God accomplished redemption, and the Holy Spirit applies it. It should not surprise us in the least to see that Father, Son, and Holy Spirit work in unison. And it should not surprise us in the least that the Father’swill will certainly be accomplished with precision. All those given to the Son by the Father will certainly be brought to glory by the Spirit. 

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Convincing Us Of Our Sin And Misery

So how does the Spirit do it? The word “whereby” in answer 34 signals that we are about to learn how the Spirit gets the job done.

First of all, the Spirit gets the job done by “convincing us of our sin and misery…”

In just a moment we will learn that the Spirit works with and through the preaching of the gospel. The gospel must be preached, friends, if man and women are to be saved. There must be that external call, wherein men and women call other men and women to repentance and faith in Christ. And if we pay careful attention to how the gospel was preached in the pages of the New Testament, and particularly the book of Acts, we will see both law and gospel were proclaimed together. God’s law reveals what God requires of us, and the gospel reveals what God has done for us in Christ Jesus. One of the functions of the law is to condemn us — that is, to make us aware of our sin and misery. And so the law and gospel work together. The law is, among other things, the dark backdrop for the light of the gospel. The law reveals our need, the gospel holds out the solution. The law shows us that we are sick, the gospel provides the cure. When the law says, “thou shall not bear false witness”, for example, is does not only reveal how we ought to live, it also reveals that we are lawbreakers and sinners, for who among us has kept this law perfectly? And we know that the wages of sin is death. The law reveals shows us our sin and misery. 

But what do sinful and unregenerate men and women do when they hear the law and gospel? They reject them both! In their self-righteous pride, they deny their need, and they reject the Savior. The gospel is foolish to them, just as that passage in 1 Corinthians 1 has said. But this is not so with the elect of God. The elect of God will, in due time, be convinced of their sin and misery by the Holy Spirit, and thereby recognize their need for a Savior.

If you are in Christ today, this happened to you at some time in the past. At some point, you became aware of your tremendous need. You came to understand that you were a lawbreaker, that you stood under God’s wrath, and, like the Philippian jailer, you asked, “what must I do to be saved?” (Acts 16:30, ESV). Or, like some of those who listened to Peter’s preaching on the day of Pentecost, you “were cut to the heart, and said… what shall [I] do?” (Acts 2:37, ESV). How did that happen? What moved you to respond in this way? Well, it was the work of the Holy Spirit. Not only were you called externally by the preached gospel, but you were also called inwardly and effectually by the Spirit of God. He convinced you of your sin and misery, for this is his work. 

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Enlightening Our Minds In The Knowledge Of Christ 

Secondly, the Spirit draws the elect to salvation by “enlightening [their] minds in the knowledge of Christ.”

What does this mean to have your mind enlightened in the knowledge of Christ? It means that the Spirit of God opens your spiritual eyes to see Christ as the wonderful Savior that he is. It means that the Holy Spirit moves you to comprehend the wisdom of God in the gospel. It means that the Holy Spirit moves you to say, it is true, and, I believe, when presented with the good news of Jesus the Christ. 

Perhaps you are beginning to see that the Holy Spirit effectually calls the elect to faith in Christ by renewing the various faculties of man’s soul that were twisted and distorted by his fall into sin to make him averse to God and unable to draw near to God on his own, to the salvation of his soul.

Man’s heart is not naturally soft to the things of God, but hard and stone-like. The Spirit can break a heart of stone, and this he does for the elect, as we have already seen.   

Man’s mind is not naturally filled with light and open to the things of God but is dark and twisted. But the Spirit can enlighten the mind, and this he does for the elect in due time in our effectual calling.  

Listen to the way that Paul describes the unregenerate in Ephesians 4:17: “Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.” And now listen to what he says to those who have been redeemed: “But that is not the way you learned Christ!— assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.” (Ephesians 4:17–24, ESV)

The Holy Spirit effectually calls God’s elect by convincing them of their sin and misery, and by enlightening their minds in the knowledge of Christ.

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Renewing Our Wills 

Thirdly, we see that the Holy Spirit renews another aspect of man’s being that has been distorted by his fall into sin when he effectually calls him: he renewing our wills.

To be human is to have a will. The will is that part of man that makes choices. We choose to do things and not others all the time. The condition of our heart and mind will affect the will. We act according to our desires and affections. When man fell into sin he did not lose his will, that is to say, the ability to make real and free choices. But the will of man did also fall into sin so that he does not will that which is good pleasing to God, but that which is evil. This is now our natural condition apart from Christ. We have a will. We might even say that we have a free will (if by that we mean that we make real choices from the heart, not being controlled by something external to us). But apart from Christ, the will of man is in bondage to sin. 

We do not by nature choose to live for the glory of God, but the glory of self. We do not choose to live for his pleasure, but our own. We do not choose righteousness and holiness, but sin. We will not choose Christ but will reject him if left to ourselves, for we are born in sin and in bondage to it. This is what Paul had in mind when he wrote to the Romans, “But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed…” (Romans 6:17, ESV).

