Baptist Catechism 113 & 114

Q. 113. What do we pray for in the sixth petition?

A. In the sixth petition, which is, “And lead us not into temptation, but deliver us from evil,” we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. (Matt. 6:13; 26:41; Ps. 19:13; 1 Cor. 10:13; John 17:15)

Q. 114. What doth the conclusion of the Lord’s Prayer teach us?

A. The conclusion of the Lord’s Prayer, which is, “For thine is the kingdom, and the power, and the glory, forever, Amen,” teacheth us to take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, Amen. (Matt. 6:13; Dan. 9:18,19; 1 Chron. 29:11-13; 1 Cor. 14:16; Phil. 4:6; Rev. 22:20)

Scripture Reading: John 17

“When Jesus had spoken these words, he lifted up his eyes to heaven, and said, ‘Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you. For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them. And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth. I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” (John 17, ESV)

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Introduction

This is the second to last Sunday of 2023 and you will notice that we have come now to the end of our catechism. Our custom has been to progress through the Baptist catechism together as a church once every two years. We have done this many times now. In this way, the essentials of the Christian faith are taught to our members and our children with some regularity. We will conclude another journey through the Baptist Catechism today, and we will begin again on the first Sunday of 2024, Lord willing. I will likely take the opportunity to present on the history and structure of our catechism next Sunday given that we have an extra week.

Questions 113 and 114 of our catechism deal with the last petition and the conclusion of the Lord’s Prayer. By the way, don’t you appreciate the way that our catechism concludes with this emphasis on prayer? Sound biblical doctrine is laid down for us in the first third of the catechism, but the last two-thirds is especially practical (yes, I agree that all doctrine is practical, but you know what I mean). It is question 44 that asks, “What is the duty which God requireth of man? A: “The duty which God requireth of man, is obedience to His revealed will.” And this question does eventually give way to long consideration of the Ten Commandments. After that, we find material on the ordinary means of grace, the last of these being prayer. We’ve been considering the topic of prayer ever since question 105 which asks, what is Prayer? The answer is, “Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies.” What I’m trying to point out is this: our catechism is not only rich in doctrine, it is also practical. It tells us what we ought to believe, and it also tells us how we should live, according to the scriptures. I love it. I think it is a very useful teaching tool for the people of God. 

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What Do We Pray For In The Sixth Petition 

So we have now to the sixth and final petition of the prayer that Christ taught his disciples to pray, which is commonly called the Lord’s Prayer. 

The first petition is “Hallowed be your name.”

The second is “your kingdom come.”

The third is “your will be done in earth as it is in heaven.”

The fourth: “give us this day our daily bread.”

The fifth: “forgive us our debts, as we forgive our debtors,” 

And now the sixth: “lead us not into temptation, but deliver us from evil.” 

When we pray this prayer we are asking “that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.”

The world is filled with temptation, brothers and sisters. One of the benefits of praying this prayer daily is that we are reminded of this reality. When we pray, “lead us not into temptation, but deliver us from evil”, we are reminded of the fact that there is a right way and a wrong way to live – there is a narrow path that leads to life, and a broad path that leads to destruction. Not only this, we are reminded that we will often be tempted to stray from the right way. 

The world – that is to say, this sinful world and its ways – will tempt us. 

The Evil One will seek to lead us away. This is why Peter says, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” (1 Peter 5:8, ESV)

And our own flesh will often work against us. Yes, those in Christ have been renewed by the Spirit, but we do also confess that corruptions remain within us. 

So these are the three ways of temptation: the world, the flesh, and the Devil. When we pray, “lead us not into temptation, but deliver us from evil”, we are reminded of the reality of temptation, and we are able to prepare ourselves to walk in a sober, clear-minded, and alert manner.  

But you will notice that this is no mere reminder. No, in the sixth petition, we make an appeal to God and we ask him to lead us, not in the wrong way, but in the right way. “

In the sixth petition, we are requesting that God would “keep us from being tempted to sin… or that he would “support and deliver us when we are tempted.”

Why the “or”? Well, sometimes the Lord’s will is that we be tempted and that we be strengthened through the ordeal. 

Can you think of an example in the scriptures where God permitted a man to be tempted? Think of Christ in the wilderness. God did not keep Christ from temptation, but he did keep him through it! 

And we know that God does permit temptation to strengthen, test, and prove those who are his. James speaks to this saying, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire” (James 1:12–14, ESV). Did you hear it?  “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life…” In this context, the trials are temptations. 

So our prayer is that God would either keep us from temptation or keep us through temptation. 

You will notice that this is what Christ himself prayed for in that prayer of John 17 which I read earlier – that his disciples would be kept. He prayed to the Father, saying, “I have manifested your name to the people whom you gave me out of the world… I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours… While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth…” etc. (John 17, ESV)

Jesus himself prayed for us that we would be kept, and when he taught us to pray, “lead us not into temptation, but deliver us from evil”, he was teaching us to pray that the Father would keep us.

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What Does The Conclusion Of The Lord’s Prayer Teach Us?

Please allow me to say just a couple of things about the conclusion to the Lord’s Prayer, which is “For thine is the kingdom, and the power, and the glory, forever, Amen.”

One,  this conclusion is based upon 1 Chronicles 29:11–13:  “Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. And now we thank you, our God, and praise your glorious name” (1 Chronicles 29:11–13, ESV).

Two, this ending teaches us to “take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, Amen.” Amen means, truly, indeed, or let it be so. 

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Conclusion

Q. 113. What do we pray for in the sixth petition?

A. In the sixth petition, which is, “And lead us not into temptation, but deliver us from evil,” we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. (Matt. 6:13; 26:41; Ps. 19:13; 1 Cor. 10:13; John 17:15)

Q. 114. What doth the conclusion of the Lord’s Prayer teach us?

A. The conclusion of the Lord’s Prayer, which is, “For thine is the kingdom, and the power, and the glory, forever, Amen,” teacheth us to take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, Amen. (Matt. 6:13; Dan. 9:18,19; 1 Chron. 29:11-13; 1 Cor. 14:16; Phil. 4:6; Rev. 22:20)

Baptist Catechism 112

Q. 112. What do we pray for in the fifth petition?

A. In the fifth petition, which is, “And forgive us our debts, as we forgive our debtors,” we pray that God, for Christ’s sake, would freely pardon all our sins; which we are rather encouraged to ask, because by His grace we are enabled from the heart to forgive others. (Matt. 6:12; Ps. 51:1,3,7; Mark 11:25; Matt. 18:35)

Scripture Reading: Matthew 18:21–35

“Then Peter came up and said to him, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times. Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.’” (Matthew 18:21–35, ESV)

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Catechetical Sermon

The Lord’s prayer is to be prayed daily. This is made clear by the fourth petition which is, “Give us this day our daily bread”. So daily we are to be concerned with giving thanks to God, praying that his name be glorified, for the furtherance of his kingdom, and for the strength to obey his commandments. We are also invited to pray for his provision concerning our earthly needs. And here is another thing that we are to pray for daily: the forgiveness of sins. 

Some have wondered, if we are forgiven of all our sins the moment we believe in Jesus, then why must we pray for the forgiveness of sins repeatedly? That is a good question, and there is a good answer. When we believe in Christ our sins are forgiven. We are justified, which means that we are declared not guilty by God. That can never change. If faith is true, then justification is real and permanent. We did nothing to earn our justification, and we cannot do anything to lose it. Furthermore, we were adopted the moment we believed. That does not change either. Christians are not perpetually justified and then unjustified, adopted and then unadopted every time they sin. No, these gifts are freely given by God and received by faith alone. When we believe in Christ a great exchange takes place. He bore our sins when he died on the cross, and we come to have his righteousness as our own. This cannot change or be diminished in any way, for the work is finished.  

