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Emmaus is a Reformed Baptist church in Hemet, California. We are a community of Christ followers who love God, love one another, and serve the church, community, and nations, for the glory of God and for our joy.
Our hope is that you will make Emmaus your home and that you will begin to grow with us as we study the scriptures and, through the empowering of the Holy Spirit, live in a way that honors our great King.
LORD'S DAY WORSHIP (SUNDAYS)
10:00am Corporate Worship
In the Emmaus Chapel at Cornerstone
26089 Girard St.
Hemet, CA 92544
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9:00am to 9:45am most Sundays (Schedule)
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43430 E. Florida Ave. #F329
Hemet, CA 92544
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Interested in becoming a member? Please join us for a four-week study in which we will make a case from the scriptures for local church membership and introduce the ministries, government, doctrines, and distinctive's of Emmaus Reformed Baptist Church.
Learn MoreEmmaus Essentials classes are currently offered online Sundays at 9AM. It is through our Emmaus Essentials (Sunday School) that we hope to experience an in depth study of the scriptures and Christian theology. These classes focus on the study of systematic theology, biblical theology, church history, and other topics practical to Christian living.
An audio teaching series through the Baptist Catechism aimed to instruct in foundational Christian doctrine and to encourage obedience within God’s people.
A podcast produced for International Reformed Baptist Seminary: a forum for discussion of important scriptural and theological subjects by faculty, administrators, and friends of IRBS.
A podcast devoted to discussions concerning Christian doctrine and the Christian life from a confessionally Reformed Baptist perspective.
A fourteen-week Bible study in which we consider “what man ought to believe concerning God, and what duty God requireth of man” (Baptist Catechism #6).
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At Emmaus we believe that God has given parents, especially fathers the authority and responsibility to train and instruct children up in the Lord. In addition, we believe that God has ordained the gathering of all generations, young to old, to worship Him together in one place and at one time. Therefore, each and every Sunday our children worship the Lord alongside their parents and other members of God’s family.
Learn MoreEmmaus Reformed Baptist Church is committed to the fullfilment of the Great Commision given by our Lord when he said, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age" (Matthew 28:18-20 ESV), through the planting of local churches, both at home and abroad.
Jan 23
1
“Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! Let Israel say, ‘His steadfast love endures forever.’ Let the house of Aaron say, ‘His steadfast love endures forever.’ Let those who fear the LORD say, ‘His steadfast love endures forever.’ Out of my distress I called on the LORD; the LORD answered me and set me free. The LORD is on my side; I will not fear. What can man do to me? The LORD is on my side as my helper; I shall look in triumph on those who hate me. It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes. All nations surrounded me; in the name of the LORD I cut them off! They surrounded me, surrounded me on every side; in the name of the LORD I cut them off! They surrounded me like bees; they went out like a fire among thorns; in the name of the LORD I cut them off! I was pushed hard, so that I was falling, but the LORD helped me. The LORD is my strength and my song; he has become my salvation. Glad songs of salvation are in the tents of the righteous: ‘The right hand of the LORD does valiantly, the right hand of the LORD exalts, the right hand of the LORD does valiantly!’ I shall not die, but I shall live, and recount the deeds of the LORD. The LORD has disciplined me severely, but he has not given me over to death. Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. This is the gate of the LORD; the righteous shall enter through it. I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the cornerstone. This is the LORD’s doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it. Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has made his light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar! You are my God, and I will give thanks to you; you are my God; I will extol you. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (Psalm 118, ESV)
“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:11–22, ESV)
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
I have stated that my intention is to preach through the Gospel of Luke. That is still my plan. But before we begin that series I would like to preach a few sermons (maybe five) on the doctrine of the church.
When we speak of the doctrine of the church we are taking up the question, what do the scriptures say about the church? What is it? Who belongs to it? What is its purpose? What is its mission?, etc.
These are very important questions, brothers and sisters. There are many institutions in the world today that call themselves a “church”. And if we consider the word “church” etymologically I suppose they all have a right to use it, for the word “church” simply means, assembly, gathering, community, or congregation. Considered in this generic sense, I suppose that any community that assembles together regularly and for some stated purpose may call itself a “church”.
But of course, we do not use the word “church” in this generic way. No, when we speak of “the church” we are speaking of a specific kind of society. We are speaking of the church of Jesus Christ, or the church of the living God, that is to say, the church as it is defined by the Holy Scriptures.
One thing is clear. In fact, it is so clear it should hardly need to be stated, but sadly it does. The church of Jesus Christ is an assembly, a gathering, a community, or a congregation, for this is what the word “church” (ἐκκλησία) means. So then, when Christ said, “I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18, ESV), he did not mean that he would build a building (though churches do often meet in buildings), nor hold a service (though churches are to conduct worship services). No, his promise to build his church was a promise to gather to himself a community of believers who would assemble in his name. The simple meaning of the word “church” makes this clear. And of course, when we examine the scriptures we see that this was the practice of the early church. They assembled.
Sadly, many who claim to be followers of Christ today have forgotten this most basic truth. “Church” means assembly or congregation. Christ did not come into the world to merely save individual sinners, but to lay down his life for his church (see Ephesians 5:25) and to build his church on earth until the consummation (see Matthen 16:18). This is why the writer of Hebrews warned Christians against “neglecting to meet together”(Hebrews 10:25, ESV), as was the habit of some.
This is perhaps the most basic thing we can say about the church, for this is what the word means! The church is an assembly or congregation. But there are many more questions to address. For example: Who belongs to the church? When is the church to assemble? What are they to assemble around? In other words, what unites this society? What is the nature of the church? What is the church to do? What is her purpose? What is her mission?
I will not be able to articulate a full-blown and detailed doctrine of the church in this little series. Time will not allow for it. My objective is simply to say a few important things about the nature and purpose of the church. And I would like to do all of this under the heading, The Church as Temple.
Yes, this will be a bit of a follow-up from the last part of our study through the book of Exodus. In that series, we spent a significant about of time considering the tabernacle which God gave to Old Covenant Israel. And not only did we consider the details of that tabernacle and how it was to be used by Israel under the Old Covenant, we also traced the theme of “tabernacle” (or “temple”) beginning with the garden of Eden and the Covenant of Life that God made with Adam in that holy place, and concluding with the new heavens and earth which Christ has earned through his obedience to the Covenant of Redemption. In that series, it was demonstrated that the story of the Bible begins and ends with God’s temple. God’s eternal temple was offered to Adam but lost by the breaking of the covenant. The good news is that God’s eternal temple has been earned by Jesus Christ, the second Adam. All who are united to Christ by faith – all who have Christ as their head and representative – will enter into that worldwide and everlasting temple when Christ returns to bring everything to a conclusion. At that time it will be said, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:3–4, ESV).
So then, having heard all of this, the beginning and end of the story of the Bible should be more clear to you. The thing that was offered to Adam, but lost, and the thing that Christ earned through his obedient life and sacrificial death, was communion with God in his worldwide and everlasting temple. This is about the enjoyment of God’s presence. This is about beholding his glory. This is about giving him the praise he so deserves as our Creator and Redeemer forever and ever in the realm he has prepared for his people.
And having considered the tabernacle that was given to Old Covenant Israel in the days of Moses, and by way of extension the temple that was built by Israel in the days of Solomon, the purpose of those physical structures should also be clear to you. Yes, Old Covenant Israel worshipped God at the tabernacle and temple according to the command of God given through Moses. And yes, a kind of purification was provided for them through the animal sacrifices that were offered there by the Levitical priests. They were cleansed according to the flesh, but not the conscience. They were made clean and upright according to the terms of the Old Covenant by the blood of bulls and goats, but not before God eternally. But you know that those structures were also filled with symbolism. They pointed back to Eden, up to heaven, and forward to Christ and to the new heavens and earth which he has obtained.
Under the Old Mosaic Covenant, Israel was given a physical, earthly tabernacle and temple, and the clear teaching of the New Testament is that these physical and earthy structures have found their fulfillment in Christ, in his finished work, and ultimately in his eternal reward. This is why the writer to the Hebrews says that “the law [of Moses] has but a shadow of the good things to come instead of the true form of these realities…” (Hebrews 10:1, ESV). In another place, Paul speaks of the festival days of the Old Mosaic Covenant when he says, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV).
You know, considered in an earthy way, and through eyes of unbelief, the New Testament seems to have things backward.
If you were to close your eyes and imagine Old Covenant Israel, their redemption from Egypt, the land of Israel, and the kingdom of Israel; and if you were to imagine the worship of Old Covenant Israel with its many festival days and Sabbaths, its priesthood, and its sacrifices offered up continually at the tabernacle, and later temple; and if you were to compare all of that in your minds with the New Covenant people of God, their deliverance from the domain of darkness, and the worship of the New Covenant, which of the two would you label as shadowy and which would you label as having form and substance?
Again, considered in an earthy way, and through eyes of unbelief, we would be tempted to say that the Old Covenant had form and substance, whereas the New Covenant is shadowy. It’s difficult to even imagine the New Covenant people of God, for they, considered in a universal sense, are not confined to one nation on earth, but are scattered throughout the whole earth, and some are in heaven now, not bodily, but in the soul. Israel had prophets, priests, and kings. They were visible and on earth. Where is our Prophet, Priest, and King? He is hidden from our sight in the heavenly places. And the worship of the New Covenant is spiritual and unadorned, especially when compared to the worship of the Old. Yes, we have two visible and symbolic ordinances: baptism and the Lord’s Supper. But this is very plain when compared to the complexity of Old Covenant worship. We do not have a physical temple. We do not have a city or a mountain. No, we may worship anywhere in spirit and truth.
