Discussion Questions: The Apostles’ Creed

  1. What does the word “creed” mean? What does a creed express or declare?
  2. Who wrote the Apostles’ Creed? When was it written? And for what purpose?
  3. What are the core Christian doctrines expressed within the creed? 
  4. What is the “shape” or structure of the Apostles’ Creed? Why is it shaped this way?
  5. What story does the creed tell? How does the creed tell this story?
  6. What is the focus of the Apostles Creed? How is the focus directed here? Why is this the focus?
  7. What are some uses of the Apostles’ Creed (and other creeds like it)?
  8. What are the two common misunderstandings about the Apostles’ Creed? How are they explained?
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Discussion Questions: Luke 9:37-45

  1. What did Pastor Joe identify as the theme that runs through Luke 9:37-62?
  2. When Jesus rebuked the faithless and twisted generation, to whom was he speaking?
  3. What can we learn from the demon-possessed boy about Satan and our fallen condition? 
  4. Jesus displayed his glory on the mountain. How did he display his glory when he came down from the mountain?
  5. What can we learn about Jesus and his mission from his act of delivering the boy from his bondage and returning him to his father?
  6. Why did Jesus warn his disciples at this moment that he would soon fall into the hands of sinful men to suffer?
  7. Why were the disciples of Jesus unable to comprehend his words? Why were they afraid to ask him what he meant? 
  8. Why is it vital to identify with Jesus, not only in his glory but first in his suffering?
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Catechetical Sermon: The Apostles’ Creed: An Introduction And Overview 

Catechetical Sermon

The Apostles’ Creed: An Introduction And Overview 

Pastor Joe Anady

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The Apostles’ Creed

“I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.”

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Introduction

We’ve begun the practice of reciting the Apostles’ Creed together in the worship service immediately before we partake of the Lord’s Supper. When we partake of the Lord’s Supper, we say “I believe…” in a symbolic or sacramental way. And so it is good for us to say, “I believe…” verbally and with content before we come to the table. It is those who believe who are to come, and so those who come first say, “I believe…” This tradition is common amongst the Reformed and has been for a very long time. One benefit of reciting the creed is that it connects us with other true Christians living throughout the world today and throughout history. The word “creed” comes from the Latin word meaning, “I believe…” The first two words of the creed are, “I believe…” And so when we recite the Apostles’ Creed we are declaring that we believe what Christians have believed throughout the ages.

The Apostles’ Creed (and other creeds like it) are very brief declarations of belief in core Christian doctrines. Sometimes creeds are called symbols. Symbols, as you know, are small representations of something larger and more complex. And that is what creeds are. They are verbal symbols of the faith. 

Is there more to say about the Christian faith than what the Apostles’ Creed says?  Yes, of course. The Apostles’ Creed states the faith in a very brief way. The creed is short enough to memorize and recite in public worship. But it can also be expanded upon. In fact, I think it was meant to be expanded upon. For example, when the creed says, “I believe in God, the Father Almighty…”, it is right for us to ask, who is God? What is his nature? What are his attributes? What is meant by Father? What is meant by “Almighty”? etc. Every word of this creed can be expanded upon in this way. 

Of course, the answers to these questions are found in Scripture, which is our supreme authority in matters of faith and obedience. And the answers to these questions are stated more thoroughly in other documents, like our catechism and confession. Creeds state the core doctrines of the Christian religion in a very succinct way. Catechisms state (and) teach the doctrines more thoroughly. Confessions (like our confession – The Second London Confession) are rather long and detailed statements of faith.   

You should know that The Apostles’ Creed is called the  Apostles’ Creed, not because it was written by the Apostles of Jesus (though there is a tradition that says it originates with them), but because it is a faithful summary of their teaching. You should also know that this creed underwent some development in the first few centuries of the church. The version we have likely has its origins in an older and simpler creed, called The Old Roman Symbol. As the church encountered false teachings, the creed was likely altered slightly to help defend orthodoxy. The Apotles’ Creed we recite today is believed to have its origins in Gaul (modern-day France) in the fifth century AD. 

Let us now briefly consider the Apostles Creed.

