Dec 25
21

Sermon: Peace To You, Luke 24:36-49

Old Testament Reading: Psalm 86

“A PRAYER OF DAVID. Incline your ear, O LORD, and answer me, for I am poor and needy. Preserve my life, for I am godly; save your servant, who trusts in you—you are my God. Be gracious to me, O Lord, for to you do I cry all the day. Gladden the soul of your servant, for to you, O Lord, do I lift up my soul. For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you. Give ear, O LORD, to my prayer; listen to my plea for grace. In the day of my trouble I call upon you, for you answer me. There is none like you among the gods, O Lord, nor are there any works like yours. All the nations you have made shall come and worship before you, O Lord, and shall glorify your name. For you are great and do wondrous things; you alone are God. Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name. I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever. For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol. O God, insolent men have risen up against me; a band of ruthless men seeks my life, and they do not set you before them. But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. Turn to me and be gracious to me; give your strength to your servant, and save the son of your maidservant. Show me a sign of your favor, that those who hate me may see and be put to shame because you, LORD, have helped me and comforted me.” (Psalm 86, ESV, emphasis added)

New Testament Reading: Luke 24:36-49

“As they were talking about these things, Jesus himself stood among them, and said to them, ‘Peace to you!’ But they were startled and frightened and thought they saw a spirit. And he said to them, ‘Why are you troubled, and why do doubts arise in your hearts? See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.’ And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy and were marveling, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate before them. Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.’” (Luke 24:36–49, ESV)

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

Introduction

As I have said in previous sermons, the main point of the 24th chapter of Luke’s gospel is that Jesus Christ is risen, he is risen indeed. If you don’t hear anything else in this sermon, I hope you hear that. As we begin, it should be noted that the text we are considering today is similar to the previous one. In the previous text, Jesus appeared to two disciples who were on the road to Emmaus to prove to them that he was alive. He took them to the Old Testament Scriptures to demonstrate that it was necessary for the Christ to enter into glory through suffering. And here in Luke 24:36-49, something similar is described. The risen Christ appears to the eleven and to the others who were with them in Jerusalem. After proving to them that he was raised from the dead bodily, he takes them to the Old Testament Scriptures to show that these things were foretold. Though these two passages are similar, they are not the same. There are certain truths emphasized in this text that were not emphasized in the previous one, and so we will pay special attention to these details. My hope is that our understanding of and appreciation for all that was accomplished when Christ died and rose again would increase, and that our gratitude and love for God and Christ would deepen as a result. 

Our text can be divided into three sections: One, in verses 36-43, we see that Jesus appeared to the eleven disciples (and to those with them) to prove he was raised bodily to life in glory. Two, in verses 44-47, we see that Jesus appeared to these disciples to show them that these things were foretold in the Old Testament Scriptures. Three, in verses 48 and 49, we see that Jesus appeared to these disciples to prepare them for the future. These are the broad contours of the text. We will notice details along the way.   

Jesus Appeared To His Disciples To Prove He Was Raised Bodily To Life In Glory

First, in verses 36-43, we see that Jesus appeared to the eleven disciples (and to those with them) to prove he was raised bodily to life in glory.

In verse 36, we read, “As they were talking about these things…” “They” refers back to the eleven apostles and those who were with them in Jerusalem, including the two who returned to Jerusalem from Emmaus after communing with the risen Christ there. “As they were talking about these things” — that is, the news that Simon Peter had seen the risen Christ, and also the report from the two who had traveled to Emmaus and back— “As they were talking about these things, Jesus himself stood among them, and said to them, ‘Peace to you!’” (Luke 24:36, ESV). The Apostle John clarifies in his gospel that one of the eleven, named Thomas, had left before Jesus appeared (see John 20:24), but he tells the same story. In John 20:19, we read,  “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’” (John 20:19, ESV).

“Peace to you”. What a wonderful greeting.  This was not a common greeting among the Jews, but it was the greeting that Jesus delivered to his disciples after he was raised from the dead. Notice the love and grace of Jesus. These disciples had not behaved well over the past few days. They abandoned their Lord in the time of his great trial. They were fearful and unbelieving. And yet the first words that Jesus spoke to them were kind and comforting: “peace to you”, he said. 

These disciples were to be at peace inwardly because Christ was raised from the dead. Through Christ, they had victory over Satan, sin, and death. Through Christ, their sins were washed away. Through Christ, they were accounted righteous before God. Through Christ, they were made to be at peace with God, being reconciled to him through the cross. This greeting was not haphazardly spoken. No, it was a carefully selected greeting— a fitting greeting given the circumstances. Christ had just made peace between God and man through his work on the cross, and so, when he appeared to his disciples, he said, “Peace to you”. As fearful and disbelieving as they were, this gracious greeting must have been a great comfort to the disciples. “Peace to you”, Christ said. 

Brothers and sisters, you must know that Christ greets you in the same way even to this present day. If you are united to Jesus by faith—if you have confessed him as Lord and have him as Savior—if you are a disciple of his, he greets you with this same greeting: “peace to you.” There is a reason why the Apostle Paul began each one of his letters to the churches with this greeting, or one very much like it: “Grace to you and peace from God our Father and the Lord Jesus Christ.” (Romans 1:7, ESV; see also 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2. 1 Thessalonians 1:1, 2 Thessalonians 1:2, and, though not to a church, Philemon 3). This is also the greeting that the Apostle John delivered to the churches in Asia at the head of the book of Revelation: “John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come…” (Revelation 1:4, ESV). And there is a good reason why an elder of this church delivers this same greeting to you at the beginning of corporate worship each Lord’s Day: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7, ESV). 

Dear brothers and sisters, by God’s grace, Christ has brought us peace. We have peace with God and, therefore, we ought to have peace within our souls, through the victorious life, death, burial, and resurrection of King Jesus. If you are a disciple of Jesus and you are not at peace inwardly, you must go to Jesus to lay hold of this peace that is yours. You must go to Jesus to contemplate the victory he has won for you, the peace with God that he has secured for you, and the precious and very great promises he has delivered to you. Run to Jesus to contemplate these truths and to lay hold of the peace that is yours in Christ Jesus the Lord. Here is the objective truth for the believer: “since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1, ESV). That is the objective and unshakable truth. Hear it again: “we have peace with God through our Lord Jesus Christ.” And the believer must let this peace rule within their heart subjectively, as the Apostle says in Colossians 3:15: “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful” (Colossians 3:15, ESV).

When Christ appeared to the eleven and those with them in Jerusalem on that first Lord’s Day, he greeted them with these words: “Peace to you!” In verse 37, we read, “But they were startled and frightened and thought they saw a spirit” (Luke 24:37, ESV).

Here we have yet another indication that Jesus looked somewhat different after his resurrection from the dead than before. Question: Was it the same body that was laid in the grave that was raised to life on the third day? Answer: Yes, indeed, as we will soon see. But we must not forget that the body of Jesus was raised to glory. In other words, the body of Jesus was not raised to the same quality or condition of life that it had prior to death, but to a new and higher quality or condition. It was the same body, but it was raised to a different quality, condition, or we might say, state of being. 

Dear brothers and sisters, now that mankind has fallen into sin, our natural bodies are weak and prone to corruption and decay. The Son of God assumed a body like this in his incarnation. In humility, he assumed a body like ours. He grew in wisdom and stature, remember? He experienced hunger, thirst, pain, and eventually, death. Think of that for a moment—the human body that the person of the eternally begotten Son from the Father assumed was capable of suffering and of death. But when the body of Jesus was raised, it was raised to glory. This means that the body he had after his resurrection, though truly related to the body he had prior to it, was transformed into a different state of being. 

In 1 Corinthians 15, Paul speaks very clearly about the relationship between the physical bodies we have now and the physical bodies we will have in the resurrection on the last day. In that passage, he uses the analogy of a seed, and what a helpful analogy that is. Seeds and the plants that spring from them are, on the one hand, intimately connected. The plant springs from the seed. Without the seed, there is no plant. The plant and the seed are substantially the same, therefore. But the plant that springs from the seed is also different. It is greater. It rises higher. In verse 42 of 1 Corinthians 15, Paul says,  “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, ‘The first man Adam became a living being’; the last Adam [Jesus] became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:42–49, ESV). 