But Christians do continue to struggle with sin even after they are saved. Temptations come through the Evil One and the world. Weakness and corruption remain in us. And so we do not always obey the Lord. And even when we do, our obedience to God is less than perfect. These sins are real sins and they do really grieve the Spirit of God. And you should know that the Father disciplines those he loves. Notice, I did not say, he pours his wrath on those he loves, but disciplines. And so it is a very important part of the Christian life to confess sin to the Lord, to turn from sin, and to ask the Lord for cleansing. This is not a cleansing unto salvation, but it is cleansing that renews a right relationship with the Lord.   

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

I believe this is what Jesus was illustrating in that exchange he had with Peter regarding the washing of his feet. Do you remember it? Jesus was washing the feet of his disciples when “Peter said to him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no share with me.’ Simon Peter said to him, ‘Lord, not my feet only but also my hands and my head!’ Jesus said to him, ‘The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.’ For he knew who was to betray him; that was why he said, ‘Not all of you are clean’” (John 13:8–11, ESV).

In this illustration, those who have true faith in Christ have been bathed. They’ve been cleansed from their sins, justified, adopted, and sanctified positionally. They need not be bathed over and over again. But as these justified ones walk in this world, their feet get dirty with sin. You know this to be true, just as I do. This is why we must come to the Lord daily, and even momentarily, to confess our sins to the Lord. To use the language of John 13, we are not saying, Lord, bathe me, but rather, Lord, wash my feet, for I have sinned against you in thought, word, and deed.  Again, “If we [Christians] say we have no sin, we deceive ourselves, and the truth is not in us. If we [Christians] confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness”, thanks be to God. 

Notice this about the fifth petition: not only does it lead us to confess our sins to God daily, it also leads us to freely forgive the wrongs that others have done to us daily. The fifth petition is “forgive us our debts, as we forgive our debtors.” The two things – forgiveness from God and the forgiveness of others – are tied together. In fact, it is assumed and expected that if we are going to ask God for forgiveness, we have already forgiven our fellow man from the heart. 

The parable of Christ that we read a moment ago regarding the unforgiving servant is powerful, isn’t it? What a terrible thought that a servant who was forgiven so much by his master would be so unwilling to forgive his fellow servant just a little bit in comparison. We are to forgive as we have been forgiven. We are to forgive from the heart. 

Please allow me to make just a few clarifying remarks about forgiveness before concluding. 

One, Christians must forgive from the heart even when there is no repentance on the part of the one who offended. In other words, we must not hold on to bitterness or resentment. We must prepare ourselves to extend forgiveness should forgiveness be sought by the one who has wronged us. 

Two, forgiveness can only be extended or transacted when there is repentance on the part of the one who sinned against you. This is how it works with God, and this is how it works with man. Forgiveness cannot be transacted unless the offender says, I have wronged you, please forgive me. If repentance is true and sincere, forgiveness must be extended. 

Three, in Christ we should be willing to forgive one another over and over again. In Matthew 18:21 we read, “Then Peter came up and said to [Jesus], ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times.’” Some translations say, “seventy times seven.” Either way, the point is clear. If repentance is true, forgiveness should be extended over and over again. 

Four, this does not require Christians to subject themselves to manipulators or abusers. Clearly, this is not what Christ was referring to. If your brother sins against you, and if your brother repents truly, then forgive him truly from the heart. Move on. Do not hold the sin against him. But you and I both know that there are people in this world who abuse and manipulate. These will pretend to be repentant but prove by their way of life that they are not. The Scriptures do not require Christians to subject themselves to their abuse. Forgive them from the heart? Yes! But if forgiveness is going to be transacted leading to a restored relationship there must be true repentance. 

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Conclusion

Q. 112. What do we pray for in the fifth petition?

A. In the fifth petition, which is, “And forgive us our debts, as we forgive our debtors,” we pray that God, for Christ’s sake, would freely pardon all our sins; which we are rather encouraged to ask, because by His grace we are enabled from the heart to forgive others. (Matt. 6:12; Ps. 51:1,3,7; Mark 11:25; Matt. 18:35)

Old Testament Reading: Psalm 103

“OF DAVID. Bless the LORD, O my soul, and all that is within me, bless his holy name! Bless the LORD, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good so that your youth is renewed like the eagle’s. The LORD works righteousness and justice for all who are oppressed. He made known his ways to Moses, his acts to the people of Israel. The LORD is merciful and gracious, slow to anger and abounding in steadfast love. He will not always chide, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay us according to our iniquities. For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us. As a father shows compassion to his children, so the LORD shows compassion to those who fear him. For he knows our frame; he remembers that we are dust. As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more. But the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children’s children, to those who keep his covenant and remember to do his commandments. The LORD has established his throne in the heavens, and his kingdom rules over all. Bless the LORD, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the LORD, all his hosts, his ministers, who do his will! Bless the LORD, all his works, in all places of his dominion. Bless the LORD, O my soul!” (Psalm 103, ESV)

New Testament Reading: Luke 8:40-48

“Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, for he had an only daughter, about twelve years of age, and she was dying. As Jesus went, the people pressed around him. And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, she could not be healed by anyone. She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. And Jesus said, ‘Who was it that touched me?’ When all denied it, Peter said, ‘Master, the crowds surround you and are pressing in on you!’ But Jesus said, ‘Someone touched me, for I perceive that power has gone out from me.’ And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. And he said to her, ‘Daughter, your faith has made you well; go in peace.’” (Luke 8:40–48, 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

From time to time I think it is important to step back from the small, individual passages of Scripture to look at the big picture of the book we are studying. This past week I took some time to read through the Gospel of Luke again from beginning to end in one sitting. That was a very helpful thing to do. I was reminded of Luke’s stated purpose for writing. I was also able to see the structure of his Gospel and his method. We have been moving rather methodically through this book, taking one section per sermon, Lord’s Day by Lord’s Day. We must not get lost in the details, for there is a big story that is being told in this gospel. There is a main message being communicated. 

Luke had an objective for writing this Gospel, remember?  He tells us in the opening verses that he, like others before him, compiled “a narrative of the things that have been accomplished among us”. The word accomplished is important. It indicates that Luke viewed the life and work of Christ as fulfilling prophesied and promises previously made. And he compiled this narrative, which he also calls, an “orderly account”, so that Theophilus and all who love God with him would “have certainty concerning the things [they] have been taught.” So then, the purpose of the Gospel of Luke is to convince us that Jesus of Nazareth is the Messiah promised from long ago. He wants his audience to be convinced of this. He wants us to have certainly reguading Jesus Christ and the good news of Salvation through faith in him. 

The structure of the book is wonderful. I will not bore you with too many details. In general, I want to remind you that Luke provides us with a lot of material surrounding Jesus’ birth. From 1:5 through 2:21 Luke weaves together stories about the birth of two men, John the Baptist and Jesus. Both births were miraculous, but Jesus’ was like no other, for he was born to a virgin. I would encourage you to read that narrative this week as we prepare to celebrate the Christmas holiday. Luke 2:22-3:52 is also very interesting, for it contains stories about Jesus’ infancy and childhood. 

