AUTHORS » Joe Anady

Dec 22
25

Afternoon Sermon: What Duty Does God Require Of Man? Along With An Overview Of The Baptist Catechism, Baptist Catechism 44, Ecclesiastes 12:13

Baptist Catechism 44

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.

Scripture Reading: Ecclesiastes 12:13

“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)

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

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.

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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).

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 22
25

Discussion Questions For Sermon On Baptist Catechism 44

After the introductory section (questions 1-6), what two things does our catechism mainly teach us about? Hint: see question 6.
Where does the second major section of our catechism begin? Go there and read the Q&A. Where does the third major section begin? Go there and read the Q&A.
Why is it most appropriate to ask the question, “What is the duty which God requireth of man?” at this point in the catechism? Hint: think of everything that has been taught to us in questions 7-43.
What will we be learning about in questions 45-89? How will this prepare us to hear the good news about salvation through faith in Jesus Christ in questions 90-92?
I taught that the gospel is presented twice in the catechism but in two different ways. Can you explain this? Can you identify the two places where faith in Jesus Christ is said to be the way to salvation?
How should understanding the structure of the catechism help us to better appreciate the great truths that are taught in this document?

Click here to view the catechism lesson outline.

Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off

Dec 22
25

Morning Sermon: Why The Incarnation?, 2 Corinthians 8:9

Old Testament Reading: Isaiah 9:2–7

“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)

New Testament Reading: 2 Corinthians 8:9

“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)

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

Introduction

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.

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The Incarnation Considered In Four Ways

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.

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The Purpose Of The Incarnation Asserted

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.

*****

Why Did The Messiah Need To Be The God-Man?

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.

*****

Conclusion

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)

Posted in Sermons, Joe Anady, 2 Corinthians 8:9, Posted by Joe. Comments Off

Dec 22
18

Morning Sermon: The Gospel Of The Glory Cloud, Exodus 40

Old Testament Reading: Exodus 40

“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)

New Testament Reading: John 1:1-3, 14; 14:15–17; 20:19–23;

Acts 1:3–5; 2:1–4; Ephesians 2:19–22; 1 Corinthians 3:16–17

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)

*****

Sermon

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).

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Conclusion

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.

Posted in Sermons, Joe Anady, Exodus 40, Posted by Joe. Comments Off

Dec 22
18

Sermon Notes, Discussion Questions, And Active Listener Guide For Sermon On Exodus 40

QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

Why were we redeemed by Christ? For what purpose? To what end?
How is the purpose of our redemption made clear by comparing and contrasting Genesis 1 and 2 with Revelation 21 and 22?
How is the purpose of our redemption in Christ prefigured in the book of Exodus, and especially in the filling of the tabernacle with the glory of God in Exodus 40?
In the new heavens and earth 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” (Revelation 21:3, ESV). In what sense was this true in Israel under the Old Covenant? In what sense is this true now under the new covenant? In what sense will this be true in the new heavens and earth?
Westminster Shorter Catechism question 1 asks, “What is the chief end of man?” Answer: “Man’s chief end is to glorify God, and to enjoy him forever.” What does this mean and how does it pertain to the sermon you have heard?
How can we enjoy God now? How will we enjoy him in eternity?

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.

Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off

Dec 22
18

What Shall Be Done To The Wicked At The Day Of Judgment?, Baptist Catechism 43, Revelation 20:11–15

Baptist Catechism 43

Q. 43. What shall be done to the wicked, at the Day of Judgment?

A. At the Day of Judgment, the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever. (Dan. 12:2; John 5:28,29; 2 Thess. 1:9; Matt. 25:41)

Scripture Reading: Revelation 20:11–15

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

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Introduction

Talk of hell is weighty. It is a very heavy and serious subject. Every Christian does feel this heaviness within their soul when they think of someone being sentenced to hell, and it is right that they do. It is similar to the heaviness that fills a courtroom when a criminal is tried, convicted, and finally sentenced. Everyone in the room can feel the weightiness of the moment. Everyone knows that something serious is happening. And even if all agree that the man is guilty and the penalty is just, those who have love in their hearts will feel a sense of sorrow even for the condemned, knowing that a life has been ruined by sin. And how much more is the weightiness of the final judgment, and eternal damnation?

