Baptist Catechism 98-99

Q. 98. To whom is baptism to be administered?

A. Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)

Q. 99. Are the infants of such as are professing believers to be baptized?

A. The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such. (Proverbs 30:6; Luke 3:7,8)

Scripture Reading: Acts 2:36–41

“‘Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.’ Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?’ And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.’ And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’ So those who received his word were baptized, and there were added that day about three thousand souls” (Acts 2:36–41, ESV).

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

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As I’m sure you know, the Baptist Catechism and the Westminister Shorter Catechism (the Catechism used by many who are Reformed Presbyterians) are very, very similar. The same thing can be said of our confessions of faith – the Second London Confession and the Westminster Confession are very similar documents. The similarities are important and encouraging. They remind us that we have a lot in common with our Reformed Presbyterian brothers and sisters. This should encourage Christian unity and love.  

Now obviously, there are differences between these standards. The primary difference is our answer to the question, to whom is baptism to be administered? 

On the one hand, I do not want to over-emphasize the importance of this question. Indeed, there are other doctrines more foundational to the faith than the doctrine of baptism. To be a Christian one must hold to orthodox views regarding God, Scripture, the fall of man into sin, and salvation through faith in Christ, for these doctrines are foundational to the faith. They carry much greater weight, therefore, than questions about baptism. Stated differently, I do believe that it is possible for Christians to differ over the question of who should be baptized and to regard one another as true and dear brothers and sisters in Christ, their unity being rooted in Christ, and in their agreement on the foundational doctrines just mentioned. There is something to be said for the approach of majoring on the majors and minoring on the minors. 

But on the other hand, I do not think it is wise to dismiss this question as unimportant. Baptism is very important, brothers and sisters, for Christ has ordained it. He has commanded that disciples be baptized in the name of the Father, Son, and Holy Spirit. Furthermore, baptism is connected to other things. Maybe you have heard me say that all theology hangs together. The meaning is that errors in one area will lead to errors in other areas. Errors in foundational doctrines (like the doctrines of God, Scripture, Man, Sin, and Salvation in Christ) are potentially catastrophic. And errors made in less foundational points of doctrine, though they might not disturb the foundation of the faith, will have a ripple effect on other doctrines too. Our understanding of baptism will impact, in some way, our understanding of the church. It will impact our understanding of the nature of the New Covenant. Who are members of the New Covenant? Is the New Covenant breakable? These are a few related questions that come quickly to mind. 

Question 95 of the Westminster Shorter Catechism asks, “To whom is Baptism to be administered?” Their answer is, “Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the

visible church are to be baptized.”

Contrast this with question 98 of the Baptist Catechism: To whom is baptism to be administered? Answer: Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)

This is the clear teaching of the New Testament. 

Firstly, we should remember what the NT says that Baptism signifies. We considered the symbolism of baptism last week with the help of Baptists Catechism 97: What is Baptism? Answer. Baptism is an ordinance of the New Testament instituted by Jesus Christ, to be unto the party baptized a sign of his fellowship with Him, in His death, burial, and resurrection; of his being engrafted into Him; of remissions of sins; and of his giving up himself unto God through Jesus Christ, to live and walk in newness of life.” If it is true that baptism signifies, union with Christ in his death and resurrection, new birth, cleansing from sin, and a resolve to walk in a new way, then it is most reasonable to think that this sign is for those of whom these things are true! Baptism is for those who have been united to Christ by faith, cleansed by his blood, who have died to their old self, and raised to new life.  

Secondly, we should remember what we say through the waters of baptism. It is through baptism that we profess our faith. It is through baptism that we say, Jesus is Lord! Yes, we say that Jesus is Lord with our lips. But that profession is to be made through baptism. To be baptized is to say, I believe. To be baptized is to say, I have been forgiven. To be baptized is to say, I have died to my old self and raised to a newness of life. Through baptism, we make a profession and a commitment. Baptism is for those of whom this is true. 

Thirdly, we should remember what God says to us in baptism. In baptism, God’s name is placed on his people (we are to baptize in the name of the Father and of the Son and of the Holy Spirit). In baptism, God says, through Christ you are forgiven and adopted as my own. Again I say, baptism is for those of whom this is true. 

In fact, a careful study of the New Testament Scriptures reveals that it is only those who make a credible profession of repentance and faith who are to be baptized. 

Perhaps the most important text is the one we call the Great Commission: “And Jesus came and said [to his disciples], ‘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, emphasis added). 

When baptisms are described in the New Testament we see that it is those who believe who are baptized. Sometimes those who believe in infant baptism will point to the household baptisms found in the Book of Acts and say, there must have been infants in these households! Two things can be said in response. One, it is not wise to build doctrines on the foundation of assumptions and speculations. Two, most of these passages where “households” are mentioned suggest that those in these households heard the word and believed – something infants and small children cannot do (i.e.  Acts 11:13-18,  16:29-32).

I think it is very safe to say that not one text in the New Testament clearly teaches us to baptize infants. But we are not biblicists. We reject the idea that in order for something to be true there must be a verse that says it. No, we are not biblicists. We agree that some doctrines are to be believed because they are taught by way of necessary consequence. This means that the whole of what the bible says on a subject is to be taken into consideration when forming our doctrines. The most famous example of this is the doctrine of the Trinity. The Bible in some places teaches that God is one. In other places, the Bible teaches that God is three. No one verse can be found that teaches that God is three in one but when all is carefully considered, we are moved by the testimony of the totality of Scripture to confess that God is Triune. 

Never does the New Testament command infant baptism – only the baptism of those who profess faith and repentance.

Never does the New Testament describe infant baptism – only the baptism of those who profess faith and repentance.

But do the Scriptures require us to believe in infant baptism by way of necessary or certain consequence? In other words, does a theological reading of Scripture require us to baptize the children of believers? Stated one more way, is infant baptism taught in a similar way to how the Trinity is taught in the Scriptures – no one verse of Scripture teaches it, but when the whole Bible is considered on the subject, we are bound to believe that babies are to be baptized? 

If we are to be consistent in our interpretation of the Scriptures we must be open to the possibility (for we are not biblicists!), but the answer is no.