The thing I wish to remind you of this morning is that in all of these stories surrounding Jesus’ birth, infancy, and youth, important things are said by others about him. Angels testify concerning his unique identity and mission, and godly men and women testify concerning him too. I do love this introductory section of Luke’s Gospel. Here Christ is presented to us in such a way that our expectations concerning him are built up very high. When we pay careful attention to the words that the Angel Gabriel spoke to Zachariah concerning his son, John (1:5-25), and to Mary regarding her son Jesus (1:26-38); and when we consider Elizabeth’s words to Mary and the words of  Mary’s song of praise (1:39-56); and when we consider what Zachariah prophesied when his son, John, was born (1:57-80) and what the angels said to the shepherds in the field when Jesus was born (2:1-21), our expectations concerning this Jesus are raised to a very high level. We are led to expect that this baby Jesus, who was born to a poor virgin, and lain in a manger, is the Messiah, Savior, Redeemer, and King who was promised to God’s people long before. 

I’ll read one small text for you to help jog your memory. Joseph and Mary took Jesus to the temple when he was an infant to present him before the Lord in obedience to the law of Moses. Once there, a godly man named Simeon  “took him up in his arms and blessed God and said, ‘Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.’ And his father and his mother marveled at what was said about him. And Simeon blessed them and said to Mary his mother, ‘Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.’ And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem” (Luke 2:28–38, ESV). So, when these two godly, Spirit-filled people laid their eyes on Jesus, they knew he was the one. 

I remind you of this portion of Luke’s Gospel for two reasons. One, I wish to encourage you to return to this section of Scripture in your own Bible reading this week as we enjoy the Christmas season. It is good for us to reflect on the birth of Christ, friends. It is good for us to think about the incarnation of the eternal Son of God. But as we do, we must be careful to consider the birth of Christ, and the baby Jesus lying in a manger, according to the Scriptures. Who is this Jesus and why was he born? These are important questions to ask. But they are often neglected by those who love to celebrate this traditional holiday. You will not find the answer to these questions – who is Jesus, and why was he born? – by looking at a manger scene, but you will find the answers to these questions in the Word of God. The Gospel of Luke answers these questions. He begins to answer the questions – who is this Jesus and why was he born? – in the opening chapters by presenting him as the fulfillment of promises and prophesies given long before. But it is in the remainder of his Gospel – particularly in chapters 3-9 – that Luke demonstrates that Jesus is the promised Messiah by reporting on the many miracles that Jesus performed.

I’d like to remind you of Luke 4:18-20.  At the very beginning of Jesus’ earthly ministry, he stood up in the synagogue on the Sabbath day in his hometown of Nazareth and read from Isaiah 61, saying, “‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.’ And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him” (Luke 4:18–20, ESV). At this moment Jesus claimed to be the Anointed One (Messiah) of whom Isaiah spoke. And the purpose of his coming is also stated. Hear it again: “he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

What have we been witnessing in Luke’s narrative from 4:21 onward except a demonstration these things were true of Jesus? Anyone can read Isaiah 61 and make the claim that the prophesy is about them. But Jesus proved it by his preaching and his miracles. And Luke wants us to see it. 

Christ proclaimed good news to the poor.

 In Luke 4:43 we hear him say, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” (Luke 4:43, ESV)

And in Luke 6:20-21 we learn that Christ, in his sermon on the plane, “lifted up his eyes on his disciples, and said: ‘Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh.” (Luke 6:20–21, ESV).

Christ proclaimed good news to the poor in spirit in fulfillment of the prophecy of Isaiah 61.  

And he set captives free. This he did in a spiritual sense, and it is seen in the many accounts of Christ freeing men and women from demon oppression.

In Luke 4:31-37 Christ heals a man with an unclean demon. 

In Luke 8:1 we read, “he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out…” (Luke 8:1–2, ESV)

And do not forget the incredible story that we considered not long ago regarding the casting out of a Legion of demons from the man in the Gerasenes. That story is told in Luke 8:26-39.

Isaiah 61 foretold that the Messiah would set captives free when he came. This Jesus did, in a greater way than many expected. He set captives free spiritually from bondage to the Evil One. 

Jesus also gave sight to the blind, just as Isaiah 61 said that he would.

I’m sure you remember the story where disciples of John the Baptist came to Jesus asking if he was really the one. Jesus answered them in Luke 7:22-23, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.’” (Luke 7:22–23, ESV)

Lastly, Isaiah 61 says that the Messiah would “proclaim the year of the Lord’s favor.” The year of the Lord’s favor is also called the year of Jubilee. According to the law of Moses, every 50 years was to be a year of Jubilee wherein debts were forgiven and land that was lost would be returned to the original owner within Israel. Christ proclaimed the year of the Lord’s favor in a much greater way. He did not forgive earthly and temporal debts, but spiritual and eternal debts. For example, in Luke 7:48 he looked at the sinful woman who expressed her faith in and love for Christ by anointing his feet with her own tears and with costly ointment had wiping his feet with her own hair, and he said to her, “Your sins are forgiven” (Luke 7:48, ESV).

Why have I taken the time to remind you of the things that were said about Jesus at the time of his conception, birth, and during his childhood? And why have I reminded you of the prophecy of Isaiah 61 concerning the Messiah, of Christ’s claim to be the Messiah, and of his many acts – his teachings and miracles –  which demonstrated that he was the Messiah? It is so that you might not lose sight of Luke’s purpose and method as we move methodically through the individual passages of Luke, Lord’s Day by Lord’s Day. He wrote so that we might have certainty that Jesus is the Messiah, the Redeemer of Israel. And he seeks to convince us by reminding us what angels, godly men and women, and the Scriptures themselves say about the Messiah, after which he reports on Jesus’ words and works so that we might see him as God’s anointed one, the Savior of all who turn from their sins and look to him by faith.  

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Jesus Heals A Woman Long Tormented By Illness

Here in Luke 8:40-48 we find yet another story which demonstrates that Jesus was and is the Messiah, the anointed one of God, promised from long ago.

In verse 40 we read, “Now when Jesus returned, the crowd welcomed him, for they were all waiting for him.” That is to say, a large crowd was waiting for him to return from the land of the Gerasenes, and it is not difficult to imagine why, given all that Christ had done. Verse 41: “And there came a man named Jairus [yah-i-rus – “YHWH enlightens], who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, for he had an only daughter, about twelve years of age, and she was dying…” We will return to this story regarding Jairus and his sick daughter in a future sermon. For now, it will suffice to draw attention to the misery that sin has brought into the world and of Christ’s mission to reverse it. It’s hard to imagine a more sorrowful situation than this. This man’s only daughter was perishing at the age of 12. He did the right thing to come and fall at the feet of Jesus and to implore him, as we will soon see.   

At the end of verse 42 we are introduced to a woman who had been tormented by illness for 12 years. There we read, “As Jesus went, the people pressed around him. And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, she could not be healed by anyone. She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased.”

Notice a few things: 

First, notice the suffering of this woman. All suffering, as you know, is the result of sin. Had Adam obeyed God, there would be no sickness or death. But not every instance of suffering is the result of some personal sin. By this I mean, the text in no way suggests that the women suffered in this way because of some particular sin of hers. The Bible is clear. The righteous do sometimes suffer. And though we are rarely given the answer to the question, why?, by faith, we know that God is with his people in the midst of suffering to comfort them, to draw them into a closer dependence on him, and to refine them. It should also be noted that this woman’s suffering was not only physical but spiritual, for this unceasing discharge of blood would have made her unclean according to the law of Moses (you may go to Leviticus 15:25ff. to learn more about this). So then, this ailment was not only a trouble to her physically, but socially and religiously too. 

