Baptist Catechism 93

Q. 93. What are the outward means whereby Christ communicateth to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are His ordinances, especially the Word, baptism, the Lord’s Supper and prayer; all which are made effectual to the elect for salvation. (Rom. 10:17; James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42)

Scripture Reading: Acts 2:41–47

“So those who received his word were baptized, and there were added that day about three thousand souls. And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:41–47, ESV)

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

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God ordinarily works through means. That is a very important concept to understand. 

Now, sometimes God works in an immediate way. For example, when God created the heavens and the earth in the very beginning he did not work through means. He simply called the heavenly and earthly realms into existence. But often God works through means, or through conduits. He uses people and things to accomplish his purposes. Take for example the parting of the Red Sea. God could have worked in an immediate way. He could have simply caused the waters to part in front of Israel, but he chose to part the sea through Moses. He revealed his will to Israel through Moses and commanded that Moses lift his staff, and in this way, part the waters. Though God could always work in a direct way and without the involvement of people and things, he often uses means. He parted the sea by means of Moses and his staff. He brought you to faith in Christ by means of the prayers and gospel witness of others. And he is sanctifying you now by means of your life experiences, and your relationships, among other things. God is at work in the world, and he typically works through means.

Here our catechism is not only teaching us that God works through means, but that there are few things that God has determined to use regularly to distribute his saving and sanctifying grace to his people. These we call the ordinary means of grace.

How does God bring his elect to faith in Christ? How does he purify, strengthen, and preserve them? I suppose he could do it in an immediate way. He could speak his gospel directly to sinners from on high. He could purify us in the mind and heart directly by zapping us with spiritual power from on high. But he has determined to work his grace in us through means. And some of these means are called ordinary means because they are the means that God has determined to ordinarily use. They are the Word of God (read and preached), baptism, the Lord’s Supper, and prayer.   

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Baptist Catechism 93

Let us now consider the answer to Catechism 93 piece by piece.

First, our catechism clarifies that it is talking about “the outward” means. These are things external to us that God uses to work his grace within us. Does God do a work in us and our hearts when he regenerates us and sanctifies us further? Yes! He does this inward work immediately by the power of the Holy Spirit. But the Spirit of God does also use these things (which are outside of us) to work within us, on our minds, and in our hearts. So, we are talking about these outward means here. 

Secondly, our catechism clarifies that it is talking about the “the ordinary” means. Does the Lord sometimes use things other than the Word, baptism, the Lord’s Supper, and prayer to work within his people? Of course. Often the Lord will use life circumstances — even trials and tribulations — to purify and strengthen his people. But these circumstances will be unique to each one of us, according to the will of God. We are not called to chase after these sanctifying circumstances, therefore. We are not called to chase after trials and tribulations so that we might be sanctified by them. God may use those things to refine us, but they are not the ordinary means that God has set apart for his people, so we need not pursue them. 

Thirdly, our catechism is specifically speaking of those means whereby Christ “communicateth to us the benefits of redemption”. Here “communicate” does not refer to the dissemination of information, but distribution. So the question is this: Christ has earned our redemption, but how do we come to have the benefits of it as our own? Or more to the point, what are the things that God has determined to regularly use to distribute his gift of salvation and sanctification to us?    

Fourthly, the question is answered in a very succinct way with these words: “The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are His ordinances…” “Ordinances” are those things that Christ has ordered, or commanded, us to use.

Think of it. God has his elect in the world. Each and every one of them will be saved, for this is the will of God. But how will these elect come to be saved? Well, what has Christ commanded, or ordered? He has ordered us to preach the gospel. God works through means, remember? Gospel proclamation is the means that God will use to bring his elect to salvation. How do we know? Again I say, Christ has ordered it. And think also of this: God has promised to give us our daily bread. But how do we come to have it? Through prayer, for Christ has ordered us to pray.  

Fifthly, our catechism highlights four things in particular when it says, “especially the Word, baptism, the Lord’s Supper and prayer…” So these are the outward and ordinary things that God uses to distribute the benefits of the redemption that Christ has earned to his elect. 