It is certainly right to say that the Christian should never rejoice at the thought of someone going to hell. The Christian should feel sorrow at the thought of even their worst enemy coming under God’s condemnation. Just as it would be concerning if a courtroom erupted in jubilant celebration when the sentence of death is pronounced upon the condemned, so too it would be concerning if someone rejoiced in their heart concerning the thought of a man going to eternal punishment. Only one who is consumed with anger and a desire for vengeance could feel such a thing in their heart. As I have said, it is right that we feel a sense of sorrow for those condemned, for this is a weighty matter.

But let us be sure to not err in another direction, and that is, to consider the judgments of God to be somehow unnecessary or unjust. While it is true that the thought of men coming under the judgment of God is weighty and ought to produce a sense of sorrow, it is also true that we ought to say this is right and even good.

If we go back to the courtroom you’ll see what I mean. If when the guilty murderer is sentenced to death the courtroom erupts in jubilant and cheerful celebration, that shows that men are very angry and vengeful — this cannot be the disposition of the Christian. But will anyone dare to say that it is wrong for them to rejoice in the fact that justice has been served? Will anyone dare to say that those who have lost a loved one at the hands of the murder are wrong to consider the judgment to be fitting, right, and even good? And so you see that justice will always produce a mixture of thoughts and emotions. It is right for us to grieve over the destruction that sin brings, but it is also right for us to rejoice when justice is served.

If we rejoice in this way over the just judgments of men, how much more should we rejoice over the just judgments of God? And brothers and sisters, rest assured God’s judgments are always perfect.

God is not driven by a passion for vengeance as we sometimes are so he is moved to overdo it. In fact, the scriptures reveal that he takes no pleasure at all in the death of the wicked. Listen to Ezekiel 33:11: “ As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?” (Ezekiel 33:11, ESV).

And when God judges, he does not judge with limited knowledge as we do, for he is all-knowing. Human judges and juries do their best to judge according to what they know. They rely upon evidence and testimonies. But they do not see for themselves whether or not the crime was committed. Not so with God. The Judge of all the earth sees everything with perfect clarity. He even knows the thoughts of man and the intentions of his heart. He does not struggle with the issue of limited knowledge when he administers justice.

And when God judges he will get it perfectly right, for he is just. The punishment will fit the sin, and perfectly so. Psalm 96:10 speaks to this: “Say among the nations, ‘The LORD reigns! Yes, the world is established; it shall never be moved; he will judge the peoples with equity” (Psalm 96:10, ESV). Equity means rightness or fairness. God’s judgments will be perfectly right and fair. And this is why Paul says in Romans, “Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God” (Romans 3:19, ESV). At the judgment, every mouth will be stopped. No one will say, God, you got it wrong.

In our prisons, there are men and women who insist that they are innocent. Some of them probably are! For we are flawed in our judgments. But many of them are guilty. They know it, but they lie. There will be none of that at the judgment on the last day, for God will judge with perfect equity, and all will see it.

This truth should bring a kind of comfort to the people of God. This world is filled with sin, wickedness, and injustice. We long for justice because we are made in the image of God who is just. And so it is comforting to know that on the last day God will right every wrong.

And isn’t it interesting how even those who do not believe in God or in the Christ whom he sent will comfort themselves with the idea of justice in the afterlife when faced with some great evil? “This predator will get what is coming to him”, they say. Or “this terrorist who killed thousands of innocents will pay in the life to come.” These same people may deny that hell exists for the common folk, but they hope that it exists for those who are particularly heinous. They assume that hell is sparsely populated, I guess. They assume that it is for Hitler, Mussolini, Stalin, and other characters like these. But when it comes to the common man, hell is a myth to them. Those who think in this way are right to take some comfort in the fact that wrongs will be made right in the end and that justice will be served. But they are terribly wrong to minimize their own sin and the sin of others.