Secondly, notice her faith. She came to Jesus believing that he could heal her. The physicians could not solve the problem. The text says that though she had “spent all her living on physicians, she could not be healed by anyone” (Luke 8:43, ESV). I think it must be said that Christians are not wrong to consult physicians. We should remember that Luke was a physician himself. But Christians should be careful to not place all of their hope and trust in physicians, for they are mere men. They sometimes error. They do not have within themselves the ability to heal or to save from death. But Christ does. And so we should imitate this woman and run to Christ in prayer to petition him for healing. We should also remember that some ailments may be the result of sin. Paul speaks about this in 1 Corinthians 11:29-31. And so we must turn from and come to the Lord’s Table in a worthy manner, lest we be judged. And I am thoroughly convinced that there is an intimate relationship between the soul and the body. Those who are plagued by soul illnesses such as fear, worry, bitterness, resentment, anger, and unforgiveness should not be surprised when the body grows ill too. And so, when I encourage you to run to Jesus for physical healing I mean that we are to run to him by faith and in prayer, having turned from known sin, including the sins of the mind and heart. Whether or not Jesus will heal you physically, I do not know. When Paul pleaded with God to remove some “thorn” in his flesh (perhaps it was some physical ailment) the response he received from the Lord was no, “My grace is sufficient for you, for my power is made perfect in weakness.” And so Paul said, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me” (2 Corinthians 12:9, ESV). Here I am drawing your attention to the faith of this woman. She was ill and she was ceremonially unclean. She did the right thing to come to Jesus and to touch the hem of his robe knowing for certain that he had the power to heal her infirmity.

Thirdly, notice her secretiveness. This woman did not address Jesus directly but touched the fringe of his garment secretly. Perhaps she was ashamed of her uncleanness. Perhaps she was simply shy. The text does not say. What is clear is that Jesus would not allow the secretiveness to remain. 

 In verse 45 we learn that “Jesus said, ‘Who was it that touched me?’ When all denied it, Peter said, ‘Master, the crowds surround you and are pressing in on you!’ But Jesus said, ‘Someone touched me, for I perceive that power has gone out from me.’”

In Luke 5:17 we we were told that “the power of the Lord was with [Jesus] to heal.” And in Luke 6:19 we were told that “all the crowd sought to touch him, for power came out from him and healed them all.” Here in our text for today, we are told that many touched him, but that power came out from him to heal this one particular woman who came to him by faith, and he perceived that power went out from him. When he asked who touched him, all denied it at first, but when the woman perceived that she could not hide any longer, “she came trembling [to Jesus], and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed.”

Of course, the meaning of this is not that we must be open with everyone concerning all of our physical ailments. Privacy is a good thing to maintain in some situations. What it does mean is that we must not be private concerning our faith in Jesus and the marvelous things he has done for us. We are to confess our faith in Jesus before men. And we ought to be happy to testify concerning the marvelous things he has done for us.

Look at how tender Jesus was towards this woman. Verse 48: “And he said to her, ‘Daughter, your faith has made you well; go in peace.” He spoke to this woman of faith tenderly, calling her “daughter”. Perhaps we are to make a connection between the love that Jairus [yah-i-rus] had for his 12-year-old daughter who was perishing and the love that Christ has for his people, in this instance, this woman who had been plagued by this physical ailment for 12 long years. Christ called her, “daughter”, so that we might know the tender love that he has for all who come to him by faith. And he said to her, “Your faith has made you well”. Here “faith” means trust. It is should clear to all that her faith was in Jesus. And then Christ said, “Go in peace.” That is what Christ gives to all who come to him by faith – peace with God which translates to peace within the heart. This woman was unclean because of her ailment and separated from God’s presence, ceremonially and symbolically. Christ healed her, removed her impurity, and thus reconciled her to God. That was the highest blessing for this woman – not the physical relief, but the spiritual. And so Christ spoke using familial language: “Daughter, your faith has made you well; go in peace.” 

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Conclusion

I would like to begin to move this sermon toward a conclusion by making a few remarks about physical healing. 

One, it must be acknowledged that Christ and his Apostles were given the ability to heal. Pick up the New Testament Scriptures and read and you will see the gift of healing often mentioned. It would be a mistake to assume that Christians have the gift of healing today. Notice the purpose of the miracles that Christ performed. He healed the sick, cast out demons, and performed many other miracles to demonstrate that he was indeed the promised Messiah of Isaiah 61. The miracles and wonders that Christ performed were signs that he was truly the long-awaited Messiah. And the same may be said concerning the Apostles and other eyewitness of Jesus’ resurrection. Many of them had the ability to heal as a sign that they were indeed Christ’s special messengers and that the word they spoke was true. It would be a mistake to assume that there were miracle workers in the church after the age of the Apostles.    

Two, having said this, it would also be a mistake to assume that God does not heal anymore. I believe that he certainly does. But he heals, not through the hands of those with the gift of healing as he did in the Apostolic age, but through the common prayers of his people. James 5:13-16 is important. It says, “Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (James 5:13–16, ESV). Though the miraculous, sign-gifts that were present in the early church have ceased, this does not mean that God does not work miracles. He may if it is his will. And he will do so through the prayers of his people. 

Three, as has already been mentioned, though God has the power to heal and deliver his people from many hardships, this does not mean that he always will. In fact, Christians are warned to expect suffering in this life. It may be the will of the Lord to allow some difficulty or ailment to remain so that we might draw near to God and learn, along with Paul, that God’s “grace is sufficient” and that his “power is made perfect in weakness” (2 Corinthians 12:9, ESV).   

Four, given that Christ demonstrated he has the power to heal and even to raise people from the dead, and given the obvious fact that he does not do this for everyone now – in fact, he does not do it for anyone ultimately now  – it should be clear to all that the limited and temporary miracles Christ performed at his first coming were meant to function as a sign that he possesses the power to do this for all who come to him by faith perfectly and eternally at his second coming. Christ healed many in his earthly ministry, but he did not heal all. He raised a few from the grave, but the vast majority, he did not. And even those he healed would suffer ailments of various kinds in the future. Those he raised from the dead would have to have to pass through the ordeal of death again at some point in the future. What then was the purpose of these monetary healings and these temporary resurrections? Well, besides being acts of kindness and compassion, they were a demonstration of Christ’s power to heal and to give life to all who come to him by faith perfectly and eternally.  Perhaps you have thought about this question when reading portions of Scripture like Psalm 103. It says, “Bless the LORD, O my soul, and all that is within me, bless his holy name! Bless the LORD, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good so that your youth is renewed like the eagle’s” (Psalm 103:1–5, ESV). It may be that some of God’s people read passages of Scripture like this and think, but God has not healed all my diseases! Is the word of God untrue, then? Certainly not. We simply need to learn how to interpret it properly. First of all, this Psalm is not only about King David, it is about King Jesus. It is Christ whose life has been redeemed from the pit. It is Christ who has been raised up from the grave, his “youth… renewed like the eagle’s.” Secondly, though some of these blessings are enjoyed by us now through faith in Christ Jesus – he has forgiven our iniquities, he has crowned us with steadfast love and mercy, and he satisfies us with good – not all of these blessings are ours now and in full, for we await the second coming of Christ and the consumptions. It is then that all sickness and death will be eradicated for those who are united to Christ by faith. Thirdly, when Christ came the first time to accomplish our redemption he did prove to have the power to do this. He proved, through the miracles he performed, to have the power to heal all of our diseases. He proved, by raising a few from the grave and by his own resurrection from the dead, to have the power to redeem our lives from the pit. These blessings that Christ has earned and has the power to bestow are ours now, but we do not yet enjoy the fullness of them, and so we wait patiently to obtain the fullness of the promise of the gospel of Jesus Christ (Hebrews 6:15).

