AUTHORS » Joe Anady

Jan 26
4

Sermon: An Introduction To Colossians, Colossians 1:1-2

Old Testament Reading: Daniel 7:13-18

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. As for me, Daniel, my spirit within me was anxious, and the visions of my head alarmed me. I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things. ‘These four great beasts [described in Daniel 7:1-8] are four kings who shall arise out of the earth. But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever” (Daniel 7:13–18, ESV).

New Testament Reading: Colossians 1:1-2

“Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father.” (Colossians 1:1–2, 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

Today, we begin a relatively brief sermon series through Colossians. I plan to devote about 19 sermons to this epistle, though I would not be surprised if it grew to 20 or 21 along the way. 

When beginning a sermon series through a book of the Bible, it is my custom to preach an introductory sermon in which we examine the book as a whole and ask questions about its author and audience, the date and setting of its composition, its occasion or purpose, and its argument and structure. Addressing these questions from the beginning will put us in a better position to glean from the individual parts of this epistle in the weeks to come. 

Today, we will consider the greeting, or prescript, found in chapter 1, verses 1 and 2, and this text will provide us with an opportunity to address these introductory questions. I pray that you will be edified by this portion of Holy Scripture as we go.  

Authorship

Who is the author of this letter? The author identifies himself in the first verse in the words, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV). Who are these men named Paul and Timothy?

Paul is mentioned for the first time in Holy Scripture in Acts 7:58. There, he is called by his other name, “Saul”. The verse is about the murder of Steven, one of the first deacons of the church, not long after Christ’s ascension into heaven. It says, “Then they cast him [that is, Steven] out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul” (Acts 7:58, ESV). So then, Saul played an integral role in the murder of Steven. In Acts 8:1, we read, “And Saul approved of [Steven’s] execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles” (Acts 8:1, ESV). In Acts 8:3 we read, “But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison” (Acts 8:3, ESV). Finally, Acts 9:1 says, “But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way [Christians], men or women, he might bring them bound to Jerusalem” (Acts 9:1–2, ESV).

So then, Paul, who is also called Saul, was not a Christian at first, but was a violent persecutor of the church. We learn more about his past in Acts 22 and Philippians 3. Those texts reveal that he was a Jew, born in Tarsus in Cilicia, but brought up in the city of Jerusalem. He was educated at the feet of Gamaliel, a highly respected teacher and member of the Sanhedrin (see Acts 5:34)—the same Sanhedrin who had Jesus crucified (see Luke 22:66-71). Paul tells us that, before his conversion, he lived according to the strict manner of the law of Moses and was zealous for God, “circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless” (Philippians 3:5–6, ESV). In Acts 16:37-38 and 22:25-29, we also learn that Paul, the Hebrew of Hebrews, was a Roman citizen by birth through his father.

How then did this man, Saul, the zealous persecutor of Christ’s church, become Paul, an Apostle of Jesus Christ — a man zealous for the prosperity of Christ’s church and a leading proponent of the spread of the Gospel of Jesus Christ to all nations? Answer: he was converted and commissioned by the resurrected Christ to take the gospel primarily to Gentiles.

The story of Saul’s conversion is found in Acts 9. In Acts 22, Paul gives what we would call a testimony of his conversion, saying, 

“As I was on my way and drew near to Damascus [intending to persecute Christians], about noon a great light from heaven suddenly shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ Now those who were with me saw the light but did not understand the voice of the one who was speaking to me. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all that is appointed for you to do.’ And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus. And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there, came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him. And he said, ‘The God of our fathers appointed you to know his will, to see the Righteous One and to hear a voice from his mouth; for you will be a witness for him to everyone of what you have seen and heard. And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’ When I had returned to Jerusalem and was praying in the temple, I fell into a trance and saw him saying to me, ‘Make haste and get out of Jerusalem quickly, because they will not accept your testimony about me.’ And I said, ‘Lord, they themselves know that in one synagogue after another I imprisoned and beat those who believed in you. And when the blood of Stephen your witness was being shed, I myself was standing by and approving and watching over the garments of those who killed him.’ And he said to me, ‘Go, for I will send you far away to the Gentiles.” (Acts 22:6–21, ESV).

This is the story of Saul’s conversion and his commissioning. He was sent or commissioned by the risen Christ himself, and so he is an Apostle. And he was commissioned to take the gospel of Jesus Christ, especially to the Gentiles (see Acts 9:15; Acts 22:21; Romans 11:13). Given his conversion and commissioning, it is no wonder that he introduces himself in this way to the Colossians: “Paul, an apostle of Christ Jesus by the will of God…” (Colossians 1:1, ESV)

[[There is a point of application to be made here, brothers and sisters. As we consider Paul’s testimony, it should cause us to think, no one is beyond the reach of God’s saving grace. Humanly speaking, Paul was the last person the Christians in those days would have expected to be converted, and yet Christ converted him. And after his conversion, he was used mightily by the Lord to further Christ’s kingdom amongst the nations. Let us not grow weary in praying for the lost and in sharing the gospel of Jesus Christ with them. It may be that the Lord has determined to save those we do not expect.]]

I’ve heard people say that Saul’s name was changed to Paul when he was converted, but that’s not quite right. Saul was his Hebrew name, and Paul was his Graeco-Roman name—that was always the case. Acts 13:9 proves it, saying, “But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him and said”, etc. (Acts 13:9, ESV). Saul’s name was not changed to Paul when he was converted, but, unsurprisingly, his Graeco-Roman name, “Paul”, became predominant, given that he was sent to evangelize and plant churches primarily amongst the Gentiles.  

You should know that after Paul’s conversion, he eventually embarked on three church planting missions. The stories of Paul’s missionary journeys are told beginning in Acts 13. Each time, Paul and others with him were sent out from the church in the city of Antioch, which was located a few hundred miles to the north of Jerusalem, near the coast, in the northeastern corner of the Mediterranean Sea. 

The story of Paul’s first church planting mission is found in Acts 13 and 14. Paul and Barnabus were sent out by the church in Antioch, and to Antioch they returned. They did not make it as far west as the city of Collosae on this first missionary journey.  

The story of Paul’s second church planting mission is found in Acts 15:36 through 18:22. This time, Paul and Silas were sent out by the church in Antioch, and to Antioch they returned. On this journey, they made it as far west as Macedonia and Greece. But notice, when they traveled from the east to the west through Asia Minor (that is, modern-day Turkey),  they took a northern route and therefore did not pass through Colossae.

The story of Paul’s third church planting mission is found in Acts 18:23 through 21:16.  Again, Paul departed from the church in Antioch. He would eventually make it all the way back to Macedonia and Greece. But this time, as he traveled from east to west across Asia Minor, he followed a southern route, which likely did take him through the city of Colossae, but he did not remain there. Instead, he continued on his way to Ephesus. He spent over two years in Ephesus, preaching and teaching continuously (see Acts 19). From Ephesus, Paul would then travel westward and northward to Macedonia and then southward to Greece, but, unlike his previous journeys, Paul would never return to his sending church in Antioch. Instead, he went to Jerusalem. There, he was arrested and taken to Rome, where he would remain under house arrest until being executed by the Romans in the mid-60s AD. The story of Paul’s arrest, his journey to Rome, and his fruitful ministry there is told in Acts 21:27 through to the end of the book. Having a basic understanding of the story that is told in the book of Acts regarding Paul’s conversion, his missionary journeys, his arrest in Jerusalem, and his incarceration in Rome will help us to better understand the circumstances surrounding Paul’s letter to the Colossians. 

Though Paul the Apostle is the principal author of Colossians, we should not overlook the fact that Timothy is also named. The text says, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV, emphasis added).