The scriptures teach that “all have sinned and fall short of the glory of God” (Romans 3:23, ESV), and “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV). Yes, there are particularly heinous sins. But all sin is truly heinous and will be punished on the last day, unless we are found in Christ, washed in his blood.

Do not believe the lie that your sin is not serious. It is truly terrible for humans to live in the world that God has made, to enjoy his blessings in this life, and to partake of his mercy, but fail to give him honor and glory. How ungrateful we are by nature. And not only do we fail to honor our Creator, we worship the creature instead. We rob him of the glory due to his name. This is a heinous sin deserving of God’s just condemnation. And add to this the disrespect we have shown to mother and father and to others with authority over us, the hatred we have shown to our fellow man, our sexual immorality, our thievery, and dishonesty. We are ungrateful sinners by nature. Do I really need to convince you of this!? It is strange how we read the news and say, look at all the wickedness in the world! But we are unable to see the wickedness in our own hearts. We see it in the lives of others while convincing ourselves that we and those who are close to us are basically good.

Brothers and sisters, God would be just to send us to hell for all eternity for our sin against him – for failing to love him with all of our heart, soul, mind, and strength, and our neighbor as ourselves – But he is merciful and kind, as you know. He has provided a Savior, Christ Jesus the Lord.

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Catechism Explained

Question 43 of our catechism helps us to understand these things. It asks, “What shall be done to the wicked, at the Day of Judgment?” Answer:

“At the Day of Judgment”

“At the Day of Judgment…” When will this day be? It will be on the last day when Christ returns. Christ came the first time to pay for sins and to accomplish our salvation. And the scriptures teach that he “will appear a second time, not to deal with sin but to save those who are eagerly waiting for him” (Hebrews 9:28, ESV), and to judge. Christ himself taught this when he said, “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left… Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels”(Matthew 25:31–33, 41 ESV).

“The bodies of the wicked, being raised out of their graves”

“At the Day of Judgment the bodies of the wicked, being raised out of their graves…” Notice that the resurrection day is the Day of Judgment. On the last day when Christ returns, the dead in Christ will be raised, and so too will the dead who are not in Christ. Question 41 of our Catechism taught us that on that day those in Christ, “being raised up in glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity.” Here we learn that those not in Christ will be raised bodily too.

John was shown a vision of this as recorded for us in Revelation 20:12-13: “And I saw the dead, great and small, standing before the throne, and books were opened…. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done” (Revelation 20:12–13, ESV).

“Shall be sentenced, together with their souls”

So then, or catechism is right to say that the wicked will be raised and “shall be sentenced, together with their souls”. Just as the righteous will be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity”, so too the wicked will be judged in body and soul, that is to say, as whole persons.

“To unspeakable torments with the devil and his angels forever.”

Lastly, our catechism says, “to unspeakable torments with the devil and his angels forever.” Three things should be noted. One, hell is described as a place of torment. And this is clearly the teaching of scripture. Two, hell is also a place of torment for the devil and his angels. It will be a place of punishment for all who have rebelled against their maker, the exception being those to whom God has shown mercy in Christ Jesus (see Revelation 20:10). Three, our catechism is right to say that this punishment is forever. The Matthew 25:41 passage that was cited earlier teaches this. There Jesus says to the goats, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels”(Matthew 25:31–33, 41 ESV, emphasis added).

Some have questioned if eternal punishment fits the crime of a lifetime of sin and rebellion. Though there is some mystery concerning what heaven and hell will be like, we must believe and confess what the scriptures teach. Hell is eternal, and God is perfectly just. Perhaps we need to adjust our view concerning the severity of sin instead of standing in judgment over God’s justice.

