Baptist Catechism 37

Q. 37. What is adoption?

A. Adoption is an act of God’s free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God. (1 John 3:1; John 1:12; Rom. 8:16,17)

Scripture Reading: 1 John 3:1–10

“See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure. Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. You know that he appeared in order to take away sins, and in him there is no sin. No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.” (1 John 3:1–10, ESV)

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Q. 37. What is adoption?

A. Adoption is an act of God’s free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God. (1 John 3:1; John 1:12; Rom. 8:16,17)

In this section of our catechism, we are considering the many benefits that come to those who have been effectually called by God’s word and Spirit to place their faith in Jesus Christ, our great Prophet, Priest, and King. 

I want to remind you of the question asked in Baptist Catechism 35: What benefits do they that are effectually called partake of in this life?  Answer: They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.

I have called the benefits of, justification, adoption, and sanctification fountainhead blessings. They are the main blessings that come to followers of Jesus in this life. And from these main blessings, many other blessings flow. Or perhaps we can think of them as three rivers emanating from a single source. But if we were to follow those three main rivers downstream, we would find that each of them branches off into many other rivers and streams. Justification, adoption, and sanctification are like that. They are the main blessings that come to those who trust in Jesus in this life, but from these three, many other blessings flow. 

We have asked and answered, what is justification? Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone (Baptist Catechism 36)  

And now we come to question 37.  It asks, What is adoption?, and answers, Adoption is an act of God’s free grace, whereby we are received into the number and have a right to all the privileges of the sons of God. 

If justification should cause us to think of a courtroom with God as judge, adoption should cause us to think of a dining room with God as Father.  Justification is legal.  Adoption is legal, too, but in the end, it is familial.  God justifies sinners, not to send them away as pardoned orphans.  No, he justifies them so that he might adopt them into his family.  If justification seems somewhat cold to you, the doctrine of adoption will fix that.  Adoption is warm, loving, relational, and familial.  Those who have faith in Christ are not only justified, they are also adopted into the family of God. 

What is adoption?  Notice a few things.

Firstly, our catechism tells us who adopts.  Adoption, we are told, is an act of God’s free grace.  Like with justification, adoption is something God does.  We do not adopt ourselves or contribute to our adoption in any way.  And like with justification, adoption is an act.  When our catechism says that adoption is an act, it is to be understood that it happens in a moment.  In other words, adoption is not a work in progress.  Yes, it has lasting ramifications – wonderful ramifications! But it is something that happens in a moment of time, and so it is called an act. Also, adoption is said to be an act of God’s free grace.  This means it is a gift freely given by God.  In no way can it be earned. 

Secondly, our catechism describes adoption as being received into the number.  This means those who believe in Christ are numbered as one of God’s children.  Our catechism lists John 1:12 as a proof text.  It says, “But to all who did receive [Christ], who believed in his name, he gave the right to become children of God…” (John 1:12, ESV). Think of how wonderful it is to be numbered among God’s redeemed children.

Thirdly, our catechism tells us that those who are adopted by God and received into the number have a right to all the privileges of the sons of God.  Romans 8:14-17 is listed as a proof text.  There Paul wrote to the Christians in Rome, saying, “For all who are led by the Spirit of God are sons of God.  For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’  The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs — heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:14–17, ESV).  According to this text, those adopted by God through faith in Christ have the privilege of calling God, “Father”.  The Spirit comforts the believer by testifying to their spirit (or soul) that they are children of God.  And as children of God, we are heirs of God — co-heirs of Christ.  An heir inherits the riches of another.  Children are typically heirs of their parents.  If the parent is wealthy, the children will inherit the wealth of their parents when the parent passes away.  Here, Paul reminds us that we are heirs of God.  This is a metaphorical way of saying that God bestows his riches and blessings on his children. More precisely, God the Father blessed Christ the Son when he raised him from the dead and transferred him to glory.  And all who have faith in Christ are co-heirs with Christ. 