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Its Declaration: The Core Doctrines Of The Faith

Firstly, what does the Creed declare? The Creed declares belief in the core or central doctrines of the Christian faith. The first words are, “I believe”, and in the creed, we find statements about the Trinity, the virgin birth of Christ, his deity, his death, burial, resurrection, ascension, and eventual return.  Also, the creed declares belief in the universal church, the forgiveness of sins, and the resurrection of the body when Christ returns. These are core or foundational Christian beliefs. The Apostles’ Creed does not explain these doctrines or seek to prove them from Scripture – it declares belief in them. Any true Christian will be able to utter this creed sincerely and with a clear conscience. If a person cannot say what this creed says sincerely, then they are not a Christian. 

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Its Shape: Trinitarian

Secondly, what is the shape or structure of the Apostles’ Creed? You will notice that the shape is Trinitarian. There are three parts to this creed, and each of the three parts is associated with one of the three persons of the Godhead. God is one. God is three. He is a tri-unity. And the creed is trinitarian. The first section begins, “I believe in God the Father…” The second section begins, “I believe in Jesus Christ, his only Son, our Lord…” As you know, Jesus the Messiah is a true human being, but the Apostles Creed rightly identifies him as the person of the eternal Son of God and our Lord. The third section begins, I believe in the Holy Spirit. God is one. In him, there eternally subsist three persons – Father, Son, and Holy Spirit. Every true Christian believes this, and so the Apostles’ Creed declares it to be true. More than this, the creed makes the Triune God its structure. 

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Its Story: The History Of Redemption

Thirdly, we might ask, what story does the Apostles’ Creed tell? This might seem like a strange question at first, but I do believe that the Apostles’ Creed tells a story. It is the story of creation, fall, and redemption. The act of creation is attributed particularly to the Father. The accomplishment of our redemption is attributed particularly to the Son. And the application of the redemption that Christ has earned is attributed to the Holy Spirit. Furthermore, we are reminded of the consummation by words concerning Christ, “From there he will come to judge the living and the dead.” Truly, God is one, and all of his works are therefore one and undivided. But it is also right to attribute creation to the Father, redemption accomplished to the Son, and redemption applied to the Spirit, given the special role each person of the Trinity plays in these acts. The theological term for this is called appropriations. My point here is to say that the Apostles’ Creed manages to remind us of the story of creation, man’s fall into sin, redemption accomplished by Christ, redemption applied by the Spirit, and the consummation of all things at Christ’s return, in what it says. It’s marvelous to consider, I think.

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Its Focus: Christ

Fourthly, what is the focus of the Apostles’ Creed? Notice how the creed focuses attention on Christ. Jesus the Messiah, the eternal Son of God incarnate, is the central figure of the creed. Our faith in Christ is professed in the middle or heart of the creed. Also, most of the words are devoted to describing Christ and to his work of redemption. And this is right. The Scriptures also focus on Christ.  The Christian faith centers on Christ. Other religions – the non-believing Jews, for example – can profess a belief in God Almighty, creator of heaven and earth. But they will not profess belief in Jesus Christ the Son of God and our Lord. And so, it is not surprising that a Christian creed would have Christ at the center. It is Christ who reconciles sinners to God. Christ is the object of our faith. If we wish to be saved from our sins, we must trust, not in God in a generic sense, but in the person and work of Christ, for Christ is the only Savior that God has provided. To trust in God truly for our salvation means that we will trust specifically in Christ. And that is what the creed professes – faith in Christ, 

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Its Usefulness: To Teach And Confess The Faith

Fifthly, what is the usefulness of the Apostles’ Creed? 

One, the creed could be used as a tool to proclaim the gospel of Jesus Christ, to teach the faith, and to prepare people for baptism and membership within the church. Of course, to use the creed in this way would require us to expand upon just about every word and phrase to explain the meaning. We do not use the Apostles’ Creed in this way here at Emmaus. Instead, we use the Baptist Catechism. In a way, the Baptist Catechism expands upon the doctrines expressed in the Apotsles’ Creed, but not in a direct or obvious way. 

Two, the creed can be used to succinctly confess the faith in a public worship service. And that is how we will use it. At some point before we come to partake of the Lord’s Supper, a minister will ask you the question, “Dear Christian, what do you believe?” And this will prompt the congregation to recite the Apoostes’ Creed (or another creed), as a faithful summary or symbol of the faith once for all delivered to the saints (Jude 3).  