What do we know about Timothy? I’ll be brief. Timothy was a faithful friend, traveling companion, and co-worker of Paul. Acts 16:1ff tells us that he lived in Lystra, in the southern part of the region of Galatia (a couple of hundred miles to the east of Colossae).  He was born to a pagan father and a believing mother named Eunice and was taught the Old Testement Scriptures by her (2 Timothy 1:5). Before taking him on one of his important journeys, Paul had him circumcised to make him better fit to minster amongst the Jews (Acts 16:3). Paul used him permanently as an associate (συνεργός Romans 16:21). He is actually named as the “co-writer” of six of Paul’s letters (2 Corinthains, Philippians, Colossians, 1 & 2 Thessalonians, and Philemon). He served as Paul’s representative in Thessalonica (1 Thessalonians 3:2, 6), Corinth (1 Corinthians 4:17; 16:10), and then again in Macedonia (Acts 19:22). He served the church of Ephesus for a time as an evangelist (1 Timothy 1:3; 2 Timothy 4:5). He also accompanied Paul on his last journey to Jerusalem (Acts 20:4). Later he shared Paul’s imprisonment (see Philippians 2:19 and also the introductions of the imprisonment epistles except Ephesians). In 1 & 2 Timothy, he is mentioned in the salutations (1 Timothy 1:2; 2 Timothy 1:2). Finally, he appears once more in the New Testament in Hebrews 13:23.

Timothy was clearly a very important figure in the early church. Paul names him as a co-writer of Colossians, and this indicates that they cooperated, somehow, in the writing of this epistle. Most likely, Paul dictated the letter to Timothy, and Timothy functioned as a secretary, writing down all that Paul said, which was a practice not uncommon in the ancient world. Notice two things in support of this view. One, in the main body of the letter, beginning in 1:24, Paul refers to himself in the first person singular, “I”. “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known…” (Colossians 1:24–25, ESV). This shows that Paul is the main author. Two, the very last verse of the epistle says, “I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you” (Colossians 4:18, ESV). This implies that the rest of the letter was not written in Paul’s handwriting, but Timothy’s. Paul finished the letter in his own handwriting as a kind of proof that it was from him. He signed off on his first letter to the church in Corinth in the same way (see 1 Corinthians 16:21).

Well, that’s enough about authorship. Who wrote this letter that we are now considering? Under the inspiration of the Holy Spirit (see 2 Timothy 3:16; 2 Peter 3:15-16), this letter was written by “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother…” (Colossians 1:1, ESV).

Audience

Now, what about the audience? Who were the original recipients of this letter? Verse 2 says, “To the saints and faithful brothers in Christ at Colossae… (Colossians 1:2, ESV)

The most basic thing to notice is that Paul wrote this letter to Christians. In Colossians 2:6, Paul delivers this command: “Therefore, as you received Christ Jesus the Lord, so walk in him…” (Colossians 2:6, ESV). So, the people to whom Paul wrote had received Jesus, acknowledged that he is the Christ, and confessed him as Lord—these were Christians. In Colossians 1:21–22, Paul describes his audience as once being alienated from God and hostile in mind, doing evil deeds, but as now being reconciled to God through Christ (see Colossians 1:21–22). These people had been rescued and redeemed in Christ, therefore. And in the greeting, Paul addresses his letter to “the saints and faithful brothers in Christ at Colossae…”—again, he addresses his audience as Christians. This might seem like an obvious observation to you, but many interpretive errors are made when Bible readers ignore the audience.  

Notice that Paul refers to these Christians as “saints”. You should know that the word “saint” is used over 60 times in the New Testament to refer to common disciples of Jesus Christ, believers, or Christains. As you probably know, the Romanists teach that only a few, particularly holy Christians, are worthy to be called “saints”, but in the New Testament, this word is used to describe all believers. To be a saint is to be set apart as holy unto the Lord. The word is used to describe God’s people, therefore. And all who have faith in Christ are saints, not because of anything they have done, but because God, by his love and grace, has made them holy in Christ Jesus and has set them apart from the world set apart from the world unto God. As we work our way through this epistle in the weeks to come, we will see that the Christians in Colossae really needed to remeber that they were saints who had been set apart unto God in Christ Jesus, so it is no wonder that Paul applies this term to them from the start.

[[Dear brothers and sisters, you must remember that if you are united to Christ by faith, you are a saint, for you have been washed by the blood of the Lamb and set apart from the world as one of God’s holy people. You are a saint, not because of what you have or have not done, but because of what God has done for you in Christ Jesus. But the fact that you are a saint should also move you to live like one — “as he who called you is holy, you also be holy in all your conduct…” (1 Peter 1:15, ESV).

When Paul mentions the “faithful brothers in Christ”, he is not referring to a separate group of people from the “saints”, but to the same group in another way. The saints are also faithful brothers and sisters in Christ. The Greek word translated as “brothers” may, when found in the plural, refer either to brothers or to brothers and sisters, depending on the context. Clearly, Paul wrote to both the men and women in Colossae (see Colossians  3:18), and so that is how the word “brothers” is to be understood here. Paul wrote to “the saints and faithful brothers and sisters in Christ at Colossae…”, In other words, he wrote to Christians. 

When Paul called these Christains “faithful”, he both states a fact—they had placed their faith in Christ and had, up to that point, remained faithful—and he also delivers a kind of exhortation. It’s as if Paul said, You are faithful in Christ Jesus, now remain faithful. This will be the central exhortation of the epistle. I’ve already cited Colossians 2:6, but, given it is significance, it’s worth reading again: “Therefore, as you received Christ Jesus the Lord, so walk in him…” (Colossians 2:6, ESV). This is another way of saying, You’re faithful now, but you must remain faithful. 

The little phrase, “in Christ,” in Paul’s greeting is also significant. In Paul’s letters, he speaks often of our faith-bound and Spirit-wrought union with Christ, and all the benefits that come to us through our union with him. When you read Paul, if you look for the phrase “in him” or “in Christ”, you’ll find it often, for it is a major theme. The most famous example is probably found in Ephesians 1, where Paul teaches that God chose us in Christ before the foundation of the world (see Ephesians 1:4), and that “In him we have redemption through his blood, the forgiveness of our trespasses” (Ephesians 1:7, ESV). Furthermore, “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…” And “In him… when [we] heard the word of truth, the gospel of [our] 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 1:11–14, ESV). The doctrine of the believer’s union with Christ will play a large role in the book of Colossians as well, as we will soon see. For example, notice the theme of union with Christ in the Colossians 2:6 passage I have just cited: “Therefore, as you received Christ Jesus the Lord, so walk in him, [verse 7] rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV, emphasis added). The words, “in Christ”, in the greeting prepare us for this theme. 

My point is that the words Paul used when greeting the Colossians were carefully chosen. These Christians needed to remember that, by faith, they were united to Christ, and that through this union with Christ, they had been made holy and set apart from the world and unto God as saints. In this letter, Paul will exult Christ, his supremacy, and sufficiency, and he will urge these faithful saints to walk in him. 

To whom did Paul write? He wrote to Christians in Colossae. More specifically, he wrote to the church there. Sadly, this point must be stressed these days. It’s not at all uncommon for some who claim to be disciples of Jesus to never join a church. But this is out of step with what is revealed in the New Testament. Read the book of Acts and see. The Great Commission (Matthew 28:18-20) was obeyed by the Apostles of Christ, not through personal evangelism only, but through evangelism resulting in the planting of churches, consisting of members and elders. Paul and others preached the gospel, planted churches, and then saw to it that those churches were properly ordered (see Acts 14:23). Most of Paul’s letters are written either to churches (Romans, 1 and 2 Corinthians, Ephesians, etc.), or to the ministers of churches (1 & 2 Timothy, Titus). Only Philemon is written to an individual, but even there, his church (likely the church in Colossae), is mentioned in the introduction (see Philemon 1:2). If Paul wrote Hebrews, which I think he did, he commands faithful churchmanship in that work too. In Hebrews 10:25, he warns Christians to “not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25, ESV). And in Hebrews 13:17, he says, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you” (Hebrews 13:17, ESV).