Listen to Baptist Catechism 99 and afterward, I will explain why.  Question 99: Are the infants of such as are professing believers to be baptized? Answer: The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such.

So why are we to baptize those who make a credible profession of repentance and faith in Christ only, and not the infants of those who make such a profession?  

1. The Scriptures nowhere command infant baptism. 
2. The Scriptures nowhere describe infant baptism. 
3. A careful, theological, covenantal, redemptive-historical study of the totality of the Scriptures – Old Testament and New – does not necessitate the practice of infant baptism. To the contrary, a careful examination of the Old Testament Scriptures agrees with the teaching of the New Testament, that baptism is for those who profess faith in Christ alone. 

Those familiar with the debate between Reformed paedobaptists (paedo means child) and Reformed credobaptists (credo refers to a profession of faith) will know that the Reformed paedobaptists do not argue for their practice of infant baptism from the New Testament but from the Old. 

They argue like this:

1. The sign of circumcision was applied to infants under the Old Abrahamic and Mosaic Covenants. 
2. The Old Covenant was a particular external administration of the Covenant of Grace, and the New Covenant is a particular external administration of the Covenant of Grace.
3. Given that the sign of admission into the Old Covenant (circumcision) was applied to the infants of covenant members, it must necessarily be that the sign of admission into the New Covenant (baptism) be applied to the infants of covenant members, namely, of those who believe. 

So you can see that the Reformed paedobaptists do not typically argue for their position by pointing to this verse or that in the New Testament. They argue from the Old Testament by reasoning that if circumcision was applied to infants under the Old Covenant, then it must be that baptism is to be given to infants under the New Covenant, even though the New Testament never says so.  

With all due respect to our Reformed paedobaptsit brethren (many of whom we esteem very highly), we reject this reasoning. 

One, we do not agree that the Old Covenant was a particular external administration of the Covenant of Grace. The Abrahamic and Mosaic covenants were mixed. They were covenants of works that could be broken (and they were). But they carried within them promises, prophesies,  types, and shadows that pointed forward to Christ, his kingdom and the covenant that he mediates – the New Covenant, which is the Covenant of Grace. The Abrahamic and Mosaic anticipated and pointed forward to the Covenant of Grace, but they were not the Covenant of Grace, properly speaking, for they did not have Christ as head and mediator. We could talk about this for hours. And we have before in other studies. For now, let me say that our particular articulation of covenant theology, which differs from the typical paedobaptists’ articulation of that doctrine in important respects, leaves no room for the argument from infant circumcision to infant baptism that the paedobaptists are so fond of making. Do circumcision and baptism share something in common? Yes! They are both signs of their respective covenants, Old and New. But it does not necessarily follow that because one was applied to infants, then the other must be applied to infants also. The two covenants, though certainly interrelated, differ substantially from each other. It should be no surprise, therefore, that the signs of the covenants also differ substantially.   

Two, (and this point deserves much more time and attention than what we can give to it today) while we agree that it is appropriate to argue from necessary consequence in many matters of theology, it is not an appropriate thing to do with the positive laws which God added to the various covenants that he has entered into with man, which are sacramental in nature. The signs that God attached to the various covenants he made with man – trees, the rainbow, circumcision, and baptism – are arbitrary. By that I mean, they are simply based on God’s choice. We cannot necessarily reason from one to the other to figure out what they are and how they are to be applied. With positive laws, we are completely dependent on God express command. And this is why we look to Christ, his words, and to the New Testament to know what baptism is, what it signifies, how and to whom it is to be given. We are not biblicists. We acknowledge the validity of the interpretive principle of necessary consequence (Trinity). But we deny that it is appropriate to use with positive laws and sacramental things, for it is impossible to reason from one sign to the other.

Now,  I suppose we are right to expect that signs will be attached to Covenants, for this is God’s established way. And of course, we should expect that the sign of the covenant will agree in its symbolism with the substance of the given covenant. It makes perfect sense that the sign of the Covenant of Works made with Adam in the garden would be two trees representing two choices – but God could have chosen a different sign. And it makes sense that the sign given to Abraham in the covenant that he made with him and all his physical descendants would be applied to the male reproductive organ, that it would involve the removal of something, thus symbolizing the threat of being cut off from the covenant (a covenant of works!) through disobedience, and that it would be bloody, signifying the crosswork of Christ who would be cut off for his people. This Christ was promised to Abraham and his children. He is the promised seed of the woman, the offspring of Abraham and David. Circumcision fit the Old Abrahamic Covenant, and it made perfect sense that it was to be applied to all of the male children of Abraham at eight days old irrespective of faith, for the Old Abrahamic covenant was made with them by virtue of the birth. For what it’s worth, it seems to me that circumcision was an excellent choice for the sign of the Old Abrahamic covenant, for it agreed with the substance of that covenant.

But the sign of circumcision does not fit the substance of the New Covenant, which is the Covenant of Grace. Think of it. The New Covenant is not made with an ethnic group. It is made with God’s elect. It is made with all who are born again and believe. It is those who have the faith of Abrham, not the DNA of Abrham, who are members of the New Covenant. And there is no threat of being cut off from the New Covenant. All who are true members of it will be preserved. And Christ, the seed of Abraham and David has come. He was cut off for us on the cross. He shed his blood to atone for sin. For all of these reasons, circumcision has been fulfilled and taken away, and baptism has been given as the sign of the New Covenant instead.

And baptism agrees with the substance of the New Covenant and thus serves as a fitting sign. Baptism signifies many things – union with Christ in his death and resurrection, the washing away of our sin, death to our old self, and new birth. This sign is to be given to those of whom these things are true.

The point is this: our Reformed and paedobaptist brethren error when they look to the sign of the Old Covenant to figure out to whom the sign of the New Covenant is to be applied. These are two different covenants made with two different groups of people (though there is some overlap, thanks be to God). We cannot reason from the one to the other, therefore. To know the answer to the question, to whom is baptism to be administered? To Christ and the New Testament we must go, for there this positive law is revealed. 