Indeed, to the natural and unbelieving eye, it is the Old Covenant that seems to have form and substance, and it is the New Covenant that seems to be shadowy. But the New Testament insists that the opposite is true. Again, Hebrews says that “the law [of Moses] has but a shadow of the good things to come instead of the true form of these realities…” (Hebrews 10:1, ESV). And speaking of the festival days of the Old Mosaic Covenant, Paul says, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV). So then, the physical and earthy things of the Old Covenant are to be regarded as shadows cast backwards upon the history of redemption, whereas Christ, his finished work, and his reward (which we cannot now see), are to be regarded as the form and substance of these shadows. Clearly, we will need eyes of faith to see and believe this.
And I suppose this is my objective in this little series on the doctrine of the church. I want you to see the New Covenant church of Jesus Christ as the beginning of God’s worldwide and eternal new creation temple.
God’s worldwide and eternal temple was offered to Adam in the Covenant of Life, but forfeited by his breaking of the Covenant.
After the fall, God’s worldwide and eternal new creation temple was promised to Adam and to Abraham.
In the days of Moses and under the covenant that God made with Israel through him, God’s worldwide and eternal new creation temple was prefigured in a shadowy way.
When Christ was born into the world, and after he had finished his work by living for sinners, dying for sinners, rising for sinners, and ascending for sinners, he poured out the Spirit, not upon a temple of stone, but upon his people. At that moment, God’s worldwide and eternal new creation temple was inaugurated or begun. “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)
And finally, God’s worldwide and eternal new creation temple will be consummated or brought to its completion when Christ returns to judge and to make all things new.
We have devoted a considerable amount of time to the consideration of God’s temple offered to Adam but forfeited, promised to Adam and Abraham, prefigured within Israel, and consummated at Christ’s return. I wish to spend some time considering God’s temple as it is now in the era in which we live.
When Christ was born into the world, having finished his work, and ascended to the Father, his eternal kingdom was inaugurated, the new creation was ushered in, and the construction of God’s worldwide and eternal temple – the one that is shown to us in its final form in Revelation 21 and 22 – was begun.
Where is this temple? It is made visible in the church whenever she assembles for worship. That is what our text for today says. Ephesians 2:17: “And [Christ] came and preached peace to you who were far off [that is, to the Gentiles] and peace to those who were near [that is, to the Jews]. For through him we both have access in one Spirit to the Father [that is temple language]. So then you [Gentiles] are no longer strangers and aliens, but you are fellow citizens with the saints [that is kingdom language] and members of the household of God [that is family language], built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:17–22, ESV)
In my experience, which is admittedly limited, we are accustomed to speaking of the church in the terms of the kingdom of God, the body of Christ, the bride of Christ, God’s vineyard, etc. And these truths are all very important, and not to be neglected. But I am afraid that the theme of “church as temple” has been badly neglected in our day. And it’s a shame.
It is a shame because the New Testament makes much of this.
It is a theme that Christ himself made much of in his public ministry as recorded for us in the Gospel (this is especially evident in John’s Gospel). He “tabernacled” amongst us when he took on flesh. He claimed to be God’s temple when he said, “Destroy this temple, and in three days I will raise it up…. he was speaking about the temple of his body” (John 2:19–21, ESV). He was baptized as our great High Priest. He told the woman of Samaria, “the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father… But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth…” (John 4:21–24, ESV). In his public ministry, he declared the temple in Jerusalem to be “desolate” (uninhabited, deserted) (Matthew 23:38). When he breathed his last, the veil on the temple was torn in two from top to bottom (Matthew 27:51). And in his resurrection he promised to poor out his Spirit as he taught that all of the law, prophets, and Psalms find their fulfillment in him (Luke 24).
This theme of “church as temple” is picked up and emphasized in the book of Acts and by the Apostles of Christ as they wrote their epistles under the inspiration of the Holy Spirit. Hebrews makes much of this theme, as has already been noted. And Paul also makes much of it in 1 Corinthians 3, 2 Corinthians 6, and Ephesians 2. Peter also speaks of the church in this way when he says in 1 Peter 2, “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:1–5, ESV). And we have already mentioned the book of Revelation. Indeed, temple imagery is found throughout that book from beginning to end, and it is applied to Christ’s church.
The point is this: the church of Jesus Christ is described in the New Testament as the inauguration or beginning of God’s worldwide and eternal new creation temple. And it is spoken of in this way, not as an analogy or metaphor, but as fact.
I think we need to let that sink in a little.
The church is called God’s temple, not in a metaphorical way, but really and truly. Granted, this temple is not a temple of stone. No, it is a “spiritual temple”. It is a temple made up of people assembled together on earth. But this does not make it any less of a temple, for what is a temple except a dwelling place for God? The temple which God made in the beginning was not made of cloth or stone – it was the temple of God’s creation. There Adam and Eve communed with their Maker. And the eternal temple which will be brought into being at the end when Christ returns will not be made of stone either – no, all of heaven and earth will be Jerusalem, the Temple, and even the Holy of Holies, for God’s glorious presence will illuminate that place, and those who have believed upon Christ will enjoy him forever and ever in that place. So then, the tabernacle and temple of Old Covenant Israel which were constructed of cloth, stone, and other precious things were in fact symbolic of the temple that was in the beginning and the temple that will be at the end of time. But the building up of that temple – God’s worldwide and eternal new creation temple, as it is described in Revelation 21 and 22 – has begun. Perhaps you heard it when I read Ephesians 2:22: “In [Christ] you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:11–22, ESV).
Perhaps I can drive this point home by asking a couple of questions.
One, which temple is connected to the temple that will be brought into existence at the end of time when Christ returns? Is it the temple that King David’s son Solomon built out of stone and precious things? Or is it the temple that King David’s son, Jesus has built and is building, not out of stone, but out of people who have faith in him who are indwelt by the Holy Spirit?
I think we should say that both temples – the temple of stone that Solomon made under the Old Covenant and the spiritual temple which Jesus is building now under the New Covenant – are connected to the eschatological end eternal temple that will be brought into existence when Christ returns.
The question then is this: how are they connected? Answer: The temple of stone that Solomon built prefigured or symbolized the eschatological and eternal temple. So then, the connection between the two is symbolic in nature. But the temple that Jesus Christ is now building under the New Covenant by his shed blood and through the pouring out of the eternal Spirit on all flesh is in fact the beginning of the eternal temple. The temple of God that is now being built is the inauguration of the new creation temple. The two are not connected in a symbolic way, therefore, but in a substantial way.
Just as it is with God’s eternal kingdom, so it is with God’s eternal temple: both are here now in an inaugurated form. When Christ finished his work, died, rose again, and sent the Spirit, God’s kingdom and God’s temple were then present on earth substantially and with power. The new creation earned by Christ has broken into history and is present now in the church. It is already here, but not yet in fullness. God’s kingdom, temple, and the new creation are expanding now through the preaching of the gospel as the Spirit works. Whenever a sinner is effectually called by the Spirit, turns from their sin, and places their faith in Christ, they are a new creation (2 Corinthians 5:17), they are made citizens in God’s eternal kingdom (Hebrews 12:28), and they become living stones in God eternal temple (1 Peter 2:5).
In this little sermon series, I wish to explore some of the implications of this truth that the church today, under the New Covenant, is the inauguration or beginning of God’s eternal temple. I think the implications are very great. And I think it is especially important for us to reflect upon them in our modern age where reverence for God, his church, and the worship of his name is so greatly lacking.
This thought occurred to me. Perhaps it will illustrate my concern. If the temple of stone that Solomon built were rebuilt in Jerusalem today, I imagine that many Evangelicals would flock to that place and would enter with a sense of reverence, awe, and even fear and trepidation. And yet so many of these same Evangelicals think very little of the church, her officers, membership, discipline, ordinance, and worship. That is the word that I would use to describe the modern church – irrelevant.
And yet, if we understood what the church is – if we, with eyes of faith, could only see that church is the inauguration of God’s eternal temple and is therefore much greater and more substantial than that temple of Old – and if we would only contemplate the implications of these truths, believe them, and strive to live according to them – then we might begin to regain a sense of reverence and awe, for God, his church, and the worship that is to be offered up to him in his temple in this New Covenant era.
Notice that this was the concern of the writer of the book of Hebrews. After laboring to demonstrate that Jesus Christ and the New Covenant that he mediates is greater in every respect than Moses and the Old Covenant which he mediated, he says this: “Therefore let us be grateful for receiving a kingdom that cannot be shaken…” And I think it could also be said, let us be grateful for receiving a temple that cannot be shaken… “and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (Hebrews 12:28–29, ESV).
Brothers and sisters, may our understanding of what Christ has done and what he is doing now through the church increase. And may the end result be this: that we “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, ESV)
Jan 23
1
QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS
The sermon manuscript is available at emmausrbc.org/category/sermons
Click here for the sermon notes and discussion questions handout.
Click here for the Active Listener Guide For The Children Of Emmaus.
The sermon manuscript is available at emmausrbc.org/category/sermons.
Jan 23
1
Q. 44. What is the duty which God requireth of man?
A. The duty which God requireth of man, is obedience to His revealed will. (Micah 6:8; Eccles. 12:13; Ps. 119:4; Luke 10:26-28)
Q. 45. What did God at first reveal to man for the rule of his obedience?
A. The rule which God at first revealed to man for his obedience, was the moral law. (Rom. 2:14,15; 5:13,14)
Q. 46. Where is the moral law summarily comprehended?
A. The moral law is summarily comprehended in the Ten Commandments. (Deut. 10:4; Matt. 19:17)
Q. 47. What is the sum of the Ten Commandments?
A. The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves. (Matt. 22:36-40; Mark 12:28-33)
“But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. ‘Teacher, which is the great commandment in the Law?’ And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.’” (Matthew 22:34–40, ESV)
Last week we entered into the third and final large section of the catechism when we considered question 44, which asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.” “Duty” means responsibility or obligation. So the question is this, what does God expect man to do? What is man’s obligation before God? What is his responsibility or duty?