Some may wonder why adoption is necessary.  Are we not God’s children by nature?  Well, there is a sense in which God is the Father of all.  He is the Father of all in that he is the creator and sustainer of all.  But we cannot forget about man’s fall into sin. When Adam sinned, mankind’s relationship to God changed.  No longer are we by nature beloved children.  To use the language of Paul from Ephesians 2:3, we are now “by nature children of wrath”. This is why adoption is necessary.  When a sinner trusts in Christ, they are justified, forgiven, and cleansed, so that they might be adopted as God’s beloved children. 

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Conclussion

The doctrine of justification is immensely important. Last Sunday I said, that to get the doctrine of justification wrong means we get the gospel of Jesus Christ wrong. And that is true. But the doctrine of adoption is also very important. It helps us to remember that Christ did not merely live, die, and rise again to forgive our sins, pardon us, and wash us clean. No, he died to atone for our sins so that we might be reconciled to God the Father.

We will conclude with a reading from 2 Corinthians 5:17-21 which makes this very point. “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:17–21, ESV)

Old Testament Reading: Daniel 4:1-28

“King Nebuchadnezzar to all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied to you! It has seemed good to me to show the signs and wonders that the Most High God has done for me. How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation. I, Nebuchadnezzar, was at ease in my house and prospering in my palace. I saw a dream that made me afraid. As I lay in bed the fancies and the visions of my head alarmed me. So I made a decree that all the wise men of Babylon should be brought before me, that they might make known to me the interpretation of the dream. Then the magicians, the enchanters, the Chaldeans, and the astrologers came in, and I told them the dream, but they could not make known to me its interpretation. At last Daniel came in before me—he who was named Belteshazzar after the name of my god, and in whom is the spirit of the holy gods—and I told him the dream, saying, ‘O Belteshazzar, chief of the magicians, because I know that the spirit of the holy gods is in you and that no mystery is too difficult for you, tell me the visions of my dream that I saw and their interpretation. The visions of my head as I lay in bed were these: I saw, and behold, a tree in the midst of the earth, and its height was great. The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it. I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. He proclaimed aloud and said thus: ‘Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches. But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven. Let his portion be with the beasts in the grass of the earth. Let his mind be changed from a man’s, and let a beast’s mind be given to him; and let seven periods of time pass over him. The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.’ This dream I, King Nebuchadnezzar, saw. And you, O Belteshazzar, tell me the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in you.’ Then Daniel, whose name was Belteshazzar, was dismayed for a while, and his thoughts alarmed him. The king answered and said, ‘Belteshazzar, let not the dream or the interpretation alarm you.’ Belteshazzar answered and said, ‘My lord, may the dream be for those who hate you and its interpretation for your enemies! The tree you saw, which grew and became strong, so that its top reached to heaven, and it was visible to the end of the whole earth, whose leaves were beautiful and its fruit abundant, and in which was food for all, under which beasts of the field found shade, and in whose branches the birds of the heavens lived— it is you, O king, who have grown and become strong. Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth. And because the king saw a watcher, a holy one, coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave the stump of its roots in the earth, bound with a band of iron and bronze, in the tender grass of the field, and let him be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven periods of time pass over him,’ this is the interpretation, O king: It is a decree of the Most High, which has come upon my lord the king, that you shall be driven from among men, and your dwelling shall be with the beasts of the field. You shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you know that the Most High rules the kingdom of men and gives it to whom he will. And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be confirmed for you from the time that you know that Heaven rules. Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity. All this came upon King Nebuchadnezzar.” (Daniel 4:1–28, ESV)

New Testament Reading: Luke 13:18-21 

“He said therefore, ‘What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.’ And again he said, ‘To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.’” (Luke 13:18–21, 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

If I were asked to choose one word to summarize the message of Luke’s gospel, I would choose the word, “kingdom”. Many have noticed that the theme of the kingdom of God runs prominently from the beginning to the end of Luke’s gospel. In fact, the theme of the kingdom of God also runs through to the end of Luke’s second volume, the Book of Acts. 