There is much that could be said about that glorious text. But here is what I want you to see today. In the resurrection, we will have bodies. There will be a substantial connection between the bodies we now have and the bodies that will be ours for eternity. Although how this works is a mystery, your natural body will be like a seed from which your glorified body springs forth, maintaining a substantial connection between the two. If you are a male, you will be raised male. If you are a female, you will be raised female. You will be recognizable, having a similar stature and form. But in the resurrection, the Spirit of God will glorify and empower the bodies of those in Christ so that what was sown into the earth perishable will be raised imperishable. What was sown in dishonor will be raised in glory. What was sown in weakness will be raised in power. In short, what was sown a natural body will be raised a spiritual body, that is to say, a body glorified, animated, and empowered by the Spirit of God. What, then, will be the qualities of our resurrected bodies? Francis Turriten lists four qualities: Incorruption, brightness and glory, power, and spirituality (see Turriten, Institutes Of Elenctic Theology, vol 3, page 618). Again, when the Scriptures say that our bodies will be spiritual in the resurrection, it does not mean non-material. Instead, it means that our bodies will be glorified, empowered, and animated by the Spirit of God in us, and that we will be free from all corruptions and dependence upon earthly things for life.  

This is the metamorphosis that the believer will experience on the last day, and it is precisely the metamorphosis that the physical body of our Lord and Savior Jesus Christ underwent when he died and rose again on the third day. In his humiliation, the eternally begotten Son of God assumed a human nature just like ours, body and soul. His humiliation culminated in his death—his soul descended to Sheol, and his body was laid in the grave. But did not allow his body to see corruption (see Psalm 16:10). On the third day, he was raised bodily to life in glory, and so his humiliation had ended and his exultation had begun (see Philippians 2:1-11). As it pertains to his body, what was sown perishable was raised imperishable. What was sown in dishonor was raised in glory. What was sown in weakness was raised in power. Those united to Christ by faith will be raised bodily to glory only because Christ was raised bodily to glory. This is why he is called the firstfruits in 1 Corinthians 15:20, which means he is the first of a kind. When we are raised, our bodies will be like his resurrection body. This is what Paul says in Philippians 3:20-21: “But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Philippians 3:20–21, ESV). 

That Jesus appeared somewhat different after his resurrection than before it is made clear by the reaction of the disciples. “But they were startled and frightened and thought they saw a spirit.” (Luke 24:37, ESV). The NKJV say, “they were terrified and frightened, and supposed they had seen a spirit” (Luke 24:37, NKJV). In this instance, Christ likely appeared bright and glorious, and so they were “terrified”. 

It must be remembered that the eternally begotten Son of God shares in the brightness of the Father’s glory eternally. Never has, and never will that, change. But when the Son of God assumed a human nature, that glory, which belongs to the person of the Son eternally and unchangeably, was, for a time, veiled in the man Jesus. Nothing changed in God, mind you. The triune God is the same yesterday, today, and forever. In him there is no shadow or variation due to change. But the glory of the Son did not radiate through the man Jesus Christ in the days of his earthly ministry. The glory of the eternally begotten Son was veiled in the man Jesus. There is one exception. On the mount of transfiguration, the glory of the Son did, for a brief moment, shine forth. Peter, James, and John saw it. Luke 9:29 says, “And as [Jesus] was praying, the appearance of his face was altered, and his clothing became dazzling white” (Luke 9:29, ESV). For a moment, the glory that belongs eternally to the Son was permitted to shine forth. It was also a preview of what was to come. After the man, Jesus Christ, finished his work, he would enter into glory. Or to use the language of Jesus’ high priestly prayer, after finishing his work, the Father would “glorify [the man Jesus, or great High Priest and King] in [his] own presence with the glory that [the Son] had with [the Father] before the world existed” (John 17:5, ESV). Again, I say, when the Son assumed a human nature, nothing changed within God. The Son, the second person of the Triune God, was as glorious as ever when Christ walked upon the earth. But the glory of the person of the Son was veiled in Christ in the days of his humiliation. But after the man Jesus was raised from the dead, Jesus Christ entered into glory. It seems to me that in this instance, the glory of the risen Christ did shine forth, for, when the disciples saw him, “they were terrified and frightened, and supposed they had seen a spirit” (Luke 24:37, NKJV). Jesus was raised to life in glory.

As we continue in our text, notice how much emphasis is placed on Jesus being raised from the dead bodily. Verse 38: “And [Jesus] said to them, ‘Why are you troubled, and why do doubts arise in your hearts? See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.’ And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy and were marveling, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate before them” (Luke 24:38–43, ESV).

This proves what has already been said. Jesus was raised bodily. And it is only because Jesus was raised bodily that we shall be raised bodily too. The disciples could see the marks from the nails on his hands and feet. They could see that it was he himself. In other words, they could see that the same body that was crucified and buried had also been raised. They could touch him. They could perceive that he was flesh and bone. He even ate fish in front of them to prove he was raised bodily.

The little phrase, “And while they still disbelieved for joy and were marveling,” is interesting. I like the way the NIV translates the Greek: “And while they still did not believe it because of joy and amazement, he asked them, ‘Do you have anything here to eat?” (Luke 24:41, NIV84). Have you ever been so overjoyed about some news that, at first, you could hardly believe it was true? That was the state of mind of the disciples when Jesus appeared to them. Our Lord has been raised from the dead bodily! And look at the body he now has! He has clearly been raised to a new and higher state of being! He has been raised in glory! This is far more than we ever expected! Their minds could not at first comprehend it, and who are we to judge them? I’m sure I would have struggled more. 

So, the disciples were at first disbelieving. Luke does not tell the story about doubting Thomas. John does, though. I’ll read it to you now because it complements Luke’s account so well. John 20:24 says, “Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.’ Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.’ Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have believed’” (John 20:24–29, ESV). All of the disciples were at first disbelieving. Thomas was doubting severely. But when he saw the risen Christ, and touched his hands and feet, he believed. And when he believed, he made a wonderful confession. He spoke to Jesus, saying, “My Lord and my God!”.

Jesus Appeared To His Disciples To Show Them That These Were Foretold In The Scriptures 

This brings us to the second portion of the text. Not only did Jesus appear to the disciples to prove that he was raised bodily, in verses 44-47, but we see that Jesus took them to the Old Testament Scriptures to show them that these things were foretold. 

Remember, this is precisely what Jesus did with the two on the road to Emmaus. They were disbelieving, and so Jesus spoke to them, saying, “‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:25–27, ESV). When Jesus appeared to the eleven and those who were with them in Jerusalem, “he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44, ESV). 

Notice three differences: 

One, Jesus took the disciples on the road to Emmaus to the Scriptures before revealing his true identity to them, whereas in Jerusalem, the order was reversed. He revealed his true identity, and then he took them to the Scriptures. These two approaches taken by the risen Christ agree with what we experience in the Christian life. On the one hand, our eyes had to be opened to the truths revealed in Scripture before we could see Jesus, perceive our need for him, and come to him by faith. But on the other hand, after we believe, Jesus constantly takes us back to the Scriptures to deepen our understanding of who he is and what he has accomplished to strengthen our faith in him and deepen our love and devotion (this is what Paul prays for in Ephesians 1:15-23).

Two, in Jerusalem, Jesus not only took the disciples to the Scriptures, he also reminded them of the things he had said to them before his death. “Then he said to them, ‘These are my words that I spoke to you while I was still with you…’” (Luke 24:44, ESV). It is very interesting to consider that Jesus taught his disciples many things in the three years they walked with him in the days of his earthly ministry, but that they remained largely ignorant concerning his mission. They continued to expect Christ to establish an earthly kingdom. Those Christ was very clear with them about his future sufferings, death, and resurrection, they could not comprehend what he was saying. This was because they did not have a place in their minds and hearts for a suffering Savior.  These disciples of Jesus—even the twelve—would have to recall all that Jesus had taught them and interpret his words a new and afresh in light of the fact of his resurrection from the dead. For this reason, Jesus promised that the Father would send them “the Helper, the Holy Spirit… in [his] name” and said, “he will teach you all things and bring to your remembrance all that I have said to you” (John 14:26, ESV).

Three, when Jesus took the two on the road to Emmaus to the Old Testament Scriptures, he especially showed them that it was “necessary that the Christ should suffer these things and enter into his glory?” The two on the road to Emmaus were especially perplexed by the sufferings and death of Christ, and so Jesus demonstrated to them from the Scriptures that it was necessary for Christ to first suffer and die, and then to enter glory. The Old Testament Scriptures predicted the sufferings, death, and resurrection of Christ, and Jesus fulfilled the Scriptures when he suffered, died, and rose again. We considered some of those passages that prophesy concerning the sufferings and subsequent glories of the Messiah last Sunday (see Genesis 3:16; Psalm 22, Psalm 16:10-11; Psalm 40; Isaiah 53; Zechariah 12:10). Notice that Christ emphasized slightly different things when he appeared to his disciples in Jerusalem. 