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Two Common Misunderstandings

As I begin to draw this little sermon to a conclusion, I’d like to address two portions of the Apostles’ Creed that are often misunderstood. The first common misunderstanding is rather easy to correct. When we say, “I believe in the Holy Spirit, the holy catholic church…”, this is not a reference to Roman Catholicism. Catholic simply means universal. There are many local, visible churches like this one. God’s people are to assemble each Lord’s Day in local, visible churches. When we say, we believe in “the holy catholic church”, we are confessing belief in the one, perfectly unified, universal, and invisible church of Jesus Christ. Consider this: the Scriptures say that Christ loved the church and laid down his life for her (see Ephesians 5:25). Notice the word “church” is singular in that text. So, although there are many local churches, there is in reality only one church that Christ laid his life down for. Which one is it? It is Emmaus Reformed Baptist Church? No, the one church that Christ laid his life down for is the universal, invisible church of Christ. He laid his life down for his bride. That is to say, he laid down his life for all of the elect – all who have placed their faith in Jesus the Messiah, from Adam’s day on to the consummation. You can’t take a photo of that church. That church cannot assemble on earth. But it is that church – the church catholic or universal – that will assemble before the throne of God in the new heavens and earth. To follow the pattern of the creed, the catholic church is made up of all whom the Spirit of God has regenerated, drawn to faith, and united to Christ throughout time. The word “catholic” in the creed has nothing at all to do with Roman Catholicism. This creed was written, remember, long before Roman Catholicism became what it is today. 

The second part of the Apostles’ Creed that is often misunderstood is the phrase, “he descended to hell.” This is about Jesus. The creed says, “He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.”

It is common, even within the Reformed tradition, to interpret the phrase, “he descended to hell”, to mean that Jesus experienced the torments of hell on the cross when he died as a substitute for the sins of the elect. Hell descended on Jesus, according to this view. Really, it was John Calvin who popularized this view. And while I often agree with Calvin, I disagree with him here.

It is my view that the phrase, “he descended to hell”, means that when Jesus died his body was placed in the grave and his soul descended to Sheol or Hades, which, prior to the resurrection and ascension of Christ, was the common abode of the dead (see Ps. 16:10; Acts 2:27). More specifically, Jesus’ soul descended to Abraham’s bosom, which was a place of comfort within the spiritual realm of Sheol (see Luke 16:22). Christ descended into hell (which is the equivalent of the Hebrew word Sheol and the Greek word Hades), not to suffer there or to endure any punishment, but to proclaim victory and to set captives free (see Ephesians 4:8). After Christ rose from the dead, he ascended to heaven. Now, the way into heaven is opened up for all who have faith in Christ. (Matthew 27:51; 2 Corinthians 5:8; Revelation 20:4). Sheol (Hades or hell) is only a place of punishment now that Christ has ascended. In other words, Abraham’s bosom is no more, for Abraham and all who have the faith of Abraham have entered heaven, or will enter heaven when they die. For the sake of time, I will not attempt to prove this view from Scripture. I’ve recommended a resource to you where that is done. Let me conclude by simply pointing out that it is this view, and not the other one, that agrees with the progression of the creed itself. Hear it again.  The creed declares that Christ “suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead…” etc. If Christ’s descent into hell was a reference to the torments of hell coming upon him as he hung on the cross, then the phrase is strangely out of order in the creed. But if this is an answer to the question, where did Christ’s human soul go when he died and his human body was laid in the grave, then the placement is perfect. It is right to believe that Christ’s soul went to Sheol – to the spiritual place where Abraham and all who had the faith of Abraham were prior to Christ’s resurrection. Christ did not suffer there. He went to proclaim victory, to set captives free, and to usher them into heaven when he ascended, for Christ has opened up the way into the heavenly holy of holies. The Psalm is true. God did not “abandon [Christ’s] soul to Sheol, or let [his] holy one see corruption” (Psalm 16:10, ESV), for, on “the third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.”

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Conclusion

Dear brothers and sisters, I do hope and pray that this little sermon will help you to recite the Apotsles’ Creed with confidence and conviction. Christ did descend to hell (i.e. Sheol or Hades). And no, we are not pledging any sort of allegiance to the Roman Catholic Church – it should be clear to all that we view the Roman church to be a false church given her abandonment of the doctrine of justification through faith in Christ alone, among other things. Instead, when we recite the Apostles’ Creed we are confessing that we belong, not merely to this local church, but to the church catholic or universal, for we hold to “the faith once for all delivered to the saints” (Jude 3). We have been reconciled to God the Father, by the Son, and through the Spirit. This gift of redemption and reconciliation comes to be ours as we trust in Jesus Christ, the son of God incarnate. He descended to the lowest parts of the earth for us. He was also exulted to the highest heaven for us. He is the Savior God has provided. He is the object of our faith, therefore. And this is what we confess to believe when we recite the creed. 