As I was preparing this sermon, I took a moment to look up all the occurrences of the word “kingdom” in Luke and Acts. By the way, this isn’t difficult to do if you use a concordance. Either a print or online version will do. In the ESV, the word “kingdom” appears 53 times in Luke and Acts. The vast majority of the time, the word is used to refer to the kingdom of God. It is interesting to read each of the verses in which the word “kingdom” appears. When you do, a story emerges and the central importance of this theme becomes clear. (Occurrences of the word “kingdom” in the ESV in Luke & Acts – 53 results in 51 verses)

Consider what the angel Gabriel said about Jesus when he spoke to the young virgin, Mary, concerning the child she would carry. He spoke to her, saying, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:30–33, ESV). So, when Luke first introduces Jesus to us, he introduces him as the King of God’s eternal kingdom.  

When Jesus began his earthly ministry, he said, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” (Luke 4:43, ESV)

In the sermon on the plain, he spoke to his disciples, saying, ​​“Blessed are you who are poor, for yours is the kingdom of God.” (Luke 6:20, ESV)

“Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God.” (Luke 8:1, ESV)

After telling a parable to the crowds, he explained the meaning to his disciples, and said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’” (Luke 8:10, ESV)

When the time was right, Christ sent out his twelve disciples “to proclaim the kingdom of God and to heal.” (Luke 9:2, ESV)

After this, he sent out the 72 to do the same (see Luke 10:9).

When Jesus taught his disciples to pray, he said to them, “When you pray, say: ‘Father, hallowed be your name. Your kingdom come.’” (Luke 11:2, ESV)

In Luke 11:20 we hear Christ say, “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.” (Luke 11:20, ESV)

In Luke 12:31, Christ commands his followers to be not anxious about the things of this life but to seek first the kingdom of God.

And in Luke 12:32, Christ speaks tenderly to his disciples, saying, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32, ESV)

I trust you can see the importance of this theme in Luke’s Gospel. Clearly, Luke wants us to know that Jesus is the Messiah. And as the Messiah, he is the King of God’s eternal kingdom. Furthermore, Luke wants us to know that this kingdom – God’s eternal kingdom – was breaking into the world with power in the days of Jesus’ earthly ministry. If we were to trace this theme through to the end of Luke’s second volume, the Book of Acts, we would see this kingdom (which was inaugurated by Christ the King through his life, death, burial, resurrection, ascension, and session at the Father’s right hand) expanded from Jerusalem to Judea, to Samaria and to the ends of the earth through the preaching ministry of Jesus’ disciples after the Spirit was poured out upon them from on high (see Acts 1:6-8). Luke’s second volume, the book of the Acts of the Apostles, tells the story of the expansion of Christ’s kingdom to all nations. It begins with the disciples of Christ in Jerusalem (see Acts 1:4) and concludes with the Apostle Paul in Rome! Listen to the last three verses of the book of Acts. In Acts 28:28 we hear Paul speak to non-believing Jews, saying,  “Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” And then Luke reports that Paul “lived there [in Rome] two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (Acts 28:28–31, ESV). As I have said, Luke’s two volumes are about Christ the King and the inauguration and expansion of his kingdom – the eternal kingdom of God – to all nations.

You might be wondering why I have provided you with this sweeping overview of the theme of the kingdom of God in Luke and Acts. There is a good reason. In the passage we are considering today, Jesus asks the question, “What is the kingdom of God like?” (Luke 13:18), and again, “to what shall I compare the kingdom of God?” (Luke 13:20). Here in our text, Jesus compares the kingdom to a mustard seed, and then to leaven. We will consider the meaning of these similes in a moment. For now, I wish to draw your attention to the fact that this passage marks the beginning of a large section in Luke’s gospel containing many teachings from Christ that clarify the nature of his inaugurated kingdom, how one enters into it, and how it will expand. 

Stated differently, while the first half of Luke’s gospel makes it abundantly clear that Christ is the King of God’s eternal kingdom, and that the kingdom was at hand, or near, in the days of Christ’s earthly ministry, the second half of Luke’s gospel is filled with teachings that clarify the nature or quality of Christ’s kingdom, who is in this kingdom and who is out, how one enters the kingdom, how it will expand, how it will relate to the kingdoms of this world, how leaders are to lead in this kingdom, as well as references to its eventual consummation. 