Baptist Catechism 111

Q. 111. What do we pray for in the fourth petition?

A. In the fourth petition, which is, “Give us this day our daily bread,” we pray that of God’s free gift, we may receive a competent portion of the good things of this life and enjoy His blessing with them. (Matt. 6:11; Prov. 30:8,9; 1 Tim. 6:6-8; 4:4,5)

Scripture Reading: Proverbs 30:7–9

“Two things I ask of you; deny them not to me before I die: Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, ‘Who is the LORD?’ or lest I be poor and steal and profane the name of my God.” (Proverbs 30:7–9, ESV)

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

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When those who have faith in Christ pray to God they are invited to pray to him as “Father”. And to distinguish him from earthly fathers we say, our Father in heaven. God is not confined to heaven, of course. He is in all places at all times. But heaven is a realm that God created in the beginning where he manifests his glory before the angels. When we pray, we are praying to our heavenly Father.    

And our first and leading petition is that God’s name would be hallowed, honored, or glorified on earth just as it is in heaven. In heaven, God is praised day and night by his angels. And we are praying that God’s name would be praised here on earth too. 

In the second petition, we pray that God’s kingdom will come. God is king over all. He sits enthroned in heaven. But we know that in this world there are two kingdoms – a kingdom of darkness and a kingdom of light. When we pray that God’s kingdom come we are praying that things would be on earth as they are in heaven – that all on earth would come to honor God as King. This will happen progressively in this age through the preaching of the Gospel, and fully in the age to come. 

The third petition is “thy will be done on earth as it is in heaven”. Again, we find a distinction between heaven and earth. In heaven, the angels obey and submit to God’s will perfectly. And we are to pray that we would do the same on earth. 

Now, here is what I want you to recognize about the fourth petition. The fourth petition is about our earthly needs. In the fourth petition, we are praying, not for spiritual things, nor eternal things, but that the God of heaven would provide us with the things that we need to live here on earth. These are earthly things that we are to pray for under this petition.

One general observation that we can make from the outset is that God is concerned with providing for his children. Sometimes we talk as if earthy things are bad, and heavenly things are good. And yes, sometimes the scriptures do speak of “earthly” or “worldly” things in a negative way. But the scriptures do not portray the world and the things of this world as inherently evil. God created this world, brothers and sisters. This world was created good. The things of this earth are to be used and enjoyed to the glory of God. What makes worldly things worldly in a sinful sense? We make them sinful… when we misuse them. For example, money is not evil… but the love of money is. Food is not evil… but gluttony is. Alcohol is not evil… but drunkenness is. And sex is not evil… but fornication is. The point is this: when Christ taught his disciples to pray, “give us this day our daily bread”, he made it clear that God is concerned with providing for his children’s earthly needs.

The fourth petition is, “give us this day our daily bread”. Stated by itself it sounds kind of like a demand, but really it is a humble request. 

“Bread”, as I have already suggested, stands for the basic things that we need to live in this world. What do we need to live physically speaking? We need food, water, and shelter. And these are the kinds of things that we are to pray for under the fourth petition. 

And notice that this bread is called daily bread. This indicates two things: one, that we are to pray daily. And two, that we are to live in daily dependence upon God.  We are not to pray weekly for weekly bread, nor monthly for monthly bread, but daily for daily bread. The Christian is to constantly look to God’s hand for provision. 

When we pray “give us this day our daily bread” we are praying “that of God’s free gift, we may receive a competent portion of the good things of this life and enjoy His blessing with them.” That is what our catechism teaches. I think this is very good. Let us consider each portion.

The phrase, “that of God’s free gift” reminds us that “daily bread” is a gift from God. Yes, he provides us with “daily bread” through natural means. Farmers farm, bakers bake, grocers sell, and we buy and eat. But behind all of that is God’s hand. He upholds the natural order. He sends the rain. He preserves societies. All of this is a gift from God. I wonder, do you think about that when you eat something as simple as a piece of bread? Do you recognize God’s grace in the bread? We should! And we should give him thanks.

The phrase, that “we may receive a competent portion” reminds us to pray, not for riches nor for luxury, but that God would give us what we need. If God has determined to give us more than we need – if he blesses us with wealth and with luxury – then that is a gift from him, but Christ did not teach us to pray for it. He taught us to pray for basic provision – “a competent [or adequate] portion” – “daily bread”. 

The phrase, “of the good things of this life”, helps us to remember that the things of this life are good, for God made them. Paul wrote to Timothy, saying, “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving for it is made holy by the word of God and prayer” (1 Timothy 4:4-5, ESV).

And the phrase, “and enjoy His blessing with them” reminds us that it is right for us to take pleasure in the things of this world. Food and drink should be enjoyed. But how can we enjoy food and drink without becoming gluttons or drunkards? Two things: we are to enjoy food and drink in moderation, and I think this is key, we are to enjoy food and drink to the glory of God. “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31, ESV).

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Conclusion

You know, it is interesting that in Matthew 6 we find the Lord’s Prayer, and immediately after that, we find instructions regarding fasting, laying up treasures in heaven, and anxiety over the cares of this world – what we will eat and drink and put on. I see those topics in Matthew 6:166ff. as being a kind of expansion on what Jesus said regarding the fourth petition of pray, give us this day our daily bread. The most succinct way for me to say it is this: the prayer, “give us this day our daily bread”, is a remedy to a gloomy approach to the blessing of this world (don’t fast in a gloomy way), to an idolatrous love of the things of this world (store up treasures in heaven), and to anxiety (do not be anxious about your life). It is truly amazing what these little model petitions can do for the soul of the Christian when they are properly understood and faithfully prayed. In other words, this little model prayer, “give us this day our daily bread”, is a remedy to really big soul problems. It is a remedy to ungodly asceticism, to the idolatrous love of the things of this earth, and to anxiousness regarding a lack of earthly provision. 

Are you anxious? Pray to your Father in heaven for daily bread. Are you struggling to enjoy the things of this life that God intends for you to enjoy to the glory of his name? Pray to your Father in heaven for daily bread, and thank him for it. Are you struggling against an ungodly and idolatrous love for the world and the things of this world? Pray to your Father in heaven for daily bread. 