In that sermon, I pointed out that this is a very important question, and it is also very timely. And by timely I mean, it is the right question to ask at this point in our catechism given all that we have learned. And what have we learned? Well, in brief, we have learned about God! We have learned that God – the Triune God (BC 8, 9), who is “infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth” (BC 7) – is our Creator. He is the creator of all things seen and unseen. He has given us life, and he sustains us continuously. More than this, we have also learned that, though we have sinned against God, he has redeemed us. God the Father has accomplished our redemption through Son and he effectively applies it benefits to his elect by the working of the Holy Spirit. So then, in questions 7 through 43 we have learned all about God our Creator, Sustainer, and Redeemer.
If you have been paying attention to this teaching; if you have believed it in the mind and received it in the heart; if you have grasped, at least to some degree, the glory of God and his goodness to us in Christ Jesus, then you will agree that this is the right question to ask: “What is the duty which God requireth of man?” In other words, how should I respond to this Holy and Awesome God and to the marvelous grace that he has shown to me in redeeming me from bondage to sin? This is the question that a creature should ask his Creator. And I suppose it could be said that this is, even more so, the question that one who has been redeemed should ask his Redeemer. We ought to respond to God, our Creator, and Redeemer, saying, I’m grateful. I owe you everything. What do you, O God, require of me?
The question is fitting. It is timely. Again the answer: “The duty which God requireth of man, is obedience to His revealed will.”
So then, what do we owe to our Creator and Redeemer? Out of reverence for him and gratitude for all he has done for us through Christ to redeem us, we owe him “obedience”. Obedience to what? Our catechism is right to say, obedience to his revealed will.
When we speak of God’s will, we are speaking of his command or decree. And his will may be considered in two ways.
First, we may speak of God’s hidden or secret will. This is God’s will or decree concerning all that will come to pass in history. Why is it called “secret” or “hidden”? Because God has not revealed it to us! What will happen tomorrow? We don’t know! The future is a mystery to us. But does God know what will happen tomorrow? Yes! And he knows not only because he can see the future, but because he has decreed what will happen in the future. We call this decree his “hidden will”. The biblical teaching concerning God’s decree was summarized for us way back in Baptist Catechism 10: “What are the decrees of God?” A: “The decrees of God are His eternal purpose, according to the counsel of His will, whereby for His own glory, He has foreordained whatsoever comes to pass.”
Notice, we are not called to obey God’s hidden will. How could we? For it has not been revealed or told to us! But we are called to obey God’s revealed will, that is to say, his laws or commandments which he has given to us. And that is the second way we speak of God’s will. His revealed will is his law.
You know, one thing I have noticed over the years is that people sometimes get this backward. The obsess over knowing God’s hidden will while ignoring God’s revealed will. Even Christians can fall into the trap of obsessing over questions like this: “what is God’s plan for my life”, or “what does the future hold for me”, while failing to do that which God has clearly commanded. Jesus had something to say about that in Matthew 6:25: “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on… do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:25–33, ESV). That’s really marvelous, isn’t it? Jesus is saying, don’t obsess over the future. Don’t be anxious about things outside of your control. Instead, trust God as it pertains to these things, and focus instead on living in obedience to God while seeking to further his Kingdom.
Questions 45 through 47 of our catechism clarify which law we are obligated to obey and where it is found.
First, in question 45 we are rightly taught that God revealed his will, or law, by first writing it on the heart of man at creation. Q 45: “What did God at first reveal to man for the rule of his obedience?”
A: “The rule which God at first revealed to man for his obedience, was the moral law.” You would do well to notice that Romans 2:14-15 and 5:13-14 are listed as proof texts for this Q&A. Romans 2:14-15 teaches that God wrote his law on man’s heart at creation, and Romans 5:13-14 teaches that the God’s law was in fact in the world prior to the giving of the Ten Commandments at Sinai. The point is this: God’s law was not given for the first time when it was written on those stone tablets and given to Israel through Moses. No, God’s law was first written on the heart of man when God created him. Adam knew right from wrong, and good from evil because God made him in his image. Man has God’s moral law written on his heart. He knows right from wrong. Now, granted, man is now fallen. This law is now badly bent out of shape, marred, distorted, and suppressed so that men by nature love what is evil and flee from what is good. But it is important for us to confess that God made man with this capacity to know right from wrong, and that man was upright in the beginning.
Secondly, question 46 connects the moral law of God (which was written on man’s heart at the beginning and is universal and unchanging) with the Ten Commandments that were written on stone and given to Israel at Sinai. Q 46: “Where is the moral law summarily comprehended?” A: “The moral law is summarily comprehended in the Ten Commandments.” That question and answer are worded very carefully to guard against error.
One, it is clear that there is a connection between the moral law and the Ten Commandments written on stone. Do you wish to know God’s moral law which is for all people living in all times and places? Then you should go to the Ten Commandments, for there the moral law is comprehended or known.
Two, it is also important to notice that the moral law and the Ten Commandments are not equated. If they – the moral law and the Ten Commandments – were the exact same thing the question would have been more direct, perhaps something like this: Where do we find the moral law? And the answer would have simply been, in the Ten Commandments. Instead, the question and answer are more nuanced. “Where is the moral law summarily comprehended?” A: “The moral law is summarily comprehended in the Ten Commandments.”
“Summarily comprehended” means summarized in a way that is clear and knowable. It is important that the question and answer be phrased in this way for two reasons.
One, there are some things stated in the Ten Commandments that were unique to Old Covenant Israel, and are not, therefore, for all people living in all times and places. In other words, not everything stated in the Ten Commandments is to be regarded as “moral law”. Take for example the preface, which mentions Israel’s redemption from Egypt. Consider also the commandment to observe the Sabbath on the seventh day. Also, remember the blessings attached to the keeping of the fifth commandment, namely, blessings in the land that would be given to Israel. And do not forget the curses attached to the breaking of the second commandment, namely, God’s “visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep [his] commandments” (Exodus 20:5–6, ESV). The point is this, the moral law and the Ten Commandments are not to be equated because there are some things stated with them that were unique to Isarel, and are not for all people living in all times and places. Nevertheless, the moral law is comprehended within the Ten Commandments.
Two, the phrasing of this question and answer is important because the Ten Commandments are to be regarded as a summary of the moral law. In other words, the Ten Commandments do not say all that can possibly be said about living in a way that is right before God but function as a summary. The implications must be fleshed out. This will be demonstrated beautifully in questions 45 through 89 as our catechism will follow this pattern with each one of the Ten Commandments. What is the _____ commandment? What does this commandment require? What does this commandment forbid? You will notice that we are not only going to memorize the Ten Commandments. We will also, with the help of Srcripture, tease out the implications or necessary consequences, of each commandment. For example, the fifth commandment, honor your father and mother, “requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.” The Scriptures clearly teach that this is the implication of the fifth commandments, which is to be regarded as a summary of God’s moral law.
Finally, we come to question 47 which asks, “What is the sum of the Ten Commandments?” Or to put it another way, what is the sum of the summary of God’s moral law? Answer: “The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.”
The proof texts cited here are Mattew 22:36-40 and Mark 12:28-33. These passages record for us Jesus’ answer to the question, “which is the great commandment in the Law?” And said, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:36–40, ESV).
Clearly, Jesus was summarizing the first four of the Ten Commandments when he spoke of the love we are to offer up to God, and the last six of the Ten Commandments when he spoke of the love we are to show to our neighbor. It should be remembered that this idea was not unique to Jesus. No, he was simply quoting the law of Moses, Deuteronomy 6:5, and Leviticus 19:18.
So then, what duty does God require of man? A: Obedience to His revealed will. This reminds me of what Jesus said to his disciples: “If you love me, you will keep my commandments” (John 14:15, ESV).
And what did God at first reveal to man for the rule of his obedience? He gave man his moral law. He wrote it on Adam’s heart at the time of creation. This is a part of what it meant for Adam and Eve to have been made in God’s image.
And where is this moral law summarized for us so that it might be known? A: “The moral law is summarily comprehended in the Ten Commandments.”
And what is the sum of the Ten Commandments? A: The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.“
May the Lord do two things for us. One, may he show us that we cannot keep this law but daily break it in thought, word, and deed, and therefore, are in need of a Savior, Christ the Lord. Two, may he give us faith in Christ along with a renewed mind, heart, and will so that we might do what God has commanded, out of gratitude for what he has graciously done for us as our Creator and Redeemer.
Jan 23
1
DISCUSSION QUESTIONS: BAPTIST CATECHISM 44-47
Click here to view the bulletin for the afternoon service which includes an outline of the sermon.
Dec 22
25
Q. 44. What is the duty which God requireth of man?
A. The duty which God requireth of man, is obedience to His revealed will.
“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.” (Ecclesiastes 12:13, ESV)
From time to time I like to take a step back from our catechism to consider where we have been and where we are going. There is a structure to our catechism, and recognizing this structure can be very helpful. Now, it’s not as if the compilers of our catechism placed the 114 questions into these categories for us, but if you pay careful attention to the themes and their development, categories do clearly emerge. I’d like to share my outline of the catechism with you this afternoon. I think this broad overview will help us to better appreciate the individual questions and answers as we come to them.
I will admit that others might outline the catechism a little differently. And it is possible that their outline is better than mine. If I find that to be the case, I’ll alter my view. But as of right now, here is how I see it.
Our catechism is most obviously divided into three major parts.
Questions 1 through 6 of our catechism make up the first part, and we may give it the heading, “First Things” or “Foundational Truths”. Here in questions 1 through 6 foundational truths are established. Q. 1. Who is the first and chiefest being? Q. 2. Ought everyone to believe there is a God? Q. 3. How may we know there is a God? Q. 4. What is the Word of God? Q. 5. May all men make use of the Holy Scriptures? Q. 6. What things are chiefly contained in the Holy Scriptures? These questions are addressed first because it would be impossible to say anything meaningful or sure about God, his ways with man, and what he requires of us, without these foundational truths being established.
Question 6 of our catechism is very important. Not only does it wrap up the “First Principles” section, but it also introduces parts two and three when it asks, “What things are chiefly contained in the Holy Scriptures?”, and then answers: “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.” The rest of the catechism teaches us about these two things: “what man ought to believe concerning God, and what duty God requireth of man.”