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Conclusion

Q. 98. To whom is baptism to be administered?

A. Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)

Q. 99. Are the infants of such as are professing believers to be baptized?

A. The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such. (Proverbs 30:6; Luke 3:7,8)

Old Testament Reading: 1 Kings 17:8–24

“Then the word of the LORD came to [the prophet Elijah], ‘Arise, go to Zarephath, which belongs to Sidon, and dwell there. Behold, I have commanded a widow there to feed you.’ So he arose and went to Zarephath. And when he came to the gate of the city, behold, a widow was there gathering sticks. And he called to her and said, ‘Bring me a little water in a vessel, that I may drink.’ And as she was going to bring it, he called to her and said, ‘Bring me a morsel of bread in your hand.’ And she said, ‘As the LORD your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die.’ And Elijah said to her, ‘Do not fear; go and do as you have said. But first make me a little cake of it and bring it to me, and afterward make something for yourself and your son. For thus says the LORD, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the LORD sends rain upon the earth.’ And she went and did as Elijah said. And she and he and her household ate for many days. The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah. After this the son of the woman, the mistress of the house, became ill. And his illness was so severe that there was no breath left in him. And she said to Elijah, ‘What have you against me, O man of God? You have come to me to bring my sin to remembrance and to cause the death of my son!’ And he said to her, ‘Give me your son.’ And he took him from her arms and carried him up into the upper chamber where he lodged, and laid him on his own bed. And he cried to the LORD, ‘O LORD my God, have you brought calamity even upon the widow with whom I sojourn, by killing her son?’ Then he stretched himself upon the child three times and cried to the LORD, ‘O LORD my God, let this child’s life come into him again.’ And the LORD listened to the voice of Elijah. And the life of the child came into him again, and he revived. And Elijah took the child and brought him down from the upper chamber into the house and delivered him to his mother. And Elijah said, ‘See, your son lives.’ And the woman said to Elijah, ‘Now I know that you are a man of God, and that the word of the LORD in your mouth is truth.’” (1 Kings 17:8–24, ESV)

New Testament Reading: Luke 7:11-17

“Soon afterward he went to a town called Nain, and his disciples and a great crowd went with him. As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. And when the Lord saw her, he had compassion on her and said to her, ‘Do not weep.’ Then he came up and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, arise.’ And the dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized them all, and they glorified God, saying, ‘A great prophet has arisen among us!’ and ‘God has visited his people!’ And this report about him spread through the whole of Judea and all the surrounding country.” (Luke 7:11–17, 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

At our youth study last Wednesday evening one of our young people asked a good question about the Gospels in general: should we think that every miracle that Jesus ever performed is recorded for us in one of the Gospels – Matthew, Mark, Luke, and John? My answer was, I don’t think so. In fact, the last verse of the Gospel of John says, “Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written” (John 21:25, ESV). So then, under the inspiration of the Holy Spirit, Matthew, Mark, Luke and John were selective in their reporting of the deeds of Jesus. This is a significant observation, for it helps us to see that the Gospel writers – Luke included – did not intend to provide us with an exhaustive chronological account of everything that Jesus said and did. Instead, they told us the truth about what happened in a very careful, selective, and artful way, so as to communicate a message.

Stories – at least the good ones – do this, wouldn’t you agree? Good storytellers know how to introduce characters and develop themes in such a way so as to convey a message. And there is something like this going on in the Gospels. The Gospels are a record of true history, but the sayings and events recorded are carefully selected and stitched together so as to convey a message.

I attempted to show you this in the sermon last Sunday on Luke 7:1-10. There Luke tells the story of the healing of a Roman Centurion’s servant. He tells this story right after his account of Jesus’ sermon on the plane, not merely because the one event happened after the other, but to hold this Roman Centurian up as an example of one who lived according to the ethic that Jesus had just preached about. This Centurion was commended by Jesus for his great faith. And what was so great about his faith? One, he believed that Jesus could heal, even from a distance. Two, he believed Jesus could heal because he knew something about who Jesus was – a holy man with great authority; the Messiah; the Word of God incarnate. And three, his faith was great because he did not only talk the talk, he walked the walk. He lived the kind of life that Jesus called all of his disciples to live in that sermon that he preached on the plane. The Centurion was humble. He loved even his political enemies. He was gracious, generous, and kind to others – yes, even to this lowly servant, and the Jews, over whom he ruled. Furthermore, when Jesus commended the Centurion for his great faith he said, “I tell you, not even in Israel have I found such faith” (Luke 7:9, ESV). This comment should prompt us to contrast the great and astonishing faith of the Centurion with the great and astonishing lack of faith of the scribes and Pharisees. Notice that their lack of faith was described immediately before Luke’s account of Jesus’ sermon on the plane.  So then, in Luke’s Gospel, Jesus’ sermon on the plane is bracketed by examples of those who, on the one hand, lacked faith in Christ and lived self-centered, self-righteous, judgemental, and un-loving lives, and on the other hand, a man who was humble and lowly, who loved even his enemies, and treated others with generosity, kindness, and respect. And what is so astonishing about these two examples? Well, they are the opposite of what you would expect. You would expect the religious elite of Israel to have great faith and to live humble and godly lives, but they lacked it. This Roman Centurion, on the other hand, possessed great faith and lived a humble life before God and man. It’s astonishing, isn’t it? And that is the point. God’s grace is astonishing. It is astonishing to see how Jesus takes everything and turns it on its head. 

So, all of the stories that Luke tells about Jesus – his words and his deeds – are carefully selected and placed. They are stitched together so that they convey a message – a message bigger than the individual stories themselves. Ultimately, Luke wrote what he wrote, so that Theophilus (and all who love God along with him) “may have certainty concerning the things [they] have been taught” (Luke 1:4, ESV). 

So now I ask, why does Luke tell us the story of the raising of a widow’s only son from the dead?  Three reasons come to mind: 

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So That We Might Know For Certain That Jesus Is The Promised Messiah

First, so that we might know for certain that Jesus is the promised Messiah. The miracles that Jesus performed, including this one, were signs. They were signs to confirm that Jesus was who he claimed to be – the promised Messiah – and that his words were true.