Minister:

“Dear Christian, what is it that you believe?”

Congregation:  

“I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.”

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off on Catechetical Sermon: The Apostles’ Creed: An Introduction And Overview 

Sermon: An Only Son Who Was Crushed, Delivered By An Only Son Who Was Crushed, Luke 9:37-45

Old Testament Reading: Isaiah 52:13–53:5

“Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. As many were astonished at you— his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind— so shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand. Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isaiah 52:13–53:5, ESV)

New Testament Reading: Luke 9:37-45

“On the next day, when they had come down from the mountain, a great crowd met him. And behold, a man from the crowd cried out, “Teacher, I beg you to look at my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. And I begged your disciples to cast it out, but they could not.” Jesus answered, “O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here.” While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. And all were astonished at the majesty of God. But while they were all marveling at everything he was doing, Jesus said to his disciples, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.” But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.” (Luke 9:37–45, ESV)

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

Introduction

As I was preparing this sermon, I was tempted for a brief moment to go much further and to take as my text Luke 9:37-62. The reason this possibility came to my mind was that I recognized a common theme that runs through each one of the stories that are told in this section of Luke’s Gospel. The theme, it seems to me, has to do with the great difficulty that people had in accepting the news that Jesus would enter into glory through suffering and that his followers were called to do the same.

Christ clearly revealed to his disciples that he would enter into glory through suffering back in Luke 9:21, saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised’” (Luke 9:21–22, ESV). There he also revealed that his disciples would enter into glory with him through suffering, saying, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). But his words fell on deaf ears. 

That his disciples could not comprehend this is clearly stated in the passage that is open before us today. And in the passages that follow it becomes very clear that the disciples of Jesus were hungry for power and glory. They were eager to have it immediately. They could see and accept the thought of Christ on his throne. But they could not see or accept the thought of Christ on his cross. And many throughout history have errored in the same way. Many are willing to identify with the Christ of glory, but they will not identify with the Christ of the cross. And yet we know, to follow Christ and to enter into his glory we must first identify with him in suffering. Hear again his words, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). 

So then, this theme about Christ entering into glory through suffering, and the great difficulty that people have in accepting this news, is central to this text and to the passages that follow. I’ve decided to focus our attention on verses 37-45 so that we might appreciate the details of this text. 

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In verse 37 we read, “On the next day, when they had come down from the mountain, a great crowd met him” (Luke 9:37, ESV). 

So then, Jesus was glorified by God on the mountain, but it was not yet time for him to enter into his eternal glory. When Christ was transfigured on the mountain it was a preview of what was to come. The Son of Man would eventually enter into glory, but first, he would suffer – first, he would serve – first, he would lay down his life as a sacrifice for many. And so Jesus did not remain on the mountain in the estate of glory, but, like Moses before him, he came down from the mountain to minister to the people. 

There is a point of application to be made here.  As followers of Jesus Christ, we must have the same attitude and approach. Followers of Christ must be humble. They must not stand aloof. They must not look down upon others, but they, like their Master, must walk humbly in the world with the disposition of a servant. Paul the Apostle famously commanded this in Philippians 2:5. He wrote to Christians, saying, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:3–8, ESV). 

When Christ went up onto the mountain of transfiguration to be glorified there after speaking of his suffering and death, it was a preview of what was to come. He would suffer and die in Jerusalem, and in this way he would enter into the estate of eternal glory. And when Christ came down from the mountain to minister to the multitudes again it was a little picture of his entire mission. As the person of the eternal Son of God, he is eternally and unchangeably glorious. But the Son “emptied himself” and “humbled himself” by assuming a human nature, and in that human nature, suffering to the point of death, even the death on a cross. If our Lord walked in this way, then shouldn’t we?

In verse 38 we encounter a very sad story. “And behold, a man from the crowd cried out, ‘Teacher, I beg you to look at my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. And I begged your disciples to cast it out, but they could not’” (Luke 9:38–40, ESV).

