Old Testament Reading: Leviticus 19:1–18, 33–37

“And the LORD spoke to Moses, saying, ‘Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the LORD your God am holy. Every one of you shall revere his mother and his father, and you shall keep my Sabbaths: I am the LORD your God. Do not turn to idols or make for yourselves any gods of cast metal: I am the LORD your God. When you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted. It shall be eaten the same day you offer it or on the day after, and anything left over until the third day shall be burned up with fire. If it is eaten at all on the third day, it is tainted; it will not be accepted, and everyone who eats it shall bear his iniquity, because he has profaned what is holy to the LORD, and that person shall be cut off from his people. When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. You shall not steal; you shall not deal falsely; you shall not lie to one another. You shall not swear by my name falsely, and so profane the name of your God: I am the LORD. You shall not oppress your neighbor or rob him. The wages of a hired worker shall not remain with you all night until the morning. You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD. You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor. You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am the LORD. You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD… [Verse 33] When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God. You shall do no wrong in judgment, in measures of length or weight or quantity. You shall have just balances, just weights, a just ephah, and a just hin: I am the LORD your God, who brought you out of the land of Egypt. And you shall observe all my statutes and all my rules, and do them: I am the LORD.” (Leviticus 19:1–18, 33–37, ESV)

New Testament Reading: Luke 6:27-36

“But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them. If you love those who love you, what benefit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful.” (Luke 6:27–36, 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

As we move forward in our consideration of Jesus’ sermon on the plane, we should remember a few things that were stated in the sermon that I preached on the previous passage. 

One, do not forget Jesus’ audience. He directed these sayings, not to the non-believing world, but to his disciples. This does not mean that the principles stated here have no significance or application for the non-beliving world. But it does mean that what Jesus said was first and foremost for his disciples. He called his disciples to himself, fixed his eyes on them, and spoke these words (Luke 6:20).  

Two, do not forget what the sermon on the plane is. Here we find ethical teachings from Jesus. Here Jesus tells his followers how they are to live in the world. The Chritian faith is a way of life, remember. Yes, it is a way of believing. But it is not only that. It is also a way of living.  Christians, having belived what the Bible says, and having placed their faith or trust in Jesus, are then to walk in a particular way. They are to walk in the way of Christ. They are to obey God’s moral law. They are to adopt these ethical teaching of Jesus and live according to them. christ Everyone is to do that. But here Jesus gives special instructions to his disciples concerning the way in which they are to walk in this world.  

Three, do not forget what the previous passage said. Jesus began his sermon on the plane by declaring his followers to be blessed. And he did not only say that they were blessed, he gave the reasons. Followers of Jesus are truly blessed because the eternal kingdom of God belongs to them. They are forgiven and made righteous in God’s sight through faith in Jesus. They will enter heaven when they die. They will enter the new heavans and earth when Christ returns to judge and make all things new.  So then, those who follow Jesus have reason to rejoice even if they are poor, hungry, mourning, and despised by men presently in this world. Christ spoke to his followers saying, “Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man!” (Luke 6:22, ESV). And then he commanded them to ‘Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets” (Luke 6:22–23, ESV). So then, those who have faith in Jesus are to have this mindset. They must see and know that they are blessed in Christ. And then, being convinced of this, they are to rejoice, even in the face of persecution. They must see himselves as blessed and also know that those not in Christ are in a woeful condition. This is true even if they are rich, comfortable, and honored by others in this world. The whole passage that we considered last week was about adopting this heavenly and eternal mindset. And the mindset was to result in rejoicing. 

Brothers and sisters, I want you to see that the passage we considered last Sunday (Luke 6:20-26), and the passage we are considering today (Luke 6:27-36), are intimately related. In the previous passage, Jesus declared his followers (who gave up the things of this world to follow him) to be blessed, and he pronounced woes on those wicked who choose the riches, pleasures, and prestige of this world over devotion to Christ. Jesus’ followers are blessed even when they suffer persecution at the hands of the wicked. The question that naturally follows is this: how should the disciples of Jesus treat the wicked? What should their attitude or disposition be towards those who exclude, revile, and persecute them? How is the follower of Jesus to relate to those who refuse to follow after Christ, and even do them harm? Is this not the question that naturally arises? If it is true that the disciples of Jesus will suffer persecutions in the world of the kind described in Luke 6:22, then how are Christians to treat their enemies? Are we to exchange evil for evil, blow for blow, insult for insult, curse for curse? Listen again to the words of Jesus. “But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (Luke 6:27–28, ESV).

Speaking of abuse… this passage that we are considering today has often been abused. Some have run to this passage to support the idea that civil authorities ought not to punish murderers with the death penalty. “Love your enemies”, Jesus says. “Be merciful, even as your Father is merciful.” And so they pick up this text that was addressed to Jesus’ disciples and apply it to the civil magistrate. Others have used this text to teach that Christians should never defend themselves, attempt to escape their abusers, or demand restitution when some damage has been done to their person or property. After all, Jesus says, “To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either”, or so the argument does. And others have taught that Christians cannot serve in the military or in our judicial system, for serving in these spheres naturally requires the Christian to violate the principles that Jesus here teaches his disciples. 