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Conclusion

Let me conclude with three suggestions for application. They will sound familiar to you because they are similar to the points of application that were made last week.

One, this teaching should move you to ask the question, where will I go when Christ returns to judge? Will I be openly acknowledged and acquitted by him and invited to experience the glories of heaven, or will I fall under his just condemnation and be cast into the torments of hell? What makes the difference? Answer: faith in Christ! We are all born in sin. We all violate God’s law in thought word in thought, word, and deed. We all deserve the torments of hell. But God has provided a Savior for us, Christ the Lord. We must be found in him, and so I urge you to turn from your sins, trust in Christ as Savior, and confess him to be your Lord.

Three, this teaching should increase our gratitude for the mercy and grace that God has shown to us in Christ Jesus. In questions 35 through 41 of our catechism, we were taught about what Christ has saved us to. There we learned about the benefits that come to those who have faith in Christ in this life – justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them, namely, assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end. There we also learned about the blessings that come to believers at the moment of death and at the resurrection. But here in questions 42 and 43, we have learned what Christ has saved us from, namely, eternal judgment in hell.

Thanks be to God for his mercy and grace shown to us in Christ Jesus.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 22
18

Discussion Questions And Lesson Outline For Sermon On Baptist Catechism 43

DISCUSSION QUESTIONS: BAPTIST CATECHISM 43

Who is our catechism talking about when it speaks of “the wicked”?
What is meant by “the Day of Judgment”? When will this day be? What will happen on that day?
Who will be raised bodily on the last day?
What is hell?
Must we say that hell is everlasting? What would you say to someone who claims that eternal punishment is unjust?
What has Christ saved us to? What has Christ saved us from?
How should this teaching affect how we think and the things we say and do?

Click here to view the catechism lesson outline.

Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off

Dec 22
11

Afternoon Sermon: What Shall Be Done To The Wicked At Their Death?, Baptist Catechism 42, Luke 16:19–31

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Baptist Catechism 42

Q. 42. But what shall be done to the wicked at their death?

A. The souls of the wicked shall, at death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day. (Luke 16:22-24; Ps. 49:14)

Scripture Reading: Luke 16:19–31

“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:19–31, ESV)

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Introduction

Over the past several weeks our catechism has been helping us to consider the blessings that come to those who have faith in Christ. In our catechism, these blessings (or benefits), are presented in three stages.

First, in questions 35-39 we are told of the benefits that come to those who have faith in Christ in this life. They are justification, adoption, and sanctification. And there in that section, we are also told about the “several benefits which in this life do either accompany or flow from them, namely, the “…assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.” These are all blessings (or benefits) that come to the believer in this life.

Question 40 then asks, what benefits do believers receive from Christ at death? That is a good question, don’t you think? We experience many benefits in this life through faith in Christ Jesus, but what about when we die? Are there blessings that come to the believer then? Yes. Here is the answer: “The souls of believers are at death made perfect in holiness, and do immediately pass into glory, and their bodies, being still united to Christ, do rest in their graves till the resurrection.” This is very comforting, is it not? Though death is an unpleasant thing for all people, for the believer there is a sense in which it is a blessed thing because of what Christ has accomplished for us.

Question 41 then asks, what benefits do believers receive from Christ at the Resurrection? Answer: At the resurrection believers, being raised up in glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity. We considered this question and answer last Sunday, so I will not comment on it now.

Notice that each one of these questions and answers helps us to better appreciate what Christ has done for us. When did Christ accomplish our salvation? A long time ago. He accomplished our salvation nearly 2,000 years ago when he lived, died, rose again, and ascended to the Father. Our catechism teaches us all about the accomplishment of our redemption in questions 23-31. But when are the benefits of that salvation that Christ has earned applied or given to the people for whom Christ died? Answer: when they turn from their sins and place their faith in Christ. Questions 32-43 teach us about the application of the redemption which Christ earned so long ago to the believer in due time.