How did this transformation of which Paul speaks take place within these Roman Christians? By the effectual calling of the Holy Spirit. They were once slaves to sin. Their wills were in bondage to it. But the Spirit set them free. He renewed their wills so that they might be obedient from the heart. And this he has done for you, if you are in Christ Jesus.

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He Doth Persuade And Enable Us To Embrace Jesus Christ Freely Offered To Us In The Gospel 

Fourthly, notice the end result of this work of the Spirit. By convincing us of our sin and misery, by enlightening our minds in the knowledge of Christ, and by renewing our wills, the Holy Spirit does persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.  

I appreciate the words “persuade” and “enable”. To be persuaded is to be convinced. The Spirit persuades us to come to Christ by convincing us of our sin and misery and by enlightening our minds to the glories of Christ. To “enable” is to make it possible for someone to do something. The Spirit enables us to come to Christ by freeing us from our natural bondage to sin, by the renewal of our wills. Do not forget what Jesus said in John 6:44, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day”. In our fallen condition, no one can come to Christ. No one is able to come unless the Father draws him. And this he does by his word and Spirit. When the Spirit effectually calls the elect to Christ, he “enables” them to come. 

And I also appreciate the word “embrace” — the Spirit does “persuade and enable us to embrace Jesus Christ”, the catechism says. “Embrace” is clearly being used here as a synonym for “believe upon”, or have “faith in”. Question 33 has already taught that the Holy Spirit works “faith” in those he effectually calls. But the word “embrace” is a beautiful word, I think. It is a very warm word. It communicates love, adoration, and appreciation for Christ. It communicates that faith is not a distant and cold trusting in the work of Christ, but a trusting that leads to fellowship, friendship and companionship. Remember that through faith we are united to Christ in our effectual calling! When I read that word “embrace” I am reminded of how Jesus wept for Lazarus, how Martha sat at his feet, how tender Christ was to Peter when he restored him, and his words to his disciples, “No longer do I call you servants, for the servant, does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (John 15:15, ESV). To have faith in Christ is to embrace him, to fall into his strong arms, and to be comforted by his love.

The last thing that must be said, is that Spirit persuades and enables us to embrace Jesus Christ freely offered to us in the gospel. 

I have said it once, but it must be said again. We must preach the gospel, friends. The external call is essential! No one will be saved apart from the gospel call, for it is the gospel that the Spirit persuades and enables men and women to belive when he effectually calls them. Stated differently, the Spirit does not effectually call sinners apart from the word, but through the word of God, the gospel of truth. 

And this why Paul has said, “For ‘everyone who calls on the name of the Lord will be saved.’ How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’” (Romans 10:13–15, ESV). 

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Conclusion

Perhaps you can go back and read that 1 Corinthians 1:18-31 passage that was read at the beginning of this sermon with this teaching on effectual calling in mind. The term “effectual calling” is not used, but the idea is certainly there. Paul makes a distinction between those who are perishing and those who are being saved. Those who are perishing hear the gospel and think it is foolish. But those who are being saved see it as the wisdom of God. And in conclusion, the Apostle said, “consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord.’”

What a wonderful thought to conclude with. If we are Christ it is because we were chosen in eternity past, and effectually call by the word of God and by his Holy Spirit at the appointed time. It is all by his grace. Therefore, “Let the one who boasts, boast in the Lord.”

Question: What is effectual calling?

Answer: Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel. 

Posted in Sermons Joe Anady 1 Corinthians 1:18–31
Comments Off on Evening Sermon: What Is Effectual Calling?: Baptist Catechism 34: 1 Corinthians 1:18–31 Posted by Joe

QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

Sermon manuscript available at emmausrbc.org

• What does it mean to pray “at all times” or “without ceasing”? How are you doing in this regard?
• What does it mean to pray in the Spirit?
• Discuss the different kinds of prayer. Discuss the different ways in which we can pray. Is your prayer life diversified?
• What does it mean to pray with alertness and perseverance? How might you grow in these areas?
• Discuss some practical steps that you can take to pray regularly for all the saints and the success of the gospel.
• Discuss practical steps that you can take to prepare for corporate prayer on the Lord’s Day evening. 

Posted in Study Guides Gospel Community Groups Joe Anady Ephesians 6:18-20
Comments Off on Discussion Questions For Sermon On Ephesians 6:18-20 Posted by Joe

Old Testament Reading: Isaiah 56:1–8

“Thus says the LORD: ‘Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed. Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil. Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from his people’; and let not the eunuch say, ‘Behold, I am a dry tree.’ For thus says the LORD: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.’ The Lord GOD, who gathers the outcasts of Israel, declares, ‘I will gather yet others to him besides those already gathered.’” (Isaiah 56:1–8, ESV)

New Testament Reading: Ephesians 6:10-20

“Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.” (Ephesians 6:10–20, ESV) 

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

Introduction

Although the sermon today will focus only upon verses 18 – 20 of Ephesians 6, I have read verses 10 – 20 because these verses belong together. What Paul says in verses 18 – 20 will bring this entire section of his letter to a conclusion. 