Clearly, these are misinterpretations and misapplications of this text. One, these interpretations of the text ignore the very specific context of Jesus’ words. He was speaking to his followers regarding how they are to view and relate to personal enemies. This text is not about how a civil magistrate is to relate to a convicted criminal, how a military man is to relate to an enemy force, or how a homeowner, husband, and father is to relate to a dangerous intruder. Yes, there are principles here that may be applied even in situations like these. But the text does not teach the non-aggression principle, as some have claimed, for Jesus has personal enemies and enduring persecution for the Son of Man’s sake in view when he says, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.” Two, whatever Jesus says here about loving your enemies cannot contradict what the Scriptures say elsewhere. And a careful examination of the Scriptures reveals that God has given the civil magistrate the authority to punish the criminal even with the sword (see Romans 13), that Christians may serve in the civil realm and even in the military (see Luke 3:14), and that self-defense is permitted. In fact, in Luke 22:36 Jesus speaks to his disciples, saying,  “And let the one who has no sword sell his cloak and buy one” (Luke 22:36, ESV). This is not a reference to the sword of the civil magistrate, but the sword of self-defense. Christians are certainly permitted to defend their person and property against violent men and thieves.  

What then is Jesus teaching here?  He is instructing his disciples concerning the mindset or attitude they are to have towards their personal enemies and even their persecutors. And of course, this mindset or attitude will result in a way of life. So then, just as the mindset about being eternally blessed in Christ (as was taught in the previous passage) is to produce rejoicing in the believer, so too the love that we have for our enemies in the heart is to result in showing mercy and doing good even to those who mistreat us. Here Jesus commands his followers to love their enemies and to be merciful to them, for in this way they will show themselves to be “sons of the Most High, for he is kind to the ungrateful and the evil” (Luke 6:35).

In just a moment, we will consider this text piece by piece. But before we do, I would like to pause and acknowledge that this teaching is very challenging. We should admit that our natural (sinful) inclination is not to love our enemies but to hate them. Our natural (sinful) proclivity is to retaliate against those who do us harm. We have all felt the desire to get even, to exchange blow for blow, and insult for insult. But this is not the way of Christ. Remember, the Christian faith is a way of life. And this is not the way that Christ has commanded his followers to walk. Friend, are you a disciple of Jesus? A disciple is a learner, remember? And if you are a disciple of Jesus you are not only to learn true doctrine from him. You are also to learn to walk in his way. Or to use the language of John, “By this we may know that we are in [Christ]: whoever says he abides in him ought to walk in the same way in which he walked” (1 John 2:5–6, ESV).

Let us go now to our text. We will consider it in three parts. First of all, we will look at the command that Christ gives to his disciples to love their enemies (vs. 27-31). Secondly, we will consider what the Lord said about this being a distinguishing characteristic of the Christian (vs. 32-34). And thirdly, we will consider the motivation we have to love our enemies, namely, the glory of God and our eternal good. 

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Love Your Enemies

First, Christ commands his disciples to love their enemies. In verse 27 we hear the voice of our Savior: “But I say to you who hear, Love your enemies…” This is a commandment. Christ commands his followers to walk in this way: they are to love their enemies. To love is to have affection or concern for another person. And Christ is here commanding that his followers to have a kind of affection and concern for their enemies. I do not take this to mean that we must have the same kind (or degree) of affection and concern for our enemies as parents have for their children, or as husbands and wives have for oneanother, or as brothers and sisters in Christ have for eachother. I think it is understood that there will always be differing degrees of affection and concern for others depending on the relationship. But the command of Christ is clear and unwavering: “Love your enemies”, Christ says. As you think of your enemies, or as you look at your enemy, you are to love them. You are to have affection (or sympathy) for them. You are to be concerned for their well-being – especially their eternal well-being.    

The command to love your enemies is the primary command in this passage. What does Jesus command his followers to do as it pertains to their relationship with those who mistreat them? They are to love their enemies. But you will notice that this primary command is followed by seven subordinate commands. And these all clarify what Jesus means when he says, “love your enemies”. Ok, Jesus. So you are saying that I am to love my enemies. I am to have a kind of affection and concern for them. But how am I to treat them? What is this love to look like practically speaking  

Next, Christ says, “do good to those who hate you…” Does someone hate you? Do they hate you because you are a follower of Jesus and because you walk in the way? Then love them in return, and do good to them. 

I think of Paul’s words to the church in Rome. He wrote to them, saying, “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:19–21, ESV). If someone hates you and does evil to you, as a Christian, you are not to avenge yourself. Instead, you are to leave the vengeance to the Lord, and you are to do good to your enemy. If he’s “hungry, feed him; if he is thirsty, give him something to drink”. And when Paul says you will “heap burning coals on his head” (quoting Proverbs 25:22), he means that you will get your enemies’ attention this way.  

“Love your enemies”, Jesus commands. And by this, he means, we are to “do good to those who hate” us. Next, he commands his followers to “bless those who curse” them. To curse is to speak against. To bless is to speak well of. When an enemy curses you, brothers and sisters – or to use the language from the previous passage – when your enemy reviles you and spurns your name as evil, on account of the Son of Man! (Luke 6:22, ESV), you are not to curse in return but to bless. You are to answer your enemy’s hateful speech with kind speech. You are even to ask God to do something good for that person, for that is what means to pronounce a blessing on another.