Verse 44: “Then he said to them, ‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:44–47, ESV).

I see two differences when compared to the teaching delivered to the two on the road to Emmaus. 

One, Jesus not only taught these disciples that his resurrection was predicted in the Scriptures, but that his resurrection on the third day was prophesied. It is worth noting that Paul says the same thing in 1 Corinthains 15:4 in the words, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve,” etc. (1 Corinthians 15:3–5, ESV). 

Where does the Old Testament teach that Christ would be raised specifically on the third day? Listen to what John Gill says in his commentary on 1 Corinthians 15:4:

“And that [the Christ] should rise again the third day, is not only suggested in Hos. vi. 2. but was prefigured by the deliverance of Isaac on the third day after Abraham had given him up for dead, from whence he received him, in a figure of Christ’s resurrection; and by Jonah’s deliverance out of the whale’s belly, after he had been in it three days.”

If Isaiah and Jonah typified or prefigured Christ (which they did), then it is not difficult to see how the third-day resurrection of Christ was predicted in a typological way through their experiences. The Hosah 6:2 passage that Gill cites is really remarkable. It says, “Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hosea 6:1–2, ESV).

Two, when Jesus met with his disciples in Jerusalem, he also drew attention to the fact that the Old Testament Scriptures predicted the proclamation of the gospel and the expansion of the kingdom of God amongst the Gentile nations. He said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:46–47, ESV, emphasis added).

Here is yet another truth that the disciples struggled to comprehend before Christ’s resurrection from the dead—that Christ came to save, not only Jews, but people from every tongue, tribe, and nation on earth. In fact, when you read Luke’s second volume, the book of Acts, you can see that the disciples continued to struggle with this truth for a time. It’s not hard to understand why. From the days of Abraham (who lived 2,000 years before the birth of Christ) up until the day of Pentecost, God’s eternal kingdom was prefigured on earth only in the nation of Isarel. It was to the Israelites that God gave “the adoption, the glory, the covenants, the giving of the law, the worship, and the promises” (Romans 9:4, ESV). But all of that changed when the Messiah came, and especially when he rose from the grave, ascended to the Father, and poured out his Spirit on all flesh. The Messiah, you see, is the Savior of the world. This does not mean that he saved every human who has ever lived (we are not universalists, for that is heresy), but that he came to save his elect from every tongue, tribe, and nation on earth. “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).

Soon, Jesus would commission these disciples of his, saying, “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). But first, he taught them that these things were foretold in the Old Testament Scriptures. In other words, it is not just the New Testament that teaches that “repentance for the forgiveness of sins should be proclaimed in [Jesus] name to all nations, beginning from Jerusalem” (Luke 24:47, ESV)—the Old Testament Scriptures prophesied concerning this development. 

Frankly, you’d have to be blind not to see it. But we are by nature blind to these things, aren’t we? And even after we are regenerated, we sometimes learn slowly. Where does the Old Testament teach that God planned to bring salvation to the nations through the Messiah? Everywhere. 

It is implied in the first promise of the gospel spoken by God in the curse he pronounced upon the Serpent in the hearing of Adam and Eve: “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” (Genesis 3:15, ESV). Satan brought sin and death upon the entire human race, and the promise was that a Savior would come from Eve to reverse all of that. In other words, the good news of salvation through the Messiah was not delivered first to Abraham, but to Abam. Therefore, the gospel was not for the Hebrews only, but for humanity. 

And when God did set the Hebrews apart as holy, the “LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Genesis 12:1–3, ESV). From the start, the plan was to bless the nations through Abraham’s seed. 

Psalm 72 is about the Messiah. Verse 7 says, “In his days may the righteous flourish, and peace abound, till the moon be no more! May he have dominion from sea to sea, and from the River to the ends of the earth!” (Psalm 72:7–8, ESV).

Psalm 86:9 says, “All the nations you have made shall come and worship before you, O Lord, and shall glorify your name” (Psalm 86:9, ESV).

Isaiah 42:6 is about the Messiah. It says, “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness” (Isaiah 42:6–7, ESV).

Isaiah 49 is also about the Messiah. It says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth.” (Isaiah 49:6, ESV)

Isaiah 9 is about the Messiah. Zechariah quoted this passage when his son John the Baptist, the forerunner of the Messiah, was born. “But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 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” (Isaiah 9:1–2, ESV).

Dear friends, Jesus is the Lamb of God who takes away the sins of the world (John 1:29). As John says, “And we have seen and testify that the Father has sent his Son to be the Savior of the world” (1 John 4:14, ESV). Again, this was not a new idea that Christains came up with. No, the Old Testament Scriptures teach that “repentance for the forgiveness of sins [would] be proclaimed in [Jesus] name to all nations, beginning from Jerusalem” (Luke 24:47, ESV). The teaching has always been there. After Jesus was raised, he opened the minds of his disciples so they could finally see it.

Jesus Appeared To His Disciples To Prepare Them For The Future

This brings us to the final section of our text. My comments about this section will be very brief. In verses 48 and 49, we see that Jesus appeared to these disciples to prepare them for the future. “You are witnesses of these things” (Luke 24:48, ESV), Christ said. What is a witness? A witness testifies to others concerning what they have experienced, seen, or heard. What would these disciples testify about? They would testify about Jesus’ life, teachings, miracles, death, burial, resurrection, and ascension, all as the fulfillment of the Old Testament Scriptures. And who would they testify to? All who would hear them from every tongue, tribe, and nation. As witnesses, many of these disciples would become martyrs. And so, with the passing of time, the Greek word for witness (μάρτυς) became associated with death. A “martyr” is one who is killed for their testimony concerning Jesus Christ. “You are witnesses of these things” (Luke 24:48, ESV), Christ said. These words were meant to prepare the disciples for the formal commission they would soon receive from Jesus: “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV). 

Lastly, Jesus warned his disciples not to proceed in their own strength but to wait for the promised Holy Spirit. Verse 49:  “And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high” (Luke 24:49, ESV). The Holy Spirit is referred to as the “promise of my Father” because this outpouring of the Spirit on all flesh was promised and foretold in the Old Testament Scriptures. Joel 2:28 says, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” (Joel 2:28, ESV). Isaiah 44:3 says, “For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants” (Isaiah 44:3, ESV). In Ezekiel 39:29, the LORD promised, “And I will not hide my face anymore from them, when I pour out my Spirit upon the house of Israel, declares the Lord GOD” (Ezekiel 39:29, ESV). Dear friends, those days have come. These last days, the days of the New Covenant, the days between Christ’s first coming and his eventual return, are the days of the Spirit, for Christ, having been raised to glory and having ascended to the Father’s right hand, has the authority to send forth the Spirit as our Helper. Jesus instructed his disciples to wait for the Spirit, and he warned them against proceeding before being “clothed with power from on high.” 

In this way, Christ prepared his disciples for the future. 

Posted in Sermons, Joe Anady, Luke 24:36-49, Posted by Joe. Comments Off on Sermon: Peace To You, Luke 24:36-49

Dec 25
21

Discussion Questions: Luke 24:36-49

  1. When Christ appeared to his disciples, he greeted them with these words: “Peace to you”. Why? How does Christ greet his disciples today? Why?
  2. Christ was raised bodily. What was his body like after his resurrection? Compare and contrast it with his body before his resurrection.
  3. What does Christ’s resurrected body have to do with you and me? 
  4. What will we be like after Christ returns to raise the dead, judge, and make all things new?  
  5. When Jesus met with his disciples in Jerusalem, he did the same thing as he did with two on the road to Emmaus—he took them to the Old Testament Scriptures. What did he focus on with his disciples in Jerusalem? 
  6. Was the gospel going to the nations and the kingdom of God spreading amongst the nations, a new idea cooked up by Jesus and his disciples? Discuss.
  7. What Old Testament texts would you go to to demonstrate that God planned to redeem people from every tongue, tribe, and nation from the start? 
  8. Was the Holy Spirit active before Jesus’ resurrection and ascension? Hint: Yes! Why then is there such an emphasis on the outpouring of the Spirit under the New Covenant? What is different about the Spirit’s activities? 
  9. How do you plan to apply this text to your life?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Luke 24:36-49

Dec 25
21

Catechetical Sermon: Who Is The First And Chiefest Being, And Ought Everyone To Believe He Exists?, Baptist Catechism 1 & 2

Baptist Catechism 1 & 2

Q. 1. Who is the first and chiefest being?

A. God is the first and chiefest being. (Isaiah 44:6; Psalm 8:1; 97:9)

Q. 2. Ought everyone to believe there is a God?

A. Everyone ought to believe there is a God; and it is their great sin and folly who do not. (Hebrews 11:6, Psalm 14:1)

Scripture Reading: Isaiah 44:6–8

“Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last; besides me there is no god. Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.’” (Isaiah 44:6–8, ESV)

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Introduction

You notice that we have now come full circle back to the beginning of our catechism. Our catechism provides us with a faithful summary of the core tenets of the Christian faith as they are found in the pages of Holy Scripture. It should be no surprise to find that our catechism begins with the most foundational tenets of the Christian faith.  When learning to read one must start with the A-B-C’s. When learning math one must learn how to count and how to add. And when learning the great doctrines of the Christian faith one must begin with the most foundational principles of religion. And that is where our catechism begins – questions 1 through 6 deal with the first principles of the Christian religion. 