We are to remember, therefore, the original command stated in verse 10: “Finally, be strong in the Lord and in the strength of his might”, the Apostle said. This we are to do by taking up the whole armor of God — the belt of truth, the breastplate of righteousness, and, as shoes for our feet, the readiness given by the gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God. And we are to take up this armor so that we might stand against the schemes of the evil one in the evil day. 

But here in verse 18, Paul adds these words: “praying at all times in the Spirit, with all prayer and supplication…” (Ephesians 6:18, ESV). It is interesting how he worded this. Notice, he did not begin a new sentence to issue a fresh and distinct command, as if to say, stand, having put on the armor of God. And, oh yes, don’t forget to also pray… Instead, he used a participle in the perfect tense, which is translated as, “praying”. The perfect tense indicates that our praying is to be constant and continual. And the participle links the exhortation to pray back to the command of verse 14, “stand there”. The meaning is this: Christians are to be strong in the Lord. They are to stand firm — this is the Apostles command. And they are to stand having put on the armor of God, the belt of truth, the breastplate of righteousness, etc. They are to stand, “praying at all times in the Spirit, with all prayer and supplication.” 

Brothers and sisters, you must put on the armor of God. But I think you would agree with me that wearing armor will not make you a strong and courageous soldier. The armor is essential. God has provided you with all the heavenly armor you need in Christ Jesus. You had better put it on! But something more is needed. You need spiritual courage. You need spiritual strength if you are to use this armor effectively to stand firm. And this is why Paul adds, “praying at all times in the Spirit, with all prayer and supplication.” This is how we are to be strong in the Lord. This is how we will stand firm. By putting on the whole armor of God for protection, praying continuously to our Father in heaven, to be empowered by him as a soldier of Christ our Lord. Prayer is not another piece of armor. Instead, to pray is to dependence upon God for strength and courage in the battle. We are to put on the armor of God prayerfully, and in full dependence upon him.  

The passage that is before us this morning is very brief, but it reveals a lot about prayer. Notice seven things:

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Praying At All Times

First of all, the Apostle commands us to pray at all times. Stand, therefore, clothed in your spiritual armor, (verse 18) “praying at all times…”, is the Apostle’s command.

Of course, this does not mean that Christians should do nothing but pray. Paul is not here encouraging a life of monkish solitude wherein a person retreats from the world to devote themselves entirely to prayer. That way of life is inconsistent with the Christians’ calling. We are to live in the world, but be not of it, remember? This means that we must engage in activities common to life in this world. You will need to work, raise your children, clean the dishes, do the laundry, and mow the lawn. You will engage in social activities with believers and nonbelievers alike. You will engage in commerce. You will eat and drink. All of these things you are to do to the glory of God.

When Paul says, “praying at all times” he does not mean, do nothing but pray, but rather, pray continually, in every circumstance, and at every occasion. The Apostle wrote something similar to the churches in Thessalonica. To them, he said, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:16–18, ESV). The meaning is the same in both passages. When Paul says “pray at all times”, or “pray without ceasing” he means that the Christian is to have prayer as a regular and constant habit. Prayers are to be offered up, not once a week, nor once a day, but throughout the day, from moment to moment. And more than this, prayers are to be offered up, not only in times of distress but also in times of joy and success. Throughout the day the one who is in Christ should find it natural to call out to God, saying, “Lord, help me”, or “Lord, help them”, or “Lord, I thank you for your goodness. I bless your most Holy name.”  

Prayer for the Christian should be more like breathing than eating. We sit down to eat at certain times, and then we rise from the table to then live off of the nourishment of the food we have eaten. We do not eat without ceasing.  But we do breathe without ceasing. We breathe naturally while we go about many different tasks. Yes, sometimes we breathe more heavily. And yes, sometimes we are more aware of our breathing. But we breathe naturally, at all times, and without ceasing. And prayer to God should be something like this in the life of the believer. It should be natural to live in constant to communion with our Maker through faith the Redeemer as we sojourn in the world that he has made.

Furthermore, to pray at all times means to pray at every occasion. If I were to guess, I would imagine that most who pray, pray mostly during times of distress. Have you heard the expression, “there are no atheists in foxholes”? I don’t know if that expression is entirely true. I suppose that some atheists have managed to remain consistent in their denial of God even in times of distress. But I think the expression is generally true. Even those who live their lives as if there is no God will often cry out to God in times of extreme distress. The Christian’s prayer life is to look very different from this. If we are in Christ, then we have been reconciled to God and adopted as his children. We are to live in constant communion with our heavenly Father. We are to cry out to him when we are fearful, overwhelmed, and perplexed. And we are also to pray to him when we are filled with joy and satisfaction. More than this, we are to communion with God in prayer, not only when we are affected by extreme emotion, be it on the side of joy or sorrow, but even in the mundane moments of life. Tell me, friends, when you do something as common as drinking a cup of cold water, does it lead you to give glory to God in prayer? When you feel the warmth of the sun on a cold day or a cool breeze on a warm day, does it prompt you to pray and to give thanks to God for these gifts?  