The third sub-command, following the main command to “love your enemies”, is found at the end of verse 28: “pray for those who abuse you”, Christ says. The Greek word translated as “abuse” can also be translated with a variety of English words. Other translations say,  “mistreat”, “spitefully use”, and “falsely accuse”. How is the Christian to respond to mistreatment? They are to pray for their abuser. Notice, the text does not say that the Christian is to enable the abuser, or that Christians must not remove themselves from the abuser so as to escape the abuse (think of how often Paul fled from persecution in a given city). But the Christians is called to pray for those who mistreat them. We are to be like our Lord who cried out to the Father on the cross, and prayed for those who crucified him, saying, “Father, forgive them, for they know not what they do” (Luke 23:34, ESV). 

The fourth sub-command is found in verse 29: “To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either” (Luke 6:29, ESV). The command is found in the phrase, “offer the other also”. A slap to the face is an act of disrespect. It is not a full-blown assault with the intent to do bodily harm. If the intent were to do serious physical harm, the hand would not be open but closed. So then, Christ is here teaching that a Christian should be willing to accept disrespect and loss for the sake of maintaining a Christian witness. 

Christ does not here forbid self-defense in a general sense. Instead, he teaches that a Christain must be willing to endure mistreatment, especially for the sake of Christ and the gospel. If someone slaps you on the cheek, especially if it is because you follow Jesus, then do not retaliate. Turn the other cheek to them, which is a sign of your willingness to endure mistreatment in Jesus’ name.  

Listen to Peter’s teaching on this point. In 1 Peter 2:19 we read, “For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:19–23, ESV). 

The fifth and sixth sub-commands are found in verse 30: “Give to everyone who begs from you, and from one who takes away your goods do not demand them back” (Luke 6:30, ESV). Again, I must offer a word of caution. I do not believe that Christ is here saying that we must give to every beggar who asks for a handout. It may be that we have legitimate concerns that the money we give would be used, not for good, but for evil. And we must not forget what Paul says, “If anyone is not willing to work, let him not eat” (2 Thessalonians 3:10, ESV). Indeed, we are to be wise with the resources that God has given to us. We are not to squander those resources or enable others in their addictions, etc. In context, Jesus is teaching that if an enemy of ours is in some legitimate need and he pleads with us for help, we must respond generously. We are not to hold back if it is within our power and if it is our place to meet the need. And in situations where our goods are taken from us (the context being persecution on account of Christ), we are not to demand to have our goods returned to us. Again I say, this is not common theft, but some form of persecution that is in view. And in situations like these, the Christian is to suffer the wrong. We are not to seek revenge. We are not to be driven by angry and vindictive passions. 

The seventh sub-command is special. It has been referred to as the golden rule. It is a law of sorts which clearly communicates what it means to love another person. Sometimes it might be unclear as to what exactly our duty is to another person, but this law is light to our feet: “And as you wish that others would do to you, do so to them” (Luke 6:31, ESV). Do you wish that people would treat you with kindness and respect? Do you wish that people would help you if you were in some need? Then treat others in this way – yes, even your enemies. The question we must ask is, how would I want to be treated in this situation? And then we are commanded to treat others in that same way. 

To summarize this entire section, I’ll quote from the commentator J.C. Ryle again, just as I did in the previous sermon. His words are succinct and clear. 

“In the first place our Lord explains the nature and extent of Christian charity. The disciples might ask, Whom are we to love? He bids them ‘love their enemies, do good to them that hate them, bless them that curse them, and pray for them that despitefully use them.’ Their love was to be like his own towards sinners – unselfish, disinterested, and uninfluenced by any hope for return. – What was to be the manner of this love? the disciples might ask. It was to be self-sacrificing and self-denying. ‘Unto him that smiteth thee on the one cheek offer also the other’ – ‘Him that taketh away thy cloak forbid not to take thy coat also.’ They were to give up much, and endure much, for the sake of showing kindness and avoiding strife. They were to forego even their rights, and submit to wrong, rather than awake angry passions and create quarrels. In this they were to be like their Master, long-suffering, meek, and lowly in heart.”

Brothers and sisters, I’m afraid that this teaching from our Lord is often neglected today. The Christian faith is a way of life, and the way is to be marked by love – self-sacrificing love – yes, even love for our enemies.  

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This Is A Distinguishing Characteristic Of A Disciple

After Christ commands his disciples to love even their enemies, he teaches that this is to be a defining characteristic of his followers. 

In verse 32 we read, “If you love those who love you, what benefit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount.”

So you can see that Christ calls his disciples to a higher way. Even the non-beliving and unregenerate will love those who love them, do good to those who do good to them, and lend to those who will surely repay. But Christ calls his disciples to a higher way of life. You see, the unregenerate are willing to live according to the works principle. I’ll love you, so long as you are worthy, is the idea. If you scratch my back, I’ll scratch yours. But the follower of Christ is called higher. The love and mercy we show is to be unmerited. I’ll love you, not because you are worthy – not because you have earned my love – but because Christ has commanded it. I’ll scratch your back knowing that you will likely never scratch mine. More than this, I will bless you even if you curse me. I’ll do good to you even if you do evil to me. This is a higher way of life. It is a way of life characterized by unconditional love. 