Q. 111. What do we pray for in the fourth petition?

A. In the fourth petition, which is, “Give us this day our daily bread,” we pray that of God’s free gift, we may receive a competent portion of the good things of this life and enjoy His blessing with them. (Matt. 6:11; Prov. 30:8,9; 1 Tim. 6:6-8; 4:4,5)

Old Testament Reading: Psalm 65

“TO THE CHOIRMASTER. A PSALM OF DAVID. A SONG. Praise is due to you, O God, in Zion, and to you shall vows be performed. O you who hear prayer, to you shall all flesh come. When iniquities prevail against me, you atone for our transgressions. Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple! By awesome deeds you answer us with righteousness, O God of our salvation, the hope of all the ends of the earth and of the farthest seas; the one who by his strength established the mountains, being girded with might; who stills the roaring of the seas, the roaring of their waves, the tumult of the peoples, so that those who dwell at the ends of the earth are in awe at your signs. You make the going out of the morning and the evening to shout for joy. You visit the earth and water it; you greatly enrich it; the river of God is full of water; you provide their grain, for so you have prepared it. You water its furrows abundantly, settling its ridges, softening it with showers, and blessing its growth. You crown the year with your bounty; your wagon tracks overflow with abundance. The pastures of the wilderness overflow, the hills gird themselves with joy, the meadows clothe themselves with flocks, the valleys deck themselves with grain, they shout and sing together for joy.” (Psalm 65, ESV)

New Testament Reading: Luke 8:26–39

“Then they sailed to the country of the Gerasenes, which is opposite Galilee. When Jesus had stepped out on land, there met him a man from the city who had demons. For a long time he had worn no clothes, and he had not lived in a house but among the tombs. When he saw Jesus, he cried out and fell down before him and said with a loud voice, ‘What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me.’ For he had commanded the unclean spirit to come out of the man. (For many a time it had seized him. He was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the desert.) Jesus then asked him, ‘What is your name?’ And he said, ‘Legion,’ for many demons had entered him. And they begged him not to command them to depart into the abyss. Now a large herd of pigs was feeding there on the hillside, and they begged him to let them enter these. So he gave them permission. Then the demons came out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned. When the herdsmen saw what had happened, they fled and told it in the city and in the country. Then people went out to see what had happened, and they came to Jesus and found the man from whom the demons had gone, sitting at the feet of Jesus, clothed and in his right mind, and they were afraid. And those who had seen it told them how the demon-possessed man had been healed. Then all the people of the surrounding country of the Gerasenes asked him to depart from them, for they were seized with great fear. So he got into the boat and returned. The man from whom the demons had gone begged that he might be with him, but Jesus sent him away, saying, ‘Return to your home, and declare how much God has done for you.’ And he went away, proclaiming throughout the whole city how much Jesus had done for him.” (Luke 8:26–39, 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

Do not forget the question that the disciples of Jesus asked after he calmed the wind and the raging sea with the power of his authoritative word. In Luke 8:25 we are told that the disciples said to one another, “Who then is this, that he commands even winds and water, and they obey him?” Who then is this, was their question, and I do believe we are to carry that question with us into the passage we are considering today, and into the next one also. Who then is this, that he commands even winds and water, and they obey him? Who then is this, that he commands even a Legion of demons, and they obey him? Who then is this, who has power and authority over sickness and death? You see, Jesus did not only tell his disciples about who he was, he also showed them – he shows us who he is by the miraculous deeds he performed. 

Who then is Jesus? The answer is that he is the God-man. He is the Word of God, the second person of the Triune God, incarnate.  He is Immanuel, which means, God with us. When Christ woke from his sleep in the boat, commanded the wind and waves, and they obeyed him, he showed himself to be a true man and true God. And he demonstrates the same in the passage before us today wherein he displays his authority even over the demons. Notice he did not cast them out in the name of God but by his own authority. And even the demons knew who he was. They cried out through the man they oppressed, “What have you to do with me, Jesus, Son of the Most High God?” (Luke 8:28, ESV). You see, the demons knew who Jesus was. They knew he was the Son of the Most High God incarnate.

Brothers and sisters, you need to know who Jesus is. What is he? What is his nature? He is fully God and he is fully man. Who is he? He is the person of the eternal Son of God. Is Christ your Savior? Is Christ your Lord? Do you trust in him for the forgiveness of sins? Then you must grow in your knowledge of him. And the Gospel of Luke is a great help to us, for it answers the question, who then is this Jesus?   

Let us go now to our text for today. I have a few observations to make which will lead us to consider Jesus’ true identity.

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There Is A Spiritual Realm

First, the passage that is open before us today does remind us that there is a spiritual and heavenly realm. We who live in the West today are prone to forget this. Many in our culture live as if the natural world is all there is. But the first words of the Bible reveal otherwise. “In the beginning, God created the heavens and the earth.”  As the Scriptures unfold it becomes clear that “earth” refers to all that is visible (yes, even the microscopic), and “heavens” refers to the realm that is presently (and typically) invisible to us, which God created in the beginning (see Colossians 1:16). God manifests his radiant glory in the heavenly realm. The angels are spiritual beings who were created by God to dwell in the heavenly realm and to worship and serve him always. As you probably know, the Bible teaches that there was a rebellion in the heavenly realm. Some angels kept their place by submitting themselves to God. But many rebelled and were cast down. Satan is the chief of these fallen angels but he is not the only one. Under him are demons who do his bidding. And so, in the heavenly, spiritual realm, there is a kingdom of darkness and a kingdom of light. 

We are reminded of the spiritual realm, of the fallen angels, and of their dark work when we read in verses 26-27: “Then they sailed to the country of the Gerasenes, which is opposite Galilee. When Jesus had stepped out on land, there met him a man from the city who had demons. For a long time, he had worn no clothes, and he had not lived in a house but among the tombs.” So then, it should be clear to all that the heavenly realm and the earthly realm – though distinct – do interact. God relates to his creation. His elect angels are ministering spirits. And Satan and his demons do also seek to exercise control or dominion on earth and over man. These truths permeate the entirety of the Holy Scriptures, and they are certainly present in the passage that is before us today. 

The country of the Gerasenes (also called the Gadarenes) was located on the east side of the Sea of Galilee. Most of the commentators that I have read say this was Gentile territory. One claimed that it was Jewish. I’ve always believed that it was Gentile, one reason being the heard of pigs mentioned near the end of this passage. Pigs, as you know, under the Old Covenant law of Moses were deemed to be unclean animals. 

We are told, when Jesus stepped out on the land “there met him a man from the city who had demons”. When Matthew tells this story in chapter 8 of his Gospel, he mentions two men who were demon-possessed. Luke and Mark (chapter 5) focus their attention only on this one man. Luke says that he “had demons”. Later, we are told that “many demons had entered him” (verse 30). When Jesus asked the demon to reveal its name, the man said, “Legion”. In the Roman army, a legion was a group of about 6,000 soldiers. So, this man had many demons. In verse 36 this man is referred to as one who had been “demon-possessed”, or we might translate the Greek as, demon-oppressed, or demonized.

Four questions come to mind. 

One, what is demon possession or oppression? Really, I do not think it matters what term you use so long as you have in mind a man or woman coming under the strong influence or control of demons. The text that we are considering today says that “many demons had entered” this man. The text also says, at times, he would be “driven by the demon into the desert.” So then, demon possession is a very particular and extreme thing. All who not do belong to Christ do indeed belong to the Evil One. The Scriptures teach that all people are either in Christ’s kingdom or Satan’s. Satan tempts all men. He deceives men. He seeks to destroy men. But this does not always (or often) result in demon possession or oppression. Clearly, there is a difference between the non-believing Jews to whom Jesus spoke in John 8:44, saying, “You are of your father the devil, and your will is to do your father’s desires” and this demon-possessed man of the Gerasenes. Both were in a state of bondage to the Evil One but not in the same way. Clearly,  not everyone who is deceived by Satan is possessed by demons.  