 In Christ we are to stand firm, clothed in spiritual armor, praying at times and at every occasion. Yes, we are to pray for strength and courage for ourselves and others in times of difficulty, but all of our prayers are to be filled with thanksgiving. 

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Pray In The Spirit

Secondly, the Apostle commands us to pray “in the Spirit”.

What does it mean to pray “in the Spirit”? Well, it does not mean to pray silently, as if the Apostle were commanding us to pray quietly and in our hearts. Many of our prayers offered up to God throughout the day will be silent prayers — prayers offered up in the heart — but this is not what the Apostle is here referring to. Nor does it mean to pray in some spiritual language or tongue. That idea is nowhere found in this text, and it is based upon a misunderstanding of the gift of tongues as it existed in the early days of the church, in the age of Apostles. Instead, to pray in the Spirit means to pray, being lead by the Spirit, and with his assistance. 

We should not divorce what Paul says here about “praying… in the Spirit” from what he has said in the rest of this epistle about the work of the Holy Spirit in the life of the believer and in the church. The work of the Holy Spirit is a central theme in Paul’s letter to the Ephesians. We should remember that the theme of his letter is “unity in God’s inaugurated new creation” (Baugh). The new creation is present in the world now. And it is present in the world through the church, which is the temple of the Holy Spirit. And Paul is urging us to maintain the “unity of the Spirit in the bond of peace”. Stated differently, in the new creation everything will be Spiritual, that is to say, filled with and empowered by the Holy Spirit. The new creation will be physical, of course, but it will be Spiritual in the sense that it will be filled with the glory of God, empowered by, and under the complete control of the Holy Spirit of God. And here in Ephesians (as well as in other places), Paul is teaching that the new creation is present in this world now because the Spirit has been poured out upon those who believe, and these have been gathered together within Christ’s church, the temple of the Holy Spirit. He is urging the new creation community (the Church) to maintain its unity, which is a unity brought about by the agency of the Holy Spirit.

Here is a brief survey of what Paul has said regarding the Holy Spirit in this letter:

1:13: “In [Christ] you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit…” 

2:18: “For through [Christ] we both have access in one Spirit to the Father.” 

2:22: “In [Christ] you also are being built together into a dwelling place for God by the Spirit.”

In 3:16 Paul reported praying “that according to the riches of [the Father’s] glory he may grant you to be strengthened with power through his Spirit in your inner being…” 

In 4:3 we were urged to be “eager to maintain the unity of the Spirit in the bond of peace.” 

In 4:4 the basis for this unity was identified: “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—” (Ephesians 4:4, ESV)

In 4:30 we were warned, “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” (Ephesians 4:30, ESV)

In 5:18 we read, “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit…”

And then in 6:17, we are commanded to “take the helmet of salvation, and the sword of the Spirit, which is the word of God…”

When all is considered, it is clear that the believer and the church (which is the assembly of those who believe) is set apart in this world by the Holy Spirit. If you are in Christ you are sealed with the Spirit and filled with the Spirit. It is through the Spirit that we have access to the Father. It is by the Spirit that we are joined to Christ, and thus to one another. Together we are the temple of the Spirit, a dwelling place for God. The Spirit strengthens the believer, and he strengthens the church.

When Paul says, pray “in the Spirit” he means that we are to pray individually and together being lead by the Spirit and with his assistance. 

What is the alternative to praying in the Spirit? Well, I suppose it would be possible to pray being driven by the flesh. If a worldly person were to pray, how would he pray? What would the unspiritual and unregenerate person pray for? Worldly things, I assume. I doubt his leading petition would one, “Our Father in heaven hollowed be your name”, or “you kingdom come, your will be done on earth as it is in heaven.” The worldly and unregenerate person will not pray for the forgiveness of sins, nor that the Lord lead him not into temptation. Instead, worldly people pray for worldly things — health, wealth, and prosperity. I am not saying that the Christian should not pray for worldly provisions. Indeed, Christ taught his disciple to pray, “give us this day our daily bread”. But that is very different than having health, wealth, and prosperity as your leading and exclusive concern. 

When a Christian prays “in the Spirit”, the Spirit of God leads them to pray for spiritual and heavenly things — the glory of God in all things, the furtherance of Christ’s kingdom, which is the salvation of souls and the growth of the church. The one who prays in the Spirit is concerned that God’s will be done, and not their own. For the one who is born of the Spirit and lead by the Spirit sees the world differently. They know that a spiritual battle rages. They live being mindful of that battle and for the world to come. 

Stand firm, clothed in armor, “praying at all times in the Spirit…”, the Apostle commands. 

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Pray All Kinds Of Prayers

Thirdly, Paul commands us to pray all kinds of prayers. Stand, therefore, clothed in spiritual armor, (verse 18) “praying at all times in the Spirit, with all prayer and supplication” (Ephesians 6:18, ESV).