By the way, the Apostles of Jesus were also enabled by God to work miracles in the days of the early church after Christ’s death, burial, resurrection, and ascension. The Book of Acts tells us about this. The letters of Paul also make mention of those who had miraculous gifts in the early church – the gift of healing, etc. And these miracles performed by the Apostles of Jesus (and some who were associated with them)  functioned in the same way. They were signs that confirmed their word was true. Take Acts 14:3 for example. This is about Paul and Barnabus in Iconium. They had a hard time in that city. We are told in verse 2 that “the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.” In verse 3 we read, “So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands” (Acts 14:3, ESV). 

And we should remember the  1 Kings 17:8–24 text that we read at the beginning of this sermon. In that story, a great miracle was performed through Elijah the prophet. A widow’s son was raised. And at the conclusion of that story, the widow spoke to Elijah, saying, “Now I know that you are a man of God, and that the word of the LORD in your mouth is truth” (1 Kings 17:24, ESV).

So then, the miracles performed by the prophets of old and the Apostles of Jesus (and their associates) in the early days of the church were intended to confirm that the word they spoke was true. And the same must be said of the miracles performed by Jesus. They were signs – signs that confirmed his message – signs that confirmed his claims. Jesus is the Promised Messiah. The miracles he consistently performed demonstrated that it was so.    

You can see that this was the effect that this miracle had on those who witnessed it and those who heard about it. In verses 15-17 we read, “And the dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized them all, and they glorified God, saying, ‘A great prophet has arisen among us!’ and ‘God has visited his people!’ And this report about him spread through the whole of Judea and all the surrounding country” (Luke 7:15–17, ESV). 

It hardly needs to be said that ordinary men do not have the power to raise people from the dead. And this young man was certainly dead. He had been dead long enough to make preparations for a funeral procession. When Jesus touched the bier (which was more like an open cradle or couch than a closed casket) and said, “Young man, I say to you, arise”, the young man was raised and even began to speak, which indicated that he was truly alive and restored. It is no wonder that this got everyone’s attention, for God alone has the power to give life to those who are dead, and yet Jesus raised him by the word of his power.  

That the miracle of the raising of the widow’s only son functioned as a sign that Jesus was truly the Promised Messiah and God with us, is also seen in the passage that follows. That passage is about the question that John the Baptist sent to Jesus. Verse 20: “Are you the one who is to come, or shall we look for another?” Jesus’ answer is found in verses 22-23: “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.” Notice that Jesus did not relieve John’s doubts by saying, Go and tell John what you have… heard, but rather, “Go and tell John what you have seen and heard.” The good news of the arrival of the Messiah and of God’s Kingdom was accompanied by the signs and wonders worked by Jesus, and these signs confirmed that the words of Jesus were true. Here Jesus raised a young man from the dead – a marvelous and powerful sign indeed. 

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So That We Might Know For Certain That Jesus Is Compassionate And Kind To Poor Sinners Plagued By Sin And Its Awful Effect 

But this is not the only reason to be observed. Secondly, we should see that Jesus raised the widow’s only son (and Luke tells us about it) so that we might know for certain that Jesus is compassionate and kind to poor sinners plagued by sin and its awful effects. 

Truly, this is a heartbreaking story. Here we are told of a mother grieving the death of her son. A situation like this is very sad under any circumstances. But we are also told that this woman was a widow. And that this was her only son. And that he was a young man. This is a terribly sad story, isn’t it? J.C. Ryle, whose little commentary on Luke I have come to appreciate, says, 

“All funerals are mournful things, but it is difficult to imagine a funeral more mournful than the one here described. It was the funeral of a young man, and that young man the only son of his mother, and that mother a widow. There is not an item in the whole story, which is not full of misery. And all this misery, be it remembered, was brought into the world by sin. God did not create it at the beginning, when he made all things ‘very good.’ Sin is the cause of it all. ‘Sin entered into the world’ when Adam fell, ‘and death by sin’ (Rom 5:12).”     

The effects of sin are truly awful, and we are reminded of this by the story that is before us to today. Our catechism also helps us to remember this in question 22 by asking, “What is the misery of that estate whereunto man fell?” Answer: “All mankind, by their fall lost communion with God, are under His wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever.” This is true. And our catechism reminds us of this terrible truth to prepare us for the good news of Jesus Christ. The very next question – question 23 – asks, “Did God leave all mankind to perish in the estate of sin and misery?” Answer: “God having out of His mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation, by a Redeemer.” And from there our catechism tells us all about this Redeemer – he is Christ the Lord. We learn about his person, the salvation he has accomplished, and how this salvation is received – through faith in him alone!

Brothers and sisters, can you see that these truths which are stated so beautifully in our catechism about our sin and misery and salvation through faith in Jesus Christ, are pictured here in Luke’s Gospel as he tells the story of Jesus raising the only son of a widow from the dead? 

The situation was a miserable one. Death had ravaged the life of this woman. And death, we know, is the result of sin – Adam’s first sin, and also ours. This scene of miserable sorrow and morning illustrates the miserable and mournful condition of the human race, now that sin has entered the world, and death through sin. Left to herself, this poor woman had no hope concerning the death of her son. And so it is with the human race. If God were to leave us alone in our sin and misery, we would be without hope. Death would swallow us up, and after death, there would be only judgment.   

But notice that in our story, Jesus is present, and this makes all the difference. 

Why did Jesus decide to go to this small town called Nain? Luke does not say. Perhaps we are to think that he traveled to this town for the very purpose of drawing near to this woman in her misery and to raise her only son from the dead. In fact, I wonder if this little story is not meant to be a picture of a much larger story – the Son of God’s entrence into the world in the incarnation to accomplish our redemption.   

The text says in verse 12: “As [Jesus] drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. And when the Lord saw her, he had compassion on her and said to her, ‘Do not weep.’ Then he came up and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, arise.’ And the dead man sat up and began to speak, and Jesus gave him to his mother.” (Luke 7:12–15, ESV).

Why did Jesus enter Nain? Well, perhaps we should also ask, why did the eternal Son of God come into this world by taking to himself a true human nature through the womb of the virgin Mary? 

Answer: He came to show us compassion, love, and grace.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” (John 3:16–18, ESV)

Jesus came into this world to touch us and to remove the sting of death. 

As Paul says, “The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:56–57, ESV). It is because of the victory Christ has won that, “Death is swallowed up in victory” and we are able to confidently say, “O death, where is your victory? O death, where is your sting?” (1 Corinthians 15:54–55, ESV).