A second question that comes to mind is, how did this man come to be demon-possessed? The text does not say. If we were to consider other texts of Scripture, I think it is safe to assume that he opened himself up to the demonic through sin, the worship of idols, which is sometimes called the worship of demons (see Leviticus 17:7, Deuteronomy 32:16, Psalm 106:36-37) or through sorcery or witchcraft (see Galatians 5:20 and Deuteronomy 18:10). The biblical perspective on demons, demon-worship, sorcery and witchcraft, is not that they are not real, but that they are to be avoided, rejected, and ultimately rebuked in Jesus name, lest men and women open themselves up to that which is dark and evil. 

A third question that comes to mind is this: though it is clear that men and women were sometimes demon-possessed in Jesus’ day, can men and women be demon-possessed today? I believe the answer is yes, but we tend not to see it as frequently in our society. And I can think of three possible reasons for this. One, I do wonder if demon possession is more limited now that Christ has accomplished our redemption having defeated the Evil One through his life, death, and resurrection. Christ won the decisive victory over Satan at the cross. Christ bound Satan then (see Matthew 12:29, Mark 3:27, and Revelation 20). He cast down the accuser of the brethren then. Mind you, this does not mean that Satan and his minions are no longer active. The Scriptures warn those living under the New Covenant era that the devil prowls around like a roaring lion, seeking someone to devour (see 1 Peter 5:8). But there was some kind of binding or restraining that occurred at Christ’s first coming nonetheless. Perhaps demonic possession is less prevalent in the world as a result. Secondly, it may be that demonic possession occurs less frequently in our naturalistic and radically secular society. Satan has won the victory over the minds of many in our culture by blinding them to the reality of the spiritual realm. He has duped millions into believing that the material world is all that exists, and so they think little of angels, demons, and God. Given the success of this tactic, why would the Evil One, disturb men and women from their spiritual slumber by troubling them with demons? Connected to this, it may be that demon possession occurs more frequently today in societies where men and women open themselves up to dark spiritual forces as they engage in idolatrous worship, sorcery, and witchcraft. Thirdly, it may be that demon possession is more prevalent in our society than we realize given our tendency to explain every ailment and malady in naturalistic, scientific, and medical terms. Now, please do not misunderstand me. I am not at all proposing that every ailment of body and mind should be blamed on demons. No, even Christ distinguished between those who were ill and those who were demon-possessed. He touched many who were ill to heal them of their physical maladies. And neither am I proposing that mental illness is not real. Certainly, it is. There are oftentimes physiological explanations for the mental and emotional troubles that we face. Here I am simply acknowledging that in our modern, secular, and naturalistic society, we tend to err on the extreme of blaming every ailment and problem we face on the physiological. Many have forgotten, it seems, that we are spiritual beings, that there is a spiritual realm, and that there is a spiritual battle that rages over the hearts and minds of men and women.

A fourth question that comes to mind is, can a true Christian be demon-possessed? The answer is, certainly not. Those united to Christ by faith have their sins forgiven (Acts 10:43). They are filled with the Holy Spirit (Acts 13:52). They have been “delivered… from the domain of darkness and transferred… to the kingdom of [God’s] beloved Son” (Colossians 1:13, ESV). And so true Christians walk in the light, not the darkness. They are to walk by the Spirit, not the flesh. Though a true believer can never be demon-possessed or oppressed, the Devil and his minions are still our advisory. He tempts. He seeks to discourage. He utters lies. He seeks to divide and conquer. But we have the victory in Jesus’ name. 

Those four questions came immediately to my mind. Perhaps you can think of others. But here is something I want you to notice about our text. Notice how very cruel Satan and his demons are. Notice where they lead those who come under their power. Satan is a very cruel and harsh taskmaster. Following after him will lead only to darkness, despair, and death. The Scriptures tell us that this demon-possessed man wore no clothes but went around exposed to the elements. He was driven by these demons from his home. The text tells us, “he had not lived in a house but among the tombs.” In this way, the demons robbed this man of life and caused him to dwell in a place of darkness and death. From time to time the man would be bound by the people of the town but with superhuman strength, he would break the chains and be driven into the desert by the demon.  

Look at where following after Satan leads. Those who have been demons possessed in the past or the present are a testimony to where following after Satan will lead you. Satan is a cruel master. Spiritually speaking, he will leave all who follow after him unclothed, naked, and exposed. He will drive those who follow after him further and further away from their home with God. He will rob them of their sanity as he leads them further and further down the path of darkness and death. 

Friends, there are only two options. We are either following after God or we are following after Satan. Granted, not all who follow after Satan are demon-possessed, but some are. Perhaps the Lord has permitted this to show his people how cruel a taskmaster the Evil One truly is so that they would turn from their sin and to Christ. And Christ is a very kind master, as we will see. 

*****

Jesus Has Authority Over The Forces Of Darkness And Death

So, we have been reminded of the spiritual realm. More than this, we have been reminded of the dark forces that exist there.  Now let us consider Jesus and the authority that he possesses over the forces of darkness and death. 

Verse 27 tells us, “When Jesus had stepped out on land, there met him a man from the city who had demons.” You almost get the impression that Jesus traveled across the Sea for the purpose of meeting this man and confronting these demons. Indeed, I think this is the case. 

In verse 28 we read, “When [the man] saw Jesus, he cried out and fell down before him and said with a loud voice, ‘What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me.’” It was the man who spoke, but I think we are to see that it was the demon – perhaps the chief of the Legion of Demons –  who spoke through him. 

Notice this – the demons knew who Jesus was. When on the sea, the disciples asked, who then is this that the wind and waves obey him? When they get to shore, demons answer the question. Again, we are told that the man “cried out and fell down before him and said with a loud voice, ‘What have you to do with me, Jesus, Son of the Most High God?” Who is Jesus? He is the Son of the Most High God. In other words, he is the eternal Son of God, the second Person of the Triune God. 

How did they know him? Well, let’s just say they have a history. It was through the eternal Son that these angels who fell were created. It was against the eternal Father, Son, and Holy Spirit that they rebelled. And it will be the eternal Son incarnate who will crush them under his feet. The incarnation was a new thing. These demons did not have much of a history with the man Jesus. But the Son of the Most High God – him they knew. And they knew what he was up to. He became incarnate to defeat them, to crush them, to judge them eternally, and so they cried out. “What have you to do with me” and “I beg you, do not torment me.”

It was after Jesus asked for the name of the demon and received the answer, Legion, that “they begged him not to command them to depart into the abyss”. What is the abyss? 

To understand what the abyss is, you must first know what Sheol (or Hades) is. Sheol (or Hades) is a spiritual place of punishment and torment filled with the souls of sinners. When men and women die, their bodies go into the grave, and their souls go either into the blessed presence of God in heaven or to the torments of Sheol (or Hades). What makes the difference? It is Christ who makes the difference. Those who in this life turn from their sins and trust in Christ will go to heaven when they die. Those who die apart from Christ and in their sins will go to Sheol (or Hades). On the last day, there will be a great resurrection. Bodies will be raised from the graves and Hades will give up the souls imprisoned within to be reunited with the body. And these whole persons will stand before God Almighty to be judged. This is what Revelation 20:11-15 describes, saying,  

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

Sheol (or Hades) is the temporary place of punishment where the souls of the wicked go when they die. But it is also a place of imprisonment and torment for the demons. The Abyss is the deepest pit of Sheol or Hades. It is where Satan is bound now so that he might not deceive the nations any longer. This is what Revelation 20:1-3 says: 

“Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit [ἄβυσσος – the Abyss] and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit [ἄβυσσος – the Abyss], and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while” (Revelation 20:1–3, ESV).