That Colossians was written to the church in Colossae is proven, one, by the mention of two of their minsters —Epaphras (see Colossians 1:6-17, 4:12-13) and Archippus (see Colossians 4:17)—and two, by the exhortation found in 3:12-17: “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:12–17, ESV). Clearly, Paul was writing, not merely to individual Christians in the town of Colossae, but to the church there, the body of Christ in that place, consisting of ministers and members, who had an obligation to worship God together, and to love and care for one another in the Lord. Paul’s concern was to strengthen, not only the Christians in Colossae, but the church in that place (see Colossians 1:24-25).

[[Friends, I hope you read your Bibles privately in personal devotions and as families. Read your Bibles, brothers and sisters. Devour God’s Word privately and see that it is sweeter than the honey of the honeycomb, and more precious than fine gold (see Psalm 19:10). But when you read the Bible privately and seek to apply it to your life personally (see James 1:22), do not forget the corporate dimension. The Scriptures are not only about you. They are about God, Christ, and his church, and they are written for the church. This must always be remembered, especially in the hyper-individualistic age in which we live.]]   

Paul wrote to the church in Colossae. Where was this town located? It was located in the region of Phrygia, within the Roman province of Asia Minor, now part of Turkey. It was located in a valley that runs east and west, 15 miles south-southeast of Hierapolis, 11 miles southeast of Laodicea, and 120 miles east of Ephesus. Both Hierapolis and Laodicea are mentioned in Colossians 4:13, indicating that there were churches there too. We know there was a church in Laodicea, for that church is famously addressed by Christ in one of the seven letters of the book of Revelation (see Revelation 3:14-22). “Colossae was an important economic city at the time of the Roman imperial period.” By the time Paul wrote Colossians, “Laodicea had become the most important city in the region. There was a significant Jewish population in the cities of the Lycus valley (among which was Colossae), perhaps as many as 7,500… Of course, the majority of the inhabitants of Colossae were Gentiles… After severe earthquakes in the region of Colossae, the populace moved to the nearby town of Chonae (Honaz), so that afterward Colossae was eventually abandoned” (G.K. Beale, Colossians and Philemon, 9).  

Earlier, when I provided you with an overview of Paul’s three missionary journeys, I emphasized that on the first two, Paul did not pass through this region. On his third journey, he probably did pass through Colossae, but he did not remain there. He continued on to Ephesus, 120 miles to the west, where he would remain for over two years. How then was this church established?  

It was likely during Paul’s stay in Ephesus that the church in Colossae was planted, but it was not planted by Paul, for in Colossians 2:1, Paul says that he had never met these disciples, or the disciples in Laodicea, face-to-face. Someone who had heard Paul’s preaching while he was in Ephesus was probably responsible for planting the church in Colossae. Acts 19:10 says that Paul taught daily in Ephesus, in the Hall of Tyrannus,  “for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10, ESV). Thanks to Paul’s ministry in Ephesus, the word was spreading like wildfire throughout the region of Asia Minor, which is where Colossae was located.  

I believe a man named Epaphras was likely the one who planted the church in Colossae. He is mentioned in Colossians 1:7. There, Paul speaks of the Gospel of Jesus Christ, and says, “just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf” (Colossians 1:7, ESV). And he is mentioned again in Colossians 4:12: “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. For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis” (Colossians 4:12–13, ESV). Paul commended this man, Epaphras, for working hard for all three of these churches located in or near the Lycus valley. 

Date, Setting, And Occasion

If Paul had never met the Christians within these churches before, what, then, prompted him to write? The date of Paul’s writing of this epistle, and the occasion or purpose that prompted him to write, are not explicitly stated in the letter, but we can analyse what is said and put the pieces of the puzzle together. 

First, notice that Paul was in prison when he wrote this letter. Paul alludes to his imprisonment in Colossians 1:24, and he mentions it directly in 4:3 and 4:10. Colossians 4:3 says, “At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—” (Colossians 4:3, ESV)

Paul found himself in prison on numerous occasions for preaching the Gospel of Jesus Christ. So, which imprisonment was he referring to? The commentator, G.K. Beele, says, “the most likely options of the place of imprisonment proposed… are Ephesus (implied from 2 Cor. 1:8; 1 Cor. 15:32[?]), Caesarea (Acts 24:27), or Rome (Acts 28:16-31).” 

I’ve long thought that Paul wrote this letter from Rome around the year 62 AD, but Beale presents some compelling reasons to believe the letter may have been written from an imprisonment in Ephesus, of which we know little about. That Paul was, for a time, imprisoned in Ephesus may be implied in 2 Corinthians 1:8 and 1 Corinthians 15:32, and it’s not hard to imagine, given the trouble that surrounded Paul in that city, as described in Acts 19:21-41. After presenting arguments in favor of Ephesus as the place of Paul’s imprisonment, Beale says, though it’s possible that Paul wrote this from Ephesus, “it’s hard to be confident about whether Paul wrote from Ephesus or Rome” (G.K. Beale, Colossians and Philemon, 8). If Paul wrote Colossians (and Philemon) during a time of imprisonment in Ephesians, the letter would have been written in the early 50s AD., If from Rome, the date would have been 62 AD, or thereabouts.

Secondly, it seems that a visit from Epaphrus, who was a minister of the church of Colossae, is what prompted this letter (and perhaps Paul’s letter to Philemon). Again, he is mentioned by name in Colossians 1:7, and 4:12-13. He is also mentioned in Philemon 23:  “Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers” (Philemon 23–24, ESV). It seems that Epaphras provided Paul with a report concerning the well-being and the troubles with the churches of the Lycus valley in general, and the church at Colossae in particular, and this prompted Paul to write to them. 

Thirdly, we can see from the content of the letter that, on the one hand, there was much to rejoice about concerning what the Lord was doing in Colossae, but on the other hand, we can detect serious problems. That there were troubles in the church is implied in Colossians 2:1, where Paul says, “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face…” (Colossians 2:1, ESV). The Greek word translated as struggle is ἀγών. It means to struggle intensely. 

And what, in particular, was Paul agonizing over? Clearly, false teaching was threatening this church. Even a surface-level reading of Paul’s letter to the Colossians reveals that there were false teachers in their midst, and that some within the church were tempted to follow their instruction. The first sign of this is found in Colossians 2:4, where Paul says, “I say this in order that no one may delude you with plausible [or persuasive] arguments” (Colossians 2:4, ESV). In 2:8, Paul says, “See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits [or elementary principles] of the world, and not according to Christ” (Colossians 2:8, ESV). 

And what, exactly, were these false teachers teaching? It’s impossible to know what exactly they taught, but based on what is said in Colossians 2:16-24, it is clear that some were teaching that Christians must, one, abstain from certain kinds of food and drink (perhaps the dietary laws of the Old Covenant were being imposed upon the Colossians, among things). Two, that Christians must keep the festivals, new moons, and Sabbath days of the Old Mosaic Covenant.  Already, you can see that these false teachers have a Jewish flavor to them. Three, these false teachers insisted on asceticism (taking pleasure in self-abasement). Four, they taught the worship of angels. Five, they made much of visions. Six, though they loved to appear humble, their teaching actually promoted pride. Seven, these false teachers failed to hold “fast to the Head [namely Christ], from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:19, ESV).

Theories abound as to what exactly this form of false teaching was. Some say it was a form of early Jewish Gnosticism. Others say it was something called Merkabah mysticism. G.K. Beale does not attempt to identify the false teaching so precisely, but says that it was a combination of Pagan and distorted Jewish thought—a blending together of pagan mystery religions with elements of Judaism. Interestingly, he demonstrates that these teachings were about purifying oneself to make an ascent into the heavenly temple possible. 