As has already been said, the elect are brought to faith through the preaching of the Word of God. And the elect are further strengthened and preserved in the faith through the word of God. This is why Paul says, “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17, ESV). Do you wish to see your loved ones come to salvation? Then one thing you must do is share the word of God with them,  for God brings sinners to salvation through his word. And do you wish to grow in the grace of God? Then you had better be reading and hearing God’s word, for it is one of the outward and ordinary means that God has determined to use to grow his people up in the faith. 

Next, baptism is mentioned. We will learn more about baptism in questions 97-101. For now, I will say, baptism is not something that we are to partake of over and over again. No, we are to be baptized in water in the name of the Father, Son, and Holy Spirit at the beginning of the Christain life, after faith and repentance. But God does use baptism to distribute the benefits of the redemption that Christ has earned to his elect. The elect are baptized into Christ. They are baptized by the church and into the fellowship of the church. The Spirit of God works mightily in his people through the waters of baptism. Does baptism save us? Does the water wash away sin? No! It is the thing that baptism signifies that saves us, namely, faith in and union with Christ Jesus. But God does strengthen his people through baptism, for it is a means of grace. 

Next, the Lord’s Supper is mentioned. We will learn more about the Lord’s Supper in questions 102-104 of our catechism. For now, let us confess that the Lord’s Supper is not only a memorial. It is not only a time for the church to remember what Christ has accomplished (though it is certainly not less than that). No, the Lord’s Supper is a means of grace. God works powerfully through the Lord’s Supper both to strengthen his church and to purify her.  

Lastly, prayer is mentioned. We will learn more about prayer in questions 105-114 of our catechism. For now, know that God works through prayer, brothers and sisters. You’ve heard it said that prayer changes things, and it does! It does not change the eternal decree of God. But God does work through the prayers of people to accomplish his decree. More than anything, prayer changes us. Prayer is an outward and ordinary means of grace, and so we are to be diligent in it. We are to pray without ceasing. 

The sixth and last phrase of the catechism is, “all which are made effectual to the elect for salvation.” So who does the word, baptism, the Lord’s Supper are prayer benefit? They benefit the elect of God. And who is it that makes these things effectual, or effective? We know that it is the Spirit of God who makes these ordinary means of grace effective.

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Conclusion

Please allow me to make two observations by way of conclusion. 

One, our catechism will clarify in the following questions that these ordinary means of grace do not work in an automatic way. No, they are only effective when they are received by faith, and we know that faith is the gift of God.

Please listen to questions 94, 96, and 105 . They ask, “How is the Word made effectual to salvation?” “How do Baptism and the Lord’s Supper become effectual means of salvation?” And “what is prayer?” I do not want to get ahead of myself, but I think it is important to recognize that the answer to these questions emphasizes the necessity of faith

Q94: How is the Word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith unto salvation. 

Q. 96. How do Baptism and the Lord’s Supper become effectual means of salvation?

A. Baptism and the Lord’s Supper become effectual means of salvation, not from any virtue in them or in him that doth administer them, but only by the blessing of Christ and the working of the Spirit in those that by faith receive them.

Q. 105. What is Prayer?

A. Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies

So then, these means of grace do not work in an automatic way. In other words, you do not receive the grace of God — you do not receive the benefits of the redemption purchased by Christ — if you hear God’s word, partake of baptism and the Lord’s Supper, or pray, without faith in Christ in your heart. It is by faith that we are saved. And it is by faith that we walk and are sanctified. And if we are to be strengthened by these ordinary means of grace, we must partake of them with faith in Christ in our hearts. 

Two, by identifying these things as outward and ordinary means of grace, our catechism is urging us to use them. You know, it never ceases to amaze me to see professing Christians look to other things besides these things for growth in Christ. They will look to this program and to that discipline, and to this method to find spiritual nourishment while neglecting the ordinary things that God has ordained. 

The first Christians, after being baptized, “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” The rest of scripture confirms that these are the ordinary things that we are to make use of for growth in Christ Jesus.  