Notice that here in question 42 (which we are considering today) and in question 43 (which we will be considering on the next Lord’s Day), the blessings that will be enjoyed by those who have faith in Christ at death and at the resurrection are contrasted with the awful destiny of those who die in unbelief and in their sins.

Listen again to question 42: “But…” That word is important. It is a word indicating contrast. “But what shall be done to the wicked at their death?” Answer: “The souls of the wicked shall, at death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day.”

Brothers and sisters, these are unpleasant truths. But please hear me. These are essential truths that must be proclaimed. For here we have the biblical truth concerning the destiny of the wicked. And here we also have the biblical truth concerning the thing that Christ has saved us from, if he is our Lord and Savior. And so as we consider these next two catechism questions and answers, we should be moved to both pray for and evangelize the lost, and also to give heartfelt thanks to God for this salvation that he has provided. For here we see that in Christ we are not only saved unto heaven, we are also saved from the eternal torments of hell. Thanks be to God.

Let us now briefly consider the catechism piece by piece.

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Catechism Explained

“But what shall be done to the wicked at their death?”

Notice that question 42 asks, “But what shall be done to the wicked at their death?”

I suppose some might be thinking, but aren’t we all sinful? Aren’t we all wicked? Well, by nature, yes. But when our catechism speaks of “the wicked” here it is referring to those who remain in their unbelief and die in the guilt of their sins. Though it is true that we are all born in sin, when a person is drawn to faith in Christ it is because they have been born again. No longer are they “wicked”, for when they turn from their sins and trust in Christ they are, at that moment, washed and forgiven. And though it is true that we all continue to struggle with sin, those who have faith in Christ have been justified (declared not guilty), adopted (as children of God), and are being sanctified further with each passing day. For these reasons, those in Christ cannot be called “wicked”. They are instead called “saints”. And this is by the grace of God alone. So then, this catechism question is asking, what happens to the wicked, that is to say, to those who do not believe in Christ, and are therefore still in their sins, when they die?

Here is the answer:

“The souls of the wicked”

“The souls of the wicked…” Notice that a distinction is being made between the body and the soul. This should sound familiar to you. In an earlier catechism question, we learned that believers have a body and soul. And here we are taught that non-believers have a body and soul too. In other words, all humans have a body and soul. A soul is not unique to those who have faith but is an essential part of human nature.

“Shall at death”

Back to the answer: “The souls of the wicked shall, at death…” Here we are talking about the moment of physical death. Question: what happens to the souls of those who have faith in Christ when they die? We have learned that at the moment of death “the souls of believers are… made perfect in holiness, and do immediately pass into glory…” (BC 40), that is to say, into the blessed presence of God.

“Be cast into the torments of hell”

But this is to be contrasted with the destination of the souls of the wicked. What will happen to the souls of those who do not have Christ as Lord and Savior when they die? “The souls of the wicked shall, at death, be cast into the torments of hell…” What is hell? I suppose we might say that it is the opposite of heaven. While heaven is a place of eternal blessedness in God’s glorious and gracious presence, hell is a place of eternal torment wherein God’s perfectly just wrath is poured out on the unrighteous.