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Who Is The First And Chiefest Being?

(This manuscript draws heavily on Benjamin Beddome’s A Scriptural Exposition Of The Baptist Catechism) 

Question 1 asks, who is the first and chiefest being? The answer is brief: God is the first and chiefest being. 

This is a great place to start when talking about theology. All good theology starts with God.

When we say that God is the first being, what do we mean? Many things!

God is the first of all beings because he was before all others. “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first and I am the last; besides me there is no god.” (Isaiah 44:6, ESV)

God is also the first cause of all other beings. All other beings were brought into existence by him and for him. “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” (1 Corinthians 8:6, ESV)

God is the first in providence. By this, we mean, he is the one who upholds the world. “In him we live and move and have our being… For we are indeed his offspring.” (Acts 17:28, ESV)

God is first in the world of grace. He is the source of every blessing that is ours in Christ Jesus. “All this is from God, who through Christ reconciled us to himself…” (2 Corinthians 5:18, ESV)

God is the first to love. “We love because he first loved us.” (1 John 4:19, ESV)

God is the first to give. “Or who has given a gift to him that he might be repaid?” (Romans 11:35, ESV)

So this little statement that God is the first being is very profound. When we think of the world and all that has been made, we must remember that there is a being who is first. He is before all others. He is the first cause of all things. He is the creator, sustainer, and redeemer of all things. He is our source. 

And what about the statement that God is the chiefest being? What do we mean by that? 

When we say that God is chiefest, we mean that no one outranks God. “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?” (Exodus 15:11, ESV)

God is above all so-called gods. “For the Lord is a great God, and a great King above all gods.” (Psalm 95:3, ESV)

God is chief in heaven. “For who in the skies can be compared to the Lord? Who among the heavenly beings is like the Lord, a God greatly to be feared in the council of the holy ones, and awesome above all who are around him? O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you?” (Psalm 89:6–8, ESV)

God is chief on earth. “For you, O Lord, are most high over all the earth…” (Psalm 97:9, ESV)

God alone is chief – he shares his supremacy with no one. “I cry out to God Most High, to God who fulfills his purpose for me.” (Psalm 57:2, ESV)

God will forever maintain his supremacy. “The stupid man cannot know; the fool cannot understand this: that though the wicked sprout like grass and all evildoers flourish, they are doomed to destruction forever; but you, O Lord, are on high forever.” (Psalm 92:6–8, ESV)

Hear Baptist Catechism question 1 again. Who is the first and chiefest being? A. God is the first and chiefest being. (Isaiah 44:6; Psalm 8:1; 97:9) Those who get this simple answer correct will find themselves off to a very good start in their pursuit of true doctrine. Those who get this answer wrong will find themselves on a very dark path. 

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Ought Everyone To Believe There Is A God?

Question two of our catechism then asks, Ought everyone to believe there is a God? A: Everyone ought to believe there is a God; and it is their great sin and folly who do not. 

Of course, our catechism, just like the Scriptures, will have a lot more to say regarding what men should believe about God. Also, our catechism will teach that men must put their faith in Jesus if they wish to know God truly, now that we have fallen into sin. But it is right that we start here with this declaration that men ought to believe that God exists. In fact, our catechism adds, “it is their great sin and folly who do not.”  It is a great sin not to believe that God exists, and it is great folly.

The scriptures teach this very thing. “The fool says in his heart, ‘There is no God…’” (Psalm 14:1a, ESV)

To please God, it is first required to believe that he exists. “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” (Hebrews 11:6, ESV)

Disbelief in the existence of God opens the door to all manner of immorality and sin. “They…” the fool who says in his heart, “There is no God…” “are corrupt, they do abominable deeds; there is none who does good.” (Psalm 14:1b, ESV)

Belief in the existence of God is foundational to all practical religion. “How then will they call on him in whom they have not believed? (Romans 10:14, ESV)

*****

Conclusion

It should be clear to all that these questions and answers are the most foundational questions that one can ask. What we say in response to these questions will have a tremendous impact on the trajectory of our lives here on earth. And what we say in response to these questions will have a tremendous impact on our eternal destiny.  

These fundamental questions might seem like they are below those who have been in the faith for a while, but I would challenge you to think otherwise. It is good even for the seasoned believer to ask, Am I living as if there is a God? Am I honoring him as the first and chiefest being? 

Brothers and sisters, is the Lord first in your thoughts and first in your esteem? Have you given yourself first unto him? Is the Lord chiefly loved by you and chiefly feared? 

Let us conclude with Deuteronomy 10:12: “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul.” 

Happy are those who worship God supremely, for he is worthy to receive all praise, and we were made for this purpose, to worship and glorify his most holy name.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon: Who Is The First And Chiefest Being, And Ought Everyone To Believe He Exists?, Baptist Catechism 1 & 2

Dec 25
21

Discussion Questions: Baptist Catechism 1 & 2

  1. Why does our catechism start with such basic questions about God?
  2. What does it mean that God is the first of beings?
  3. What does it mean that God is the chiefest of beings?
  4. Believing this sets a person on a very good path. Not believing this sets a person on a very bad path. Discuss.
  5. Why is it a sin to deny God’s existence?
  6. Why is it folly to deny God’s existence?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Baptist Catechism 1 & 2

Dec 25
14

Sermon: In The Scroll Of The Book, It Is Written Of Christ, Luke 24:13-35

Old Testament Reading: Psalm 40

“TO THE CHOIRMASTER. A PSALM OF DAVID. I waited patiently for the LORD; he inclined to me and heard my cry. He drew me up from the pit of destruction, out of the miry bog, and set my feet upon a rock, making my steps secure. He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD. Blessed is the man who makes the LORD his trust, who does not turn to the proud, to those who go astray after a lie! You have multiplied, O LORD my God, your wondrous deeds and your thoughts toward us; none can compare with you! I will proclaim and tell of them, yet they are more than can be told. In sacrifice and offering you have not delighted, but you have given me an open ear. Burnt offering and sin offering you have not required. Then I said, ‘Behold, I have come; in the scroll of the book it is written of me: I delight to do your will, O my God; your law is within my heart.’ I have told the glad news of deliverance in the great congregation; behold, I have not restrained my lips, as you know, O LORD. I have not hidden your deliverance within my heart; I have spoken of your faithfulness and your salvation; I have not concealed your steadfast love and your faithfulness from the great congregation. As for you, O LORD, you will not restrain your mercy from me; your steadfast love and your faithfulness will ever preserve me! For evils have encompassed me beyond number; my iniquities have overtaken me, and I cannot see; they are more than the hairs of my head; my heart fails me. Be pleased, O LORD, to deliver me! O LORD, make haste to help me! Let those be put to shame and disappointed altogether who seek to snatch away my life; let those be turned back and brought to dishonor who delight in my hurt! Let those be appalled because of their shame who say to me, ‘Aha, Aha!’ But may all who seek you rejoice and be glad in you; may those who love your salvation say continually, ‘Great is the LORD!’ As for me, I am poor and needy, but the Lord takes thought for me. You are my help and my deliverer; do not delay, O my God!” (Psalm 40, ESV)

New Testament Reading: Luke 24:13–35

“That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, and they were talking with each other about all these things that had happened. While they were talking and discussing together, Jesus himself drew near and went with them. But their eyes were kept from recognizing him. And he said to them, ‘What is this conversation that you are holding with each other as you walk?’ And they stood still, looking sad. Then one of them, named Cleopas, answered him, ‘Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?’ And he said to them, ‘What things?’ And they said to him, ‘Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.’ And he said to them, ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. So they drew near to the village to which they were going. He acted as if he were going farther, but they urged him strongly, saying, ‘Stay with us, for it is toward evening and the day is now far spent.’ So he went in to stay with them. When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, ‘Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?’ And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, ‘The Lord has risen indeed, and has appeared to Simon!’ Then they told what had happened on the road, and how he was known to them in the breaking of the bread.” (Luke 24:13–35, ESV)

*****

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

Introduction

What is the main point of the 24th chapter of Luke’s Gospel? It is that Jesus Christ is risen, he is risen indeed. In this chapter, Luke compiles witnesses to Christ’s resurrection for us. In the previous text, we encountered three witnesses to the empty tomb of Jesus: a group of female disciples, two angels, and Peter. Today, as we consider the text that is open before us,  we will encounter more witnesses: two disciples on the road to Emmaus, the Holy Scriptures, and the eleven disciples who were still in Jerusalem.  