And so I ask you, What are the outward means whereby Christ communicateth to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are His ordinances, especially the Word, baptism, the Lord’s Supper and prayer; all which are made effectual to the elect for salvation. (Rom. 10:17; James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42)

Old Testament Reading: Isaiah 54:1–8

“‘Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married,’ says the LORD. ‘Enlarge the place of your tent, and let the curtains of your habitations be stretched out; do not hold back; lengthen your cords and strengthen your stakes. For you will spread abroad to the right and to the left, and your offspring will possess the nations and will people the desolate cities. Fear not, for you will not be ashamed; be not confounded, for you will not be disgraced; for you will forget the shame of your youth, and the reproach of your widowhood you will remember no more. For your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called. For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God. For a brief moment I deserted you, but with great compassion I will gather you. In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you,’ says the LORD, your Redeemer.” (Isaiah 54:1–8, ESV)

New Testament Reading: Luke 5:33 – 6:16

“And they [the Pharisees and their scribes] said to [Jesus], ‘The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.’ And Jesus said to them, ‘Can you make wedding guests fast while the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast in those days.’ 

He also told them a parable: ‘No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. But new wine must be put into fresh wineskins. And no one after drinking old wine desires new, for he says, ‘The old is good.’ 

On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. But some of the Pharisees said, ‘Why are you doing what is not lawful to do on the Sabbath?’ And Jesus answered them, ‘Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?’ And he said to them, ‘The Son of Man is lord of the Sabbath.’ 

On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. But he knew their thoughts, and he said to the man with the withered hand, ‘Come and stand here.’ And he rose and stood there. And Jesus said to them, ‘I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?’ And after looking around at them all he said to him, ‘Stretch out your hand.’ And he did so, and his hand was restored. But they were filled with fury and discussed with one another what they might do to Jesus. 

In these days he went out to the mountain to pray, and all night he continued in prayer to God. And when day came, he called his disciples and chose from them twelve, whom he named apostles: Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor.” (Luke 5:33–6:16, 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 you can see, I have decided to take the same approach in this sermon as I did in the previous one. Instead of dividing this text into four or five parts (which could easily be done) I’ve decided to group the story about fasting, the parable about the wine and the garments, and the two stories about Jesus’ activities on the Sabbath day together with the account of the naming of the twelve apostles. I’ve grouped these little stories together because I think there a common theme that runs through them all, culminating in the naming of the Apostles. The theme, in my opinion, is that Jesus came to start something new. Jesus came to build a new kingdom. He came to inaugurate a new covenant. He came to establish a new Israel. Those who were tempted to hold on to old customs, saying, “the old is good” (Luke 5:39) are here challenged and warned. 

So then, just as the calling of Peter, James, and John to be disciples of Jesus was preceded by a miracle involving a great catch of fish to signify that Jesus’ disciples would be fishers of men – and just as the calling of Levi (or Matthew) was preceded by miracles of healing to signify that Jesus, the great physician, came to call those who knew they were sick to repentence, and not those who thought themselves to be righteous and well – so too, the story of calling of the twelve apostles (6:12-16), which ought to remind us to the twelve tribes of Old Covenant Israel, is preceded by stories about Christ challenging the traditions of the Pharisees and scribes to signify the great change that was taking place. Old things were passing away; new things were at hand. Those who said, “The old is good”, would have a very difficult time with Christ, his Covenant, and his Kingdom. 

We will consider our text for today in five parts, for there are five distinct portions to this passage.  But I do hope to keep this theme – the theme of the newness of Christ’s work – ever before you. 

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Questions About Fasting

First, let us consider the questions about fasting found in Luke 5:33-35. 

There we learn that the Pharisees and their scribes approached Jesus and challenged him, saying, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.” I don’t think this was merely an honest question prompted by curiosity. Instead, it was a criticism and an attempt to sow discord amongst Jesus’ disciples, and the disciples of John. Also, the question implied that the disciples of John and the disciples of the Pharisees were somehow more spiritual that the disciples of Jesus.

To fast is to abstain from eating food. By this time in history, the Pharisees had a custom of fasting regularly, and even weekly. And it seems that the disciples of John had adopted this practice too. One question we should ask is this: Did the law of Moses require weekly or frequent fasts? The answer is, no. The people of Israel were commanded to fast on the Day of Atonement (Lev. 16:29–31; 23:27–29; Num. 29:7; Acts 27:9). But besides this fast day, no other regular fasts were commanded. The people would fast and pray in times of difficulty or affliction. In this way, they would humble themselves and seek the Lord as occasion would require. But the law did not require set fast days for the people of Israel beyond the Day of Atonement. And this fact is significant for it shows that the Pharisees did not criticize Jesus for failing to obey the law of Moses, but for failing to conform to their man-made tradition. The Pharisees, and apparently, these disciples of John, had this custom – they fasted and prayed often.  And I suppose we might say, well that is good for them. Certainly, God’s people are free to fast and pray as often as they see fit. But that is not what we are dealing with here. In this instance, the Pharisees looked condemningly upon Jesus and his disciples because they did not follow their established custom. 