We will consider the content of the false teaching in more detail when we come to Colossians 2:16-19. For now, I wish to briefly draw your attention to the remedy or answer to this false teaching. The remedy is Christ. The false teaching present in Colosae, whatever it was, provided Paul with a wonderful opportunity to exalt Christ and to urge these Christians to remain in him and to walk in him, for he is preiminat and all-sufficient.   

Conclussion

As I move this sermon toward a conclusion, I’d like to make a connection between the last thing we heard about in the Gospel of Luke, namely Christ’s ascension, and what we find here in Colossians. What were these false teachers promoting and promising except a way for men and women to ascend to God and to stand before him in his heavenly temple? But is this not the very thing that Christ has done for us in his life, death, burial, resurrection, and ascension? Christ ascended to heaven, and in so doing, he opened up the way for us, saying, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, ESV). The false teachers taught that ascent was possible through human effort and manmade traditions. Paul says, No. It is only through Christ and in Christ that we may come to the Father, “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19–20, ESV). It is no wonder, then, that Paul greeted the Colossians as he did. “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father” (Colossians 1:1–2, ESV).

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Jan 26
4

Discussion Questions: Colossians 1:1-2

  1. Who wrote Colossians?
  2. Give an overview of the lives of Paul and Timothy.
  3. What role did Timothy likely play in the writing of Colossians?
  4. To whom did Paul write? What do you know about these people?
  5. Why did Paul write to them? 
  6. From where and when did Paul write?
  7. What is the main argument that Paul presents in this epistle? 
  8. How do you plan to apply the truths delivered in the sermon to your life?
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Jan 26
4

Catechetical Sermon: What Is The Word Of God?, Baptist Catechism 4

Baptist Catechism 4

Q. 4. What is the Word of God?

A. The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience. (2 Peter 1:21; 2 Timothy 3:16,17; Isaiah 8:20)

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Introduction

To appreciate question 4 of our catechism, we need to remember question 3. 

Question three addresses the question of knowing when it asks, “How may we know there is a God?” The answer given is, “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.” So here we learn a most foundational truth. We may know things in general, and we may know that God exists in particular, because God has revealed truth to us. God has spoken both through nature and his Word. We call these two forms of revelation general or natural revelation and special revelation. God reveals himself and certain truths about himself, generally through the world that he has made. And God reveals himself and truths about himself much more specifically through his Word. The way of salvation through faith in Jesus Christ is only revealed in God’s Word. 

It is not surprising that question 4 asks, “What is the Word of God?” The answer that is given is very basic and very important. “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” Let us consider the answer piece by piece. 

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The Holy Scriptures

Here, the “Holy Scriptures” are said to be “the Word of God”.

Scripture means writing. The writings that are being referred to here are (for the most part) the writings of men. Men like Moses, David, and Paul wrote the Scriptures that we now have. But here we are confessing that these writings are not ordinary writings — they are holy. The word “holy” reminds us that the Scriptures are from God and they are pure. 

We confess that the Scriptures are inspired by God (see Second London Confession, 1). Did men write them? Yes, indeed. Did men choose the words? Yes, in most instances, they did. Can we get a sense of their education or their personalities through their writings? Yes, I think we can. Men wrote the Scriptures. But with the Holy Scriptures, there is more to the story. We confess that these men we inspired by God. God’s Spirit moved or carried them along to write what they wrote so that, at the end of the day, we are right to refer to their words as the Word of God. This is what Peter says in 2 Peter 1:20–21: “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21, ESV). This is a marvelous description of inspiration. Again, “no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

Before moving on, I think it would be good to think through some of the implications of the doctrine of inspiration. In other words, if it is true that the Holy Scriptures are the Word of God, what must that mean?

Firstly, if the Holy Scriptures are the Word of God, they must be without error. God is pure, and his word is pure. The Holy Scriptures are inerrant — they are without error. The Holy Scriptures are infallible — they cannot err. Psalm 19:7 speaks of the purity of Scripture when it says, “The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple” (Psalm 19:7, ESV).  

Now, it needs to be clarified that when we speak of the inerrancy and infallibility of inspired Scripture, we have in mind the writings as they came from the hand of the original author. The Old Testament was written in the Hebrew language. The New Testament was written in the Greek language.  The writers of Scripture wrote in these languages, and then copies were made. It is our view that God not only supernaturally superintended the writing of Holy Scripture, but he also preserved the Scriptures so that God’s people have access to God’s inspired Word in every age. It is the originals, and the copies of the original Scriptures, written in Hebrew and Greek, that we regard as bing immediately inspired. Today, we are blessed to have translations of the Hebrew and Greek Scriptures in many different languages. These translations are a great blessing.  They carry the authority of God’s Word as they faithfully convey the meaning of the Hebrew and Greek texts.  But we should remember that they are translations. It is good for pastors to study Hebrew and Greek so they can engage with the text as it originally came from the author of Scripture.

Secondly, if the Holy Scriptures are the Word of God, they must be clear. This is the doctrine of the clarity (or perspicuity) of Scripture. If we believe that God has spoken to us — if we believe that he has given us his Word — it would be absurd to think that his Word is unclear. Is God a poor communicator? I think not. Now, the doctrine of the clarity of Scripture does not deny that some things in Scripture are hard to understand (see 2 Peter 3:16).  The Scriptures speak of marvelous, deep, and mysterious things. It is no wonder that we sometimes struggle to comprehend them.  But this is not the fault of Scripture. It is due to our own inadequacies. And the doctrine of the clarity of Scripture does not deny that we must learn to properly interpret Scripture and work hard at this. Yes, we must labor to rightly divide the Word of truth (see 2 Timothy 2:15). What the doctrine of the clarity of Scripture asserts is that God is a good communicator and that the main message of Scripture is clear. Chapter one of our confession is about the Holy Scriptures, and paragraph seven is about the clarity of Scripture.  It says, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” 

Thirdly, if the Holy Scriptures are the Word of God, they must be sufficient. By this, we mean that God has given us everything we need to know in the Scriptures. They are sufficient. This does not mean they are exhaustive. Are there things we are curious about that are not revealed in the Scriptures? Yes.  And are there things we can learn from nature that are not revealed in Scripture? Yes. The Bible is not a scientific textbook. There are things to learn from nature that the Bible does not talk about, but we should always expect God’s book of nature and his book of Scripture to agree!  If there is a contradiction, someone is not interpreting one of the books correctly.  When we say that the Scriptures are sufficient, we mean, to quote Second London Confession 1.7 again,  “that those things which are necessary to be known, believed and observed for salvation, are… clearly propounded and opened in some place of Scripture or other…” 

In 2 Timothy 3:14-17, Paul wrote to Timothy, the minister, saying, “But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings [the Holy Scriptures], which are able to make you wise for salvation through faith in Christ Jesus.  All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:14–17, ESV).  Notice that Paul viewed the Scriptures as sufficient — they are able to make a person “wise for salvation through faith in Christ Jesus” and to be used to teach, reprove, correct, and train, God’s people to live right.  Everything the Christian needs, and everything the man of God (or Christian minister) needs, is found in the Holy Scriptures.  The Scriptures are sufficient.  

Fourthly,  if the Holy Scriptures are the Word of God, they must be authoritative.  By authoritative, we mean that the Scriptures are the rule or standard for what we are to believe concerning God and what he requires of us. Notice, this is what Baptist Catechism 4 teaches.  “What is the Word of God?” Answer: “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” 

Q: “What is the Word of God?”  A: “The Holy Scriptures… are the Word of God…” 

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Old And New Testaments

More precisely, our catechism states that “the Holy Scriptures of the Old and New Testaments are the Word of God…” The phrase, “of the Old and New Testaments”, is very important, for it identifies what “Scriptures” we have in mind. Not just any Scriptures (writings), but the Scriptures “of the Old and New Testaments”.