Paul uses two words to refer to the prayers of God’s people — prayers and supplications. “Prayer” refers to prayer more generally. “Supplication” is a particular kind of prayer. When we supplicate, we ask for something earnestly with a sense of urgency. I will not belabor this point, for I have already said that God’s children should bring all kinds of prayers to him. We are to come to him with needs — our needs, and the needs of others. We are to come to him with thanksgiving. Indeed, we are to pray for many things: the glory of his name, the advancement of his kingdom, strength to keep his will, provision of our daily bread, the forgiveness of our sins, and the deliverance from evil. The child of God is to pray for all sorts of things. These prayers will take the form of prayers and supplications. 

And notice that Paul also says that we are to pray with all prayer and supplication. Not only are we to pray for a variety of things, but we are also to pray in a variety of ways. 

The Christian may pray silently and in her heart, or from the heart and out loud. God hears our silent and our verbalized prayers. 

The Christian may pray alone and in a concentrated and deliberate way. This seems to be what Jesus himself was referring to when he said, “But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matthew 6:6, ESV). It is imperative, I think, for Christians to devote themselves to private prayer — prayer that is individual and concentrated. 

Do you have a time and place set aside for prayer, brothers and sisters? You know it is my view that it is best to use the Lord’s Prayer as a guide for prayers such as this. Set aside a time, a place, and have a plan. Pray through the petitions of the Lord’s Prayer. Do not merely recite those petitions from memory, but having memorized them, use them as a guide and expand upon them, filling those petitions out with your particular desires and concerns.  

Not only should the Christian set aside a time and place for concentrated prayer, he should also pray spontaneously and throughout the day. These prayers do not need to be long, nor do they need to be out loud. Bring your prayers and supplications to the Lord throughout the day. Live in communion with your Maker through Christ the Redeemer and in his Holy Spirit. 

Christians might also pray with others spontaneously. If someone is sharing some frustration or concern with you, or if they are sharing some praise, then do not hesitate to say, “let’s pray, brother”, or “let’s pray, sister.” This is a wonderful way to minister to one another, through prayer. 

Christians might also pray with others in a concentrated way. I hope that you are praying as families, in your Gospel Community Groups, and in other groups that are committed to regular prayer. Again, it is important to pick a time, a place, and to have a plan. But the plan need not be complicated.

And certainly, we are to pray as a church corporately. This can be done in two ways. 

One, someone may pray on behalf of the congregation and the rest say “Amen” which means, it is true, or, I agree. When we pray in this way it is important for those who lead to pray prayers that are true, reverent and that express the concerns of the body, and for those who are listening to listen well, to pray along with the one who is leading in the heart, and to offer their hearty “Amen” at the conclusion. 

Two, the congregation might also gather for corporate prayer where the members themselves are invited to pray. This is what we are doing on the Lord’s Day evening. We conclude the service with a time of prayer that is open to the members. Members should come prepared to pray. Prayers need not be eloquent or complicated. In fact, the scriptures do exhort us to pray simple and brief prayers. But our prays should be reverent. Those who are praying should pray according to the truth, and those who listen should listen well, pray along in the heart, and offer a hearty “Amen” to each prayer at the conclusion. 

Stand firm, clothed in armor, “praying at all times in the Spirit, with all prayer and supplication.” 

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Pray With Alertness

Fourthly, Paul commands us to pray with alertness. That is what he says in the middle of verse 18, “To that end, keep alert…” To be alert is to be awake. Not only does this mean that we are to be alert while praying, but even while we live so that we might know what to pray for. Are you alert, brothers and sisters? Are you aware of the battle that rages around you? Or have you grown sleepy and dull?

Friends, we should not struggle to find things to pray for. In fact, if we are alert we will have the opposite problem. It will be difficult for us to be concise in prayer so as to not go on and on in it to the neglect of the other responsibilities of life and aspects of corporate worship. If you are alert — mindful of the battle that rages, of your needs, and of the needs of others — you will never struggle to have something to bring as a prayer or supplication before the throne of grace. 

I have been exhorting you, brothers and sisters, to come to corporate prayer prepared. In other words, come to prayer — be it private prayer or corporate pray — alert to your own needs and the needs of those around you.  

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Pray With Perseverance

Fifthly, the Apostle commands us to “pray with all perseverance…” 

The Greek word translated as perseverance means “to continue to do something with intense effort, with the possible implication of despite difficulty—‘to devote oneself to, to keep on, to persist in’” (Louw Nida 68.68). Why would we need to persist in prayer? Because God does not always answer our prayers immediately, nor does he always answer them in the way we expect. Sometimes he answers our prayers very slowly, but he does always use the process of waiting and trusting to refine us. Do not give up in prayer, brothers and sisters. Persist in it. God’s timing may be different than yours, and his ways are often mysterious to us.