Notice, firstly, the love that this father had for his son. This father – we do not know his name – was greatly troubled concerning the condition of his son. The text tells us that the boy had a spirit or demon, and this demon would cause the boy to cry out, convulse, and foam at the mouth. The language used is very strong. We are told that the demon would shatter or crush him and would hardly leave him alone. What did the father do for his son? He brought him to the feet of Jesus. And this is the very thing that every father and mother should do with their children. They should bring them to Jesus. By God’s mercy and grace, few have been afflicted by the Evil One in the extreme way that this young person was, but that does not mean that the Evil One is not at work. His methods are manifold; his tactics are varied. The Evil One shattered this boy with convulsions and seizures. This is unusual. But as we consider this story today, we are to remember that the Evil One wishes to bind and shatter all. He will often do it in much more subtle ways – through false teaching – through the seductiveness of the world – by stirring up the passions of the flesh.  Parents of children, we must be on guard. We must keep a watch, not only over our own souls, but the souls of our children too. And how are we to protect them? Not in our own strength, but by bringing them to Jesus. First and foremost, we are to bring them to Christ in prayer. This man “cried out” to Jesus from the crowd and said, “Teacher, I beg you to look at my son, for he is my only child” (Luke 9:38, ESV). Parents – fathers – do you carry your children and your grandchildren to Jesus in prayer? Do you cry out to Christ in prayer and plead with him to have mercy on them, to deliver them from the Evil One, and to bless them with life in glory? Parents, bring your children to Jesus in prayer. 

Notice, secondly, the malice and cruelty of the Evil One. Satan, through his demons, shattered this young life. This boy – the only son of his father – was crushed in a most extreme and unusual way. Satan’s malice and cruelty were made visible and apparent to all in this instance. Mathew and Mark both record this story in their Gospels. Mark provides us with the most information. He tells us that the boy was also dumb and deaf. He could not speak and he could not hear. In Matthew’s account, the father refers to the son as a lunatic. This poor boy was in terrible bondage. 

Why was this permitted by God, you might ask. 

First of all, God knows. There are mysteries we do not understand, and it would be impious to pretend that we can peer into the secret counsel and wisdom of God. There are a few things that we can safely say, however. 

Secondly, it does seem that in this boy we find a picture of what we all deserve given our sin and rebellion against God. As I consider this story, the thought occurs to me, why are we not all like this? If this boy was bound in this way even from childhood, why are we, who have sinned much more grievously than this child ever did, not also bound and crushed by the Evil One? The answer is, by God’s grace. 

Thirdly, this story, along with all the other stories regarding demon possession found in the Scriptures, reveals that, although the Evil One is given some freedom to work in this world, God, by his common grace, restrains him greatly. Again, the question can be asked, why are we all not like this? Why are we all not bound in this way? The answer is, by God’s grace.  

Fourthly, it is through the experience of this boy and his father that hundreds of thousands have been warned of the cruelty of the Evil One. There are two kingdoms present in the world, and there are two kings. There is the kingdom of darkness with Satan as king, and there is the kingdom of light with Christ as King. Here in this story, we see clearly that Christ is the benevolent King, whereas Satan is most cruel. Here in this story, the words of Jesus, “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10, ESV), are proven and put on display for all to see. 

And fifthly, we can confidently say that the Lord permitted this suffering so that Christ would be magnified through it, for here Christ demonstrates his power over the Evil One, his ability to set captives free and to bring life, light, peace, and wholeness where once there was only brokenness, turmoil, darkness, and death. 

The question, why does God allow suffering – suffering in our lives – suffering in the lives of those we love – suffering of the kind we see described here in our text – is difficult to answer. It is good to say, God knows. It is good to let the mystery remain. But we can also say what the Scriptures say. And the Scriptures do speak to this. Romans chapter 9 would be a good place to start. And it is the principles contained within Romans 9 that I have applied here. 

In verse 41 we find Jesus’ response to the father’s request. “Jesus answered, ‘O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here’” (Luke 9:41, ESV). 

One question we should ask is, who was Jesus speaking to when he said, “O faithless and twisted generation, how long am I to be with you and bear with you?” 

Some think that Jesus was upset with the father of the boy and was rebuking him for his lack of faith. This interpretation would also say that the reason the disciples of Jesus could not cast out the demon (as reported in verse 40) was because of the father’s lack of faith. Furthermore, those who interpret the text in this way also tend to criticize the father for being rude to the disciples and for complaining against Jesus in public. This interpretation does not seem to square with the data, in my opinion. The father seems humble to me. He cried out to Jesus. He begged him. Mark tells us in his Gospel, that he implored Jesus, saying, “‘have compassion on us and help us.’ And Jesus said to him, ‘If you can’! All things are possible for one who believes.’ Immediately the father of the child cried out and said, ‘I believe; help my unbelief!’” Perhaps there is something to the idea that the father was weak in faith and that Jesus wished to work stronger faith in him, and to draw out a profession of faith, as he did. But the point I am here making is that rebuke, “O faithless and twisted generation, how long am I to be with you and bear with you?”, does not seem to fit with what we know of Jesus’ interaction with the father. Everything about that interaction seems to be gentle and sincere.  