As you know, our catechism summarizes our confession of faith. And our confession of faith is more detailed on this point. The books of \Holy Scripture are listed in chapter 1, paragraph 2. 

Brothers and sisters, I think it is important to understand something about the structure of the Scriptures. The Holy Scriptures are made up of two testaments. And what divides the Old Testament from the New? What distinguishes them? Well, it is the birth of Jesus the Christ. Matthew 1 is the beginning of the New Testament, and it begins by telling us about the birth of Jesus the Messiah. 

This is a bit of an oversimplification, but it is true nonetheless – both the Old Testament and the New Testament are about Jesus the Messiah and our salvation in him. Though it is right for us to distinguish between the Old and New Testaments, we must not divorce them. Together, they tell one story – the story of God’s creation, man’s fall into sin, and our redemption in Jesus the Messiah. Saint Augustine once famously described the relationship between the Old and New Testaments like this: “The New is in the Old concealed; the Old is in the New revealed.”

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The Works Of God

After saying that “the Holy Scriptures of the Old and New Testaments are the Word of God”, our catechism then declares that they are “the only certain rule of faith and obedience. 

Rule means standard. What is the standard for what we should believe and for what we should do? The Scriptures are. They are the rule of faith and obedience. What should we believe about God? To the Scriptures, we must go! What should we believe about ourselves? To the Scriptures, we must go! What should we believe about salvation? To the Scriptures, we must go! And how should we live? How should we worship? To the Scriptures, we must go! Natural revelation can help us in many ways, but it is not the rule of faith and obedience. Only God’s Word is, and the Scriptures of the Old and New Testaments are the Word of God. 

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Conclusion

Do you know the Scriptures, brothers and sisters? Do you love to listen to them read and preached? Do you read them for yourselves? Do you cherish them and store them in your heart? We ought to, for the Scriptures are God’s words to us. 

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Jan 26
4

Discussion Questions: Baptist Catechism 4

  1. What does the word Scripture mean?
  2. Why are the Scriptures called “holy”? How do they differ from other writings?
  3. Who wrote the Scriptures? (There are two answers to this question. Both are correct. One answer is much more important than the other!) 
  4. Why does our catechism specify that Scriptures are the books of the Old and New Testaments? Go to our confession of faith, the Second London Confession, chapter 1, paragraphs 2 & 3. What do you notice about the relationship between our catechism and confession?
  5. What does our catechism mean when it refers to the Holy Scriptures as our “certain rule”?
  6. Why does our catechism specify that the Scriptures are our certain rule in matters of “faith and obedience”? 
  7. How should this truth be applied by us? How should it change the way we think, feel, speak, and act?
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Dec 25
28

Sermon: The Risen Christ Has Ascended, Luke 24:50-53

Old Testament Reading: Psalm 24

“A PSALM OF DAVID. The earth is the LORD’s and the fullness thereof, the world and those who dwell therein, for he has founded it upon the seas and established it upon the rivers. Who shall ascend the hill of the LORD? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully. He will receive blessing from the LORD and righteousness from the God of his salvation. Such is the generation of those who seek him, who seek the face of the God of Jacob. Selah Lift up your heads, O gates! And be lifted up, O ancient doors, that the King of glory may come in. Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle! Lift up your heads, O gates! And lift them up, O ancient doors, that the King of glory may come in. Who is this King of glory? The LORD of hosts, he is the King of glory! Selah” (Psalm 24, ESV)

New Testament Reading: Luke 24:50-53

“And he led them out as far as Bethany, and lifting up his hands he blessed them. While he blessed them, he parted from them and was carried up into heaven. And they worshiped him and returned to Jerusalem with great joy, and were continually in the temple blessing God.” (Luke 24:50–53, ESV)

*****

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

Introduction

As you can see, this will be the last sermon in our series through the Gospel of Luke. I began preaching through the Gospel of Luke in March 2023. We took a couple of short breaks along the way, but for the most part, we have been in Luke’s Gospel for over two and a half years (33 months). I’ve thoroughly enjoyed preaching through this portion of Holy Scripture, and hope and pray you have been edified by the sermons. 

What have we learned from Luke? There are different ways to express it. In brief, we have learned about the inauguration of the eternal Kingdom of God (see Luke 1:32-33). We have considered the beginning of the  New Covenant (see Luke 22:20) and the passing away of the Old (see Luke 21:20-24). We have observed the accomplishment of our redemption (see Luke 4:18), the defeat of Satan (see Luke 10:18), sin (see Luke 24:47), and death (see Luke 24:34), and the beginning of a new creation (see Luke 24:36-39).  Luke tells us that all of this was accomplished through the humiliation and exaltation of the eternally begotten Son of God incarnate (see Luke 1:32). Stated differently, this marvelous work was accomplished through the life, death, burial, and resurrection of the Lord Jesus Christ. 

We speak often of the life, death, and resurrection of Jesus (and rightly so). But there is actually more to say about the exultation of Jesus. When did the humiliation (or descent) of Jesus end and the exaltation (or ascent) of Jesus begin? Answer: When Christ the Lord was raised from the dead to life in glory on the third day after his crucifixion. But was that the end of Jesus’ exultation? No, Jesus would be exulted higher. He would ascend into heaven, bodily. He would be enthroned at God the Father’s right hand, bodily. And one day, he will return, bodily, to judge and to make all things new.     

This is what our catechism teaches: Q. 26. What offices doth Christ execute as our Redeemer?

A. Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in His state of humiliation and exaltation. Q. 30. Wherein did Christ’s humiliation consist?

A. Christ’s humiliation consisted in His being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross, in being buried, and continuing under the power of death for a time. Q. 31. Wherein consisteth Christ’s exaltation? A. Christ’s exaltation consisteth in His rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

Notice this: Luke does not conclude his Gospel with an account of Christ’s resurrection, but mentions also his ascension into heaven (we find the same thing in Mark 16:19). And so, today, we will be considering Christ’s ascension, a doctrine that is sometimes overlooked or forgotten, I’m afraid.

First, we will consider our text. After that, we conclude with a few exhortations or suggestions for application. 

Luke 24:50-53

Our text is quite brief. In Luke 24:50, we read, “And he led them out as far as Bethany…” The NIV translates the Greek this way: “When he had led them out to the vicinity of Bethany…” (Luke 24:50, NIV84). I think I prefer this translation, for not only is it a valid translation of the Greek text, but it also clarified that Christ did not ascend from within the town of Bethany, but from a tract of land near Bethany, which could also be called by that name. In Acts 1:12, Luke tells us that, after Christ’s ascension into heaven, the disciples “returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away” (Acts 1:12, ESV). 

Where exactly did Christ ascend to heaven from? He ascended to heaven, not from within the town of Bethany, which was two miles to the east of Jerusalem, but from the Mount of Olives, which was a mile to the east of Jerusalem. The Mount of Olives was on the way to, and in the vicinity of, the town of Bethany, and so that tract of land was sometimes called by the name of that nearby town.  As you may remember, the Mount of Olives was one of Jesus’ favorite places. It overlooked the city of Jerusalem and the Temple to the West. It was a place of rest for Jesus and his disciples. Jesus oftentimes communed with the Father there in prayer. How fitting that this would be the place on earth from which Christ would ascend into heaven.