Here is a sampling of the “kingdom” passages we will encounter in the second half of Luke’s gospel. 

In Luke 13:29 Christ tells us that many who think they will enter the kingdom of God (because of their ethnicity or lawkeeping) will not. But “people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last” (Luke 13:27–30, ESV).

In Luke 17:20, Jesus, being “asked by the Pharisees when the kingdom of God would come… answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you’” (Luke 17:20–21, ESV).

In Luke 18:16-17, we hear Jesus say, “‘Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it’” (Luke 18:16–17, ESV).

In Luke 18:24 Christ says, “How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Luke 18:24–25, ESV).

In Luke 19:11 we read, “As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.” (Luke 19:11, ESV) What follows is the parable of the ten minas. 

There are other texts about the kingdom of God. I’ve presented you with these so that you might see, one, how prevalent the theme of the kingdom of God is throughout Luke’s gospel, and two, that our text for today (Luke13:18-20) does seem to mark a shift in emphasis. In the first half of Luke’s gospel, the emphasis seems to be on the fact that Christ is the King of God’s eternal kingdom and that this kingdom was present with power in the days of his earthly ministry. But in the second half of Luke’s gospel (from Luke 13:18 onward), special attention is given to the nature, quality, or characteristics of Christ’s kingdom. That the kingdom of God was present with power in the days of Christ the King’s earthly ministry should be clear to all! Now the question is, what is this kingdom like? Where is it found? How does one enter it? How will it expand? What will it be like in the end?

Before jumping into our text for today, I would like to ask you a question. When you think of the Christian faith and the gospel of Jesus Christ, how often do you think in terms of God’s kingdom? I would imagine that for many Christians the answer would be, not usually. If that is the case, I hope you can see the problem. 

When Luke presents Jesus to us in his Gospel and when he tells us about the Acts of Jesus’ Apostles, he presents the story to us as the story of the inauguration and expansion of God’s kingdom. And the same could be said for the Gospels of Matthew and Mark. Those two Gospels are also chocked full of references to the kingdom of God (see the occurrences of the word “kingdom” in Matthew and Mark). The word kingdom only appears five times in three verses in John’s Gospel, but these are powerful sayings. In John 3:3, Christ speaks to Nicodemus, saying, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (John 3:3, ESV). In John 3:5 Christ tells him, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5, ESV). And in John 18:36 we hear Christ say, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV). Friends, the good news of Jesus Christ is the good news about the inauguration, expansion, and eventual consummation of God’s kingdom through the victorious work of Jesus Christ the King. If you are not accustomed to thinking about the Christian faith and the gospel of Jesus Christ in terms of God’s kingdom, that needs to change, for Christ came to secure a kingdom. 

What are the characteristics of a kingdom? A kingdom consists of citizens living in a particular territory who are ruled by a king who rules through laws. If these are the characteristics of a kingdom, then the question becomes, who is the king of God’s kingdom? Answer: Jesus is. And who are the citizens of this kingdom? Answer: It is all who are born again. It is those who place their faith in Christ the King. And where is this kingdom? Answer: In the end, it will fill the earth. For now, it is present wherever its true citizens are. The kingdom of God cannot be drawn on a map, therefore. It is made visible, however, each Lord’s Day as the citizens of the kingdom of God assemble for worship and to sit around the Lord’s Table. What are the laws of this kingdom? They are the ever-abiding and unchanging moral law, summed up by the two great commandments to love the Lord our God with all our heart, soul, mind, and strength, and our neighbor as ourselves. In addition to the moral law, Christ has given his church possitive laws about her government and laws about New Covenant worship. 

The main point I’m am here making is this: If you are a follower of Jesus Christ, you are a citizen in his everlasting kingdom. You should be deeply interested to know what his kingdom is like, and what Christ the King expects of you as one of his many subjects. 

The Kingdom Of God Is Like A Grain Of Mustard Seed 

Let us go now to our text. In Luke 13:18-19, Christ teaches us something about the nature or character of his kingdom by comparing it to a mustard seed. There we read, “[Jesus] said therefore, ‘What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches’” (Luke 13:18–19, ESV).