Before we consider these witnesses, let us briefly contemplate the significance of Jesus’ resurrection from the dead. Think of it: The Holy Scriptures teach, and we confess to believe, that the man Jesus Christ was raised from the dead on the third day after his death on the cross. What are the implications of this? What does this mean for us?

In brief, it means that the greatest enemy of mankind has been conquered. And who, or what, is our greatest enemy? 

I suppose we could say that Satan is our greatest enemy. In a sense, this is true. Satan is the one who tempted Adam and Eve to sin. It was through Satan’s temptation that sin entered the world. After Adam and Eve rejected the Word of God and listened to Satan’s voice instead, Satan became the ruler of this world, and what a cruel ruler he is. That fallen angel, Satan, is our greatest personal enemy.

Or perhaps we should say that sin is our greatest enemy. What is sin? Sin is an “[lack] of conformity unto, or transgression of, the law of God” (Baptist Catechism 17). Adam and Eve sinned in the beginning when they rebelled against God by disobeying his Word (Genesis 3). All of humanity sinned in Adam because he was our covenantal head or representative (Romans 5:12; 1 Corinthians 15:22). Furthermore,  all human beings, with the exception of one, commit sins themselves. As Paul the Apostle says, “for all have sinned and fall short of the glory of God” (Romans 3:23, ESV), and “the wages of sin is death…” (Romans 6:23, ESV). So it may be said that sin, as a condition, and the guilt that it brings, is our greatest enemy. 

Or perhaps we should say that death is our greatest enemy. What is the wage or penalty for sin? It is death. When God spoke to Adam in paradise and entered into the Covenant of Works with him he said, “but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17, ESV). Sin brings death. And when we pay careful attention to what the rest of the Scriptures say about death, it is clear that death must be considered spiritually, physically, and eternally.  

In the day that Adam and Eve sinned, they died spiritually, just as God had said they would. They entered into death as a state of being. And so all who are born into this world in Adam are born dead in their sins. Though they are alive physically, being born in Adam and in sin, they are dead spiritually, being alienated from God and under his wrath and curse. This is what the Scriptures clearly teach. Paul wrote to the church in Ephesus, saying, “And [before you were regenerated and placed your faith in Christ] you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1–4, ESV). This is our natural condition. Though we were born into this world alive physically, we were dead spiritually, for the wages of sin is death. 

And death must also be considered in a physical sense. It is because of sin that our bodies will one day die. Read Genesis 4 & 5 and see for yourself. What is the repeated refrain? So and so was born, he lived so many years, “and he died”, “and he died”, and “and he died”. Even those who do not have the Scriptures can see this is true. All men and women die physically. No one escapes. 

Finally, death must be considered from an eternal perspective. Those who die a physical death while remaining dead spiritually and in their sins will also die eternally, for they will be judged by God through Christ at the end of time and cast into hell. Hell is eternal. It is an eternal judgment for those who die in the guilt of the sins against an eternal and infinitely holy God. This is what the book of Revelation calls “the second death” (see Revelation 2:11, 20:6, 20:14. 21:8): “But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death” (Revelation 21:8, ESV). 

“[T]he wages of sin is death” (Romans 6:23, ESV). Sin brought spiritual death to Adam and Eve and the whole human race that descended from them. Sin also brought physical death to the human race. In Adam, all die (see 1 Corinthians 15:22). And sin, if it is not atoned for and washed away by Christ Jesus, will result in eternal death too. So you can see that, in a sense, our greatest enemy is death.

So which is it? Is our greatest enemy Satan, sin, or death?  We really don’t need to choose. These three enemies of ours are all related. As a person, Satan is our greatest enemy. As a condition, sin is our greatest enemy.  As a consequence of sin, death is our greatest enemy. 

Dear friends, when the Lord Jesus Christ rose from the dead on the third day, it was a demonstration that he had defeated Satan, sin, and death through his obedient life and sacrificial death on the cross. 

This, by the way, is why the eternally begotten Son of God, the second person of the Triune God, had to be incarnate. To save us from these enemies of ours—Satan, sin, and death—he had to be one of us. Satan, sin, and death are the greatest enemies of human beings. And so the Son of God assumed a human nature to defeat these enemies of ours. This is what Hebrews 2:14 says. “Since therefore the children share in flesh and blood, he himself 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” (Hebrews 2:14–15, ESV). The person of the eternally begotten Son of the Father took to himself a true human nature to defeat Satan, sin, and death to share his victory with all who are united to him by faith. 

What is the significance of the resurrection of the Lord Jesus Christ? What does it mean for us? As we contemplate the risen Christ here in Luke 24, we must see him as our victorious King. If you lived in a kingdom and your king departed with his army to a far-off land, what would you think if you saw him returning alive with treasures in tow? Would you not think he was victorious! And would you not rejoice knowing that his victory would be of benefit to you? This is how we must view Jesus. When Jesus emerged alive from Sheol (or Hades) and the grave, it demonstrated that he had won the victory over Satan, sin, and death. More than this, given that he was raised to life in glory, he has as his spoil life in glory in the new heavens and earth. This glorious life belongs to Christ and all who are united to him by faith. Christ is risen, he is risen indeed. And this should mean everything to you. 

Having now briefly considered the significance of the resurrection, let us now consider the three witnesses to Christ’s resurrection that Luke presents.

Two Disciples On The Road to Emmaus 

First,  we encounter two disciples walking on the road to a small town called Emmaus.

Verse 13: “That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem…” (Luke 24:13, ESV). 

On which day of the week did this occur? It was on Sunday, the first day of the week, the day of Christ’s resurrection, that this event occurred. 

Who were these two disciples who were walking together? In verse 18, we are told that one was named Cleopas. John Gill says that this is “Alpheus, for it is the same name [it is a Hebrew name with multiple pronunciations in the Greek], he was one of the seventy disciples, and father of the Apostles James and Jude, and brother to Joseph, the husband of Mary, the mother of Christ…” In Gill’s commentary on Matthew 10:3 (where Alpheus is named), he cites John 19:25 which tells us that “standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene” (John 19:25, ESV). Matthew Poole cites the same text, so he also must think that these three names refer to the same person: Cleopas, Clopas, and Alpheus. Frankly, as I attempted to understand Gill’s position, it made my head spin. As of right now, I’m not sure who this man named Cleopas was. The other disciple is unnamed. J.C. Ryle, in his commentary on this text, presents us with a number of theories as to who this unnamed disciple was: “Several conjectures have been made about the other one. Epiphanius supposes he was Nathanael. Origen calls him Simeon. Ambrose calls him Amaon. Theophylact suggests that it was Luke himself.” Finally, Ryle says, “All this is guesswork.

We know nothing certain about it, excepting this, that it could not have been one of the apostles. We are distinctly told that when these two disciples returned to Jerusalem they found the eleven gathered together. —This point ought to be carefully noticed” (Ryle, Commentary on Luke).

I agree with Ryle that these two men were not a part of the inner core of Jesus’ 12 (now 11) Apostles. They were likely a part of the group of 70.   

And where were they going? They were walking away from Jerusalem toward a town named Emmaus. You’ll notice our church is named after this town. In fact, it is not the town that we are concerned with, but the interaction that these two disciples had with Jesus on the road to Emmaus. In other words, it is not the town that is precious to us, but this passage of Scripture and all that it reveals about Jesus and God’s plan of redemption, as revealed in the pages of Holy Scripture. 