This, by the way, is a tendency that we must guard against. Human beings in general, and perhaps especially those who are religious, tend to want others to conform to their customs. And here is why it is so important for us to distinguish between God’s law and human custom. Should we exhort one another to live in obedience to God’s law? Yes! But should we insist that others follow our customs or traditions? No, in matters of custom or preference, we must leave room for liberty of conscience.   

Jesus’ response to his critics is interesting. He said to them, “Can you make wedding guests fast while the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast in those days” (Luke 5:33–35, ESV).

Notice three things about his response. 

One, Jesus connects the practice of fasting with circumstances of need or affliction. Just as it would not be fitting for wedding guests to fast at a wedding celebration, neither is it fitting for people to fast during good times. God’s people are to fast and pray when there is some threat or need. They are to fast when they are afflicted in some way. It has already been noticed that the law of Moses required Old Covenant Israel to fast on the day of atonement. The text actually says that they were to afflict themselves. Why? It was an acknowledgment of their sin and of the need for their sin’s to be atoned for. Why don’t we observe the Day of Atonement under the New Covenant, and why don’t we afflict ourselves on that day as the people of God under the Old Covenant did? Answer: because atonement has been made for our sins by Jesus the Messiah. So, the people of Old would fast yearly on the Day of Atonement to remember their need for atonement and to pray that the Lord would provide for their need. And they would also fast and pray periodically as occasion would require. Sometimes they would fast and pray as a nation. Sometimes they would fast and pray as individuals. But there was always some purpose for the fast. It was motivated by a sense of need, threat, or affliction. Jesus draws our attention to this fact when he says, “Can you make wedding guests fast while the bridegroom is with them?” There are times when fasting is appropriate, and there are times when it is not appropriate – it depends on the circumstance.

Two, Jesus builds on his parable concerning the inappropriateness of fasting at a wedding celebration by claiming to be the bridegroom (or, as we would say, the groom). Here again his words: “And Jesus said to them, ‘Can you make wedding guests fast while the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast in those days.’” So, here is the answer to the question, why don’t your disciples fast? It is because the bridegroom was with them. Jesus is the bridegroom. He was present with his disciples in his earthly ministry. This was no time for regular fasting. It was a time for rejoicing and celebration. 

Brothers and sisters, you should know that the word “bridegroom” was a loaded word. These Pharisees and scribes were well acquainted with the Old Testament Scriptures, and they would have immediately thought of the Isaiah passage that I read at the beginning of this sermon. There it is said, ​​“For your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called” (Isaiah 54:5, ESV). So, the LORD is called the husband and Redeemer of his people. Indeed, it is implied that he is the redeemer of the whole earth. Or listen to Isaiah 62:4-5. There the Lord speaks to his people, saying, “You shall no more be termed Forsaken, and your land shall no more be termed Desolate, but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married. For as a young man marries a young woman, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you” (Isaiah 62:4–5, ESV). Or consider Hosea 2:16-20: “And in that day, declares the LORD, you will call me ‘My Husband’…  And I will make for them a covenant on that day… And I will abolish the bow, the sword, and war from the land, and I will make you lie down in safety. And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy. I will betroth you to me in faithfulness. And you shall know the LORD” (Hosea 2:16–20, ESV). Each of these passages refer to the LORD as the husband, or bridegroom, of his people. Each one has to do with the accomplishment of redemption. Each one is about the coming New Covenant. My point is this: when Christ claimed to be the bridegroom, he was not merely speaking in a metaphorical way, but was claiming to be the fulfillment of these prophesies that I have just read. Jesus was claiming to be the LORD, the Redeemer, the bridegroom, and the husband of God’s people. He was claiming to be the one who had come to accomplish our redemption, to enter into a New Covenant, and to be the husband of God’s. 

So the question is, why didn’t Jesus’ disciples fast in the way that the Pharisees did? Answer: because they were with the bridegroom. This was a time, not for mourning, but for celebration.    