The word “therefore” needs to be explained. There must be some relationship between the previous passage or passages and this one for Luke to have written the word “therefore.”

I have already demonstrated to you that the theme of “kingdom” runs throughout Luke’s Gospel, from beginning to end. I suppose there is a sense in which the “therefore” of verse 18 refers back to all that has been said about God’s kingdom. But it seems most natural to think back to Luke 12:1. There we are told that many thousands of people had gathered around Jesus. These people were enthusiastic about something, weren’t they? Yes, they were excited about the arrival of the Messiah and his kingdom! And consider especially the words that Christ spoke to his disciples in the presence of this multitude, as recorded in Luke 12:29-32: “And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you. Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” (Luke 12:29–32, ESV). Finally, do not forget what was said in the passage immediately before this one. A woman was healed. The hypocritical ruler of the synagogue, and all who agreed with him, were put to shame by Jesus, “and all the people rejoiced at all the glorious things that were done by him” (Luke 13:17, ESV). And so, we are to imagine a very large number of people following after Jesus. They are very enthusiastic. And what are they enthusiastic about? The arrival of the Kingdom of God.  

It is not difficult to see why Christ needed to teach about the nature or character of the kingdom he came to inaugurate. False hopes and expectations abounded! I’m sure that many expected the Kingdom of God to be earthly, militant, pro-Israel, anti-Roman, and for it to sweep in all at once life flood, as the kingdoms of this world typically do. I believe the word “therefore” refers back to the scene that has been set, beginning in Luke 12:1. “Therefore”, given the crowds, given their excitement, and given their many false expectations, Jesus spoke to them, saying, “What is the kingdom of God like? And to what shall I compare it?”

The comparison that Christ chose was the grain of a mustard seed. “It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.” 

It is interesting to read the commentaries on this passage. Theories about as to what (or who) each aspect of this comparison  – the seed, the man who planted it, the tree that developed, and the birds that nest in its branches – represent. I believe we can be helped in our interpretation of this comparison by looking back in the pages of Holy Scripture, and also forward.

When we look back in the Scriptures for texts that can help us interpret this one, Daniel 4:1-28 stands out (see also Ezekiel 17). We read the passage earlier. It is about Nebuchadnezzar, the great and mighty king of the kingdom of Babylon. He and his kingdom were symbolized by a great a mighty tree. “The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it” (Daniel 4:11–12, ESV). 

When Christ tells us that his kingdom is like a tree and that the birds of the air will nest in its branches, it is to remind us of Daniel 4. And I think we are to compare and contrast the tree of Nebuchadnezzar’s kingdom with the tree of the Kingdom of God. What became of the tree of Nebuchadnezzar’s kingdom? It was cut down. Nebuchadnezzar was humbled. He was called to repent of his injustices. But the tree of Christ’s kingdom will never be cut down, for his kingdom is founded in righteousness. His rule and reign will never come to an end, for he was raised to an incorruptible life. When Christ tells us that his kingdom is like a tree and that the birds of the air will nest in its branches, it means that the kingdom of God will flourish and succeed under his reign. The kingdom will spread to the ends of the earth and bring blessings and life to all nations.

But notice that Christ compared the kingdom of God to a mustard seed. I’ve heard it said that the mustard seed is the smallest of all seeds. I don’t think that is true (I’ve planted carrots and basil before, and those seeds are very small!) But a mustard seed is small especially when compared to the relatively large tree that it becomes. 

The meaning of the parable is simple and clear. The kingdom of God will flourish. It will spread to the ends of the earth and bless all nations. But it will start small and grow slowly. Furthermore, it will have a humble quality to it. Here Christ does not compare his kingdom to a great oak or cedar, but to the humble mustard tree.   

 When we look forward in the Holy Scriptures, we see this play out. The kingdom of God began with the death of Christ, his burial into the earth (like a seed), and his resurrection on the third day (like a sprout). And the kingdom would spread through the witness of his church, which is his body, from Jerusalem, Judea, Samaria, and to the ends of the earth. Like a humble mustard tree, the kingdom of God would grow and grow, bringing the blessings of Christ, the Son of Abraham, the Son of David, the Son of God, to all nations.  