There is a parable that Jesus told on the subject of persistence. In Luke 18:1 we read: “And [Jesus] told them a parable to the effect that they ought always to pray and not lose heart. He said, ‘In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’ And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?” (Luke 18:1–8, ESV)

This parable can be easily misunderstood, I think. Does Jesus here teach us to nag God with our prayers? Does he teach that God will give into our nagging if we would only persist long enough? Of course not! To the contrary, Jesus encourages persistence in prayer by appealing to the goodness of God and his love for his elect. The point is that the widow got justice for herself through persisting with an unrighteous and godless judge. How much more reason we have to persist in our prayers given that we pray to our heavenly Father, who is perfectly powerful, good, and just. If God does not answer your prayer right away, or in the way that you think he should, it is not because he is lacking in power, wisdom, or love. To the contrary, he is all of these things and perfectly so! We must persist in prayer knowing to whom it is that we pray — our Father who is in heaven. 

That question that Jesus asks at the end of the parable is a haunting one: “Nevertheless, when the Son of Man comes, will he find faith on earth?” Will he, brothers and sisters? Will he find faith on earth? The implication is that if he will find faith on earth when he comes again, he will find his people persistent in prayer. May it be true of us. 

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Pray For All The Saints

Sixthly, Paul commands us to pray “for all the saints…” “To that end, keep alert with all perseverance, making supplication for all the saints…” (Ephesians 6:18, ESV).

“Saints” are not some class of supper Christians, as the Romanists teach. Instead, all who are in Christ are saints. They are those washed in the blood of the lamb. They are those with the righteousness of Christ imputed to them. They are those who strive after holiness as they sojourn in this world. “Saints” are Christians. And Paul commands that prayer be offered up for all the saints.

Do not pray only for yourselves, brothers and sisters. Do not pray only for your family or close friends. Pray also for the saints. Pray for the saints at Emmaus. Pray for the saints that you know in other bodies. Pray for the saints in other associational churches. We are to lift one another up in prayer. This is called intercessory prayer — prayers offered up to God on behalf of others. 

We do have a wonderful tool at our disposal here at Emmaus. On the Realm we have a list of regular attenders and members. Even the names of the children of members are listed there. It would not be difficult at all to pray through the membership of Emmaus, to take a few families a day or a week, and to make intercession for them. I do something like this. I have the members of this church divided into four groups and I pray for those groups one per week. Also, we can share prayer requests on The Realm. I think it is wonderful when people share requests. Let us be sure to follow through on praying for those requests that are shared. 

Pray for all the saints. Pray for specific needs, but also pray for general things — growth in Christ, perseverance, fruitfulness, a worthy walk. This is what Paul did. He practiced what he preached. We know he prayed for all the saints because he revealed the content of his prayers for the Ephesians in 3:14ff., saying, “For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, 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 you 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 3:14–21, ESV). When we make intercession for one another for things spiritual, we cannot go wrong in praying as the Apostle prayed for the Ephesians. 

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Pray For The Success of The Gospel

Seventhly, and lastly, Paul commands us to pray for the success of the gospel, which means the salvation of souls, the strengthening of Christ’s church, and the furtherance of Christ’s kingdom. Verse 19: pray “also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.” (Ephesians 6:19–20, ESV)

Here we are reminded of where Paul was writing from — a Roman prison. And as we think about this it is worth noting what Paul does not request prayer for — freedom, kind treatment from his captors, comfort. I would not fault him if did ask for prayer for these things. Those would be legitimate and reasonable requests. But evidently these things were not Paul’s primary concerns. Instead, he requests that the Ephesians pray that God would grant him boldness. 

Now, why would Paul request prayers for boldness? Would it not be because sometimes he felt timid and afraid? This must be the case. When we read of Paul’s missionary journeys in the Book of Acts we are often impressed with his boldness. He was very courageous to stand for the cause of Christ. It cost him much, and it would eventually cost him his life. But we should not assume that Paul was immune from fear and anxiety. We should not assume that he was not sometimes tempted to abandon to the cause of Christ and to go the way of Demas who was “in love with this present world” and deserted Paul, to go to Thessalonica” (2 Timothy 4:10, ESV). Paul stood strong. He finished the race set before him. But he was human. And this is why he coveted the prayers of the Ephesians and others. 

Brothers and sisters, are you praying for the success of the gospel? Are you praying for ministers of the gospel — evangelists, shepherds, and teachers — that “words may be given to [them] in opening [their] mouth[s] boldly to proclaim the mystery of the gospel… that [they] may declare it boldly, as [they] ought to speak” (Ephesians 6:19–20, ESV). When Paul speaks of the “mystery of the gospel” he is speaking of the gospel that was first revealed dimly to Adam, and then with every growing clarity through Abraham, Moses, and David until it was fulfilled in Christ the Redeemer. This gospel — that God has provided a Redeemer for all the peoples of the earth must be preached! But it will always be offensive. It will always be met with hostility, for in it men and women are called to turn from their sin and to trust in the work of another, Christ Jesus our Lord.

May the Lord give boldness to those whom he has called to preach the word, and may he sent out laborers into his harvest, for the harvest is plentiful, but the laborers are few (Matthew 9:37).

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Conclusion

In the meantime, may this church be a house of prayer. May we, individually and corporately, stand firm in the Lord, clothed with spiritual armor, “praying at all times in the Spirit, with all prayer and supplication… alert with all perseverance, making supplication for all the saints, and also [that]… the mystery of the gospel” would be declared boldly as it ought. (Ephesians 6:18–20, ESV).