The second major part of the catechism is found in questions 7 through 43. Here we will find a summary of what the Holy Scriptures teach concerning God, his nature, works, and dealings with man.
And finally, in questions 44 through 114 we find the third major part, which is a summary of what the Holy Scriptures teach concerning mans duty or responsibility before God. Notice, we are considering question 44 this afternoon. It asks, “What is the duty which God requireth of man?” So then, you can see that we are now entering into the third and final section of the catechism.
Clearly then, the catechism is divided into three major parts. Questions 1-6 establish “first principles”. Questions 7-43 tell us what man ought to believe concerning God, according to the Scriptures. And questions 44-114 tell us what duty God requires of man, according to the Scriptures.
I would like to break the catechism down just a little bit more for you before briefly considering question 44. I think this will be helpful.
Part one need not be broken down any further. It stands as a single unit. But part two can be divided into four sections. Remember, this entire section is telling us what we ought to believe concerning God. First, in questions 7 through 15 we are told about God, his nature, decrees, creation, providence, and covenant. Second, in questions 16-22 we are told about man’s alienation from God by his fall into sin. Now, some may object, saying, I thought this section was about God, but this is a section about man. Well, yes. It is about man. But more specifically, it is about man in relation to God. Third, in questions 23-31 we are told about the redemption accomplished by God through Christ. There in that section, Christ is identified as the redeemer of God’s elect. There, we are told about the incarnation, and the threefold offices of Christ as Prophet, Priest, and King. And there were are told about his humiliation and exaltation. Finally, in questions 32-43 we are told about how the redemption earned by Christ is applied by God to his elect through the Spirit. There we are told about effectual calling, the gift of faith, and the benefits that come to all who believe in Christ in this life, at death, and at the resurrection. At the end of that section, we are told about what Christ has saved us from, namely eternal condemnation.
Notice two things about this second major section of our catechism running from questions 7 through 43.
One, it is profoundly Trinitarian. After being taught about God as Trinity in questions 7-9, and after being told about man’s alienation from God in questions 16-22, then we are told about the accomplishment of our redemption by the Son of God incarnate, and the application of it in time to the elect of God by the Spirit. Section two of our catechism is profoundly Trinitarian.
Two, in questions 7 through 43 the gospel of Jesus Christ is presented in a redemptive-historical way. There in that section, we are told about God, creation, covenant, man’s fall into sin, the accomplishment of our redemption by Christ in time, and the application of the redemption that Christ has earned to sinners in time. And “how doth the Spirit apply to us the redemption purchased by Christ?” Answer 33 says, “The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.” Finally, the benefits that come to all who have faith are described – the benefits that come in this life, at death, and the resurrection. This is the good news of salvation through faith in Christ presented in a historical way.
Question 44 then asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.”
Notice three things about Baptist Catechism 44:
One, this question marks the beginning of the third major section of the catechism. Back in question 6 we were told that the Scriptures mainly teach “what man ought to believe concerning God, and what duty God requireth of man.” We have considered the first theme, now we are considering the second.
Two, this question is the only reasonable question to ask after hearing about God, creation, covenant, man’s fall into sin, and the redemption that God has so graciously accomplished for us by Christ and applied by his Spirit. Having considered all that Christ has done for us, and having considered the wonderful benefits that come to those who have faith in Christ, the reasonable question to ask is, “What is the duty which God requireth of man?” In other words, how should I respond to this salvation that has been freely given to me? Answer: we ought to obey God’s revealed will, that is to say, his law.
This reminds me of what Jesus says in John 14:15: “If you love me, you will keep my commandments.” And listen to Jesus’ words to his disciples in John 15:9-11: “As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full.” Those who have been redeemed by Christ and effectually called by his Spirit so that they have faith, have had the love of Christ graciously set upon them. And how are they to respond to this love? With love! And what does it look like to abide in the love of Christ? Those who have been loved by Christ and who love him will strive to keep his commandments.
So then, I hope you agree that question 44 is most appropriate. After considering the love that has been lavished upon by God through Christ and by the Spirit to redeem us from the curse of sin and to bless us in Christ with every spiritual blessing in the heavenly places, our impulse should be to ask, what does God require of us? Having been redeemed by him, justified, and adopted, I want to serve him, for I am grateful. What does he require? Again the answer: “The duty which God requireth of man, is obedience to His revealed will.”
The third thing I want you to recognize about question 44 is that it does not only state the appropriate response to the redemption that has been graciously earned and applied to us, but it does also set us up for yet another presentation of the gospel, l but in another way, namely, through a consideration of the law and the gospel.
Please allow me to very briefly break down this third major section of the catechism into two parts. Questions 44 through 114 are about the duty that God requires of man.
First, in questions 45 through 89 we are taught about God’s moral law. Here we learn that God’s moral law was first written on Adam’s heart at creation. And here we also learn that this moral law is summarized for us in the Ten Commandments, the sum of those Ten Commandments being “to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves” (Baptist Catechism 47). Here in this section the meaning of the Ten Commandments is carefully and clearly explained. With each one of them our catechism asks, what is this commandment? And after that it asks, what does this commandment require and what does it forbid? So then, here in questions 45 through 89, we find very helpful teaching on God’s moral law.
But at the end of this section, a very important question is asked. Question 87: “Is any man able perfectly to keep the commandments of God?” The answer is bad news. “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed. Question 88 then asks, “Are all transgressions of the law equally heinous?” Answer: “Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others. Question 89, which is the last question in this section that we are beginning to consider today, then asks. “What doth every sin deserve?” More bad news: “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.”
So then, this entire section on God’s law which runs from questions 45-89 does two things. One, it tells us what duty God requires of man. And two, it condemns us. And this is exactly what the Scriptures say about God’s law. One, it does function as a light to our feet. It reveals to us how we ought to live and the way we should go. But the is also like a schoolmaster or a strict disciplinarian. It magnifies our sin and proves that we are guilty and in need of a Savior.
That brings us to the second part of the third section of our catechism, where the gospel is proclaimed yet again. I think questions 90 through 92 are my favorite. Here is the gospel again: Question 90: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” Answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.” Question 91: “What is faith in Jesus Christ?
Answer: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.” Question 92: “What is repentance unto life?”
Answer: “Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.”
Finally, our catechism concludes with a wonderful presentation of the outward and ordinary means of grace that God uses to give his people the benefits of the redemption that Christ has earned for us. These outward and ordinary means of grace are the Word of God (94-95), baptism (96-101), the Lord’s Supper (102-104), and prayer (105-114).
So, I hope you can see that the gospel of Jesus Christ is presented twice in our catechism. First, in a redemptive-historical way, and then a second time in a law-gospel way. Twice, our catechism presents “faith in Christ” alone as the way to salvation. First in question 33, and then again in question 90.
Why have I taken the time to provide you with this sweeping overview of the structure and teaching of our catechism?
I hope that by seeing the structure, and especially by seeing the way in which the gospel of Jesus Christ is presented, not once, but twice, and in two different ways, you will be further motivated to use this great catechism in your own life, with your family, and to appreciate and support the preaching and teaching of these great doctrines within the church year after year and for decades to come.
As you can see, these are not a random collection of 114 questions and answers intended to merely fill your mind with cold, hard, facts. No, here we have a succinct and beautifully warm presentation of the teaching of Holy Scripture concerning our great God, our miserable condition before him because of sin, and the marvelous grace that he has shown to us in providing a Redeemer, Christ the Lord. This document urges the very thing that the Scriptures urge, namely, reconciliation with God the Father, through faith in the incarnate Son, by the working of the Holy Spirit. May we be faithful to proclaim the crucified and risen Christ in the years to come. May we be found mature in him when Christ returns or calls us home (Colossians 1:28).
Dec 22
25
Click here to view the catechism lesson outline.
Dec 22
25
“The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.” (Isaiah 9:2–7, ESV)
“For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.” (2 Corinthians 8:9, ESV)
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
This morning I wish to address the question, why the incarnation?
The word incarnation comes from a Latin word meaning “to make flesh”. When we speak of the incarnation we are speaking of this marvelous and mysterious truth, that Jesus Christ is the eternal Son of God who took on flesh. More precisely, we confess that our Jesus Christ is the Son of God, the second person of the Triune God, who is infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth. And that in time, the Son of God, took to himself a human nature, and so he was and continues to be God and man, in two distinct natures and one person, forever.
In our culture, it is tradition to remember the birth of Jesus Christ on this day, December 25th. Sadly, many celebrate this day while completely forgetting that it is about Jesus. And from among those who do remember that this day is about Jesus, I would guess that few have contemplated the mystery of the incarnation.
This doctrine is mysterious. And by that, I mean it is beyond our ability to fully comprehend. How can it be that the eternal Son of God, who is infinite, eternal, and unchangeable, took to himself human nature, a true body, and a reasonable soul? How can it be that these two natures are united in one person forever without any alteration being made to either the human nature or the divine? When I say that this doctrine is mysterious I do not mean to suggest that it is not clearly taught in Scripture, for it is. Instead, I mean that it is difficult four our minds to fully comprehend.
This morning we will be contemplating the incarnation. I’m reminded of what is said about Mary, the Mother of our Lord, in Luke 2:19. After all she had experienced leading up to the birth of Jesus, and after the birth itself, we are told that she “treasured up all these things, pondering them in her heart.” (Luke 2:19, ESV). Brothers and sisters, we ought to do the same with the doctrine of the incarnation. We ought to treasure this doctrine and ponder it often and deeply, for in this way the Lord has redeemed and reconciled us.
I suppose we may approach the doctrine of the incarnation in four different ways.
One, we could speak of the fact of the incarnation. If we were to take this approach we would go to those scripture texts in the Old Testament and the New which clearly state that Jesus the Messiah is both fully God and fully man.