You know, we use the phrase “unconditional love”, and “unconditional grace” often within the church. What does it mean? It means that God’s love for us in Christ Jesus, and the common mercy that God shows even to the wicked, is not conditioned, based, or rooted in the creature, but is freely given. In other words, God’s mercy and grace it is not earned by us in any way. The love that the world has is often conditional. I’ll show respect to you so long as… That is the way of the world. But those in Christ are called to walk on a higher path by loving with a greater kind of love – unconditional love.

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To Live According To The Way, Christians Must Remember That Those Who Do Not Follow Christ Live Under God’s Wrath And Curse 

The third and final observation that I have from our text has to do with motivation. The disciple of Jesus is to love their enemies for the glory of God and for their eternal good. 

Look at verse 35: “But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful” (Luke 6:27–36, ESV).

I mention our eternal good because of Christ’s words, “and your reward will be great”.  It is very rewarding to live and to love in this way. Truth be told, it is rewarding now! It is a great blessing to live in this self-sacrificial way. It is a joyous thing to love others unconditionally. It is joy to give and to serve. It is not a burden, brothers and sisters, but freedom and joy. And in contrast to this, a self-centered life really a miserable life. “You’ve probably heard it say, it is more blessed to give than receive”. And this is true. To love your enemies, do good, and lend, expecting nothing in return, brings great rewards in this life, and especially in the life to come. The disciples of Jesus who live and love in this way will store up for themselves treasures in heaven. 

When I speak of being motivated by the glory of God I mean that by living and loving in this way we will bring honor to our Father and heaven and show that we are indeed his beloved and redeemed children.  Christ said, love your enemies, do good, and lend, expecting nothing in return… and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful.” So then, those who are adopted as sons and daughters of God through faith in Christ are to imitate their heavenly Father in this way. Just as he shows mercy to all – even to the ungrateful and evil – causing it to rain on the just and unjust alike, so too the disciples of Jesus are to show love and mercy to all, yes even our enemies.

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Reflections

Brothers and sisters, I will move this sermon towards a close by offering a few reflections on this text.

Some of you might be able to apply this text in a very direct way. Perhaps you have a coworker, a boss, or a neighbor who mistreats you because you are a follower of Christ. Christians throughout history, and even up to this present day have endured persecution of the kind described in the previous text, and therefore, they have the opportunity to apply the teaching of our Lord in a very direct way. Love your enemies. But all of Jesus’ disciples must adopt this mindset even if they are not reviled and mistreated on account of the Son of Man (Luke 6:22). And if we have this mindset to love our enemies unconditionally and selflessly, then we will be well prepared to love everyone, especially those who are friends of ours, with the unconditional love of Christ. Brothers and sisters, love your enemies and love one another too! 

In another place, Christ said,  “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another” (John 13:34–35, ESV). So you see, love is one of the distinguishing characteristics of the Christian. Christians are to be known for their love – unconditional, selfless love – love for their enemies, and especially their love for one another.

I want you to think of how easy it is to slip back into the works principle even in your closest and most intimate relationships. I am thinking here of the relationship between parent and child,  amongst siblings, between husbands and wives, and even within the church, member to member, and between pastors and members. You might not even be aware of it, but it is very easy to fall into the I’ll scratch your back if you scratch mine mindset, or the I’ll love you so long as you are lovely error. This mindset is a relationship killer. It is selfishness at its core. It is about receiving before it is about giving. It will never produce a relationship characterized by the love and mercy of God. Instead, this mindset will produce a vicious cycle of bitterness, backbiting, and revenge. Can you picture it? One dirty look is exchanged for another. Every harsh and impatient word receives a harsh reply. Every insult is answered with an insult of equal or greater force. Over time, the heart grows cold and hard. Conditional love is cold. It is not freely or generously given. No, it is calculating. Have they earned it?, is the question. Have they pleased me enough to be worthy to receive my kindness? But unconditional love is true love. It is warm and life-giving. It is generous and free-flowing, for love and kindness are shown irrespective of merit. This is the kind of love that God shows to sinners. He is merciful even to the unrighteous. He gives good gifts even to those who hate him. And this is especially the kind of love that Christ has for his church unto salvation. He has loved us with unconditional love. He died for us while we were yet sinners. He laid down his life for his people. Though were undeserving and while we were still his enemies, Christ was crucified for us and for our salvation. While we were still rebels, he graciously and effectively called us to himself by his word and Spirit. Christians are called to love in this unconditional way. Love your enemies, brothers and sisters. And especially love one another.  

Can you imagine how wonderful the world would be if everyone loved in this unconditional way? And even if you were to imagine a world still plagued by sin, think of how good it would be if most or many would respond to personal mistreatment in a merciful and gracious manner. I suppose that most wars would cease. Certainly, personal conflicts would diminish and hearts would not be so cold. Frankly, I do not have hope for the non-beliving world. Unless the Lord shows mercy and regenerates them by his word and Spirit, and saves them through faith in Christ the Son, the world will continue to hate, take revenge on personal enemies, and love according to the question of merit or personal benefit. But the Christian is to walk in a differnt way. Therefore, we should expect to have a little taste of heaven on earth in our churches and in our homes as we love one another with the unconditional love of God. And we ought to be resolved to give the world a taste of it too as we show unconditional love and mercy even to those who mistreat us. 

And the Christian is able to love in this way. Why?