Furthermore, Christ came into this world to say to those who trust in him, “do not weep”. 

Indeed, “He will wipe away every tear from [the] eyes [of those who trust in him], and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things [will] have passed away” (Revelation 21:4, ESV).

And Christ came into this world to say to those who trust in him, “arise”.

1 Thessalonians 4:16–17 says, “the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”

The point that I am here making is that this little event in the life of Jesus wherein he willingly entered the town of Nain, had compassion on a woman trapped in hopeless grief and despair because of sin and death, drew near to her, touched death, and by the word of power, defeated death, bringing life out death, is a small picture of his mission from God the Father. It is through of the life, death, burial, and resurrection of the only and eternally begotten Son of God, that God has shown compassion to sinners, that the sting of death is removed, and that Christ will be able to say to us, “do not weep”, and “arise” on the last day. This grieving widow in Nain was given a taste of this gift. All who have faith in Christ will enjoy the full benefits of the victory that Christ has won when at death and especially when he returns to make all things new.   

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So That We Might Know For Certain That Jesus Has Power And Authority Over Death

Why did Jesus raise the widow’s son, and why does Luke tell us about it? Firstly, so that we might know for certain that Jesus is the promised Messiah. Secondly, so that we might know that he is compassionate and kind to poor sinners plagued by sin and its awful effects. And now, thirdly, Jesus raised the widow’s only son so that we might know for certain that Jesus has power and authority over death. 

Death is a terrible thing. In fact, it is worse than most people understand. Many think only of the physical. They forget about the soul. When a person dies physically, they do not cease to exist. Their souls live on. Those who die bodily in their sins and apart from Christ go to eternal punishment in their soul. This is what Paul means in 1 Corinthians 2:16 when he speaks of those not in Christ passing from death to death. If you are not united to Christ by faith, you are in a state of spiritual death (see Ephesians 2:1). And when your body dies, your soul will continue to exist. But you will not pass from death to life (as so many think). Rather, in not in Christ, you will pass from death to death. Stated differently, things will go from bad to worse for those who die in the guilt of sins. This is the clear teaching of Holy Scripture. When you attend a funeral for someone who did not trust in Christ and you hear someone confidently say, “they are in a better place”, you have been told a lie. The Word of God says otherwise (see Luke 16:19-31; Revelation 20:11–15). The souls of those who die in their sins do not go to a better place, but go to punishment and torment (see Luke 16:19-31; Revelation 20:11–15). 

Question 42 of our catechism tells the truth by asking, “[W]hat shall be done to the wicked at their death?” By the way, all are wicked by nature. But those with true faith in Christ cannot be called wicked, for they have been washed and renewed. The word “wicked” here refers to those who do not have Christ as Lord and Savior. Answer: “The souls of the wicked shall, at death, be cast into the torments of hell, and their bodies lie in their graves, till the resurrection and judgment of the great day. (Luke 16:22-24; Ps. 49:14)” 

Question 43 then asks, “What shall be done to the wicked, at the Day of Judgment?” Answer: “At the Day of Judgment, the bodies of the wicked, being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels forever. (Dan. 12:2; John 5:28,29; 2 Thess. 1:9; Matt. 25:41)”

As I have said, death is a terrible thing. It involves far more than the death and decomposition of the body. The soul continues to exist. Those who die in their sins transition from death to death. And these will be raised bodily on the last day, and will be judged, sentenced and banished from the presence of God, body and soul forever. 

But death for the Christian is different. I will not say that it is a pleasant thing. It is still a trial. It is still a grievous thing, both for the one who dies and for the loved ones who are left behind. But the sting and victory of death are removed for all who are in Christ Jesus. Death for the Christian is like the bite of a snake whose fangs and venom have been removed. It is still an unpleasant thing. It is a troubling thing. But it is not a damaging or deadly thing, for all who are in Christ Jesus will pass from life to life through the doorway of death, unless we are alive when the Lord returns. 

Listen to Baptist Catechism 40: “What benefits do believers receive from Christ at death?”

Answer: “The souls of believers are at death made perfect in holiness, and do immediately pass into glory, and their bodies, being still united to Christ, do rest in their graves till the resurrection. (Heb. 12:23; Phil. 1:23; 2 Cor. 5:8; Luke 23:43; 1 Thess 4:14; Is. 57:2; Job 19:26)”

Question 41 then asks, “What benefits do believers receive from Christ at the Resurrection?”

Answer: “At the resurrection believers, being raised up in glory, shall be openly acknowledged and acquitted in the Day of Judgment, and made perfectly blessed, both in soul and body, in full enjoyment of God to all eternity. (Phil. 3:20,21; 1 Cor. 15:42,43; Matt. 10:32; 1 John 3:2; 1 Thess. 4:17)”

How is this possible? How is it possible that the sting and victory of death has been removed for these? It is possible because of the victory that Jesus has won. He lived for those given to him by the Father. He died for these. He was buried for these. And he was raised again from the dead on the third day for these. Christ has defeated sin, Satan, and death for his people. All who trust in him share in his victory. 

To quote Hebrews 2:9, Jesus Christ is the one “who for a little while was made lower than the angels,… crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. (Hebrews 2:10, ESV). Christ tasted death for everyone, that is, for the “many sons to glory” given to him by the Father. 

Or consider Paul in 1 Corinthians 15:20-26, “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:20–26, ESV). All who are in Adam are in a state of death and will remain there. All who are in Christ, united to him by faith, are in a state of grace and life. 