That the Messiah would be the God-man is taught in the Old Testament. Those who believed the Scriptures prior to the birth of Christ knew that the Messiah would be human. He would be the son of Adam and Eve, the son of Abraham, and the Son of David. He would be the great Prophet, Priest, and King of God’s people.
That the Messiah would be human was clear to all. But there were also indicators that he would be more than a mere man – he would be divine. Consider, for example, Isaiah 9:6–7 which speaks of the coming Messiah in this way: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this” (Isaiah 9:6–7, ESV). And do not forget Isaiah 7:14, which says, “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14, ESV), which means, God will us. Other passages could be mentioned too. I mention these as examples so that you might see that the doctrine of the incarnation is not a New Testament doctrine only. No, the Old Testament hinted at it. Not all within Old Covenant Israel saw this doctrine. All did not believe. But some did. Some were expecting this Messiah when he was born into the world.
The doctrine of the incarnation is taught subtly in the Old Testament. In the New Testament, it is explicit. Jesus Christ is the eternal work of God come in the flesh (John 1:1,14). He was truly human. He was born of Mary, he grew in stature and wisdom. He experienced hunger and thirst, pain and sorrow. He made the will of the Father his will and always did what was pleaseing to him. But clearly, he was no ordinary man. No, he was (and is) Immanuel, God with us. Before Abraham was, he existed. He and the Father are one. Those who saw him saw the Father. His claims were almost unbelievable. But he preformed miracles. He calmed the stormy seas, fed great multitudes with only a few loaves of bread and a few fish, healed the sick, made the lame walk, gave sight to the blind, and even raised the dead. These miracles were performed consistently and out in the open for all to see. These were signs, or proofs, that he was no mere man, but the Messiah of Israel, the God-man. Even his adversaries could not deny these miracles. They understood that he claimed to be God’s eternal Son. They understood that he made himself to be equal with God. And being pressed to choose whcih side they would take, and being so darkened in the mind and heart, they chose to kill rather that acknowlede him to be the Holy One of God.
So yes, this would be one way to contemplate the incarnation. We could consider the fact of the incarnation from the Scriptures.
Two, we could consider the incarnation by asking the question how? How did the eternal Son of God become incarnate? If we were to take this approach I suppose we would need to fix our attention on the story of the virgin birth. As I have said, the Old Testament hints at this. In fact, Isaiah 7:14 is quite clear when it says, “the virgin shall conceive and bear a son, and shall call his name Immanuel”. But Matthew, and especially Luke, tell the story of the virgin birth in their gospels. In Luke we find the words that were spoken to Mark by the angel after she asked the question, how?, given that she had never been with a man. “[T]he angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God.’ And Mary said, ‘Behold, I am the servant of the Lord; let it be to me according to your word.’ And the angel departed from her” (Luke 1:35–38, ESV). How did the Son of God become incarnate? Through the womb of the blessed virgin Mary, by the working of God’s Holy Spirit. Christ was conceived, not in the ordinary manner, but in a most extraordinary way. The human body of Jesus, and the human soul, with the mind, will, and affections, were brought into existence by the power of the Most High, and at the moment of this immaculate conception, the eternal Son of God, the second person of the Triune God, did assume, or take to himself, humanity. There is great mystery here, of course. But this is the answer to the question, how? “Christ, the Son of God became man by taking to himself a true body and a reasonable soul; being conceived by the power of the Holy Spirit in the womb of the Virgin Mary and born of her, yet without sin” (Baptist Catechism, 25).
Three, we could contemplate the incarnation in a theological way. And by theological, I mean that we could carefully consider all that the Scriptures have to say about the person of Jesus Christ and then ask, how should we talk about this mystery? What must we say, and what must we not say, in order to be true to the teachings of Holy Scripture?
You know, some may object to this theological method. Some may say, we don’t need to do theology. We don’t need to come up with ways to talk about God and Christ. The only thing we need is Scripture! This is biblicism, and it must be avoided and countered. And really, it is not difficult to counter. If you ever converse with a biblicist, simply ask them to tell you what they believe about God and Christ. Ask them, who is God? Or better yet, What is he? Or ask them, who is Christ? Or better yet, What is he? And then see how far they make it by simply quoting scripture texts. See how long they avoid using theological (and non-biblical) terms like Trinity, nature, and person.
We must contemplate Scripture in a theological way, brothers and sisters. And by this I mean we must so deeply value God’s Word that we study it in its entirety and with great care. We must bring together all of its truth and seek to understand what it teaches. Over time this will naturally result in the formulation of dogma. It’s funny how “dogma” has become a bad word in our post-modern age. You will even hear professing Christians speak against dogma. “We should not be dogmatic”, professing Christians will say. Really?! What should we do then? Would it be better to read and study the Scriptures for our whole lives but never come to firm conclusions about what the Scriptures teach? This anti-dogmatic spirit that pervades our culture and even the church today is silly and sad. Now, I will admit, there is a bad kind of dogma that must be avoided. Dogma is very bad when it does not agree with Holy Scripture. It is also bad when things that are not clearly taught in scripture (either directly or by way of necessary consequence) are dogmatically asserted. And of course, we must avoid the arrogant attitude that can so easily infect the dogmatician. But with these cautions in mind, we must confess that dogma is good, for it is the end result of our theological consideration of Scripture.
So then, what should we dogmatically assert concerning the person of Christ after we carefully study all that the Scriptures have to say about him? We would do well to say what the Christians who have gone before us have said:
“We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end…” (The Nicene Creed of AD 381)
As you can see, there are many ways to contemplate the incarnation. We can consider the fact of the incarnation. We can ask the question, how did the eternal Son of God become incarnate? And we can also consider the incarnation in a theological way leading us to doctrinal formulations like the Nicene Creed.
Four, we can also ask the question, why did the eternal Son of God become incarnate? Brothers and sisters, this is a very important question to ask. Why the incarnation? In my opinion, if we have the answer to this question, then the fact of the incarnation will not seem so strange.
On Thursday night our family went to see a play with Lindsay’s side of the family. It was a very nice little play about the very thing we are considering now, the incarnation. Mary and Joseph were the central figures. Elizabeth and Zacheriah (the parents of John the Baptist) were secondary. It was effective in highlighting the emotional struggle those two couples would have endured through this experience. Really, it was the story of the birth of Christ told from the gospel of Luke. It was good. A little hokey at times, but in a good way, if you know what I mean.
As I was watching the play the thought occurred to me, this is such a strange doctrine. I’m familiar with the story, as are most of you, and so it does not seem strange to us. But I was thinking about it from the vantage point of a non-Christian, or of one unfamiliar with the storyline of scripture. Why in the world do these Christians insist that Jesus was and is the God-man? Why could he not simply be a good-man? Why must they insist that he is the God-man? Do you ever think like this, brothers and sisters? Do you ever try to get into the head of the skeptic to see the world through their eyes? I think there is some value to it. The non-believer must think that the doctrine of the immaculate conception, the virgin birth, and the incarnation is so very strange. But perhaps one reason for this is that when they are told about the fact of the incarnation, or the story of how the Son became incarnate, or when they consider our theological formulations concerning the deity of Christ, they are left in the dark concerning the reason for it. There is a disconnect, therefore. To them, the incarnation seems to be an unnecessary and unreasonable myth.
But those who know the Scriptures, and those well trained in Biblical doctrine, will know better. The incarnation is neither unnecessary nor is it unreasonable. On the contrary, we can see clearly that without the incarnation there is no redemption for fallen sinners. The incarnation is in fact most necessary to accomplish and apply salvation to fallen sinners. And it is reasonable too! In order for our salvation to be accomplished, a man had to do it. And yet, no mere man could pay for the sins of others and be raised to glory. For one, men are finite. How could the blood of one man atone for the sins of many to make them acceptable before God? And two, all of the sons and daughters born under Adam are born in sin. In other words, all of Adam’s descended are in need of a Savior, and cannot themselves be the Savior. This is why Jesus was conceived in that miraculous way. Mary was his mother, but Joseph the son of Adam was not his Father. Jesus was the Son of God. Brothers and sisters, this work of redemption from sin, the power of Satan, and the fear of death, and this work of reconciliation to the Father, was a work that only the God-man could do.
Brothers and sisters, the Scriptures do not only tell us about the fact of the incarnation. And neither do they merely tell us the story of how the Son of God became incarnate. The scriptures do also express the reason for the incarnation.
At the beginning of this sermon, I read 2 Corinthians 8:9. It’s a wonderful little verse. There Paul says, “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV).
Clearly, Paul is referring to the act of the incarnation when he says, “though he was rich, yet for your sake he became poor…” Here Paul is speaking of the incarnation of the eternal Son of God. He is saying something similar to what he says in Philippians 2:5-7: “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:5–7, ESV). The eternal Son of God did not hold on to his glory nor clinch tightly to his riches or rights as God, but set his rights to glory and riches to the side (if you will) by becoming incarnate. “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” (Philippians 2:8, ESV)
We must be careful here. When we think of the Son “emptying himself”, or of the Son “becoming poor” for us, we must not think that this produced a change within the eternal Son of God. Rember, God is unchangeable. This the scriptures clearly teach (see James 1:17, for example). And so, when we hear the scripture talk about the Son “emptying” himself or “becoming poor” for us, we must ask, in what sense is this true? Well, I will tell you in what sense it cannot be true. This “becoming” cannot be interpreted as having brought about a change in God, for it is impossible for God to change. I can also tell you in what sense this is true, for the scriptures say it. Listen again to Philippians 2:5ff. “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.” Paul tells us in what sense the eternal Son of God “emptied himself”. Not by laying aside his divinity, but by “taking the form of a servant, being born in the likeness of men.” Steven Wellum says it well. “The incarnation is not an act of subtraction; it’s an act of addition. In the incarnation, God the Son acts, from the Father and by the Spirit, to add to himself a human nature so that now and forevermore he subsists in two natures without loss of attributes in either nature. (Steven Wellum, The Person of Christ: An Introduction, 78). The very same thing may be said of our 2 Corinthians 8:9 text. In what sense did the Son of God, “though he was rich… became poor.” Not by ceasing to be fully divine, but by taking to himself a human nature. In other words, the eternal Son of God took to himself poverty, without ceasing to be infinitely and eternally rich – and here is the point of it all – “so that you by his poverty might become rich.”