One, the Christian has experienced the unconditional love of God in Christ Jesus in the Covenant of Grace.

Two, the Christian’s heart has been renewed or regenerated by the Holy Spirit. The Spirit has made our cold, hard hearts warm and soft. 

Three, the Christian has been freed from bondage to sin in the kingdom of darkness and death and has been transferred into the kingdom of light where Jesus is Lord. The ethics are different here. 

“Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.” (1 John 4:7–12, ESV)

Lastly, do not forget that Christ commands his disciples to love in this way. If we are followers of Jesus, we must love as he loves. We cannot pride ourselves in having  sound doctrine and right worship and forsake love. As Paul says, “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing… So now faith, hope, and love abide, these three; but the greatest of these is love.” (1 Corinthians 13:1-3, 13, ESV)

Baptist Catechism 95

Q. 95. How is the Word to be read and heard that it may become effectual to salvation?

A. That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives. (Prov. 8:34; 1 Peter 2:1,2; 1 Tim. 4:13; Heb. 2:1,3; Heb. 4:2; 2 Thess. 2:10; Ps. 119:11; James 1:21,25)

Scripture Reading: James 1:19–26

“Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.” (James 1:19–26, 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 we talk about the ordinary means of grace, two things must be remembered. On the one hand, we are saying that these are the things that God ordinarily uses to work within the lives of his people: the word of God read and preached, baptism, the Lord’s Supper, and prayer. 

By the way, some might ask, what about fellowship? Doesn’t God work in our lives through other Christians, this is to say, through the fellowship of Christ found within the church. Yes, God works through fellowship, and I would say that that is implied in each one of these means of grace that are mentioned in our catechism. God distributes his grace through the word read and preached. Where does this happen? Primarily in the church. And God works through baptism and the Lord’s Supper. Where are these things to be administered except in the context of the church? Baptism is to be applied and the Lord’s Supper is to be observed when the church assembles. In fact, our union with Christ, and therefore our union with one another, is symbolized through these ordinances. And the same is true for prayer. Yes, we pray in private, just as we read the scriptures in private. But the church is to be devoted to prayer when she assembles. So Christian fellowship is everywhere implied in this discussion about the ordinary means of grace. To state the matter differently, do you wish to be nourished by the grace of God as a Christian? Then you had better be a part of the church, for God has determined to graciously strengthen, purify, nourish, and encourage his people in the church and through true Christain fellowship.

To return now to the two points that I was making about the ordinary means of grace, on the one hand, we are saying that these are the things that God ordinarily uses to work within the lives of his people: the word of God read and preached, baptism, the Lord’s Supper, and prayer. On the other hand, we must guard against the error of thinking that these things work in an automatic fashion irrespective of the condition of the mind and heart of the one who partakes. No, brothers and sisters, we do have the responsibility to partake of these means of grace in a worthy manner and with faith in our hearts.

Does that sound like a strange thing for a Reformed and Calvinistic minister to say?  I’ll say it again, we do have the responsibility to partake of these means of grace in a worthy manner and with faith in our hearts. It is a common misunderstanding, but a very serious one, that the Reformed only believe in the sovereignty of God over salvation, and deny all human responsibility. Have you encountered that misconception before? Or perhaps you have actually held such a view. It simply is not true. 

Is God sovereign over our salvation and our sanctification? Yes, he is. Do we come to be saved and to be sanctified by his grace alone? Yes, we do. But are we also responsible to repent and believe upon Christ, to turn away from evil and to cling to what is good, and to persevere in Christ, making use of the means of grace that God has provided? Yes, we are. And this is why the scriptures call us to do these things. They are things that we must do. But we can do them only by the free grace of God. 

All of this does connect to what we are learning about the means of grace, doesn’t it? God works through these means, that is true. But we are called by God to partake of these means thoughtfully and prayerfully with faith in our hearts.  

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Baptist Catechism 95

So then, the word of God is a means of grace. People are brought to salvation through the word, and they are sanctified in Christ by the word. The Spirit of God works through the Scriptures as they are read and preached. 

Now we ask, “How is the Word to be read and heard that it may become effectual to salvation?’ In other words, how are we to approach the Scriptures?

Let us consider the answer: “That the Word may become effectual to salvation we must attend thereunto with diligence…” This means that we are to give attention to the word regularly. ​​In Proverbs 8:34 we read, “Blessed is the one who listens to me, watching daily at my gates, waiting beside my doors” (Proverbs 8:34, ESV). The one who is wise will run daily to God for wisdom and nourishment. We must diligently partake of the word of God as it is read and preached.

Next, we find the words, “preparation and prayer”. The prayer of the Psalmist in Psalm 119:18 should be our prayer: “Open my eyes, that I may behold wondrous things out of your law.” I’ll ask you this, do you pray on Saturday night, or as you come to church on Sunday morning that the Lord would speak to you through his word as it is read and preached. Do you pray for those who minister the word that they would speak with clarity and that God’s Spirit would move upon you and others. Do you come to hear the word eagerly expecting to hear from the Lord? We should, brothers and sisters. We should expect God to work through the ministry of the word each and every Lord’s Day, and we should come to the assembly with our hearts and minds prepared to receive. 