The Abyss is a place of temporary imprisonment and torment for Satan and his demons. In 2 Peter 2:4, this place is called Tartarus. There we read, “For if God did not spare angels when they sinned, but cast them into hell [ταρταρόω – Tartarus] and committed them to chains of gloomy darkness to be kept until the judgment”, etc.  Jude 1:6 teaches the same, saying,  “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day…” (Jude 6, ESV). 

The final place of punishment for all of God’s enemies, of angels and of men, will be the lake of fire. Sheol (or Hades) is the temporary place of punishment for the souls of men who pass from this earth apart from Christ. Fallen angels are imprisoned there too. They have been cast into the Abyss, that is to say, into the pit, which is called Tartarus, a place of gloomy darkness. 

I can hear the critics now. But Satan is still active! He prowls around like a roaring lion! Yes, this is true. But we must account for all of the passages that speak of the binding of Satan at Christ’s first coming, and of the imprisonment of demons in the abyss before and during Christ’s earthy ministry. 2 Peter 2:4 says that demons were cast into Tartarus when the sinned. Jude 6 also speaks of a binding of demons that took place long ago. And notice this: the demons who revealed themselves to Jesus as Legion clearly thought that the abyss was a place that Jesus Christ could cast them into at that very moment. “[T]hey begged him not to command them to depart into the abyss” (Luke 8:31). They were not yet bound in the abyss. They knew of the abyss. And they thought that Christ could cast them into the abyss at that very moment.  

I will admit, there are mysteries here that I do not fully understand. But when all that Scriptures have to say on this subject are considered, one is left with the impression that the overthrow of Satan’s kingdom has been and will continue to be progressive. It seems that with the passing of time, and with every advancement in the accomplishment of our redemption, there is more damage done to the kingdom of Satan. There is more ground taken, if you will. There is more conquering and binding of the kingdom of darkness by the kingdom of light. Certainly, the greatest advancements were made at Christ’s first coming through his life, death, resurrection, and ascension. And the Apostle reminds us that the end will one day come “when [Christ] delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:24–26, ESV).

In verse 31 we are told that the demons “begged [Jesus] not to command them to depart into the abyss.” And in verse 32 we learn that the demons made a strange request. “Now a large herd of pigs was feeding there on the hillside, and they begged him to let them enter these. So he gave them permission.” I cannot say that I fully understand what is going on here. It seems that these demons needed somewhere to go. They knew that Christ was evicting them from the man of the Gareasenes. They did not want to go to the abyss. And so they requested that Christ allow them to enter the filthy and unclean swine. And Christ gave them permission. Matthew 12:43-45  is also mysterious, but it seems to agree with this text. There Christ says, “When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation” (Matthew 12:43–45, ESV). 

What happened next got everyone’s attention. Verse 33 says, “Then the demons came out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned.” What a strange and frightening scene! Mark tells us in his gospel there were about 2,000 pigs in this herd. Can you imagine it? The question we must ask is, why? Why did Christ permit the demons to enter these pigs? And why did they rush down the hillside into the water and drown?

The commentaries I read all seem to assume that it was the demons who drove the pigs into the sea. As it pertains to the question of why, they suggest that it was because the demons were very cruel and only wished to do damage to God’s creation. I didn’t find that explanation to be very satisfying. As I reflected on this text the thought occurred to me that it was not the demons that drove the swine into the sea, but Christ himself. And if it was Christ who drove these demon-possessed pigs into the sea, the answer to the question of why becomes more clear. The demons begged to not be cast into the abyss. It seems to me that their request was denied. 

The depths of the sea have always symbolized the abyss. The depths of the sea in the story of Jonah symbolized Sheol! After Jonah was cast into the stormy sea and swallowed by that great fish, “Jonah prayed to the LORD his God from the belly of the fish, saying, ‘I called out to the LORD, out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice. For you cast me into the deep, into the heart of the seas, and the flood surrounded me; all your waves and your billows passed over me”, etc. (Jonah 2:1–3, ESV). In the Scriptures, the sea signifies Sheol and the deep pit of the abyss. 

Not long before this encounter with the demoniac on land, Jesus saved his disciple from the abyss by calming the wind and the waves with his word. “Master, Master, we are perishing!”, they said.  “And he awoke and rebuked the wind and the raging waves, and they ceased, and there was a calm.” (Luke 8:24, ESV). Christ saved his disciples who were with him in that little ark from perishing in the abyss of the sea! And once on land, Christ demonstrated his power and authority even over the demons. They begged to be spared from the abyss. As I have said, it appears to me that their request was denied, and Christ wanted everyone to know it. He permitted those filthy demons to enter those filthy pigs, and he drove them into the depths of the sea in order to demonstrate to all that he has the power and the authority to cast Satan and his demons into the abyss of Sheol now, and into the lake of fire on the day of judgment, to bind them there to be justly punished forever and ever. When the demons entered the swine, and when the swine rushed into the sea, it was a visible demonstration of the power of Christ over Satan and his demons. He has the power to cast them out and into the abyss.      Is this not a picture of the redemption that Christ has accomplished? He came to save those who trust in him from the abyss of hell, and to conquer every evil principality and power. 

Let us briefly return to the man out of whom these demons were driven. Verse 34: “When the herdsmen saw what had happened, they fled and told it in the city and in the country. Then people went out to see what had happened, and they came to Jesus and found the man from whom the demons had gone, sitting at the feet of Jesus, clothed and in his right mind, and they were afraid.” The description of this man who had been delivered from such terrible oppression is marvelous. Notice, he is no longer fighting or fleeing, he is sitting at the feet of Jesus. The demons are no longer his lord – Christ is, and he is finally at peace. Furthermore, the text says that he is clothed. Yes, Christ does clothe and cover all who come to him by faith. Finally, the text says that he was in his right mind. So here we have a picture of what Christ does for all of his redeemed. He frees them from bondage to sin and Satan, he subdues them so that they honor him as Lord, he reconciles them to God through himself, so that they are at peace, he clothes them with his righteousness, and he renews their minds so that they might think rightly about God and their relationship to him in this world. 

It is no wonder that the man begged to go with Jesus when Jesus got into the boat to return. Those who have been delivered from the domain of darkness by Jesus want nothing more than to be with him. But Christ sent him away saying, “Return to your home, and declare how much God has done for you.” And he went away, proclaiming throughout the whole city how much Jesus had done for him.” And so we see that even at this early point in Jesus’ ministry, the gospel of the kingdom began to spread out from Jerusalem and Judea to far-off places. 

*****

Conclusion

Who then is this who commands the wind and the waves and they obey him? Who then is this who has the power to cast even a Legion of demons out of a man and into the abyss? His name is Jesus. And he is no ordinary man, but is the person of the eternal Son of God incarnate. He is the Messiah. He is the Savior. He is the only mediator between God and man. To be delivered from the domain of darkness, and to be saved from the abyss of hell, one must turn from their sins and trust in him. Have you? 

And if you have, can you see what Christ has saved you from? Can you see his deliverance? Granted, the condition of this man of the Gerasenes was very extreme. Not many have been as opposed by demons to the degree that he was. But all who are not in Christ do in fact belong to the kingdom of Satan. And those in Christ have been delivered. Thanks be to God, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” (Colossians 1:13–14, ESV)