Here the purpose of the incarnation is asserted. Hear it again: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9, ESV, emphasis added).
Hebrews 2:5-18 is also a very important text in answering the question, why the incarnation? It’s a bit too complicated for me to walk through it with you in the limited time we have remaining. Let me simply read verses 14-18. I trust you’ll get the point.
“Since therefore the children [that is to say, those Christ has come to redeem] share in flesh and blood [that is to say, because they are human], he himself [referring to Christ] likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people” (Hebrews 2:14–17, ESV).
We could go on and on. I trust that you can see that the Scriptures do provide us with a reason for the incarnation. Why did the Son of God become incarnate? Why did the Son of God humbly assume a human nature, and in so doing, become poor? He did it so that by his poverty we might become rich. He came to pay the penalty for human sin, to redeem humans from bondage to sin, and to reconcile humans to the Father. In his humiliation, he took to himself a human nature so that in his exaltation he might bring many sons and daughters to glory.
The passages that I have cited do clearly assert this. There are others too. But really what is needed is a solid grasp of the overarching story of the Bible. If you know the story that the Bible tells regarding God, his creation and covenant, of man’s fall into sin when Adam broke the covenant, and of God’s promise to save through the Messiah, the offspring of Eve, and the consummation of all things in him, then the purpose of the incarnation will not be such a mystery to you.
I’d like to begin to move this sermon towards a conclusion now by exploring the question, Why did the Messiah need to be the God-man? just a little more deeply.
I will follow the teaching of a man named Francis Turretin here. I’ve found him to be most helpful. In volume two of his Institutes of Elenctic Theology (v.II, pgs. 302-303) he states the necessity of Jesus Christ as the God-man under three headings.
First, Christ had to be the God-man to satisfy the justice of God. God’s justice “required sin to be punished in the same nature in which it had been committed” (Turretin, v.II, p. 303). In other words, to pay the penalty for human sin, a human would have to pay it. An angel could not do it. Neither could an animal. And in fact, here is something that God himself could not do. God could not pay for human sin, for the wages of sin is death, and God cannot die. But through the incarnation, that is to say, through the union of the divine nature with the human nature in the person of the Son, we may say that God died for us. God shed his blood for his people (see Acts 20:28). This was made possible through the incarnation. And why did the Christ need to be God as it pertains to the satisfaction of divine justice? Well, the divine nature did add “infinite value” to the sufferings of Christ (see Turriten, v. II, p. 303). When Christ suffered and died in the place of the elect of God according to his human nature, the divine nature, that is to say, the person of the Son, added infinite value to that so all of the sins of many were paid for in full thus removing the penalty of eternal damnation and securing for them the gift of everlasting life. No mere man could do this. Only the God-man, Christ the Lord, could.
Secondly, Christ had to be the God-man to fulfill his office as Mediator between God and man. To effectively mediate between God and man, and thus to really and truly reconcile man to God, he had to be both. “As Prophet, he ought as man to be taken from his brethren that he might become familiar with men and we might approach freely to him. But as God, he ought to send his Spirit into our hearts and write the law upon our minds to make us taught of God” (Turretin, v.II, p. 303). Do you see Turretin’s point? Does Jesus fulfill the office of Prophet in his work of mediation? Yes, he does. But like no other, for he is the Christ, the God-man. He does not merely proclaim the word of God like the prophets of old did. No, he is the Word come in the flesh. He sends his Spirit. He writes his law on the hearts of his people. No ordinary prophet could do these things. Only the Christ, the God-man, could. Turretin has similar things to say about the priestly office of Christ. “As Priest, he should be man because every high priest is taken from among men (Heb. 5:1) as he who sanctifies and they who are sanctified are all one (Heb. 2:11)” (Turretin, v.II, p. 303). But Christ, the great and eternal High Priest, had to be God to “reconcile man to God, satisfy divine justice, abolish sin and bring in an everlasting righteousness, which no mortal could do. Also, the victim to be offered ought not to be angelic because it could not die, nor a brute, but rational and human; yea, more than human and celestial who should offer himself through the eternal Spirit and add an infinite weight and merit to the truth of his sufferings” (Turretin, v.II, p. 303). Lastly, Turretin mentions the kingly office of Christ. “As King, he ought to take humanity from us to become united to us; but this was to be united as divinity, by which he should exercise dominion, not over bodies only, but over souls; not for a time, but forever; not over one nation only, but over the whole world.” (Turretin, v.II, p. 303)
Thirdly, Christ had to be the God-man for our sake to redeem us. “In respect of us, he should be man that by right of relationship and as a brother… he might deliver the captives and slaves of Satan (Lk. 1:71, 74) and unite us… to himself in the covenant of grace by an eternal and indissoluble bond (Rom. 7:4; Eph. 5:25). Also he should be God that by right of ownership and dominion, he might redeem us and claim us for himself. We have need of like feeling… in the one dying and of sympathy… in the one living. He should be man to be able to endure all the punishment due to us as of like passions… He should be God to be able as a merciful Priest to sympathize in our sufferings and to [help] us when tempted. The evil by which we were pressed was such that none but man could endure it, no one but God could free us from it. And the good which was to be conferred on us (to wit, righteousness and life) was such that although man was to receive it, still none but God could put us in possession of it” (Turretin, v.II, p. 303).
I find Turretin’s explanation as to why the Christ had to be the God-man to be very illuminating and even moving. To state the matter simply, Christ had to be God because the work that he was sent to do was more than any mere man could possibly achieve. And Christ had to be human, for only a human could possibly redeem humans. A man would need to pay for the penalty of sin, namely death. And a man would need to live in obedience to God’s law to earn the beatific vision and to enter into glory, not only for himself, but for all he represented.
In Christ, the eternal Son of God assumed a human nature in order to redeem humanity. He became poor so that in him we might be rich. He humbled himself to the point of death on the cross so that in him we might be lifted out of our hopelessness and despair and into glory.
There is a famous saying uttered long ago by a man named Gregory of Nazianzus. He was at the center of those important Christological debates that raged in the 4th century AD. He insisted that we must confess that Christ is fully human. And he observed that it is our salvation that is at stake. He said, “What has not been assumed has not been healed” (Gregory of Nazianzus, To Cledonius the Priest against Apollinarius). I believe it was Athanasius of Alexandria who said something similar: “What has not been assumed has not been redeemed”. Both of these statements are true. They recognize the connection between the human nature of Christ and our salvation in him. Christ assumed a human nature to redeem and heal human beings.
Brothers and sisters, the eternal Son of God took to himself a true human body to redeem and heal the bodies of all who have faith in him. It is because the eternal Son of God came in the flesh, died, and rose again bodily, that we have this hope that on that last day our bodies will be raised unto glory.
And brothers and sisters, the eternal Son of God did also take to himself a true and reasonable soul. Jesus Christ was and is truly human in body and soul. He had a human mind, a human will, and human affections. As the God-man he did perfectly and perpetually honor and love the Lord with all the faculties of the soul. And for this reason, we know that Christ has the power to redeem and heal our souls. In Christ, we are a new creation. And we know that he is renewing our minds, our hearts, and wills to make us more and more able and willing to do that which is pleasing to him. In glory, we will be so thoroughly renewed, and all corruptions will be so completely removed from us, that we will freely do only that which is pleasing to him, to the praise of his glorious grace.
Friends, my prayer is that we would grow in our knowledge of Christ. May the Lord grant to us a deeper understanding of who he is, along with greater understanding of what he has accomplished for us. May God “grant [us] to be strengthened with power through his Spirit in [our] inner being, so that Christ may dwell in [our] hearts through faith—that [we], being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that [we] may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:16–21, ESV)
Dec 22
18
“The LORD spoke to Moses, saying, ‘On the first day of the first month you shall erect the tabernacle of the tent of meeting. And you shall put in it the ark of the testimony, and you shall screen the ark with the veil. And you shall bring in the table and arrange it, and you shall bring in the lampstand and set up its lamps. And you shall put the golden altar for incense before the ark of the testimony, and set up the screen for the door of the tabernacle. You shall set the altar of burnt offering before the door of the tabernacle of the tent of meeting, and place the basin between the tent of meeting and the altar, and put water in it. And you shall set up the court all around, and hang up the screen for the gate of the court. Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and consecrate it and all its furniture, so that it may become holy. You shall also anoint the altar of burnt offering and all its utensils, and consecrate the altar, so that the altar may become most holy. You shall also anoint the basin and its stand, and consecrate it. Then you shall bring Aaron and his sons to the entrance of the tent of meeting and shall wash them with water and put on Aaron the holy garments. And you shall anoint him and consecrate him, that he may serve me as priest. You shall bring his sons also and put coats on them, and anoint them, as you anointed their father, that they may serve me as priests. And their anointing shall admit them to a perpetual priesthood throughout their generations.’ This Moses did; according to all that the LORD commanded him, so he did. In the first month in the second year, on the first day of the month, the tabernacle was erected. Moses erected the tabernacle. He laid its bases, and set up its frames, and put in its poles, and raised up its pillars. And he spread the tent over the tabernacle and put the covering of the tent over it, as the LORD had commanded Moses. He took the testimony and put it into the ark, and put the poles on the ark and set the mercy seat above on the ark. And he brought the ark into the tabernacle and set up the veil of the screen, and screened the ark of the testimony, as the LORD had commanded Moses. He put the table in the tent of meeting, on the north side of the tabernacle, outside the veil, and arranged the bread on it before the LORD, as the LORD had commanded Moses. He put the lampstand in the tent of meeting, opposite the table on the south side of the tabernacle, and set up the lamps before the LORD, as the LORD had commanded Moses. He put the golden altar in the tent of meeting before the veil, and burned fragrant incense on it, as the LORD had commanded Moses. He put in place the screen for the door of the tabernacle. And he set the altar of burnt offering at the entrance of the tabernacle of the tent of meeting, and offered on it the burnt offering and the grain offering, as the LORD had commanded Moses. He set the basin between the tent of meeting and the altar, and put water in it for washing, with which Moses and Aaron and his sons washed their hands and their feet. When they went into the tent of meeting, and when they approached the altar, they washed, as the LORD commanded Moses. And he erected the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. Throughout all their journeys, whenever the cloud was taken up from over the tabernacle, the people of Israel would set out. But if the cloud was not taken up, then they did not set out till the day that it was taken up. For the cloud of the LORD was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys.” (Exodus 40, ESV)
John 1:1-3, 14: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made… And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:1-3, 14, ESV)
John14:15–17: “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” (John14:15–17, ESV)
John 20:19–23: “On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, ‘Peace be with you.’ When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, even so I am sending you.’ And when he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.’” (John 20:19–23, ESV)
Acts 1:3–5: “He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:3–5, ESV)
Acts 2:1–4: “When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.” (Acts 2:1–4, ESV)
1 Corinthians 3:16–17: “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)
Ephesians 2:19–22: “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:19–22, ESV)
Revelation 21:1–4: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’” (Revelation 21:1–4, ESV)
Revelation 21:22–27: “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day—and there will be no night there. They will bring into it the glory and the honor of the nations. But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life.” (Revelation 21:22–27, ESV)
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
I trust you are able to see why I have strung these passages of Scripture together. There is a theme that runs through all of them. And the theme is this: God’s glorious and gracious presence with his people.