You know, we live in an age where Christians may scour the internet and find audio recordings of the most gifted preachers delivering the very best sermons. Beware of this, friends. Those resources are a blessing, but do not forget that God has determined to work through the ordinary — ordinary preachers reading and preaching God’s word in an ordinary way. Come expecting to hear from the Lord, and come prepared. 

Next, we are instructed to receive the word “in faith and love”. To receive God’s word in faith is to receive believing that it is in fact God’s word to us, that he inspired the composition of it, and has preserved it so that when we read the Scriptures we are in fact reading the words of God. To receive God’s word by faith is also to receive it believing that God will surely keep all of the promises that are found within. One should not expect to be blessed by the word, nourished and strengthened, if he comes doubting, “for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord” (James 1:6–7, ESV). To receive God’s word with love is to receive it being reassured of God’s love for us in Christ, and with love in our hearts for God. 

We are to lay God’s word up in our hearts, brothers and sisters. This means that we are to hear God’s word, meditate upon it, cherish it, and even devote it to memory. This is what Psalm 119:11 so beautifully describes, saying, “I have stored up your word in my heart, that I might not sin against you” (Psalm 119:11, ESV).

This leads nicely to the last phrase of our catechism, which is “practice it in our lives.” We are to approach God’s word with the intention of putting it into practice. We must be doers of the word, and not hearers only. 

Listen to James: “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” (James 1:21–25, ESV)

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Conclusion

The one who diligently hears God’s word read and preached, with their heart prepared, in faith and with love towards God, with the resolve to obey what God commands, will be blessed. To approach God’s word in this way is a very good thing. It is a means of grace for the people of God. I am afraid it is a very dangerous thing, however, to approach God’s word in a careless manner. To come to it casually and unprepared, with unbelief and a lack of love for God, with no intention to obey what is said. Both the scriptures and experience testify that to approach God’s word in this careless way leads, not to blessing, but a curse. The one who approaches God’s word in this careless way will find their heart growing harder and harder with the passing of time, and not softer to God and the things of God. Let us approach God’s word with reverence, brothers and sisters.  

Q. 95. How is the Word to be read and heard that it may become effectual to salvation?

A. That the Word may become effectual to salvation we must attend thereunto with diligence, preparation and prayer, receive it in faith and love, lay it up in our hearts and practice it in our lives. (Prov. 8:34; 1 Peter 2:1,2; 1 Tim. 4:13; Heb. 2:1,3; Heb. 4:2; 2 Thess. 2:10; Ps. 119:11; James 1:21,25)

Baptist Catechism 94

Q. 94 How is the Word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation. (Ps. 119:11,18; 1 Thess. 1:6; 1 Peter 2:1,2; Rom. 1:16; Ps. 19:7)

Scripture Reading: Psalm 119:1-18

“Blessed are those whose way is blameless, who walk in the law of the LORD! Blessed are those who keep his testimonies, who seek him with their whole heart, who also do no wrong, but walk in his ways! You have commanded your precepts to be kept diligently. Oh that my ways may be steadfast in keeping your statutes! Then I shall not be put to shame, having my eyes fixed on all your commandments. I will praise you with an upright heart, when I learn your righteous rules. I will keep your statutes; do not utterly forsake me! How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you. Blessed are you, O LORD; teach me your statutes! With my lips I declare all the rules of your mouth. In the way of your testimonies I delight as much as in all riches. I will meditate on your precepts and fix my eyes on your ways. I will delight in your statutes; I will not forget your word. Deal bountifully with your servant, that I may live and keep your word. Open my eyes, that I may behold wondrous things out of your law.” (Psalm 119:1–18, 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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Let us remember what we learned in the last catechism question before considering this one. In question 93 we learned that God often works through means. In other words, God often uses things to accomplish his purposes. 

When it comes to distributing to us the benefits of the redemption that Christ has earned, he ordinarily works through four things: the Word of God, baptism, the Lord’s Supper, and prayer. These have been called “the ordinary means of grace.” 

This does not mean that God cannot work in our lives in other ways. He certainly can! But God has determined to work through these things, ordinarily. He brings his elect to faith, strengthens them, and preserves them through these ordinary means of grace. 

In the questions that follow, our catechism will teach us a lot more about these means of grace. We will learn a lot about how God works through the Word, baptism, the Lord’s Supper, and prayer. Today or focus is on the Word of God. 

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Baptist Catechism 94

Again, the question: How is the Word made effectual to salvation? The answer begins like this: “The Spirit of God maketh… the Word an effectual means…” 

This will be a constant theme as we consider these means of grace. How do they become effective? How do they get the job done in bringing sinners to repentance and faith, in sanctifying God’s children, and causing them to persevere? The Spirit of God makes these ordinary things effective.

You know this, don’t you, that many will hear the word of God proclaimed, but only some will believe it? What makes the difference? Is it the skill of the preacher? Is it the inherent goodness or lack thereof of the hearer? No, it is God who makes the difference. In particular, it is the Spirit of God who opens blind eyes and unstops deaf ears. The Spirit makes the Word an effective means of salvation. This is why Jesus said, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV). And how does the Father draw sinners except by the working of his Holy Spirit at the word is preached? 

So it is the Spirit working within the minds and hearts of men and women who makes these ordinary means of grace effective. And notice that our catechism teaches that the “Spirit makes reading, but especially the preaching of the Word an effectual means…”

I think it is right that our catechism mentions both the reading and the preaching of the word as a means of grace, while at the same time giving priority to the preached word.  