Posted in Sermons Joe Anady Ephesians 6:18-20
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Baptist Catechism 33

Question: How doth the Spirit apply to us the redemption purchased by Christ?

Answer: The Spirit applieth (applies) to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. (Eph. 2:8; 3:17)

Scripture Reading: Ephesians 2:1-10

“And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:1–10, ESV)

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[Please excuse any and all 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.] 

Instruction

The salvation of God’s elect was accomplished by Jesus the Christ nearly 2,000 years ago through his obedient life, sacrificial death, victorious resurrection, and glorious ascension to the right hand of the Father. That was when our redemption was accomplished. That was when the victory was won. When Christ said, “it is finished” at the time of his death, this is what he meant: he had finished the work that the Father had given him. He had accomplished our redemption.

But how do the elect of God come to be redeemed? How do they come to be saved? 

They are not born into this world “saved”. They are not born into this world alive to God and in a right relationship with him. To the contrary, even the elect of God are born into this world in sin, dead spiritually, and enemies of God. That is what Paul teaches in that passage we have just read. He was writing to Christians in Ephesus when he said, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—” (Ephesians 2:1–2, ESV). And a little bit later he said that they were “by nature children of wrath, like the rest of mankind”  (Ephesians 2:3, ESV). Paul was not saying that this was who these people were at the time of his writing, but rather, this is what they used to be. They were in the past “dead in their sins”. They were “by nature”, that is to say, from the time of their birth, “children of wrath”. 

But his point in this passage is that something had changed. Instead of being “dead in their… sins”, these had been made alive with Christ (v. 5). And instead of being “children of wrath” they were now “raised us up with [Christ] and seated… with him in the heavenly places…, so that in the coming ages [God] might show the immeasurable riches of his grace in kindness toward [them] in Christ Jesus” (Ephesians 2:6–7, ESV). 

That is quite the change that the Apostle is speaking of. These people — and we must picture real individuals like you and me — were changed from being spiritually dead to spiritually alive. They were moved from being children of wrath (meaning that they stood guilty before God and deserving of his wrath), to beloved children of God. That is a very radical transformation. And it is the same transformation that all who are in Christ have experienced. They have gone from death to life, from children of wrath to beloved children of God, from filthy to clean, from guilty to not guilty, from bondage to freedom. 

More can be said concerning this change. But if we wish to speak of this change generally and in one word, we may simply say “redemption” or “salvation”. What does it mean to be redeemed? Well, specifically, it means to be purchased and set free. But generally we might use the word to speak of all of those wonderful benefits that belong to those who are in Christ Jesus. The redeemed are those who have been made alive, set free, washed, justified, adopted, etc. And we use the word “salvation” in a similar way. Specifically, to be saved is to be rescued from danger. But when we use the term generically (as we often do), it refers to many the benefits that belong to those who are in Christ Jesus. 

Christ accomplished our redemption — he earned our salvation — a long time ago. And the question that is before us is how do we come to be saved? How do we come to have this redemption which Christ has earned, along with its many benefits, as our own?

Question 32 of our catechism started in the right place by saying, “We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit.” This is certainly true. The Father sent the Son to accomplish our redemption, and the Father and Son have sent the Spirit to apply the salvation that Christ has earned to the elect of God in every age. “How are we made partakers of the redemption purchased by Christ?” Well, to start with we must know that it is by the Holy Spirit. The accomplishment of our redemption was the Son’s work. But the application of the redemption to the elect of God is the Spirit’s work. As I have said, our salvation is Trinitarian. Who saved you? The answer is not only Jesus, therefore, but God the Father, Son and Holy Spirit! 

Question 33 builds upon this. It clarifies how the Spirit effectively applies the redemption purchased by Christ. Again, the question: “How doth the Spirit apply to us the redemption purchased by Christ?” The answer is very helpful, because it is biblical: “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.”      

I would like to briefly work backwards through this answer, taking it in three parts. 

First of all, notice the little phrase, “in our effectual calling”. I will not spend too much time here explaining what “effectual calling” is, for we will have an opportunity to focus on that next week. In question 34 we will ask, “What is effectual calling?” So for now let us simply acknowledge that it is the Spirit of God who calls sinners to repentance and faith. We might also say that the Spirit draws sinners. This he does through the preaching of the gospel. When the gospel is preached men and women are called to faith and repentance by other men and women. This an essential calling, but this is not an “effectual calling.” What do I mean? Well, it is essential that the gospel be preached, and that Christians call men and women to faith and repentance. But this call is not effective by itself, because it is merely external. If the gospel call is going to be effective, the Spirit of God must call inwardly and effectually. This is what Jesus was referring to when he spoke to the crowd, saying, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV). Jesus preached the gospel to the crowd. There was that external call, which is essential. But at the same time he acknowledged that no one could come to him unless the Father draws him, and this the Father does by the agency of his Holy Spirit. The Spirit’s call is called effectual because it is always effective. He gets the job. Those he draws will in fact believe upon Christ and be raised up on the last day, as John 6:44 says. More on “effectual calling” next week, Lord willing. 