Notice that when Jesus touched the dead son of the widow, he spoke with personal authority. “Young man, I say to you, arise.” Notice that he did not pray that God would raise the young man. Contrast this with the story of Elijah raising the widow’s son as recorded in 1 Kings 17. Elijah the prophet did not speak with personal authority, as Jesus did. No, “he cried to the LORD, ‘O LORD my God, have you brought calamity even upon the widow with whom I sojourn, by killing her son?’ Then he stretched himself upon the child three times and cried to the LORD, ‘O LORD my God, let this child’s life come into him again.’ And the LORD listened to the voice of Elijah.” You see, it was not Elijah who raised the widow’s son in those days, but the Lord working through him. But Jesus spoke as if he himself possessed authority over death and had the power to give life. He said, “Young man, I say to you, arise.” Jesus could raise the dead by the word of his power because he is the Lord God. He raised the dead by the word of his power three times in his earthly ministry – he raised this widow’s son (Luke 7:14), the young daughter of Jairus (Luke 8:54), and his dear friend Lazarus (John 11:43). He was able to raise them up by the word of his power because he is God incarnate. And he is able to raise the dead on the last day and to impart eternal life to all who come to him by faith, because he is the Lord’s Messiah, the God-man, the second and greater Adam, who has won the victory over sin, Satan, and death. By his victory, all authority in heaven and earth has been given to him (Matthew 28:18). And it is because of his victory that he is able to show compassion to his people, lay his hand on them, and say, “do not weep”, and “arise”.  

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Reflections

I’ll move this sermon toward a conclusion by asking you a few questions that I hope will help you to apply this text to your own life. 

First of all, do you believe that Jesus did in fact raise this widow’s only son from the dead by his own word and authority and that he himself was raised from the dead on the third day after being crucified and buried for the sins of others? Do you believe that what the Scriptures say is true?

If so,  secondly I ask you, do you understand the significance of these things? If Jesus raised the dead, and if he himself was raised from the dead to an incorruptible and eternal life in glory, then he has conquered death – and this can be said of no other man. The son of the widow that was raised by God through Elijah was truly raised, but not to an incorruptible life in glory. He was raised to live in this world and in this life again. He died again, therefore. The same is true for the son of the widow in Luke 7, for Jairus’ daughter, and Lazarus. But Jesus was raised to glory. Jesus was raised, and afterward, he ascended into heaven. This means that he does not only possess the power to raise us from the dead so that we might die again. No, he has the power to raise those who are his bodily and to bring them to glory, body, and soul, and to keep them incorruptibly forever and ever in the place that he has prepared for them. Do you believe that Christ rose from the dead and ascended? And do you understand the significance of this event?

Thirdly, I ask, have you turned from your sins and placed your faith in this Jesus who was crucified, buried, raised, and then ascended? For it those who trust in Jesus and have him as Lord that benefit from the victory over sin and death that he has won. You see, it is through faith in him that we are united to him in his death and resurrection. It is through faith in him that our sins are washed away. It is through faith in him that we have the hope of life everlasting. Faith, or trust (which is always accompanied by obedience), is the thing that links us to Jesus. Do you trust in him? Or are you still trusting in some other thing? 

The fourth and final question is for all who have professed faith in Christ. Do you have joy, hope, and peace in your hearts today, and will you have it, even at the moment of death? I’m afraid that many who have sincere faith in Christ lack joy, hope, and peace in life and in the face of death, in part, because they have not reflected deeply on the truths that we have considered this morning. Brothers and sisters, I encourage you to go to the town Nain and to carefully contemplate this scene of misery and morning followed by hope and rejoicing. Better yet, go to the foot of the cross of Christ. Contemplate deeply the darkness and the death of our Savior. Follow his body to the tomb. See that on the third he was raised. And do not forget that forty days later, he ascended to glory. Contemplate these truths carefully, and then ask, what difference should this make for me today, and especially at the hour of my death? Brothers and sisters, if we truly believe that these things happened, grasp their significance, and have personal and heartfelt trust in Jesus, the result should be unending joy, hope, and peace – yes, even at the moment of death.

Lord, we believe. Help our unbelief. 

Old Testament Reading: 2 Kings 5:1–14

“Naaman, commander of the army of the king of Syria, was a great man with his master and in high favor, because by him the LORD had given victory to Syria. He was a mighty man of valor, but he was a leper. Now the Syrians on one of their raids had carried off a little girl from the land of Israel, and she worked in the service of Naaman’s wife. She said to her mistress, ‘Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy.’ So Naaman went in and told his lord, ‘Thus and so spoke the girl from the land of Israel.’ And the king of Syria said, ‘Go now, and I will send a letter to the king of Israel.’ So he went, taking with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing. And he brought the letter to the king of Israel, which read, ‘When this letter reaches you, know that I have sent to you Naaman my servant, that you may cure him of his leprosy.’ And when the king of Israel read the letter, he tore his clothes and said, ‘Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy? Only consider, and see how he is seeking a quarrel with me.’ But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, saying, ‘Why have you torn your clothes? Let him come now to me, that he may know that there is a prophet in Israel.’ So Naaman came with his horses and chariots and stood at the door of Elisha’s house. And Elisha sent a messenger to him, saying, ‘Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.’ But Naaman was angry and went away, saying, ‘Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper. Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?’ So he turned and went away in a rage. But his servants came near and said to him, ‘My father, it is a great word the prophet has spoken to you; will you not do it? Has he actually said to you, ‘Wash, and be clean’?’ So he went down and dipped himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean. Then he returned to the man of God, he and all his company, and he came and stood before him. And he said, ‘Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant.’ But he said, ‘As the LORD lives, before whom I stand, I will receive none.’ And he urged him to take it, but he refused. Then Naaman said, ‘If not, please let there be given to your servant two mule loads of earth, for from now on your servant will not offer burnt offering or sacrifice to any god but the LORD. In this matter may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, leaning on my arm, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter.’ He said to him, ‘Go in peace.’” (2 Kings 5:1–19, ESV)

New Testament Reading: Luke 7:1-10

“After he had finished all his sayings in the hearing of the people, he entered Capernaum. Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, ‘He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.’ And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.’ When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, ‘I tell you, not even in Israel have I found such faith.’ And when those who had been sent returned to the house, they found the servant well.” (Luke 7:1–10, ESV)

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

Introduction

As we consider this story of the healing of a Roman centurion’s servant, we should look back in Luke’s gospel and also forward. 

If we look ahead to Luke 7:18, we see that John the Baptist sends messengers to Jesus to confirm that he is indeed the Messiah. The answer that Jesus gives is found in 7:22-23: “And he answered them, ‘Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.’” Given where Luke goes in his gospel, it is right for us to see this story about the miraculous healing of a Roman centurion’s servant as yet another sign that Jesus is the Messiah. He performed this miracle, and many others, in order to demonstrate that he was the Lord’s Messiah, just as he claimed.