The third thing to notice about Jesus’ response is that he spoke of a time when the bridegroom would be taken away. “The days will come when the bridegroom is taken away from them, and then they will fast in those days”, he said. When Jesus said, “the days will come when the bridegroom is taken away from them”, he was referring to his death, burial, resurrection, and ascension. While Jesus was on earth with his disciples, they would not fast. But after he was taken away, they would, for then they would experience trials and tribulations of various kinds. And the same is true for you and me. So, there may be times when fasting is appropriate for us. When we are afflicted or in some need, either as a congregation or as individuals, it may be appropriate for us to fast so that we might call upon the Lord in prayer. 

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A Parable About Garments And Wineskins

Let us go now to the parable that Jesus told regarding the garments and wineskins. At first, this parable might seem to be out of place, but that cannot be. The parable is obviously related somehow to the context. 

Hear it again: “He also told them a parable: ‘No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. But new wine must be put into fresh wineskins. And no one after drinking old wine desires new, for he says, ‘The old is good.’”

So the question we must ask is, how does this parable relate to the context? I must tell you, it was interesting reading the commentary tradition on this. 

Many of the Reformers interpreted the parable in this way: the disciples of Jesus were not ready for a regiment of fasting like that of the Pharisees. They had some growing to do. This was a time for them to celebrate and rejoice given that they were just called to follow Jesus, the bridegroom. Therefore, their practice needed to match their circumstance. Just as you would patch an old garment with an old patch of cloth, and just as you would put new wine in new wineskins, so too these new disciples should be permitted to rejoice, and not be forced to afflict themselves with fasting, given their circumstance. 

Now, I’m not opposed to this interpretation. It does indeed fit the context. But I think there might be something else going on here. I take this parable to be a warning to the scribes and Pharisees concerning their ridged devotion to their old customs. We fast regularly! Why don’t your disciples do as we do?, they complained. But here Jesus warns them that something new is here. The bridegroom is here. The New Covenant is here. And there will be many changes that accompany this great transition. Old garments are to be patched with old patches, and new wine is to be stored in new wine skins. In other words, the New Covenant is substantially different from the Old. Do not be surprised to see it carried within new customs. Those who were rigidly devoted to their old way and old customs, as the scribes and Pharisees were, would have a very difficult time. The concluding line of this parable seems to point us toward this interpretation: “And no one after drinking old wine desires new, for he says, ‘The old is good.’” That is true, isn’t it? I’m not a wine connoisseur. But I’m told that old wine is preferred over new. And here Jesus was warning the Pharisees concerning their unbending devotion to the old ways. Something new was here. And of course, the new was much better than the old. But if the Pharisees persisted in their insistence that, “the old is good”, they would certainly miss out on the blessings of the New.

To illustrate, think of a wine connoisseur – a really traditional and uppity one – one who insists that old wine is always better than new wine. And then imagine that a really, really good new wine is produced (this can happen, I hear). The connoisseur who is insistent that the old is always better than the new will not be able to enjoy the new, for his mind is made up. He is too devoted to his traditions –  he’s too stuck in his ways – to appreciate the good thing that is right in front of him. 

This interpretation fits the preceding context, doesn’t it? The Pharisees criticized Jesus and his disciples because they did not follow their old, well-established, customs. Jesus explains that his disciples do not fast, because this was a time for rejoicing, for he is the bridegroom of whom the prophets spoke. He is the bridegroom who has come to accomplish redemption. He is the bridegroom who has come to establish a new covenant. And then he warns them about being so committed to their old customs that they are unable to see the goodness of the new thing that was before them. And this interpretation also fits with the stories that follow, for Jesus goes on to challenge the old customs of the Pharisees.

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Plucking Grain On The Sabbath

Look with me now at Luke 6:1-5. Here Jesus challenges the customs of the Pharisees regarding Sabbath observance. Notice, I did not say that Jesus challenged the law of Moses regarding Sabbath observance, but the customs of the Pharisees regarding Sabbath observance. Those are two very different things, and we must distinguish between them, lest we slip into error. 

In Luke 6:1 we read, “On a Sabbath…” In those days the Sabbath day was observed on Saturday, as it had been from the creation of the world to the resurrection of Christ. “On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. But some of the Pharisees said, ‘Why are you doing what is not lawful to do on the Sabbath?’ And Jesus answered them, ‘Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?’ And he said to them, ‘The Son of Man is lord of the Sabbath’” (Luke 6:1–5, ESV).