When did Jesus make this journey with his disciples? Luke is not specific about the timing in his Gospel. But he is specific about the timing in his second volume, the book of Acts. Listen to how the book Acts begins: “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:1–3, ESV). When did Christ go to the Mount of Olives with his disciples and ascend into heaven? Forty days after his resurrection. For forty days, Christ appeared to his disciples many times, “presented himself alive to them…  by many proofs… speaking about the kingdom of God” (Acts 1:1–3, ESV). After this, he ascended.

Who was there when Christ ascended? If we look back to Luke 24:33 and forward to Acts 1:13-14, we learn that it was at least the eleven remaining disciples whio saw him ascend. Most likely, others were present too. In Acts 1:13, Luke mentions that a slightly larger group was together immediately after the ascension: “Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers” (Acts 1:13–14, ESV). In 1 Corinthians 15:6, Paul says that Jesus appeared in his resurrection to a group of over 500 people at one time. Some think that all of these were present at the ascension, but I’m not so sure. 

Where did the ascension of Christ take place? On the Mount of Olives near Bethany. When did it take place? Forty days after Christ’s resurrection. Who was there to witness it? The eleven were certainly there. Most likely, other eyewitnesses to his resurrection were there too (see Luke 24:33; Acts 1:13-14; 1 Corinthians 15:6). 

Now, what did Christ say and do before he ascended? If we go to the book of Acts, we learn that Christ gave his disciples one more lesson about the kingdom of God and reminded them of their mission immediately before he ascended.  Here is what Acts 1:6 says: “So when they had come together, they asked him, ‘Lord, will you at this time restore the kingdom to Israel?’” (Acts 1:6, ESV). As you can see, they still didn’t get it. Even after Christ’s resurrection, and even after he appeared to them many times over he course of forty days, “speaking [with them] about the kingdom of God” (Acts 1:3, ESV), they still couldn’t comprehend that Christ’s kingdom is not of this world, nor is it centered on ethnic Israel, but is heavenly, consisting of people from evey tongue, tribe, and nation on earth. It would still take some time for the disciples to get it (read Acts 1-11:18 for that story). “So when they had come together, they asked him, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.’ And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight” (Acts 1:6–9, ESV).

What did Christ say and do before he ascended? In Acts, Luke tells us that Christ instructed his disciples and reminded them of their mission. But in Luke 24:50, we read, “and lifting up his hands he blessed them” (Luke 24:50, ESV, emphasis added). 

Under the Old Covenant, Aaron and the priests who descended from him were called by God to pronounce God’s blessing upon the people of Israel. In Numbers 6:23, the LORD speaks 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 6:23–27, ESV). When Jesus lifted up his hands to bless his disciples before his departure, it was to pronounce a priestly blessing upon them, for indeed, Christ is our great High Priest, and he is superior to Arron and his sons (see Hebrews 4:14ff.).

Here is what John Gill says about that: 

“Christ, as the great high-priest, having offered himself a sacrifice for the sins of his people, lift up his hands towards his apostles, and blessed them in an authoritative way, by bestowing blessings upon them: he blessed them with a larger measure of the spirit; for though they were to wait some few days longer for the extraordinary effusion of the spirit, yet, in the mean while, they received from him more of it than they had formerly had… He blessed them with larger measures of grace, and with more spiritual light, and understanding into the Scriptures of truth, and with much inward peace of mind, and with the fresh discoveries of pardoning love; and which seemed necessary, since by their conduct towards him, one by denying him, and the rest by forsaking him, the peace of their minds was broken, and they needed a fresh application of forgiving grace. The form of blessing the people used by Aaron, and his sons, the priests, who were types of Christ, is recorded in Num. vi. 23-27. and though our Lord might not use the same form in blessing his disciples, yet it seems he used the same gesture, lifting up his hands as they did.” (Gill’s commentary on Luke 24:50)

Finally, how did Christ ascend? Verse 51 says, “While he blessed them, he parted from them and was carried up into heaven” (Luke 24:51, ESV). Pay careful attention to the way in which Christ departed. 

One, he did not turn his back on his disciples as if he were running away from them or abandoning them on earth. The text says, “While he blessed them, he parted from them and was carried up into heaven.” Christ blessed his disciples as he departed from them, and this was to show his abiding love and concern for them. This was to show that his gracious presence would remain with them. Though he would be away from them bodily, his heart was with them still. And is this not what he had promised? After he commissioned his disciples, he said, “And behold, I am with you always, to the end of the age” (Matthew 28:20, ESV). Before this, he spoke to them, saying, “I will not leave you as orphans; I will come to you… “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 14:18–24, ESV). And not long before Christ’s ascension, he spoke to his disciples, saying, “And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high” (Luke 24:49, ESV). When Jesus blessed his disciples as he departed, it sent a powerful message to them. I’m not running away from you. I’m not abandoning you. I am for you, and I am with you, to keep you and to bless you always. 

Two, Jesus did not vanish when he ascended; rather, he parted from them. And this was to show that he ascended bodily. Acts 1:9-10 tells the same story, but with more detail: “And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, ‘Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven’” (Acts 1:9–11, ESV). Just as Jesus was raised bodily (see Luke 24:38-39), he ascended bodily, and he will also return bodily. This is what Paul says in Colossians 2:9. He wrote these words after Christ’s ascension, and yet he wrote in the present tense, saying, “For in [Christ] the whole fullness of deity dwells bodily…” (Colossians 2:9, ESV). 

Perhaps you know that within the Lutheran tradition, you will find some who teach that the body of Christ is now ubiquitous and omnipresent. This agrees with their teaching that the body of Christ is really present with the communion elements, a doctrine known as consubstantiation. We deny this teaching. We affirm that Jesus Christ was raised from the dead bodily and that he ascended bodily. His body, though now glorified, is not capable of being in more than one place at a time. Furthermore, we affirm that Jesus Christ is omnipresent, but not according to his human nature. No, he is omnipresent according to his divine nature only. He is especially with us to bless us through the Helper, the Holy Spirit of promise that he has sent poured out from on high. 

When Jesus ascended, he did not vanish into thin air, but parted from the disciples. The disciples watched his body go up into the clouds of the first heaven. This brings us to our third observation about the way in which Jesus ascended: the text tells us that Jesus Christ was received, bodily, into heaven, that is to say, into the third heaven, where the glory of God is manifest before the holy angels and the spirits of the righteous made perfect. Jesus ascended bodily and was received by a cloud residing within the first heaven (that is to say, our sky) to show that he was received by God bodily into the third heaven (not the heaven where the sun, moon, and stars reside (that is the second heaven), but the heaven that is presently invisible to us, where the angels dwell, and where the glory of God shines forth radiantly.

It’s not so difficult for me to imagine the souls of men being received into heaven, for heaven is a spiritual place, invisible to us. But how can it be that heaven has received the man Jesus Christ, soul and body? That, dear friends, is a mystery to me. Clearly, there is something about the glorified body of Jesus that makes it fit for life in heaven, but I will confess, I cannot comprehend this. And it seems that God has determined to leave this as a mystery to us. As 1 John 3:2 says, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2, ESV; see also Romans 8:29; 1 Corinthians 13:12; 2 Corinthains 3:18; 4:11; Philippians 3:21; 2 Peter 1:4). 

What was the manner in which Jesus ascended into heaven? Luke 24:51 says, “While he blessed them, he parted from them and was carried up into heaven.” And we know that when Luke used the word heaven, he meant the third heaven, for in Acts 7, he reports that, immediately before Steven, the first martyr of the church was stoned to death by the Jews, “he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God” (Acts 7:55, ESV).

This brings us to our next question about the ascension of Christ. What did Jesus do after ascending to heaven? Answer: He sat upon the throne of his everlasting kingdom. Steven saw him standing (see Acts 7:55), for Jesus was standing for him to support him through the trial of death. But when Christ ascended to heaven, he sat down upon his eternal throne. 