Others assume that Jesus was rebuking his own disciples for their lack of faith when he said, “O faithless and twisted generation, how long am I to be with you and bear with you?” I suppose this is possible, but it seems like a very strange way for Jesus to speak to his disciples, especially in public. The rebuke seems to be for a broader audience. And though the disciples were certainly at times weak in faith, they could not be described as “faithless” or “twisted”. And Christ is patient with his people. He is long-suffering and faithful. The words, “how long am I to be with you and bear with you?”, do not seem to fit with Jesus’ common disposition towards his disciples. 

A third interpretation is the one offered by John Calvin, and this is the one I take. Calvin is helped by his harmonization of the accounts of Matthew, Mark, and Luke. As I said before, Mark’s account is the most detailed of the three. And he reveals that before Jesus arrived on the scene, his disciples were surrounded by the crowd. The scribes, who are often mentioned along with the Pharisees as opponents of Jesus, were in the mix, and Mark 9:14 tells us that they were disputing with the disciples of Jesus. In verse 16 of Mark 9, Christ asks the scribes, “What are you arguing about with them?”, and that is when Mark tells the story about this father and his boy. Calvin’s interpretation is that Jesus’ rebuke was directed towards the “faithless and twisted” people in the crowd, particularly the scribes, who were likely using this sick boy and his grief-stricken father to put the disciples of Jesus to the test. Can you imagine the scene? Can you imagine the scribes, either bringing the father and son to the disciples of Jesus or finding the father and son with the disciples of Jesus, taking the opportunity to press the disciples to heal the boy and mocking them for their inability? 

Why were the disciples unable to heal the boy? The text does not say. Did the father lack faith? Maybe. Were the disciples weak in faith? Perhaps. A likely explanation is that the whole situation was forced and chaotic at first given what we know about the scribes and their bantering with Jesus’ disciples. Furthermore, I think it is assumed that because Jesus sent the twelve out to cast out demons, to heal, and to preach the gospel of the kingdom as recorded at the beginning of Luke 9, they possessed the power to cast out demons perpetually. I don’t know if that is the case. That would be like saying because Jesus commanded them to feed the 5,000 with a few loaves of bread and fish they then could do this at will from that day onward. No, they could multiply bread and fish when it was the will of Christ to do this through their hands. And so it is with the matter of exorcism and healing. The Apostles of Jesus had the power to exorcise demons and heal the sick when it was Christ’s will to grant them this power. In this instance, Christ withheld it. Perhaps he withheld it so that he could show forth the power that he possessed over Satan and the demons in a more pronounced way. Whatever the reason for the inability of Jesus’ disciples to heal this boy and to free him from demonic oppression, I hear Jesus’ rebuke being delivered to the scribes and to others in the crowd who were indeed faithless and twisted. They were representative of an entire generation, and Jesus rebuked them all. 

You can probably see that this story we are considering does parallel the story found in Exodus 32 about Moses coming down from the mountain where he received the law only to find the people worshipping the golden calf. Moses came down from the mountain of glory to a faithless and twisted generation. And Christ came down from the mountain of glory to a faithless and twisted generation, and so he rebuked them. 

And then, to defend the honor of his name, to show forth his power and glory, and to perform an act of kindness for this crushed boy, the only son of his grief-stricken father, he healed him. Beginning at the end of verse 41 we hear Jesus say, “‘Bring your son here.’ While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father” (Luke 9:41–42, ESV).

If the demon-possessed boy – the only son of his father – serves as a kind of example or picture of the cruelty of the Evil One, then Jesus’ healing of this boy – his freeing him from demonic oppression, his releasing him from crushing physical ailments, and his returning him whole and well to his father – must serve as a kind of picture of his mission to redeem. 

The eternal Son of God – the Son of Glory – descended (as it were) from the mountain of the glory of heaven by taking to himself a human nature. Without ceasing to be what he always has been, he humbled himself and became incarnate. Why? To defeat the Evil One. He came to set captives free. He came to make his people whole and well and to give them life – eternal life. He came to reconcile lost sons and daughters to the Father. Here we have a little picture of that mission. Here Jesus demonstrated to all that he has the power to save. 