Secondly, notice the little phrase, “thereby uniting us to Christ”. “Union with Christ” — this is a very important doctrine that is often over looked. To be redeemed is to be united to Christ, and to be united to Christ is to be redeemed. In Christ, we are adopted as sons. In Christ, we have an inheritance. In Christ, we are set free. In Christ, we are raised from death to life. In Christ, we are washed. Have you ever noticed how often the New Testament, and particularly Paul, makes reference to our union with Christ with that simple little phrase, “in him”? In fact, we can stay in Ephesians to make the point. Look at 1:3: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him…” (Ephesians 1:3–4, ESV). 1:7: “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace…” (Ephesians 1:7, ESV). 1:11: “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,” (Ephesians 1:11, ESV). And 1:13: “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit….” (Ephesians 1:13, ESV). Many other examples can be given, but perhaps my favorite is Philippians 3:8 where Paul says, “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead” (Philippians 3:8–11, ESV). The point is this: if you wish to be saved, then you must be “in Christ” and clothed in his righteousness, for salvation is found in no other. And this union with Christ is a real union. It is not a figure of speech or a merely hypothetical union. It is a real union that is wrought (brought about) by the agency of the Holy Spirit. There are many passages that teach this, but perhaps the most famous is that John 14 passage where Jesus promises to send the Holy Spirit. In verse 15 he says, “‘If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.’ Judas (not Iscariot) said to him, ‘Lord, how is it that you will manifest yourself to us, and not to the world?’ Jesus answered him, ‘If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him’” (John 14:15–23, ESV). This is what our catechism is refering to in that little phrase, “thereby uniting us to Christ”. To have  redemption is to be united to Christ, and to be united to Christ is to be redeemed. This union is real. It is wrought by the Holy Spirit.  

Lastly, notice the phrase, “by working faith in us”. So how do we come to have this redemption that Christ has earned as our own? How do we come to be saved? Well, the Spirit does that work. He effectually applies the redemption purchased by Christ to the elect. And how does he do this? “By working faith in us.” Faith is the instrument whereby salvation is received. It is through faith that we come to be saved, just as the Apostle says in Ephesians 2:8: “For by grace you have been saved through faith…” (Ephesians 2:8, ESV). And what is faith except trusting in Christ. Just as you receive a gift at Christmas time by opening the hand, so you receive the gift of salvation by faith — faith is the open hand by which the gift of salvation is received.  We will talk about faith more as we progress through this catechism together, particularly in questions 90-104. For now, please understand that we come to be saved, not by works, but faith in Christ alone. As Paul says in Romans 4:16, “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all…” (Romans 4:16, ESV). Salvation is not a reward for us to earn, but gift for us to receive, and we received it by faith, which means that we trust and rest in the work of another, namely, the work of Jesus the Christ, our Redeemer. We are saved, not by the keeping of law, nor by good works, but by God’s grace alone and through faith in Christ alone. And one more thing needs to be said, even the faith is a gift from God. Did you notice that our catechism said, “by working faith in us.” Who works the faith in us? The Spirit does. He is the one who enables the elect of God to believe. 

“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” (Ephesians 2:8–9, ESV)

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Conclusion

Let me now conclude with three very brief suggestions for application. 

One, let us be grateful to God for this underserved favor that he has bestowed upon us. That Ephesians 2 passage that we read at the start is very dramatic as it reveals to us how terrible our natural condition was and great the lovingkindness of God is to save sinners such as you and me. How could we not be grateful! How could we fail to serve him with all that is in us now that we are his redeemed?

Two, knowing that our faith was a gift from at the beginning, let us pray to God and ask him to strengthen our faith from day to day. Of course, there are things that we must do to strengthen our faith. But it is also right for us to ask God to strengthen our faith. I am reminded of that passage in Mark 9 where a father brought his sick child to Jesus for healing. Jesus implored the man to believe, and the man cried out to Jesus saying, “I believe; help my unbelief!” (Mark 9:24, ESV). It is right that we strive to grow in the faith. But is also right to rely upon the grace of God even in this.

And three, let us know for sure that all of the benefits of redemption come to us only through our Spirit wrought union with Christ, and may this produce humility within us. We are holy only because he is holy. We are righteous because his righteousness has been imputed to us. We are adopted as sons, but only because we are in Christ, the beloved Son of God. We have inherited the new heavens and earth, but only because we are co-heirs with Christ. We were born into this world in Adam and in our sin, with death as our reward. But we have been re-born in Christ and in righteousness with, with eternal life as our reward. All of this is received by faith, and all of this is by God’s grace. Let us walk humbly before God and man, for there is no room for boasting.    

Question: How doth the Spirit apply to us the redemption purchased by Christ?

Answer: The Spirit applieth (applies) to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Posted in Sermons Joe Anady Ephesians 2:1-10
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