This is called the session of Christ. After the Lord Jesus Christ finished the work of redemption, defeated sin, Satan, and death, and was raised to life in glory, he ascended into heaven to sit down upon the throne of the kingdom that was promised to David long before, in these words: “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” (2 Samuel 7:12–13, ESV). This is the moment that King David spoke of when he wrote Psalm 110: “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (Psalm 110:1, ESV).

We know that, properly speaking, God does not have a right hand. What does it mean, therefore, that Christ is seated at God’s right hand? Clearly, the language is anthropomorphic. Human attributes are being attributed to God, who is without body, parts, or passions, to communicate something true to us. And what is the truth? The truth is this: The man Jesus Christ, the Son of God incarnate, has been exalted to the highest possible place. He sits now in the very presence of God in a place of unimaginable power and glory, with all authority in heaven and on earth given by God to him (see Matthew 28:18). God has placed everything under his feet. At the end of time, this man, Jesus, who has been received into heaven and is seated at God’s right hand, will, quoting now the Apostle, [deliver] the kingdom to God the Father after destroying every rule and every authority and power. For [Jesus] must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For [the Apostle then cites Psalm 8:6], ‘God has put all things in subjection under his feet.’ But when it says, ‘all things are put in subjection,’ it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all”. This passage that I have just read is found in 1 Corinthians 15:24-28, and I think it helps us to understand what it means for the Lord Jesus Christ to be seated at God’s right hand in heaven. 

Now for the final question about our text: What did the Apostles (and those with them) do when Jesus ascended into heaven? Verse 52: “And they worshiped him and returned to Jerusalem with great joy, and were continually in the temple blessing God” (Luke 24:52–53, ESV). 

Notice, briefly, three things:

One, the disciples worshiped Jesus. Let that sink in for a moment. They worshiped Jesus. Tell me, brothers and sisters, according to God’s law, who alone is to be worshipped? Only God is to be worshipped. Remeber the first two of the Ten Commandments: “You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:3–6, ESV). If Jesus were merely a man, and not God with us (see Isaiah 7:14; Matthew 1:23; Luke 1:32), then this would have been pure idolatry! If Jesus were a mere man, to worship him would be to worship a creature rather than the Creator (see Romans 1:25). But Jesus is no mere man. He is the eternally begotten Son from the Father, incarnate. He is the eternally begotten Word, the one through whom all things were made and through whom they are sustained. The disciples of Jesus knew it. This is why Thomas, after being convinced his resurrection, spoke to Jesus, saying, “My Lord and my God!” (John 20:28, ESV). The disciples of Jesus worshipped him when he ascended because, although he was Imanuel—God with us—from the moment he was conceived in the womb of the virgin Mary by the power of the Holy Spirit, the disciples could finally comprehend it. “And they worshipped him”, Luke says. 

Two, they returned to Jerusalem with great joy. This shows us that they worshipped Jesus by obeying his commands. Humanly speaking, Jerusalem was the last place these disciples wanted to be. This was the city that crucified the Christ. But what did Christ tell them to do? Luke 24:49: “And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high” (Luke 24:49, ESV). They did not run home to Galilee, but returned to the city, in obedience to Christ. 

Three, they were continually in the temple blessing God. In other words, they did not hide behind locked doors for fear of the Jews, as they had done before, but they took their commissioning seriously and sought to fulfill it with boldness. According to Luke 24:47, repentance for the forgiveness of sins would have to be proclaimed in Jesus’ name to all nations, beginning from Jerusalem, and these disciples were called by God to testify concerning all they had seen and heard. They were “continually in the temple blessing God” (Luke 24:53, ESV), for all that he had accomplished through Jesus Christ the Lord. 

Application

Please allow me to conclude with a few suggestions for application. Firstly, I would encourage you to ask the question, how could it be that Jesus Christ could ascend to heaven, and what does this mean for us? To help you do this, I would encourage you to go back and meditate on our Old Testament reading for today, Psalm 24. It asks an interesting question: “Who shall ascend the hill of the LORD? And who shall stand in his holy place?” (Psalm 24:3, ESV). Most assume this about ascending up into the city of Jerusalem and coming into the presence of the Lord to worship in his temple. And it is about that… kind of. But once you realize that, corresponding to the earthly city of Jerusalem is the heavenly Jerusalem, and corresponding to the earthly holy of holies is the heavenly holy of holies (see Hebrews 9), then you begin to see that this Psalm and the question it asks is really about ascending to heaven! Here the question again:  “Who shall ascend the hill of the LORD? And who shall stand in his holy place?” (Psalm 24:3, ESV). And now for the answer: “He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully” (Psalm 24:4, ESV). Does this describe you? Are your hands perfectly clean? Is your heart perfectly pure? Mine is not. And neither is yours. So what is the answer? “Who shall ascend the hill of the LORD? And who shall stand in his holy place?” (Psalm 24:3, ESV). The answer is, there is only one! His name is Jesus! He has truly ascended the hill of the Lord. He has been received by God into his holy place. How then can we, who are sinful and impure, stand before the Lord? Only through faith in Christ the King. Go back to the 24th Psalm and read it with the ascension of Christ in view, for that is what it is really about. Consider the end of the Psalm and see that King Jesus is the only one qualified to ascend the holy mountain. Psalm 24:7 says, “Lift up your heads, O gates! And be lifted up, O ancient doors, that the King of glory may come in” (Psalm 24:7, ESV). Verse 8: “Who is this King of glory?” Answer: “The LORD, strong and mighty, the LORD, mighty in battle!” (Psalm 24:8, ESV). Verse 9: “Lift up your heads, O gates! And lift them up, O ancient doors, that the King of glory may come in.” (Psalm 24:9, ESV). Verse 10: “Who is this King of glory?” Answer: “The LORD of hosts, he is the King of glory! Selah” (Psalm 24:10, ESV). When Jesus Christ ascended, he fulfilled this Psalm. When Jesus Christ ascended, he did what King David could only do on earth in a prototypical way. When Jesus Christ ascended, he did what King Adam failed to do. Adam sinned and fell short of the glory of God. And all born Adam ​​“have sinned and fall short of the glory of God…” (Romans 3:23, ESV). Thankfully, Jesus Christ was not born from Adam, but from above. He is the King of Glory. To him, the ancient gates of heaven have been opened, for his are clean and his heart is pure. 

Secondly, I would exhort you, brothers and sisters, as you contemplate Christ’s exaltation, to not stop with his resurrection or even his ascension, but to remember his session at God’s right hand and his eventual return. But contemplating Christ’s exultation thoroughly, it will help us to think of Jesus, not only as Savior, but also as Lord and King, for that is what he is—our Lord and King. Friends, you must think of him as such, and you must bow the knee before him to love and revere him as King. He is a wonderful King. In love, he subdues us to Himself, he rules and defends us, and he restrains and conquers all of his and our enemies (Baptist Catechism 29). Don’t you love our King? “Who is this King of glory? The LORD of hosts, he is the King of glory! Selah” (Psalm 24:10, ESV).

Thirdly, and finally, contemplate the fact that when Christ ascended to heaven, he was blessing his disciples. I’m not sure what exactly he said to his disciples in that moment, but we would do well to consider the many blessings that are found in the pages of Holy Scripture, many of which we use as benedictions at the end of our corporate worship each Lord’s Day. Listen to those blessings and take them to heart. Receive them as from Christ, for indeed, they are his words to his people. Friends, if you are united to Christ by faith, God and Christ are for you, and not against you. And “If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. 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. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:31–39, ESV).