The people understood the significance of this event. Now, I am not saying they all understood the full significance of it – the one I have just described to you. We can see that this is the full meaning because we look back upon these events after Christ has accomplished our redemption. But the people knew that Jesus was no ordinary man. They knew that he performed these miracles by the power of God. The text says in verse 43, “all were astonished at the majesty of God.” Verse 44 reveals that they were marveling at everything he was doing, 

So then, Jesus’ majesty and glory were displayed before Peter, James, and John up on the mountain when he was transfigured before them with Moses and Elijah appearing at his side. And his majesty and glory were also displayed through the miraculous deeds he performed – and these things were not done off in a corner somewhere. They were done so that the crowds could see.

There is one more thing we need to do before moving this sermon towards a conclusion and this is to put ourselves in the place of the disciples of Jesus. As I have just said, we look back upon these events with a kind of 20/20 hindsight. We can see clearly that this one miracle performed by Jesus was just a little picture of a much greater work that he would soon accomplish. We can see this clearly because we live after the suffering, death, burial, resurrection, and ascension of Christ. But the disciples of Jesus, at this moment in time, simply could not comprehend the glorious things that were about to happen. Was this a glorious and majestic thing that Jesus did for this boy and for his father? Was it a demonstration of the power of God and of the ability of Christ to save? Did it prove that Christ had the power to conquer Satan, sin, and death? But this work was nothing compared to the work that he would soon do.

I was trying to think of an illustration and this was the best I could do. It would be like witnessing small little rehearsals before a great concert. The lead singer comes on stage to check his microphone – he sings a little. The lead guitarist comes out to test his instrument – he plays a little. The technicians test the lights. And in this way, those who witness the rehearsal get a little taste of what is to come, but it all pales in comparison with the actual performance when all of these elements are brought together in perfect harmony. 

The disciples of Jesus were given little glimpses of the glory of Christ – they were given little indications of the great work that he came to do through the miracles he performed – but they were simply unable to grasp the grandeur of teh work he would do and the true majesty of the glory that would be his upon the completion of it. 

Certainly, they could not comprehend how he would accomplish the work that the Father gave him to do. Look at verse 43. After giving a preview of the glory that would be his on the mountain, and after displaying his majesty and glory before the multitudes in the miracle he performed, he spoke to his disciples, saying “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men” (Luke 9:43, ESV). 

I do love this verse. To fully appreciate it I think we need to imagine the scene.  Can you picture Jesus there amid a huge crowd? The crowd must have been very energetic. The people were stirred up with excitement and wonder over the miracle he performed. And can you picture the faces of his disciples? Their eyes must have been bright, full of hope, excitement, and wonder. Their countenances must have been very uplifted. If we were able to get in their heads, I think would find images of power and glory – images Christ sitting on the glorious throne of King David – and they ruling and reigning at his side. If we could feel the emotions they were likely feeling, we might feel the emotions of pride, greed, and selfish ambition. And it is in the midst of all of this that Jesus calls out to his disciples and says, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men”,  this being a reference to his future arrest in Jerusalem, his brutal mistreatment, and his crucifixion. 

Verse 45 says, “But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.” (Luke 9:45, ESV)

When the text says, “But they did not understand this saying” it must mean that they did not have a category for this concept in their minds. The words themselves are not difficult to comprehend. The concept is what they could not grasp. 

When the text says, “it was concealed from them”, it is a reference to God. God did not grant them the ability to comprehend the full meaning of Jesus’ words. God allowed them to remain in their ignorance regarding the true meaning. 

Why? They were not ready to bear it. If it was revealed to them at this moment all that Christ would endure, and all that they would endure as disciples of his, they would have crumbled under the pressure. This should remind us that we are all works in progress and that God will only give us what we can handle at the moment. He stretches us. He tests us to refine us. But he will not permit his people to be overwhelmed to the point of being overcome with despair.       

If God concealed the meaning of Jesus’ words from them, then why did Jesus say the words? Answer: so that his disciples might look back and remember that Christ said these things before he went to Jerusalem to be betrayed, mocked, beaten, and crucified. In other words, Jesus spoke of his suffering ahead of time so that his disciples might know for certain that Jesus went to Jerusalem willingly,  knowing what he would endure, and for this purpose. No one took Jesus’ life from him. He laid it down willingly. 