Why were these two disciples of Jesus walking away from Jerusalem and heading toward Emmaus? Were they running away from something? Or were they running toward something? Or were they simply going home after the festival? We may never know for sure. What is clear is that they were in a state of wonderment concerning the things that they had witnessed and heard as they traveled toward Emmaus. 

In Luke 24:12, we learned that Peter was in a state of wonderment after he saw the empty tomb of Jesus. “But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened” (Luke 24:12, ESV). This seems to be the same state of mind that these two disciples of Jesus were in as they journeyed toward Emmaus, “talking with each other about all these things that had happened” (Luke 24:14, ESV).

In verse 15, we read, “While they were talking and discussing together, Jesus himself drew near and went with them” (Luke 24:15, ESV). Take special notice of two things. First, it was not the two who drew near to Jesus, but Jesus who drew near to them. Yes, as disciples of Jesus, it is right that we draw near to him. Indeed, we confess that we are able to do so only by God’s grace and because the Spirit of God has worked within us to regenerate us. We love Christ only because he first loved us (John 15:16; Romans 5:8-10; 1 John 4:10, 19). We come to Jesus only because God has called us (John 6:44). It is by God’s grace alone that we come to Jesus to trust him and obey him. But notice the kindness of Jesus to draw near to these perplexed and discouraged disciples. Truly, he is the good shepherd (see John 10:14-18). As the good shepherd of God’s sheep, he has laid down his life for us to atone for our sins. He also draws near to us in our discouragements and distress to lift us out of our despair. Secondly, notice that Jesus drew near to these disciples as they were together conversing about Jesus and the things that had happened. Jesus appeared to his disciples often in the forty days between his resurrection and ascension to prove that he was risen. You would do well to notice how often it is stressed that the disciples were together. Does Christ meet with us and encourage us privately? Yes, of course he does. But he especially meets with his people to encourage us when we are together. In fact, we are called in the Scriptures to encourage one another in Christ Jesus (1 Thessalonians 4:18, 5:11, 5:14; 1 Timothy 5:1). We are warned not to neglect to meet together, but to encourage one another, and all the more as we see the Day of the Lord’s return drawing near (see Hebrews 10:25). Indeed, it is true: iron sharpens iron (Proverbs 27:17), and a threefold coard is not easily broken (Ecclesiastes 4:12). Disciples of Jesus must meet together. We must assemble in local churches on the Lord’s Day to worship and to be strengthened by the ordinary means of grace that Christ has given to us, but it is good for disciples of Jesus to meet together at other times as well. And what should we do when we meet together? Among other things, we must do what these two on the road to Emmaus were doing—they were talking about Jesus. It was as they were conversing about Jesus that Jesus drew near to them to illuminate their minds and to encourage their hearts. 

Verse 15 says, “While they were talking and discussing together, Jesus himself drew near and went with them” (Luke 24:15, ESV). In verse 16, we learn that these two disciples did not at first realize that it was Jesus. The text says, “But their eyes were kept from recognizing him” (Luke 24:16, ESV). How could it be that the disciples did not recognize Jesus? Here are two things to consider: 

First, though it was Jesus’ body that was raised from the dead—the same body that died on the cross and was laid in the grave—Jesus’ body was raised in glory. He looked somewhat different, therefore, from how he appeared the last time these disciples had seen him. What will we look like in the resurrection? What age will we be? I think it is safe to say that we will not be raised as infants or children. I think it is also safe to say that we will not have the bodies of our old age. I believe we will have the bodies of our early adulthood, and even still, our glorified bodies will be without corruption. Those who are older have probably experienced running into an old friend from high school. Though you knew them very well in the past, you did not recognize them at first, because they had changed. Though they have the same body and face, you could not recognize them at first. Something similar was true of Jesus. He was in his early thirties when he died. Perhaps his glorified body looked more like he appeared in his twenties, before these disciples knew him. Furthermore, he had been badly beaten before going to the cross, and that was the last thing these disciples remembered of him. And so there is a good “natural” explanation as to why these disciples could not recognize Jesus at first (see also John 20:14, 21:4).   

Secondly, the text actually says that “their eyes were kept from recognizing him” (Luke 24:16, ESV). This is the supernatural explanation.  Who kept their eyes from recognizing him? The implication is that it was God who kept their eyes from recognizing him. This has been a theme in Luke’s gospel, hasn’t it? In Luke 9, Jesus spoke very plainly about his future suffering. The words that Christ spoke were crystal clear. But the text says, “they did not understand this saying, and it was concealed from them, so that they might not perceive it.” (Luke 9:45, ESV). In Luke 18, we learn that Jesus spoke to his disciples very plainly about his death and resurrection, but in verse 14, we read, “they understood none of these things. This saying was hidden from them, and they did not grasp what was said” (Luke 18:34, ESV). Why would God conceal or hide these truths from the disciples of Jesus for a time? Why would God keep the disciples from recognizing their risen Savior at first? Answer: It was to make room for more instruction so that these truths about the suffering and death of Christ and his resurrection might be pressed more deeply into the minds and hearts of the disciples. Think of it. If these two disciples on the road to Emmaus immediately recognized Jesus, then the opportunity for Jesus to convince them of the necessity of his death, burial, and resurrection from the Scriptures and in the breaking of bread would have been lost. 

No doubt, you have experienced delays in your learning, delays in your growth in Christ, and delays in answers to your prayers. And you have probably asked, Why, Lord? Why have I been so slow to see these things? Why is my sanctification in this area so arduous? Why will you not give me what I am asking for, Lord? Why can’t I have all of these good things at once?  Only the Lord has the answers to these questions. But I can say with confidence that the delay is not without purpose. If you are a disciple of Jesus, you must know that the Lord is with you to teach you and to refine you. Perhaps he is teaching you lessons through your experience that you could only learn through a time of difficulty, with gratifications being delayed.

In verse 17 we read, “And [Jesus] said to them, ‘What is this conversation that you are holding with each other as you walk?’ And they stood still, looking sad” (Luke 24:17, ESV). You can understand Jesus’ tactic, can you? Instead of immediately revealing himself and the truth to them, he is going to bring them along through dialogue. The words: “And they stood still, looking sad”, reveal that they were discouraged about all that had happened to Jesus. 

Verse 18: “Then one of them, named Cleopas, answered him, ‘Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?’” (Luke 24:18, ESV). These words help us to understand just how well-known Jesus had become. Jesus did not die off in a corner somewhere. No, he was crucified and killed in a very public way, so that all would know for certain that he truly had died. 

Verse 19: “And [Jesus] said to them, ‘What things?’ And they said to him, ‘Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Moreover, some women of our company amazed us. They were at the tomb early in the morning, and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see’” (Luke 24:19–24, ESV).

This little speech from Cleopas reveals three things: One, his view of Christ was, at this time, high, but still too low. He regarded him as “a man” who was “a prophet” and one who was “mighty in deed and word before God and all the people.” As you can see, at this time, Cleopas held Jesus in very high regard. He esteemed him greatly. But his view of Jesus was not high enough. He could not yet comprehend that Jesus is the Son of God incarnate, the Messiah, and Lord over all. Two, though Cleopus at one time had high hopes for Jesus, his hopes had been dashed by his death on the cross.  He spoke of how the “chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel.” Notice the word “but”, which is a marker of contrast. Notice also the past tense. “But we had hoped that he was the one to redeem Israel. At this point, Cleopas still could not comprehend how it could be that Jesus redeemed Isarel through or by his death on the cross. In his view, the cross could not possibly have been the instrument of our redemption. Instead, the cross interrupted everything and dashed the hopes and dreams of the disciples of Jesus. Three, though Cleopas was clearly sad, discouraged, and even distraught, his hopes were not dashed completely. He, and the other disciple with him, had heard the reports that the tomb of Jesus had been found empty and that angels had appeared to some, saying that Jesus was alive. This little speech from Cleopas helps us to understand his state of mind at this time, and it was probably the state of mind of the other disciples as well. 

In verse 25, Jesus responds to them. They still could not see that it was Jesus, mind you, but here is what Jesus said: “‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:25–27, ESV).

The Holy Scriptures Of The Old Testament

Although we are not yet done with the first set of witnesses to Jesus’ resurrection—the two disciples on the road to Emmaus— we come now to the second witness to Christ’s resurrection, namely, the witness of the Old Testament Scriptures.