The kingdom of heaven was at hand in the days of Christ’s earthly ministry, but his followers were not to expect it to arrive in its full and final. No, the kingdom of God would grow, expand, and develop slowly, in a process comparable to that of mustard seeds development into a tree.

The Kingdom Of God Is Like Leven

Christ makes another comparison in verse 20. “And again he said, ‘To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened” (Luke 13:20–21, ESV).

The meaning of this comparison is similar. Like a mustard seed, leaven is very small. And like the mustard tree, three measures of flour is quite a lot of flour! It would make a very large batch of dough. And so, like with the previous simile, there is a progression from small to large. But this simile about the leaven and the flour communicates something slightly different. It teaches us something about the powerful effect that the kingdom of God will have on the hearts of men and on the world.  

Leaven, as you might know, is a very small agent used in baking – think of yeast or baking powder. When mixed in a ball of dough, it has a powerful effect. It causes the dough to rise. Leaven is very small. Once it is mixed in with flour, you cannot see it. And yet it works powerfully. I so it is with the kingdom of God. 

Leaven, as you might know, is often used in the Scriptures to symbolize sin and the negative effects of sin in a person’s life or within the Christian community. But here Christ uses leaven to symbolize something good and positive, namely the positive effects that the kingdom of God will have within a person’s life and within the world.

As with leaven, the kingdom of God works in imperceivable ways. Yes, like with the rising of the dough, we can see the effects of it. We witness conversions. We hear people say, that Jesus is Lord. We see lives transformed. We witness the formation of local congregations. But as it pertains to the advancement of the kingdom of God, this work is imperceivable to us. The kingdom of God is advanced through the preaching of the word of God and by the inward and effectual working of the Holy Spirit. The Spirit of God works in concert with the word of God to enlighten minds, renew hearts, and transform the wills of man, to make them able and willing to believe in Christ and to confess him as Lord. The effect of this is powerful and perceivable. But the advancement of God’s kingdom is invisible to us. When worldly kingdoms advance, you can see it! You can see the armies mobilized and centers of power built. Not so with Christ’s kingdom, for his kingdom is not of this world. 

This principle will be restated later in Luke’s Gospel: In Luke 17:20, Jesus, being “asked by the Pharisees when the kingdom of God would come… answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you’” (Luke 17:20–21, ESV).         

Conclusion

If you have faith in Christ, you are a citizen in God’s eternal kingdom. Christ is your King!

And if Christ is your king, you ought to be concerned to honor him.

You ought to be concerned with obeying the laws of his kingdom – moral (unchanging moral precepts), civil (about the government of the church), and ceremonial (about New Covenant worship). 

You ought to be concerned to see his kingdom flourish. 

You ought to be concerned to see his kingdom advance. 

But to be faithful citizens of Christ’s kingdom, we must also know about the nature or character of his kingdom. What is it? Where is it? Who is in and who is out? What are its ethics? How does it flourish? How does it advance? What will it be in the end?

The two similies of Luke 13:18-21 are a great start. 

Like a mustard seed, the kingdom of God was inaugurated (planted) at Christ’s first coming, and it will grow and grow as it spreads to the end of the earth so that people from every tongue, tribe, and nation may nest in its branches, and then Christ will return to judge those not united to him by faith and consummate his kingdom. As the Scriptures say, “For he must reign until he has put all his enemies under his feet” (1 Corinthians 15:25, ESV). “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power” (1 Corinthians 15:24, ESV).

And like leaven, the kingdom of God will powerfully advance in ways that are imperceivable to us. We will see the effect of it! We will see conversions, baptisms, and the saints assembled at the Lord’s Table, as they are sanctified by God through the ordinary means of grace within local churches. But the battle for the advancement of Christ’s kingdom is invisible. The weapons of our warfare are not fleshly, but spiritual. It is through the preaching of the word of God and by the working of the Holy Spirit that sinners are “delivered… from the domain of darkness and transferred… [into] the kingdom of [God’s] beloved Son” (Colossians 1:13, ESV). And so we do not employ worldly tactics in our attempts to further Christ’s kingdom. No, we preach the word, we pray, and we seek to obey Christ the King’s commandments individually and corporately.   