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Sermon: The Risen Christ Has Ascended, Luke 24:50-53

Dec 25
28

Discussion Questions: Luke 24:50-53

  1. What is the Gospel of Luke mainly about? What have you gleaned most from this sermon series through Luke?
  2. Rehearse the steps of the Son of God’s humiliation and exultation. Why did the Son of God descend (become incarnate)? Why did the Son of God ascend (as incarnate)? Did the Triune God experience any change when the Son assumed a human nature?   
  3. Why was Jesus Christ, the God-man, able to ascend God’s holy hill (see Psalm 24)? What does this mean for us? 
  4. Discuss the way in which Christ ascended. Three observations were drawn from Luke 24:51 concerning the way he ascended. What were they, and what do they communicate?  
  5. Why is Jesus to be worshipped?

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Luke 24:50-53

Dec 25
28

Catechetical Sermon: How May We Know There Is A God?, Baptist Catechism 3

Baptist Catechism 3

Q. 3. How may we know there is a God?

A. The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectually for the salvation of sinners.  (Rom. 1:18-20; Psalm 19:1,2; 2 Tim. 3:15; 1 Cor. 1:21-24; 1 Cor. 2:9,10)

Scripture Reading: Psalm 19

“TO THE CHOIRMASTER. A PSALM OF DAVID. The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat. The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward. Who can discern his errors? Declare me innocent from hidden faults. Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.” (Psalm 19, ESV)

*****

Introduction

The first three questions of the catechism are very foundational.

If you remember, question one asked, “Who is the first and chiefest being?” Answer: “God is the first and chiefest being.” Truly, there is no question more foundational than this. Here we confess that there is a being who is above all other beings and is the source of all other beings, both in nature and in grace. 

Question two then asked, “Ought everyone to believe there is a God?” Answer: “Everyone ought to believe there is a God, and it is their great sin and folly who do not.” Soon we will learn that belief in the existence of God is not the only important thing for us to believe. No, we must believe the right things about God, ourselves, and the Savior that God has provided for us now that we are fallen into sin. But belief in the existence of God is most foundational. It is impossible to please God if we do not first believe that he exists. And to deny his existence, either in the mind and heart or in practice, is the root of all foolishness. 

Question three is also very foundational. It addresses, in brief, the question, how do we know? Have you ever thought about the question, how do we know? Epistemology is the branch of philosophy that deals with questions about knowledge. How do we know things? This is a most fundamental question. In particular, our catechism is asking, “how may we know there is a God?” The answer that is given is brief but very profound. “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.“

*****

Revelation

If I had to choose one word to sum up what is said in response to the question, “how may we know there is a God?”, it would be the word “revelation”. We may know that there is a God (along with many other true things about God, ourselves, and this world that God has made) because of revelation. 

To reveal is to uncover or disclose. And how has God revealed the truth of his existence to us? Two things are mentioned in this short little answer. One, God reveals the truth of his existence to us through the light of nature that is in man. Two, God reveals the truth of his existence to us through his works. And then we find this little word of clarification: “but His Word and Spirit only do it fully and effectively for the salvation of sinners.”   

*****

The Light Of Nature In Man

When our catechism speaks of the “light of nature in man,” it refers to the fact that God has made man in such a way that man knows there is God who is to be worshiped. Have you noticed that all men have this impulse to worship? It has been this way throughout the history of the world. Men and women everywhere feel compelled to honor a god. They pray, they observe holy days, they seek to order their lives in a way that honors their god. Humans have been made in such a way that they know inwardly that God exists. 

You say, well what about the atheists? Two things: One, it is my observation that there are very few true and consistent atheists in the world. In my experience, you will often find even those who claim to be atheists praying to a god in times of trouble. Two, those who are true and consistent atheists must work very hard to suppress the truth about the existence of God that is in them. This is what is described in Romans 1, where Paul writes, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” (Romans 1:18–20, ESV). If someone is an atheist, either intellectually or practically, they must “suppress the truth” regarding the existence of God continuously. 

So what is it about the makeup of man that testifies to the existence of God? Well, we know that men and women are made in the image of God. God created man in such a way that men and women relate to God. Man is able to reason. We have a conscience. We know right from wrong intuitively. All of this has been distorted by the fall, of course. And as I have said, men do suppress this truth that is within them. But there it remains nonetheless.

So God reveals the truth regarding his existence in man. 

*****

The Works Of God

Secondly, the truth regarding the existence of God is also revealed in the works of God. Hear or catechism again: “The light of nature in man and the works of God plainly declare that there is a God.” So then, man inwardly knows that God exists. And he also knows that God exists as he observes the works of God in creation, providence, and for some, in redemption.

God reveals himself in his work of creation. Psalm 19 says, “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge.” (Psalm 19:1–2, ESV)

God also reveals himself in his works of providence. When we speak of God’s providence, we are referring to his governing and upholding of the world that he has made. God created the heavens and the earth, and he also maintains them. This is providence.  

Years ago, my son was telling me about a childhood friend of his who said, I don’t believe in God. I believe in science. That sounds so silly to me. What is science except for the observation of the natural world? And if men were honest about their observations, I think they would confess that the created world screams that God exists. There is so much evidence for design. Where did this universe come from? How is it so orderly? How is it sustained? So much can be said about this, but I think you get the point. God’s works of creation and providence testify to his existence. 

So too his work of redemption. All men may observe God’s works of creation and providence. Not all have observed God’s redemptive works. In fact, very few have. Think of the Exodus. Many Hebrews and Egyptians saw God’s mighty deeds. But their number was very few in comparison to the whole of the human race. Think also of the life of Christ, his death, and resurrection. Those who beheld his glory were relatively few. Nevertheless, God’s works of redemption do testify to his existence. 

But notice the limitations of these forms of revelation. What do “the light of nature in man and the works of God plainly declare”? They reveal that God exists. Again, “The light of nature in man and the works of God plainly declare that there is a God”. This is why “the light of nature in man and the works of God” are called general revelation. They come to all men generally, and they reveal general truths, namely that God exists, that he is powerful, and worthy to be praised. But that is as far as general revelation can take us.

*****

Word And Spirit

Therefore, lastly, our catechism tells us where full and saving knowledge of God may be found: ‘but His Word and Spirit only do it fully and effectively for the salvation of sinners.”

How may we come to know God truly unto the salvation of our souls?

One, we must listen to God’s Word. God has not only revealed himself in nature, but he has also spoken. Hebrews 1:1 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV). So then, God has spoken through the prophets. He has spoken supremely through his Son. And we have a record of these words in the Holy Scriptures, which are the written, inspired, and inerrant Word of God. It is here in the Scriptures that the gospel of Jesus Christ is found. And it is through this gospel that salvation comes to sinful men and women. 

Two, now that we are fallen in sin, dead, blind, and deaf, spiritually speaking, the Spirit of God must make us alive. He must open our blind eyes and unstop our deaf ears, spiritually speaking, to enable us to place our faith in Jesus Christ as he is offered to us in the word of the gospel. Question 34 of our catechism will teach us more about the work of the Spirit in bringing us to faith in Christ. It asks, “What is effectual calling?” It answers, “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.” Question 3 prepares us for that teaching. 

*****

Conclusion

I hope you can see that the question, How may we know?, is truly foundational to all of life’s questions. And it is clearly foundational to a document whose purpose is to teach us what to believe about God, man, and what it is that God requires of us. Q. 3. How may we know there is a God? A. The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.  (Rom. 1:18-20; Psalm 19:1,2; 2 Tim. 3:15; 1 Cor. 1:21-24; 1 Cor. 2:9,10)

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon: How May We Know There Is A God?, Baptist Catechism 3

Dec 25
28

Discussion Questions: Baptist Catechism 3

  1. Why is Baptist Catechism 3 such an important, foundational question?
  2. What is meant by “light of nature”?
  3. What is meant by “the works of God”?
  4. To know God truly and savingly, we must hear his word. Why?
  5. To know God truly and savingly, God’s Spirit must work upon our hearts. Why?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Baptist Catechism 3

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