You should read your Bibles, brothers and sisters. You are blessed to have copies of the Holy Scriptures translated in your native tongue and accessible in your homes. That is a great blessing. Read the Scriptures, friends. But do not forget that the vast majority of God’s people did not have this privilege. 

How then were God’s people in times past (or in other places in the world today) fed with God’s word? Answer: They assembled together with God’s people to hear the Scriptures read and preached. 

Pastors are given to the church by Christ, and one of their primary responsibilities is to read the Scriptures to the congregation. Paul wrote to Timothy, saying, “Until I come, devote yourself to the public reading of Scripture…” (1 Timothy 4:13, ESV). I wonder, brothers and sisters, do you listen intently to the Scriptures when they are read? It is God’s word! We should listen intently! 

But Pastors are also to preach the word. They are to proclaim it, teach it, and apply it to the congregation. Listen again to Paul’s words to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13, ESV). In another place, Paul says, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Timothy 4:1–4, ESV).

So the word of God is to be read aloud, and it is to be preached. “The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means” unto salvation.  Are you eager to hear the word preached, brothers and sisters?

Notice what the Spirit of God does within God’s elect through the word when it is read and preached. 

“He convinces sinners…”

“He converts sinners…” 

“He builds them up in holiness…”

He builds them up in comfort…”

All of this is received “through faith…”

And all of this is “unto salvation.”  

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Conclusion

Let me conclude with three points of application. 

One, if we wish to see sinners come to faith and repentance, we must preach the word of God. 

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Romans 1:16, ESV)

Two, if we wish to grow in Christ, being built up in holiness and comfort, then we must listen to the word read and preached.

Three, if the word is to benefit us at all, then we must come to it in faith, which is itself the gift of God. Prepare your hearts to hear God’s word, friends. Pray that the Lord would increase your faith as you come to hear the word read and preached each Lord’s day. 

Q. 94 How is the Word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation. (Ps. 119:11,18; 1 Thess. 1:6; 1 Peter 2:1,2; Rom. 1:16; Ps. 19:7)

Baptist Catechism 92

Q. 92. What is repentance unto life?

A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience. (Acts 2:37; Joel 2:13; Jer. 31:18,19; 2 Cor. 7:10,11; Rom. 6:18)

Scripture Reading: 2 Corinthians 7:1-13

“Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God. Make room in your hearts for us. We have wronged no one, we have corrupted no one, we have taken advantage of no one. I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. I am acting with great boldness toward you; I have great pride in you; I am filled with comfort. In all our affliction, I am overflowing with joy. For even when we came into Macedonia, our bodies had no rest, but we were afflicted at every turn—fighting without and fear within. But God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. For even if I made you grieve with my letter, I do not regret it—though I did regret it, for I see that that letter grieved you, though only for a while. As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us. For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter. So although I wrote to you, it was not for the sake of the one who did the wrong, nor for the sake of the one who suffered the wrong, but in order that your earnestness for us might be revealed to you in the sight of God. Therefore we are comforted. And besides our own comfort, we rejoiced still more at the joy of Titus, because his spirit has been refreshed by you all.” (2 Corinthians 7:1–13, ESV)

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

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Introduction

What would you say if I were to ask you the question, how does a person receive the salvation that Jesus Christ has earned? The most direct and precise answer is, through faith in Jesus Christ. We receive salvation, and all of the benefits that accompany it, by believing upon Christ — trusting in him; resting in him. Now, more may be said. In fact, our catechism does say more, as you can see. But please hear me. More may be said, not because more than faith is required, but to provide greater clarity concerning what true faith in Jesus Christ is.

I want you to listen again to question 90 of our Catechism: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” Answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ…” and then our catechism adds, “repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.”

The question you might be asking is this: so are saved through faith in Jesus Christ alone or not? Yes, we are saved through faith in Christ alone. That is a true statement. But note this: never could it be said that we are saved by repentance alone. That statement is untrue. Nor can it be said that we are saved through partaking of the outward means of grace alone. My point is that it is faith in Christ that saves us. Faith in Christ is the principle thing – not repentance, and not the use of the ordinary means of grace. 

Why then does our catechism mention repentance and the use of means alongside faith? Answer: to clarify what true saving faith is.

Let me ask you, is it possible to turn to Christ to trust in him for salvation without also turning from sin? No. True faith in Christ will always involve repentance. And let me ask you this: how will those who turn from sin to place their faith in Christ live? They will abide in him, will they not? They will walk in his ways. They will partake of the means of grace he has provided. Now granted, no one repents or walks with Christ perfectly, but the lives of those who have true faith will be characterized by repentance, and they will more and more walk in the ways of the Lord. If someone claims to have faith in Christ but does not turn from sin or walk in his ways, they show by their fruits that their faith is not true. This is why the Apostle John wrote 1 John 2:4-6, which says, “Whoever says ‘I know [Christ] but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked” (1 John 2:4–6, ESV)

Question: How many things are required for us to be saved from our sins and to escape God’s wrath and curse? Answer: One thing is required, not three. Faith alone in Jesus is the required thing. But true faith is never alone. It will always be accompanied by repentance from sin. Furthermore, those who turn from sin to Jesus will strive to walk according to his will. And all of this – the faith, the repentance, and the abiding – is by God’s grace. It is a gift from him. By the way, chapter 14 of our confession is about faith. It’s really good. You should read it.   