May the Lord bless us with an increased understanding of the nature of Christ’s kingdom as we continue to study the Scriptures together Lord’s Day by Lord’s Day. May the end result be that God’s kingdom is strengthened and advanced, to God be the glory. Amen. 

Baptist Catechism 35

Q. 35. What benefits do they that are effectually called, partake of in this life?

A. They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them. (Rom. 8:30; Gal. 3:26; 1 Cor. 6:11; Rom. 8:31,32; Eph. 1:5; 1 Cor. 1:30)

Baptist Catechism 36

Q: 36.  What is justification?

A.  Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone. (Rom. 3:24; Eph. 1:7; 2 Cor. 5:21; Rom. 5:19; Phil. 3:9; Gal. 2:16)

Scripture Reading: Romans 8:28–39

“And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, ‘For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:28–39, ESV)

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Q. 35. What benefits do they that are effectually called, partake of in this life?

A. They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them. 

Baptist Catechism question 35 asks, What benefits do they that are effectually called partake of in this life?  Answer:  They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.

Notice a few things about this question and answer.

Firstly, notice the phrase, They that are effectually called.  This phrase is to remind us of all we learned in the previous lesson from Baptist Catechism questions 32-34.  I will not rehash all of that teaching here.  I do think it would be helpful, though, to remind you of Baptist Catechism 34.  It asks, What is effectual calling?, and answers, Effectual calling is the work of God’s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel.  So, here in Baptist Catechism 35, the question is, what benefits come to those who are effectually called, that is to say, to those who embrace, or have faith in, Jesus Christ?

Secondly, it is important to know that the word “benefits” means blessings or advantages.  So the question is, what blessings come to those who have faith in Christ? 

Thirdly, notice that this question focuses our attention on the benefits those who have faith in Christ enjoy in this life.  Question 40 will ask, What benefits do believers receive from Christ at their death?  Question 41 will ask, What benefits do believers receive from Christ at the resurrection?  With the help of these questions and answers we will learn that Christ blesses his people with many blessings now, at the moment of death, on the last day, and for all eternity. 

Fourthly, notice that Baptist Catechism 35 lists three main benefits enjoyed in this life by those who have faith in Christ.  They are justification, adoption, and sanctification.  I like to think of these as fountainhead blessings.  They are the main blessings that Christ gives his people, but from them, many other blessings flow.  And that is what our catechism means when it says, and the several benefits which in this life do either accompany or flow from them.

Fifthly, notice that Baptist Catechism questions 36-39 will elaborate on this question and answer.  Question 36 asks, What is justification?  Question 37 asks, What is adoption?  Question 38 asks, What is sanctification?  And finally, Question 39 asks, What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

Question 36:  What is justification?

Answer:  Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

Let’s now move on to question 36.  It asks, what is justification? Answer: Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

It would be difficult to overstate just how important the answer to this question about justification is.  Those who have studied theology and who have some knowledge of church history will know that differences of opinion over the question of justification were at the heart of the Protestant Reformation.  Is justification something we earn by our good works or obedience, or is it received by the grace of God alone through faith in Christ alone? The Reformed were insistent that we are justified by the grace of God alone through faith in Christ alone, and that is what our catechism teaches.  As usual, every word and phrase in this brief answer is important.  Let us now consider the answer with care. 

Firstly, our catechism tells us who justifies.  It says that justification is an act of God’s free grace.  We will learn what justification is in just a moment.  For now, it is very important to see that, whatever it is, it is something that God does.  Justification is not something that we do.  We do not, in any way, shape, or form, justify ourselves or contribute to our justification.  Justification is an act of God.  When our catechism says that justification is an act, it is to be understood that it happens in a moment.  In other words, justification is not a work in progress.  Those who are justified, go from being not justified at all to fully justified in a moment.  Lastly, justification is said to be an act of God’s free grace.  This means it is a gift freely given by God.  In no way is it a wage that can be earned.  