Brothers and sisters, can you see it? Can you see what Jesus did with these two disciples on the road to Emmaus? He hid his true identity from them for a time so that he might take them to the Scriptures to convince them from there. And what, in particular, did Jesus convince them of? He took them to the writings of Moses (the first five books of the Old Testament) and to all the prophets (the writings of the rest of the Old Testament) to demonstrate, in particular, that Christ had “to suffer these and enter into his glory.”

Cleopas, it must be remembered, confessed that they had hoped that Jesus was the Christ. They had hoped that he was the redeemer of Isarel, promised from long ago. But when Christ suffered at the hands of the chief priests and rulers, and when they delivered him up to be condemned to death, and when he was crucified, all their hopes were dashed. But here Jesus demonstrates from the Old Testament Scriptures, that it was “necessary that the Christ should suffer these things and enter into his glory?” Luke then comments, “And beginning with Moses and all the Prophets, [Jesus] interpreted to them in all the Scriptures the things concerning himself.” What a Bible study this must have been. 

Brothers and sisters, this principle, that the sufferings and subsequent glories of Christ are revealed, not first in the New Testament, but in the Old, is vital to our faith. If you have been here for any length of time, you will see how vital this principle is to the preaching ministry of this church. Colossians 1:28 functions as a kind of theme verse for us. It says, “Him [Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV). And where do we proclaim Christ from? Answer: from all the Scriptures, for the gospel of Jesus Christ is found both in the Old Testament and the New. The Old Testament proclaims, the Messiah is coming! He will redeem God’s people from their sin and misery! He will enter into glory so that he might bring his people to glory. And this he will do through suffering and death. The Old Testament Scriptures are not silent about these things. No, Moses and prophets proclaimed the eventual sufferings and glory of the Messiah. The New Testament Scriptures simply proclaim that Christ has come, that he suffered unto death, and has entered into glory. This he has done for us and for our salvation. The New Testament Scriptures also reveal how we are to live in this world in the last days, that is to say, in the days in between Christ’s first and second comings.   

I wonder where in the Old Testament Jesus took these two disciples to show them his sufferings and his glory. What texts did he take them to? Where in the law and prophets did he go to prove that the Messiah had to enter into glory through suffering? Luke does not tell us the exact texts that Jesus went to, but we know what they are. 

How so? We may look back into Luke’s Gospel and observe the many Old Testament passages that Luke cites or alludes to, which reveal Christ, his sufferings, and glory. We may consider the other Gospels too, for they do the same thing—they present Jesus as the fulfilment of ancient prophecies and promises found in the Scriptures.  We may also look forward into Luke’s second volume to consider the way in which the Apostles preached the gospel of Jesus Christ. They preached the gospel from the Old Testament! They announced that the Messiah promised from long has come, that he lived, died, and was raised unto glory, and that all who are united to him by faith will enter into glory as well. And if we continue our journey through the New Testament and make our way into the epistles, we will find that Jesus Christ is consistently presented as the fulfillment of the Old Testament Scriptures—the Epistle to the Hebrews is perhaps the most thorough in this regard. The book of Revelation is the most vivid. By considering the way in which the writers of the New Testament present Jesus Christ as the fulfilment of the Old, we may know something of the lesson that Jesus gave these disciples on the road to Emmaus. Where do you think the Apostle of Christ learned to interpret the Old Testament Scriptures as they did? From Jesus! And the same Spirit who inspired the Old Testament authors also inspired them—it is the Spirit of Christ, the eternal Son, or Word, who inspired the writing of all Scripture, Old Testament and New. As Peter says, “Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories” (1 Peter 1:10–11, ESV).

Where exactly in the Old Testament did Jesus take these two disciples on the road to Emmaus? It’s impossible to know for sure. But I think he must have begun in the beginning, with Genesis 3:15. There we find the very first mention of the gospel in the curse that was pronounced upon the Serpent, Satan, through whom sin and death were brought into the world. There, in Genesis 3:15, the LORD promised that one day a descendant of Eve would bruise the head of the serpent. This revealed that one day a Savior would come into the world who would deliver a fatal blow to Satan to overturn his works. That’s good news. That’s glorious news! But in Genesis 3:15, it is also revealed that the Serpent would bruise the heel of this One. There you have suffering. Therefore, Genesis 3:15 is like a little seed of promise. This little seed of promise was deposited with Adam and Eve. It would soon sprout and grow until promises concerning this Messiah who would enter into glory

through suffering were abundant on the lips of the prophets, and in the typological experiences, institutions, people, and places of Old Covenant Israel. 

Where in the Old Testament did Christ take these disciples to show them the sufferings and glories of the Messiah? It’s hard to say. There are so many possibilities, and their time together was very limited. Genesis 3:15? Other famous texts include Isaiah 53: “Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed?… He was despised and rejected by men, a man of sorrows and acquainted with grief… he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed… He was oppressed, and he was afflicted, yet he opened not his mouth… he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him…” Suffering. The prophet continues: “Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors” (Isaiah 53, ESV). Glory. I also think of Psalm 22, Zechariah 12:10, and Psalm 16:10-11. Earlier, we read Psalm 40. Hebrews 10:5 says this Psalm is about Jesus. All of these texts contain the theme of entering glory through suffering.  Perhaps Jesus took these disciples there. 

The important thing to notice here is that, by hiding his true identity from these disciples and by showing them from the Scriptures that Christ had to suffer first and then enter glory, he rooted the faith of these disciples, not in their experience ultimately, but in the written word of God. 

How do we know that Jesus was truly raised from the dead? The eyewitness testimony is invaluable (see 1 Corinthians 15). The fact that the disciples went from being discouraged and disbelieving to believing and even willing to die for Christ is also a powerful proof. We might also point to changed lives as evidence of Jesus’ resurrection. Jesus changes lives to the present day. One who is dead cannot change lives; only one who is living. But if you were to ask me what I think the most powerful evidence is for the truthfulness of the life, death, and resurrection of Jesus Christ, I would point to the Old Testament Scriptures that predicted his arrival, sufferings, and glory. These things were foretold by God, and they were fulfilled by Christ. 

In verses 28-32, we learn that Jesus finally revealed himself to these disciples. Let’s briefly consider this portion of the text. “So they drew near to the village to which they were going. He acted as if he were going farther, but they urged him strongly, saying, ‘Stay with us, for it is toward evening and the day is now far spent.’ So he went in to stay with them. When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, ‘Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?’” (Luke 24:28–32, ESV).

It should be clear to all why Luke decided to include this story in his Gospel. It sets the stage beautifully for the practice of Christ’s church under the New Covenant. Now that Christ has ascended to the Father, he meets with his disciples to encourage our hearts as we gather together to hear God’s word read and preached, to break bread, and to pray. Luke will quickly return to this theme in his second volume, the book of Acts. In Acts 2:42, he speaks of the practice of the early church, saying, “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42, ESV). It is as we devote ourselves to these ordinary means of grace that Christ meets with us to reveal himself to us further and to encourage our hearts. 

“​​Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?”, these disciples said. We are not opposed to experiences like this, brothers and sisters. A warm, comforting, burning within our hearts cannot be the foundation of our faith, but it ought to be the fruit of it. The Holy Scriptures ought to warm and stir our hearts to love for God and one another, and good deeds. 

These two disciples are witnesses to Christ’s resurrection. They became convinced that Christ was alive as Jesus opened up the Scriptures to them and revealed himself in the Scriptures and in the breaking of bread.  

The Eleven In Jerusalem And Those With Them

Finally, and very briefly, we find a third group of witnesses in this text. The eleven disciples back in Jerusalem and those who remained with them. Verse 33: “And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, ‘The Lord has risen indeed, and has appeared to Simon!’ Then they told what had happened on the road, and how he was known to them in the breaking of the bread” (Luke 24:33–35, ESV).

Friends, it was not one or two people who claimed to see the risen Christ, but many. Paul provides with an accounting of sorts in 1 Corthinans 15:3-8, saying, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me” (1 Corinthians 15:3–8, ESV). 

Conclusion

Christ is risen, he is risen indeed. And this makes all the difference, for though his life, death, and resurrection, Christ Jesus has defeated our greatest enemy—Satan, sin, and death. We must be united to Jesus by faith if we wish to benefit from this great victory he has won. 

Please, contemplate these things, brothers and sisters. 

Contemplate the resurrection of Jesus and its significance for us. 

Consider that it is only those who are united to Jesus by faith that receive the rewards he has earned, including eternal life in glory. 

Consider that only the things we do in Christ and for his glory will have lasting worth. 