But I think it is also interesting to look back in Luke’s gospel to remember the things that Jesus said in his sermon on the plane. Remember, Jesus commanded his followers to love their enemies, to judge and condemn not, but rather to forgive and to give generously, expecting nothing in return. Jesus rebuked the self-righteous in his sermon and commended those of a humbly and lowly disposition. It seems to me that this Roman centurion is held out as a kind of model for the way of life that Jesus called his disciples to. In fact, the text says that Jesus marveled at the faith of this man, and said, “I tell you, not even in Israel have I found such faith” (Luke 7:9, ESV). This Roman soldier possessed great faith to believe that Christ could say a word and his servant would be healed, but he also possessed many of the qualities that Jesus commended in his sermon on the plane. He was a humble, caring, and generous man who was kind even to those who were below him, and those who were considered to be his enemies, according to the world’s way of seeing things.  

Let us now walk through the text together. 

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Verse 1

In verse 1 we read, “After he had finished all his sayings in the hearing of the people, he entered Capernaum.” Capernaum was a small town in the region of Galilee located on the northwest side of the Sea of Galilee. This small town functioned as a home base for Jesus during his earthly ministry – many miracles were performed there. There is not much to say about Capernaum. Perhaps the most important observation to make about this city is that it was small, insignificant, and off the beaten path. 

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Verse 2

In verse 2 we read, “Now a centurion had a servant who was sick and at the point of death, who was highly valued by him” (Luke 7:2, ESV). 

A centurion was a captain in the Roman Army – a commander of 100. Can you picture him? He was a man of authority, a strong man, a man of war.    

But we are told that he had a servant who was highly valued by him – that is how the ESV translates the Greek.  The NASB says, that the servant “was highly regarded by him”. The KJV says that the servant was “dear unto him”. I appreciate those translations, for they better highlight the kindness of this centurion. This centurion did not only care for his servant because he was of value to him. No, this story shows us that the servant was dear to the centurion, which is why he showed him such kindness. 

Before we move on, we should remember the political situation of the Jews in those days. Isarel was occupied by the Romans. The Jews were not free but were subject to this foreign power. The Romans were viewed by the Jews as enemies and oppressors, therefore. And they were very strong. This was the political situation into which our Lord and Savior was born. This was the political situation in which he ministered. He did not live in a free democracy but was a member of an occupied and oppressed people. Christians – and especially Christians in America today – would do well to remember this. We should remember that Jesus, his Apostles, and the early church lived within political systems very differnt from ours. They were not free. In fact, they were at certain times and in certain regions, persecuted harshly by those with power. We would do well to remember this fact and to pay careful attention to the way in which Christ and his followers lived so that we might obey their teaching and follow their example.   

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Verse 3 – 5

In verse 3 we read, “When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, ‘He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue’” (Luke 7:3–5, ESV).

Notice three things:

One, notice that the centurion was aware of Jesus. He must have heard of Jesus’ teaching and of the miraculous deeds that he was performing from the Jews living in Capernaum. That the centurion was aware of Jesus tells us something about Jesus – the word was spreading fast concerning him! But this also tells us something about the centurion. This man was not living in isolation from the Jewish population but was engaged. He must have been somewhat interested in the Jewish religion and in the Old Testament Scriptures for the news of Jesus to be brought to his ears. 

Two, notice the effort made by the centurion to care for his servant. He sent elders of the Jews to Jesus asking him to come and heal his servant. This centurion was a kind man. He cared even for those who were far beneath him in status. Where did this kindness come from? Well, it may be that God, by his common grace and through the light of nature, granted this man with a merciful and kind disposition – that can and does happen. But it seems as if the Lord was doing something more in this centurion. As the story progresses it becomes clear that this centurion was touched by the special and saving grace of God, and this is why he had such love for this servant of his.  

Three, notice the respect that the Jews had for this man despite the fact that he was a Roman centurion with authority over them. When the Jews came to Jesus the text says that they “pleaded with him earnestly” on his behalf. Stated differently, their hearts were in it. They did not go to Jesus because it was their duty. They did not go because they were threatened with the sword. The elders of the Jews went to Jesus with love and respect for this centurion in their hearts, and when they got there they “pleaded with him earnestly” or eagerly.    

And look at what they said. “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue”. The Greek word translated as “nation” is ἔθνος. “Nation” is a fine translation of this word, but you should know that the word carries the meaning of “a body of persons united by kinship, culture, and common traditions…” (BDAG, 276). So, this Roman centurion loved the Jewish people, their culture, and customs. And evidently, he loved their religion too, for the Jews pleaded with Jesus saying, “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue”. A synagogue is a church building or a meeting house. It appears that this Roman centurion was personally interested in the Jewish religion, therefore.  

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Verse 6 – 8

In verses 6-8 we read, “And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.’” (Luke 7:6–8, ESV)

Notice three things about these verses:

One, the centurion had friends. “When he was not far from the house, the centurion sent friends, saying to him…” Not only did the Jews love and honor this man, he had other friends too who were willing to go to Jesus on his behalf. I make this simple observation to make a connection with something that Jesus said in his sermon on the plane. “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you” (Luke 6:37–38, ESV). This centurion was kind and generous to others, and what came back to him? Others were kind and generous with him. They loved him and saw him as a man worthy of honor.  

Two, notice the humility of the centurion. The Jews told Jesus, “he is worthy to have you do this for him.” But how did the centurion regard himself? He sent his friends to Jesus to say,  “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you.” This humble spirit of the centurion is to be contrasted with the arrogant pride and self-righteousness of the scribes and Pharisees.  Evidently, this Roman centurion understood and lived by the ethical teaching of Jesus: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye” (Luke 6:41–42, ESV). The Roman centurion knew that he was a sinner. He saw himself as unworthy to be in the presence of Jesus. 

And that leads us to the third observation about verses 6-8. This Roman centurion possessed a remarkable understanding of who Jesus was – more than a mere man.

One, he clearly understood that Christ was holy and great. This is clear from his statement, “I am not worthy to have you come under my roof.” 