Romans 3:23-24 clearly teaches this.  It says, “For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus…” (Romans 3:23–24, ESV).  Now listen also to Romans 4:4-6: “Now to the one who works, his wages are not counted as a gift but as his due.  And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works…” (Romans 4:4–6, ESV).  In the first passage, God’s Word clearly states that justification is a gift from God.  In the second passage, Paul makes the simple point that wages are earned, but gifts can only be received.  Justification is a gift from God.  We cannot in any way earn it.  It can only be received.

Secondly, our catechism tells us what justification is.  Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us… 

Three aspects of justification are mentioned here. 

One, when God justifies a sinner he graciously pardons all their sins.  To pardon is to forgive, absolve, or excuse.  “Pardon”, it should be noted, is a legal term.  When we think of justification, it is right to picture a courtroom with God as the judge.  When God justifies a sinner, he pardons them. This means, he forgives all their sins and declares them to be not guilty.  Ephesians 1:7 says, “In [Christ] we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace…” (Ephesians 1:7, ESV).  How is it possible for God to pardon guilty sinners and yet remain just?  It is possible because Jesus Christ paid the penalty for the sins of his people when he died on the cross.  His blood was poured out as an atonement for the sins of God’s elect (see Romans 3:26).

Two, when God justifies a sinner he imputes the righteousness of Christ to them.  To impute is to attribute or accredit.  Jesus Christ stands righteous before God all on his own.  Never did he sin.  He was faithful to do what God commanded him to do.  But we must remember that Christ lived, died, and rose again, not for himself only, but for all whom the Father gave to him in eternity.  When God justifies a sinner, the righteousness of Christ is imputed or given to them.  2 Corinthians 5:21 says, “For our sake [God] made him to be sin who knew no sin, so that in him we might become the righteousness of God (2 Corinthians 5:21, ESV).  This principle of imputation should sound familiar to you.  We encountered it for the first time when we talked about Adam’s fall into sin and how that affected the whole human race.  Adam lived as a federal head of the human race.  His sin and guilt were imputed to all he represented.  Jesus Christ is also a federal head.  His righteousness is imputed to all he represents.  This is what Paul teaches in Romans 5:19, saying, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (Romans 5:19, ESV).  

Three,  when God justifies a sinner he graciously accepts them as righteous in his sight.  We have learned in earlier lessons that we are not righteous in God’s sight because of our sins.  But when God justifies a sinner, he sees them as righteous. 

These three aspects of justification can be illustrated by a man wearing filthy clothes.  He is in no condition to stand before the King.  But the King wishes to bring the man into his presence.  So the King commands that his servants remove his filthy clothes, bathe him, and give him a new set of clothes — gleaming white garments — taken from the closet of his only Son.  In this way, through the process of removing the old dingy garments and replacing them with new, gleaming white garments, the man is made acceptable to the King.  When the King looks upon the man now, it’s as if he is looking upon the radiant purity of his own Son. This is what happens in justification.  Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us.

Thirdly, our catechism tells us how justification is received.  It is a gift, remember.  Gifts cannot be earned.  They must be received. How is this gracious gift of justification received?  Our catechism is very right to say, by faith alone.

In Philippians 3:8-9, Paul the Apostle speaks of the incredible worth of justification.  There he also tells us how it is received.  He says, “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.  For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith…” (Philippians 3:8–9, ESV).  I trust you can see that justification is not a wage to be earned, but a gift from God that can be received through faith in Christ alone.  Faith is the open hand that receives the gift of justification that is offered to sinners in the gospel of Jesus Christ.  

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Conclusion

Dear friends, it is of utmost importance that you know what justification is according to the Scriptures. This is no minor or inconsequential doctrine. In fact, this doctrine is central to the gospel of Jesus Christ. If we get this doctrine wrong it means we get the gospel of Jesus Christ wrong. And getting the gospel of Jesus Christ wrong has eternal consequences. 

So listen very carefully to how churches and pastors define justification. If you hear them saying things like this: justification is earned by us through faith and obedience, or justification is received by the grace of God alone through faith alone in the beginning but it is earned through our good works in the end, you have every reason to be very concerned.  

Here is a definition of justification that is faithful to the Scriptures: Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.