Earlier I read from Luke 16:19–31. I will not take the time to explain that text in detail now, for that is not the purpose of this sermon. But I would encourage you to go back to that text later today or later this week to reflect upon it. In that passage, Jesus tells us about the destinies of two people at the moment of death. There was a rich man who prospered in this life. But where did his soul go when he died? To Hades. This is what the place of hellish torment was called prior to the resurrection of Christ from the dead. The rich man suffered in Hades because he was wicked and unbelieving. But where did the poor man go? The text says his soul went to “Abraham’s side”, or “Abraham’s bosom”. Before Christ from the grave, that is what the heavenly and pleasant portion of Hades was called (Hades is a general term referring to the place of the dead before the resurrection of Christ. And within Hades, there was a place of torment and a place of comfort. By the way, why do you think the place of comfort was called “Abraham’s side” or “Abraham’s bosom”? It is because it was those who had the faith of Abraham who went there. It was those who believed in the promises concerning the coming Messiah that were entrusted to Abraham who went to be with him in paradise to be comforted there. Now that Christ has accomplished our redemption through his life, death, resurrection, and ascension, there is no longer Abraham’s bosom, but only “heaven” and “hell”, for through Christ the way into the heavenly holy of holies has been opened up. All who were in Abraham’s bosom before Christ’s resurrection are in heaven now. And all who have died in Christ ever since his resurrection and heaven too. They went there immediately and in their soul. In so too will we if we have faith in Christ and die before he returns.

Though there are some things that require explanation in Luke 16:19–31 because of the fact that Jesus spoke these words before his resurrection, the text does illustrate the point, doesn’t it? When people die, their souls go either to a place of torment or a place of blessedness and comfort. Now that Christ has risen, we call these two places heaven and hell.

“And their bodies lie in their graves till the resurrection and judgment of the great day.”

What happens to the bodies of those who do not believe in Christ when they die? The same thing that happens to the bodies of believers. “[T]heir bodies lie in their graves till the resurrection and judgment of the great day.” This mention of the “resurrection” day, which is the “day of judgment”, anticipates the next question, which is this: “What shall be done to the wicked, at the Day of Judgment?” The answer to this question will have to wait until next Lord’s Day.

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Conclusion

Let me conclude with three suggestions for application.

One, this teaching should move you to ask the question, where will I go when I die? Will I go to experience the glories of heaven, or will I go to experience the torments of hell? What makes the difference? Answer: faith in Christ! We are all born in sin. We all violate God’s law in thought word in thought, word, and deed. We all deserve the torments of hell. But God has provided a Savior for us, Christ the Lord. Listen to John 3:16-18: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” (John 3:16–18, ESV)

Two, this teaching should move us to pray for those who do not believe in Christ and also to tell them about Jesus. These are the means that God uses to bring his people to salvation: the proclamation of the gospel and prayer. This is why Paul wrote, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Romans 1:16, ESV)
Three, this teaching should increase our gratitude for the mercy and grace that God has shown to us in Christ Jesus. This teaching concerning what Christ has saved us from should cause us to wholeheartedly agree with the apostle Paul, when he says, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places… In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, … In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:3–14, ESV). May our gratitude towards God increase. May our love for him grow and grow. May we, like the Apostle, be moved to praise.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

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Baptist Catechism 44

Scripture Reading: Ecclesiastes 12:13

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

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Old Testament Reading: Isaiah 9:2–7

New Testament Reading: 2 Corinthians 8:9

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Introduction

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The Incarnation Considered In Four Ways

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The Purpose Of The Incarnation Asserted

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Why Did The Messiah Need To Be The God-Man?

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Conclusion

Old Testament Reading: Exodus 40

New Testament Reading: John 1:1-3, 14; 14:15–17; 20:19–23;

Acts 1:3–5; 2:1–4; Ephesians 2:19–22; 1 Corinthians 3:16–17

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Sermon

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Conclusion

Baptist Catechism 43

Scripture Reading: Revelation 20:11–15

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Introduction

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Catechism Explained

“At the Day of Judgment”

“The bodies of the wicked, being raised out of their graves”

“Shall be sentenced, together with their souls”

“To unspeakable torments with the devil and his angels forever.”

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Conclusion

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Baptist Catechism 42

Scripture Reading: Luke 16:19–31

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Introduction

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Catechism Explained

“But what shall be done to the wicked at their death?”

“The souls of the wicked”

“Shall at death”

“Be cast into the torments of hell”

“And their bodies lie in their graves till the resurrection and judgment of the great day.”

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Conclusion