In previous sermons, I have drawn your attention to the theme of “tabernacle” or “temple” that runs from Genesis 2 through to the end of Revelation 22. I’ve taught you that the garden of Eden was a temple. I’ve also explained that the thing which was offered to Adam, Eve, and all of their descendants in the Covenant that God made with them in the beginning was life in the worldwide and eternal temple of God. Had Adam kept the terms of that Covenant – had he been faithful to guard the garden temple, to push out its boundaries towards the ends of the earth, and to maintain the worship of God and obedience to his law within that Realm, then the division between the invisible heavenly realm and the visible earthy realm would have been removed, and the glory of God would have filled all forever and ever. In other words, the whole earth would have been God’s temple.
This truth can be clearly observed in the Bible by simply comparing Genesis 1 and 2 with Revelation 21 and 22. In Revelation 21 and 22 the Apostle John tells us about the vision he was shown of the final state, that is to say, of the new heavens and earth, that will be brought into being at the consummation of all things when Christ returns. The references back to Eden are obvious in that passage. So then, we are to connect the two things – Eden, as it was in the beginning, and the new heavens and earth, as they will be at the end of the age and for eternity – for they two things are related to one another. But the differences between Eden and the new heavens and earth are obvious too.
Let us briefly consider five differences between Eden and the new heavens and earth:
One, Eden did not fill the earth but was limited geographically. In Revelation 21 and 22 it is the whole earth that is renewed and filled with the glory of God. All will be Jerusalem. All will be the holy of holies. All will be God’s temple.
Two, in Eden, God walked with Adam and Eve in the cool of the day. But in the new heavens and earth, the glory of God will fill all forever and ever so that it is said, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God” (Revelation 21:3, ESV). So then, at the consummation, Eden will be greatly expanded to fill the whole earth geographically, and the glory of God will fill all permanently so that God is forever with his people, and they with him.
Three, in Eden there was the tree of life and the tree of the knowledge of good and evil, which was a tree of testing. In the new heavens and earth, there is only the tree of life. God’s people will not be placed under a covenant of works, or a time of testing, in the new heavens and earth, for the work has already been done. The test has already been passed. No unclean thing will ever enter that place. There will be no possibility for a fall, for the Evil One had been defeated. His scull has been bruised, and his full and final judgment is near.
Four, Adam was the central figure in Eden, for the Covenant was made with him. He was the covenant head, or representative, for the whole human race. But in the new heavens and earth, God and Jesus Christ will be central. “No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads. And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever” (Revelation 22:3–5, ESV). Jesus Christ, and not Adam, will be central, for it is Christ, and not Adam, who has earned entrance into this worldwide and eternal temple of God.
Five, in Eden there was no need for healing or for the wiping away of tears, for sin and its consequences had not yet entered into the world. But in the new heavens and earth “[God] will wipe away every tear from [his people’s] eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:4, ESV). There the tree of life is said to be “for the healing of the nations” (Revelation 22:2, ESV). And there we will see the “Lamb” who was slain for sinners. The point is this: Adam was offered eternal life in the blessed presence of God through his active obedience. But once sin entered the world, more than active obedience would be required. Sin would need to be paid for. The Savior of mankind would not only need to obey God’s law, therefore. He would also need to suffer in the place of sinners to pay the pentalty for their sins. Once Adem fell from his state of innocence, sin would need to be dealt with. And this is why in the new heaven and earth we will see things that would not have been present in glory had Adam passed the test. We will see the Lamb who was slain for us. We will see God wiping away the tears of his people. We will rejoice that death, mourning, crying, and pain are no more. None of these things would have been features of the glorious eternal state had Adam kept the covenant. But they will be features of the new heavens and earth because of sin, its consequences, and the victory that Jesus Christ has won for us.
By comparing and contrasting the Eden of Genesis 2 with the new heavens and earth of Revelation 21 and 22, I hope that three things become clear.
One, I hope it is clear to you that Eden and the new heavens and earth are related. Clearly, there is a connection between what was offered to Adam in the garden and what Christ has earned for us by his life, death, and resurrection.
Two, I hope it is also clear that Eden and the new heavens and earth are not the same thing. Are they related? Yes. Are they the same? No. And I say, thanks be to God. When we enter into the new heavens and earth we will not be going back to the garden. Instead, we will be entering into the glory that was offered to Adam, but forfeited. This is the glory that Christ has entered into. This is the glory that we will enter into if we have faith in him.
Three, I hope it is also clear to you that one of the themes that connects the Eden of Genesis 2 and the new heavens and earth of Revelation 21 and 22, is God’s presence with his people.
It has already been said, but I must say it again: Adam and Eve walked with God in his garden temple. They enjoyed sweet communion with him. He was their God, and they were his people. That relationship was right in the beginning, and it was good. More than this, when God offered Adam and Eve life in the covenant he made with them, he offered them a higher form of life than what they already enjoyed. Life in glory, that is to say, eternal and secure life in the glorious presence of God, is what was offered to them in the covenant. That’s what they were offered, and that is what they forfeited when they rebelled. In that moment, they entered into a state of death and were banished from the garden, that is to say, they were banished from God’s glorious and blessed presence.
God’s presence, and man’s right relationship with him, is what made Eden paradise. God’s presence, and man’s eternally secure right relationship with him, is what made the state of glory that was offered to Adam so glorious. And when you read Revelation 21 and 22 you should be able to see that this is this very thing – God’s glorious and eternal presence, and man’s unshakeably right relationship with him – that will make the new heavens and earth so heavenly and glorious.
God’s presence is man’s greatest good, friends. We were made in God’s image. We were made to know, worship, and serve him. We were made to commune with our Maker. And as Augustine has so famously said, “our hearts are restless, until they can find rest in [him].” Question 1 of the Westminster Shorter Catechism also speaks to this when it asks, “What is the chief end of man?”, and then answers, “Man’s chief end is to glorify God, and to enjoy him forever.” Before that, Calvin began his Geneaven Catechism in the same way, asking, “ What is the chief end of human life?” Answer: “To know God by whom men were created.” Friends, we were made for this – to know, enjoy, and glorify God. This is the very thing that our souls long for, and yet, in sin, we forsake the fountain of living waters and drink from broken cisterns, broken cisterns that can hold no water (Jer. 2:13). In sin we exchange “the glory of the immortal God for” for earthly and fleeting pleasures. In sin, we exchange the “truth about God for a lie and [worship] and [serve] the creature rather than the Creator, who is blessed forever! Amen” (Romans 1:23–25). God is what our souls long for, and yet sinful men and women know it not. Men and women are empty and discontent, but instead of running to the One who is able to satisfy them, they rebel against their Maker, and seek satisfaction in the fleeting pleasures and meaningless distractions of this world.
Friends, here is the thing that I want you to see this morning. The story of our redemption in Christ Jesus is the story of our reconciliation with God the Father. To be reconciled with someone is to be reunited with them. Reconciliation implies estrangement in the past. And it is true, the human race is alienated from God and at enmity with him because of sin. But in Christ, through faith in him, men and women are reconciled to the Father, for Christ our mediator has brought us peace. Through faith in him, our sins are washed away, our guilt is removed, and the righteousness of Christ is imputed to us – and here it is – so that we might be reconciled to the Father. This is about being made right with God so that we might commune with him. This is about being cleansed from our sins so that we might enter safely into God’s glorious presence. This is about being justified through faith in Christ so that we might be adopted as God’s beloved children.
I’m afraid this is often forgotten. We speak often of the blessing of the forgiveness of sins and of imputed righteousness. We speak often of the blessing of justification through faith in Christ alone. But it is possible to forget the aim, objective, or end (telos) of it all, namely, communion with God and our enjoyment of him now and for eternity to the praise of his glorious grace. Friends, this is the aim or objective of our redemption: communion with God to the praise of his glorious grace.