Last Sunday we considered Baptist Catechism 91 where faith in Christ is defined. Today we turn our attention to question 92 where repentance is defined.

What is repentance? The answer that our catechism provides is very helpful. Let’s consider it piece by piece. 

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Baptist Catechism 92

First, we are told that “Repentance unto life is a saving grace…” So, faith is a saving grace, and so is repentance. Both faith and repentance are things that we are to do — we are to believe, and we are to repent — but the ability to do so is the free gift of God. 

This reminds me of that verse in Acts where, after Peter gives a report to the church concerning the Gentiles coming to faith, the church “fell silent. And they glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life.’” (Acts 11:18, ESV). The word translated as “granted” means to “give a gift”. So God gave this gift to these Gentiles who believed: the gift of repentance unto life. 

Secondly, our catechism says, “whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God…” That is a mouthful, but it is very rich. 

This is what repentance is: it is a turning from sin and to God through faith in Jesus. Repentance is a spiritual U-turn.

Sinners are to repent. This means that sinners are to turn from their sins and to God in Christ Jesus in order to be saved. And Christians are to repent too. This they are to do throughout the Christian life, for though we are no longer “sinners”, having been washed by the blood of Christ, justified, sanctified, and adopted, we do still battle with sin. Corruptions remain in us. We do still sin. And when we do, we must repent. 

This turning is to be prompted by a “true sense of [our] sin… with grief and hatred of [our] sin”. Think of this: men and women may turn from sin for all kinds of reasons. Maybe they see that it would benefit them to walk in a better way. Perhaps they fear the consequences of their sin. And these are valid motivators for repentance – I am not denying that. But the one who is truly repentant will grieve over their sin and hate it, why, because they have sinned against God! 

In the 2 Corinthians 7 passage that I read earlier, Paul rejoiced over the repentance of the Christians in the church of Corinth. He had rebuked them in a previous letter concerning some sin, and they had turned. His rebuke was used by God to produce grief in them, and they turned, verse 10, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.”

The point is this, true repentance is prompted by a “true sense of [our] sin… with grief and hatred of [our] sin” in our souls. Some will take this too far and expect repentant sinners to be really, really sorrowful for their sin. In other words, they will expect true repentance to be accompanied by extreme displays of sorrow and grief. We must be careful here. Everyone is different. And everyone’s experiences are different. But the point remains. True repentance is prompted by a “true sense of [our] sin… with grief and hatred of [our] sin” in our souls.”

And true repentance does also involve an “apprehension of the mercy of God in Christ”. That word apprehension can mean “anxiety or fear”. That is how we often use the word today. But here it means “to grasp or to understand”. To apprehend “the mercy of God in Christ” is to see God’s mercy in Christ and to grasp it. 

Why must it be said that repentance unto life involves an “apprehension of the mercy of God in Christ”? Think of it, a person may turn from sin for one reason or another, but never will they turn to God if they do not comprehend that he is merciful and kind in Christ Jesus. 

So then, for repentance to be true one must see their sin as truly detestable, grieve inwardly over it and hate it, and apprehend the mercy of God in Christ. Only then will a sinner be compelled to make that spiritual U-turn, moving away from sin and running towards God in Christ.    

Thirdly, our catechism says, “with full purpose of, and endeavor after, new obedience.” In other words, true repentance is not temporary or half-hearted repentance, but permanent and resolved. 

Notice what our catechism does not say. It does not say that true repentance is perfect repentance. As I have said before, corruptions remain in God’s faithful ones, and even the best of Christians do still struggle with sin. So our catechism does not say with perfect obedience, but “with full purpose of, and endeavor after, new obedience.” In other words, the one who is truly repentant will sincerely hate the sin and love God. They will turn from sin and run after God. And they will be fully resolved in the heart and mind to walk in obedience from that forward. 

You can’t fake repentance, friends. God knows your heart. He knows who is sincere and who is false, and he has a way of exposing that in due time. So you may fake faith and repentance for a time, but it will eventually become clear.

The parable that Jesus told regarding the different kinds of soils is very descriptive and instructive, I think. Do you remember it? He spoke of seed being scattered on a variety of soils — some on the road, others on rocky ground, some amongst thorns, and some on good soil. It was only the seed scattered on the good soil that sprouted in a lasting way and produced a harvest. The seeds that fell on the road were plucked up by the birds, never to sprout. The seeds that fell on rocks and amongst the weeds sprouted, but they quickly withered, being scorched by the heat, and being choked out by the competing and overwhelming weeds. That parable is meant to be an encouragement to those who sow seed, which is the word of God. Preach the word! And some will fall on good soil, which God has prepared! But the parable is also meant to describe the condition of man’s heart and to warn us. 

I’m afraid that there are many false believers and temporary receptors in the church today. There is the appearance of life for a time, but when the heat gets turned up, or when the cares of this world encroach upon them, they wither away. May it not be so for any of us. Instead, may the Lord grant us true faith and true repentance. 

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Conclusion

Q: What is repentance unto life?

A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience. (Acts 2:37; Joel 2:13; Jer. 31:18,19; 2 Cor. 7:10,11; Rom. 6:18)