Consider that the Son of God became incarnate for this pursue — to enter into glory and to bring many sons and daughters to glory (see Hebrews 2:10). 

Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Sermon: In The Scroll Of The Book, It Is Written Of Christ, Luke 24:13-35

Dec 25
14

Discussion Questions: Luke 24:13-35

  1. What is the significance of the resurrection of Christ from the dead? What difference should it make in our lives now and as our death draws near? 
  2. Who were these two disciples on the road to Emmaus? 
  3. Our church is named after this town. Why?
  4. Why didn’t these disciples recognize Jesus at first? Give a natural and supernatural reason. 
  5. Why did God hide the true identity of Jesus from these disciples?
  6. Why were these disciples so discouraged?
  7. How did Jesus prove his resurrection to them?
  8. What Old Testament Scriptures did Jesus likely show them to demonstrate that the Christ had to enter glory through suffering?
  9. Jesus opened the disciples’ eyes to his true identity through the Word of God and the breaking of bread after prayer. What does this have to do with the practice of the New Covenant church (see Acts 2:42)?
  10. How do you plan to apply this text to your life today?
Posted in Study Guides, Posted by Joe. Comments Off on Discussion Questions: Luke 24:13-35

Dec 25
14

Catechetical Sermon: A Brief Introduction To The Baptist Catechism

Baptist Catechism 6

Q. 6. What things are chiefly contained in the Holy Scriptures?

A. The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man. (2 Tim. 3:16,17; John 20:31; Acts 24:14; 1 Cor. 10:11; Eccles. 12:13)

Scripture Reading: 1 Timothy 4:6-11

“If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. The saying is trustworthy and deserving of full acceptance. For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:6–16, ESV)

*****

Sermon

Given that we concluded our study through the Baptist Catechism last Sunday, I thought I would take the opportunity to speak to you about the importance of catechetical (or doctrinal) preaching and to give you a very brief overview of our catechism, the Baptist Catechism. I had considered waiting until the first of the year to return to question 1 of our catechism, but we will go ahead and return to it next Sunday. 

What is catechetical preaching? It is preaching that aims to teach the core doctrines of the Christian faith,  that is to say, the core doctrines contained within Holy Scripture, in a systematic way, using a catechism as a guide.

What is a catechism? It is a document that seeks to communicate the core doctrines of the Christian faith through a series of questions and answers. 

Many catechisms have been produced in the history of the church. Some are good and some are bad. The good ones are faithful to the teaching of Holy Scripture. The bad ones are not. Some are longer and others are shorter. Some are old, and others are new. 

The catechism we use here at Emmaus is called the Baptist Catechism. I’d like to tell you about it. 

  1. The Baptist Catechism was written sometime between 1693 and 1695. 
  2. In 1693 an association of Baptist churches in London requested that a catechism be drawn up for use in the churches. By 1695 the Baptist Catechism was in its fifth edition. We do not have copies of the first four editions, and so we say it was written before 1695 and as early as 1693. It must have been very well received by the churches to have gone through five printings in a two-year period of time.
  3. It is likely that Pastors Nehemiah Coxe and  William Collins were the editors of this catechism.  
  4. I refer to them as editors, and not as authors, because the Baptist Catechism is very similar to the Westminster Shorter Catechism, which was written in 1646/47. The Baptists adopted most of the WSC, not because they were incapable of producing this work on their own, but to express agreement with their Presbyterian and paedobaptist brethren. Only 18 of the 114 questions in the Baptist Catechism differ from the WSC. The main differences are found in the section on Baptism. The WSC teaches infant baptism; the Baptist Catechism teaches baptism upon a credible profession of faith only.  
  5. The Baptist Catechism consists of 114 questions and answers. These were carefully crafted to summarize the teaching of Holy Scripture and to agree with the doctrines expressed in the Second London Confession of Faith, which is Emmaus’ confession of faith. 

Please allow me to present you with a brief overview of the content of the Baptist Catechism.

  1. First Principles (1-6)

Foundational truths are established here, which make the gospel of Jesus Christ intelligible.

  1. What Man Ought To Believe Concerning God (7-43) (7-43)The gospel is presented in this section in a redemptive-historical way (see especially questions 32-34).
    1. God: His Nature, Decrees, Creation, Providence, And Covenant (7-15)
    2. Sin: Man’s Alienation From God By His Fall Into Sin (16-22)
    3. Redemption Accomplished By God Through Christ (23-31)
    4. Redemption Applied By God Through The Spirit (32-43)
    5. Effectual Calling Unto Faith In Christ (32-34)
    6. What Those Effectually Called Are Saved Unto (The Benefits Of Salvation) (35-41)
    7. What Those Effectually Called Are Saved From (The Miseries Of Damnation) (42-43)
  2. What Duty God Requires Of Man (44-114)
    The gospel is presented in this section in a law/gospel way. First, we learn God’s law (44-86). Second, we learn that no mere man is able to keep God’s law, but sins and deserves God’s judgment (87-89). Third, to escape God’s wrath, we are told that we must turn from our sins and trust in Jesus Christ (see especially questions 90-92). Lastly, the ordinary means of grace are presented to us in questions 93-114. These are the means that God ordinarily uses to purify, strengthen, and sustain his people by his grace.
    1. God’s Law (45-89)
    2. The Gospel (90-114)
      1. Faith and Repentance (90-92)
      2. The Outward And Ordinary Means Of Grace (93-114)
        1. The Word Of God (94-95)
        2. Baptism (96-101)
        3. The Lord’s Supper (102-104)
        4. Prayer (105-114)

Why preach catechetically? Because ministers of the gospel are called to teach the faith and to contend for the faith. It is true that God’s word—The Holy Scriptures—is our final authority in matters of faith and obedience. Our confession of faith states this from the outset. The first line is this: “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience.” And our catechism teaches this too. Q. 3 asks, “How may we know there is a God?”

A. “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.” Q. 4 then asks, “What is the Word of God?” A. “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” Our belief in the supreme authority of Holy Scripture cannot be more clearly stated. But ministers of the word are called to teach the word. They are to teach and “contend for the faith that was once for all delivered to the saints” (Jude 3). This requires a theological study of the Holy Scriptures. This requires systematic teaching. 

Brothers and sisters, there are multiple ways to teach the Bible. Preachers may preach the word in an expositional way, moving through the text of Scripture verse by verse, chapter by chapter, book by book. This is a very good approach. And this is the approach we take in the first portion of our liturgy. The Scriptures can also be taught topically. Here, a particular topic of interest to the people of God is addressed from the totality of the Scriptures. Catechetical preaching is topical or systematic, but it is unique in that it focuses attention on the core tenets of the Christian faith. 

I hope and pray that you never grow tired of catechetical preaching. For one, it is good for those seasoned in the faith to be reminded of old, foundational truths. Two, there will always be young people and new believers who need to be instructed in the fundamentals. Everyone in the church— young and old, seasoned believers and new believers—ought to rejoice over the proclamation of the foundational truths of the Christian faith, therefore. Three, by preaching catechetically, pastors will equip parents, and especially fathers, to catechize their children. Four, as I mentioned earlier, while providing you with an outline of the catechism, the gospel of Jesus Christ is beautifully presented in this catechism, once in a redemptive historical way, and again in a law/gospel way. We must never lose sight of the gospel of Jesus Christ as we move through this document together. Fifthly, our catechism attempts to be about what the Scriptures are mainly about, so that by learning the catechism, you will also grow in your ability to understand the Scriptures. This is seen clearly in question and answer 6. “What things are chiefly contained in the Holy Scriptures?” A. “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.” Our catechism then teaches what the Bible says about these two things: What man ought to believe concerning God (7-43), and what duty God requireth of man (44-114). 

Conclusion

Lord God, may we never stop growing in our understanding of you and what it is that you require of us. May we grow in our knowledge and appreciation of the gospel of Jesus Christ, by which we are delivered from our sin and misery.   

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon: A Brief Introduction To The Baptist Catechism

Dec 25
14

Discussion Questions: A Brief Introduction To The Baptist Catechism

  1. What is a catechism? What is catechetical preaching?
  2. What is our catechism called? When was it written? By whom? And why?
  3. What is the name of the catechism that ours is very similar to? Why are they so similar? What are the main differences?
  4. What are the three main sections of our catechism? How is the gospel of Jesus Christ presented in two ways in our catechism?
  5. How is catechetical preaching good for the church – for young and old; for new believers and seasoned believers?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: A Brief Introduction To The Baptist Catechism

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"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)

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