Two, he understood that Jesus possessed great authority.  When he articulated his confidence that Christ could heal his servant from a distance he said, “For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” This Roman centurion understood that Christ possessed authority, not over common soldiers as he did, but over sickness and death itself. Think of that for moment. No mere man has authority over sickness and death, and yet this centurion believed that Jesus possessed that kind of authority.  

Three, some students of the Bible have noted that this centurion understood that Jesus was the Word of God incarnate. He objected to Jesus coming under his roof and said, “But say the word, and let my servant be healed”. God alone has the power to speak things into reality. In the beginning, the LORD created the heavens and earth by the word of his power. The repeated refrain of Genesis 1 is, “and God said”, “and God said”. And when we come to the New Testament it is made clear that God the Father created the world through the Son (or Word) and by the Spirit. When the centurion requested that Jesus “say the word” to heal his servant, he expressed the belief that Jesus possessed the very power and authority of God to bring things into existence by his word – indeed, we know that Christ was and is the Word, the second subsistence of the Triune God,  incarnate (see John 1).

Truly, the faith of this Roman centurion was marvelous, and Jesus noticed.  

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Verse 9-10

Look with me at verses 9-10: “When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, ‘I tell you, not even in Israel have I found such faith.’ And when those who had been sent returned to the house, they found the servant well.” (Luke 7:9–10, ESV)

When Luke reports to us that Jesus marveled at the centurion we are to understand that Jesus marveled according to his human nature. The divine nature cannot marvel, properly speaking, for God is never surprised. But Christ, in his humanity, did marvel over the great faith of this Roman centurion. 

And to fully appreciate the greatness of the faith of this man we must recognize that it was a well-rounded and mature faith that he possessed. Yes, the centurion did believe that Jesus could heal his servant from a distance, but this faith was rooted in an understanding of who Jesus was. Stated differently, the centurion believed that Jesus could heal from a distance and by his word, because he knew that Jesus was no mere man, but was the Messiah, God with us. And more than this, the centurion’s faith in the Messiah was shown to be true by his actions. He was a man known for his love and kindness. When Jesus commended this man for his remarkable faith – faith of a kind that Jesus had not found amongst the Jews – he was not merely considering his confidence that he could heal. Others had demonstrated that kind of faith. Think, for example, of the men who lowered their paralyzed friend through the roof of the house  (Luke 5:17ff.)). They were confident that Jesus could heal. But this centurion showed that his faith was very strong. He knew that Jesus could heal by his word and from a distance. He knew that Jesus could heal because he knew who he was – no mere man, but the Messiah, the holy one of God. His faith was shown to be great because of the fruit it produced – a life characterized by love, kindness, and generosity. 

Jesus healed the servant, one, to show mercy to the servant and the centurion, two, to commend the faith of the centurion, and three, to demonstrate that he was the Messiah, the word of God incarnate. 

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Reflections

I’ll move this sermon to a conclusion by offering a few reflections on this text. 

One, when I read this story of Jesus commending the faith of this Roman centurion and healing his servant I immediately think of the mercy and grace that Jesus Christ would show to the gentile nations under the New Covenant. Do not forget, brothers and sisters, that under the Old Covenant, the saving grace of God was largely confined to Israel, for the promises concerning the Messiah were entrusted to them. But when Christ came into the world to accomplish salvation, he did not come for the Jews only but atoned for the sins of many from every tongue, tribe, and nation. Luke makes much of this. Do not forget the words of that “righteous and devout” man named Simeon who was “waiting for the consolation of Israel”. When he saw the baby Jesus at the temple, “he took him up in his arms and blessed God and said. ‘Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:25–32, ESV). That the Messiah would be the savior of the world was revealed in the Old Testament. It was revealed during Jesus’ early years. And Luke highlights this fact in various ways in his Gospel, one of them being by the telling of this story of the faith of the Roman centurion – a faith greater than any that Jesus had seen within Israel. As we study the Scriptures we must keep this grace transition ever in mind – the gospel of Jesus Christ, which was largely confined to Isarel under the Old Covenant, has spread to the nations under the New Covenant, and we are all beneficiaries of that. Let us give thanks to God, therefore. And let us walk worthily.   

Two, as I consider the love and generosity that this Roman centurion showed to his servants, his friends, and the Jewish people over whom he ruled, I am reminded that it truly is the poor in spirit and those who weep who are blessed. Truly, those who forgive and give generously will be given unto. This centurion was blessed indeed. He had many friends. Even his political enemies loved and respected him. Why? Because he was a kind and generous man –  a benevolent and just ruler. Most of us here in this room possess some kind of authority. Some are elders and deacons in the church. Some are husbands. Some are fathers and mothers. And some have authority in the world in their places of employment. Whatever the authority may be, we should seek to emulate this man who was so kind to those who were under him. Indeed, to emulate this man is to emulate Christ, who, though he possesses all authority in heaven and earth, is gracious and kind to sinners like you and me.

Three, as I consider this story of the Roman centurion and of his relationship to the Jews who knew him in Capernaum, I see a wonderful example of what it looks like to love your enemies. Politically speaking – culturally speaking – this man should have been at enmity with the Jewish people. He, like so many others, could have been heavy-handed and harsh with them, but he rose above this and showed them love and kindness instead. Brothers and sisters, we Christians are called to rise above the things that divide us politically and culturally and to love even our enemies. Think of how powerful love is. It can break down barries of any kind. We see an example of how powerful it can be here.

Four, this story about the Roman centurion does encourage me to walk humbly before the Lord, I would encourage you to do the same. I would imagine that many Roman centurions were filled with pride because of their power. But this man was powerful yet humble. And there is true strength in humility. When we are weak we strong, and this is especially true of those who run to God and to Christ in their weakness. Men and women who think of themselves as strong will never run to Christ. But those who walk humbly before the Lord will turn to Christ to find true strength in him. 

Lastly, all of the good qualities that I have highlighted in this Roman centurion were his by the grace of God. This is always the case. Any goodness that is found in anyone is by God’s common grace. But this man was given the gift of faith in Jesus the Messiah. He called out to Jesus in his need, and Jesus drew near to him. This is God’s gift. Brothers and sisters, let us never forget that “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17, ESV). And the greatest gift of all is Jesus and the ability to trust in him to the salvation of our souls. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” (Ephesians 2:8–9, ESV)