The disciples were afraid to ask Jesus the meaning, not because they were afraid of Jesus (as if he would be irritated with them), but because they were afraid of the answer they might receive.  They were perfectly content to remain on this path – the path of entering into the glory of Christ’s kingdom without the need for suffering – and so they did what so many do. Though they undoubtedly suspected that Jesus’ words about suffering were important, they did not want to hear them. And so they buried their heads in the sand and continued on their way – ignorance is bliss, they say. Well, it might be, but only for a short time. The truth always has a way of hitting you square between the eyes at some point.   

The very next words in the text confirm what I have said about the mentality of the disciples. Verse 46: “An argument arose among them as to which of them was the greatest.” (Luke 9:46, ESV)

*****

I’ll conclude with this. Did Jesus come to rescue his people crushed by Satan, sin, and the fear of death and to reconcile these to God Father? Yes, he did. And did he come to crush Satan under his feet, to overthrow his kingdom of darkness, and to enter into his glorious and eternal kingdom? Yes, he did (see Romans 16:20). But do not forget this, brother and sisters, Christ has redeemed his people, has defeated Satan, sin, sickness, and death, and his entered into glory through suffering. The way to his throne was through the cross. As the prophet Isaiah predicted long before he came, “He was despised and rejected by men, a man of sorrows and acquainted with grief… he has borne our griefs and carried our sorrows… he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isaiah 53:3-5, ESV)

Posted in Sermons, Joe Anady, Luke 9:37-45, Posted by Joe. Comments Off on Sermon: An Only Son Who Was Crushed, Delivered By An Only Son Who Was Crushed, Luke 9:37-45

Week Of February 11th, 2024

WEEKLY READINGS
SUNDAY > Gen 45, Mark 15, Job 11, Rom 15
MONDAY > Gen 46, Mark 16, Job 12, Rom 16
TUESDAY > Gen 47, Luke 1:1–38, Job 13, 1 Cor 1
WEDNESDAY > Gen 48, Luke 1:39–80, Job 14, 1 Cor 2
THURSDAY > Gen 49, Luke 2, Job 15, 1 Cor 3
FRIDAY > Gen 50, Luke 3, Job 16–17, 1 Cor 4
SATURDAY > Exod 1, Luke 4, Job 18, 1 Cor 5

MEMORY VERSE(S)
“God is spirit, and those who worship him must worship in spirit and truth” (John 4:24, ESV).

CATECHISM QUESTION(S)
Baptist Catechism #5:
Q. May all men make use of the Holy Scriptures?
A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.

Posted in Weekly Passages, Posted by Mike. Comments Off on Week Of February 11th, 2024

Week Of February 4th, 2024

WEEKLY READINGS
SUNDAY > Gen 38, Mark 8, Job 4, Rom 8
MONDAY > Gen 39, Mark 9, Job 5, Rom 9
TUESDAY > Gen 40, Mark 10, Job 6, Rom 10
WEDNESDAY > Gen 41, Mark 11, Job 7, Rom 11
THURSDAY > Gen 42, Mark 12, Job 8, Rom 12
FRIDAY > Gen 43, Mark 13, Job 9, Rom 13
SATURDAY > Gen 44, Mark 14, Job 10, Rom 14

MEMORY VERSE(S)
“God is spirit, and those who worship him must worship in spirit and truth” (John 4:24, ESV).

CATECHISM QUESTION(S)
Baptist Catechism #5:
Q. May all men make use of the Holy Scriptures?
A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.

Posted in Weekly Passages, Posted by Mike. Comments Off on Week Of February 4th, 2024

Discussion Questions: Baptist Catechism 5

  1. Why is this question an important question to ask, especially in the 17th century when our catechism was written?
  2. Discuss the importance of reading the Scriptures. How can we do this well?
  3. Discuss the importance of hearing the Scriptures read and preached. How can we do this well?
  4. Discuss the importance of laboring to understand the Scriptures. How can we grow in our understanding of Scripture?
  5. Do you love God’s word? Why?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Baptist Catechism 5

Discussion Questions: Luke 9:28-36

  1. What are the three different ways that we use the word “glory”?
  2. What do we mean when we speak of glory as a state of being?
  3. What are the states of being that man has existed in? (see Second London Confession chapter 9).
  4. What state were we all born into? Why?
  5. How is it possible for us to enter life in glory? What did Christ do to make this possible? What must we do? 
  6. With this in mind, what was the event of the transfiguration all about?
  7. Why were Moses and Elijah there on the mountain in glory with Jesus? I gave five reasons in the sermon. There are probably more.
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Luke 9:28-36


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

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