If we paid attention to the beginning and end of the Bible we would not so easily lose sight of the aim of our redemption in Christ Jesus. Eternal and secure communion with God was the thing that was offered to Adam in the beginning but forfeited. And clearly, eternal and secure communion with God is the thing that Christ has earned. Revelation 21 and 22 provide us with a vision of that. But Christ himself did also say that he came for this purpose. Read for yourself that high priestly prayer of Jesus in John 17. These truths are peppered everywhere in that text, but I’m thinking especially of what Christ says in verse 24: “Father, I desire that they also [that is to say, all who believe], 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” (John 17:24, ESV). You see, our redemption in Christ Jesus is about being brought safely and securely by Christ into the glorious presence of God Almighty in the new heavens and earth. This was what Christ was sent to accomplish. He redeemed us to reconcile us with the Father. As Christ said in that same prayer, “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” (John 17:1–3, ESV).
You are probably wondering when we are going to get to Exodus 40. We will go there now. And really, having said all of this by way of introduction, it will not take me long to say what needs to be said about our text today, for in this text we find an earthly picture of the heavenly and eternal realities of which I have been speaking.
Notice that at the end of the book of Exodus, and at the end of the tabernacle building process, the glory of God fills the most holy place so that it might be said, in an earthy, limited, temporary, and typological sense, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God” (Revelation 21:3, ESV).
In other words, the cosmic and eternal realities that will be ushered in at the end of time because of the finished work of Christ, namely, the glory of God and of Christ filling all the earth, are typified here in Exodus 40 wherein we read of the glory of God filling his tabernacle.
Stated yet another way, the cosmic and eternal realities that are described at the end of the Bible and at the end of the book of Revelation are here at the end of the book Exodus symbolized for us in an earthly, miniature, temporary, and typological way. Brothers and sisters, when the glory of God filled the tabernacle of Old Covenant Israel it was not only a great blessing to Israel, it was also a picture of a much greater blessing yet to come – a blessing that would be earned by the Messiah – a blessing that comes to us through the New Covenant, the Covenant of Grace, ratified through his shed blood. And what is that blessing? Being safely and securely brought into God’s glorious and eternal presence. Here in Exodus, we see the shadow. In Christ, we see and even experience the realities.
Throughout our study of the book of Exodus, I have attempted to show you that the redemption that Isarel experienced, as glorious and real as it was, was an earthy, temporary, and topological picture of the redemption that is ours in Christ Jesus, Israel’s Messiah.
Israel was redeemed from Egyptian bondage, remember? They were redeemed through the defeat of that Satanic kingdom. They were redeemed by the blood of the Passover lamb. Having been redeemed, they passed through the waters of sea. And so it is with Christ, only much greater. In Christ, we are redeemed, not merely in an earthly, temporary, or typological way, but really, truly, and for all eternity, for Christ has triumphed over Satan himself. In Christ, we have been redeemed from the domain of darkness and set free by the blood of the Lamb who takes away the sins of the world. And having been redeemed, all who have faith in Christ, pass through the waters. It is through baptism that we say, Jesus is Lord. It is through baptism that we are set apart as citizens of his kingdom.
Having been redeemed from Egypt, Israel was then brought into covenant with God at Sinai. The law was written on stone for them. They had been set apart unto God and now a special obligation was laid upon them to live as his holy people. And so it is for all who are in Christ Jesus. Those redeemed by Christ’s cross work, those drawn to faith in Christ in time and baptized in his name, are made partakers of the Covenant of Grace. God’s law is written, not on stone, but on their hearts. And now a special obligation rests upon us to live a holy life as God’s holy people, “For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you” (1 Thessalonians 4:7–8, ESV). Having been redeemed through Christ’s work on the cross, we are in time made partakers of the Covenant of Grace through faith. Under this covenant, the law is written, not on stone, but on the heart. We keep God’s law in thought, word, and deed out of gratitude for all that God has graciously done for us in Christ Jesus. These heavenly and eternal realities were prefigured in the earthly experience of Old Covenant Israel.
Now, after Israel was redeemed from Egyptian bondage, and after they were brought into a covenantal relationship with YHWH, they were tasked with building God’s tabernacle. Instructions were given to Israel through Moses. The tabernacle was a copy of heavenly realities. It was to be built according to the pattern shown to Moses on the mountain. And so they did it. “According to all that the LORD had commanded Moses, so the people of Israel had done all the work. And Moses saw all the work, and behold, they had done it; as the LORD had commanded, so had they done it. Then Moses blessed them” (Exodus 39:42–43, ESV).
Brothers and sisters, is not the same true for all who have faith in Christ under the New Covenant. Having been redeemed by Christ’s work on the cross, and having been brought into the New Covenant, which is the Covenant of Grace, have we not now been told to build God’s temple? You’ll see this clearly if you understand that the church is God’s inaugurated temple. Christ is the cornerstone of this temple. The apostles and prophets are the foundation stones. You yourselves, and all who believe, are living stones, being built now upon this foundation that has been laid. “Do you not know that you are God’s temple and that God’s Spirit dwells in you? ( 1 Corinthians 3:16, ESV). Do you not know that “you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:19–22, ESV). Brothers and sisters, after Christ accomplished our redemption, and after he instituted the New Covenant with his own blood, he instructed his disciples (the true Israel of God) to build his temple. “Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age’” (Matthew 28:18–20, ESV). This is our mission: to advance God’s kingdom on earth, that is to say, to build his temple, until he returns to bring all things to completion.
God is building his eschatological temple now, and we are a part of that work. Not only are we stones in this temple, we are contributors and craftsmen too. Through the ministry of the Word and Sacrament, through the maintenance of that ministry by the contributions of God’s people, and through the use of the gifts that God has given to each one of us, we are building God’s eternal temple which is here now in an inaugurated form. Our gifts – our time, treasures, and talents – are to be used for the edification of the church. To edify is to build up. As Paul says in 1 Corinthians 14:12, “So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church” (1 Corinthians 14:12, ESV).
Let us now return to the storyline of Exodus. What happened after Israel was redeemed, after they were brought into covenant with God at Sinai, and after they finished the work of building the tabernacle according to God’s command? God’s glory filled his tabernacle. In Exodus 40:33 we read, “So Moses finished the work. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle” (Exodus 40:33–35, ESV).
Notice two things about this text.
One, the glory of the LORD filled the tabernacle after Moses finished his work. Moses finished constructing the tabernacle. This he did through Isarel. The people brought in their contributions and those who were gifted and called as craftsmen did their work. After the work was finished, then the glory of the Lord filled the tabernacle.
This was an earthly picture of Christ, the new covenant work of temple building, and the consummation of all things when the glory of God will fill the new heavens and earth. Then we will say, Jesus has finished his work. Our redemption has been accomplished, and now it has been applied. All of God’s elect have been brought to faith and repentance. Every stone of the temple has been laid in place on top of the foundation of Christ, the apostles, and the prophets. This work has been done by Christ – he has built his church! – but he has done this work through his people, the Israel of God. And now the glory of God fills the temple – not a temple made with hands – but the temple of the new creation. It will be then, on that last day, that we will hear it said, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” (Revelation 21:3, ESV)
Two, notice the text says that “Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle” (Exodus 40:33–35, ESV). Here is the great difference between Moses and Jesus Christ, and the Old Covenant and the New. Moses, the mediator of the Old Covenant, could not enter into the glory that filled the tabernacle. Christ, the mediator of the New Covenant, has entered into the glory of God in the heavenly holy of holies now. In fact, he shares in the glory now. And so it will be in the new heaven and earth. Christ will enter in and he himself will radiate the glory of God. This is what Revelation 21:22 says. “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day—and there will be no night there. They will bring into it the glory and the honor of the nations. But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life” (Revelation 21:22–27, ESV).
I’d like to end where I began, and that is by emphasizing that redemption is about communion with God. To be redeemed by Christ is to be reconciled to God the Father so that we might commune with him and enjoy his presence forever and ever to the praise of his glorious grace.
This becomes clear when we pay attention the to beginning and end of the scriptures. And it is clearly communicated in the middle too.
What did God do after redeeming Israel, entering into a covenant with them, and the building up of his tabernacle? He dwelt in the midst of them. He went with them to guide and direct them on the way.
The same can be said concerning the establishment of the kingdom of Israel and the building of the temple in the days of Solomon. What did God do after leading his people into the promised land, securely establishing his kingdom through David, and building his temple through the son of David? His glory filled that temple. He dwelt in the midst of them. He invited Israel to commune with him in his temple.
And think now of Pentecost. What did God do after accomplishing our eternal redemption through the work of his Messiah? What did he do after inaugurating his eternal kingdom, and his eternal temple? He filled his temple with the glory of his Spirit. He dwells in the midst of us. He invites us to commune with him in his temple until Christ returns to bring this work to completion in the new heavens and earth.
This is about communion with God, friends. This is about reconciliation with the Father so that we might enjoy his glorious presence forever and ever.
Do you know God? Are you in a right relationship with him? Or are you his enemy because of sin? “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). “And this is eternal life, that they know [God], the only true God, and Jesus Christ whom [he has] sent” (John 17:3, ESV).
And to those who are in a right relationship with God through faith in Christ, I ask, do you savor communion with God? Do you love his presence? Do you find your joy and contentment in him? Do you satiate your spiritual thirst by drinking from the streams of living water that flow from him, or have you begun to drink again from the broken and filthy cisterns of this world? The things of this world will not satisfy your thirst. But God and Christ will. So come to God through faith in Christ the Redeemer, and drink. Commune with God in prayer. Commune with God by hearing his Word. Comune with him by living a life of gratitude before him as you contemplate his goodness from day to day. Commune with God by obeying him with gratitude in your heart for all that he has done for you in Christ. Above all, commune with him by coming to worship at his temple. Having been washed by his blood and cleansed by the water, assemble at his temple to worship. Having been enlightened by the light of his Word, and having eaten at the table that he has set before us, let us enter boldly into his presence “ new and living way that he opened for us through the curtain, that is, through [Christ] flesh,” (Hebrews 10:20, ESV). Let us not neglect to assemble together, for here we commune with God in his temple as we worship and serve him together, just as we will do for all eternity in the new heavens and earth which Christ has earned for us. Thanks be to God for this redemption he has accomplished and our reconciliation with him through Christ, the only mediator between God and man. Amen.
"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)