The thing to notice is that the Pharisees accused Jesus of doing something unlawful. In other words, they accused him of violating what the law of Moses said about the Sabbath. Question: Did Jesus break the law of Moses? Answer: No! Certainly not. If he had violated the law of Moses, then he would have been a sinner – a lawbreaker. What then is going on here? Well, the answer is that Jesus did not break the law of Moses, but he did break the traditions of the Pharisees, and as I have said before, those are two very different things.

Did the law of Moses command Old Covenant Israel to rest from work and assemble for worship on the Sabbath Day? Yes, it did. Did the law of Moses also contain strict civil laws that commanded that Sabbath breakers be punished, even with death? Yes, it did. But did the law of Moses forbid the poor and hungry from plucking grain on the Sabbath day to satiate their hunger? It seems that the answer is, no. Certainly, a farmer was not to plow or harvest his field on the Sabbath day (see Exodus 34:21). And although harvesting grain (for profit)  and plucking grain (for personal sustenance) may look like similar activities, they are in fact very different activities. The law of Moses forbid plowing and harvesting on the Sabbath day. The Pharisees had a tradition that went beyond this, forbidding even the poor from gleaning from the fields – a gracious provision that was made for them under the law (see Leviticus 23:22, Deuteronomy 24:21, and Ruth 2:1-23). 

The Pharisees were very concerned that the law of Moses be obeyed. Who can blame them for this? Indeed, this is a very good and noble desire. The trouble is fourfold. One, they went beyond the law of Moses with their tradition. Two, they failed to distinguish between their tradition and the law itself. Three, they sought to impose their tradition on others. And four, while seeking to impose these customs on others, they lost sight of the second greatest commandment – you shall love your neighbor as yourself. 

Notice that Jesus addresses this last failure when he says, “Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?” This story is taken from 2 Samuel 21:1-6. You may read it for yourself another time. The point that Jesus makes by citing this story is that moral concerns having to do with the preservation of life can sometimes supersede and override ceremonial laws. Ordinarily, the bread of the Presence was for the priests only, but in this instance, it was given to David and his men, for they were truly famished and in great need. And similarly, the Sabbath day is not ordinarily a day for picking grain, but under certain circumstances, in situations where there is a true and legitimate need, plucking grain may be permitted.   

Can you see, brothers and sisters, how Jesus here attacks the extra-biblical customs of the Pharisees? Why did he do it? To expose and confront their error. He did it to show what true Sabbath observance looked like. The little saying of Jesus at the end of this story is important. “And he said to them, ‘The Son of Man is lord of the Sabbath’”. Notice that Jesus did not say he was against the Sabbath. He did not say that he intended to oppose or do away with Sabbath keeping. No, he claimed to be Lord of the Sabbath. He is the one who commanded the Sabbath. He is the one to whom the Sabbath points. And he certainly possesses the authority to tell us how the Sabbath is to be kept.  

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Healing On The Sabbath

The next story is also about proper Sabbath observance. Here the hypocrisy of the Pharisees is really exposed. Look at 6:6: “On another Sabbath, [Jesus] entered the synagogue and was teaching, and a man was there whose right hand was withered. And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. But he knew their thoughts, and he said to the man with the withered hand, ‘Come and stand here.’ And he rose and stood there. And Jesus said to them, ‘I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?’ And after looking around at them all he said to him, ‘Stretch out your hand.’ And he did so, and his hand was restored. But they were filled with fury and discussed with one another what they might do to Jesus” (Luke 6:6–11, ESV).

Here in this story we again see the opinions of the scribes and Pharisees pitted against the law of Moses. In their opinion, it was unlawful to heal on the Sabbath. Healing, in their estimation, was work. And so they watched Jesus to see if he would do this “unlawful” thing. And again, Jesus challenged them. He knew their thoughts, the text says, and so he did the very thing that they were concerned about. He call the man over to him, and once he was there, he looked around at the scribes and Pharisees and said, “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” I wonder how long he paused? I imagine that he paused for a while to allow everyone to soak and squirm in their shame. What could they say? The Sabbath is not a day for doing good! It is not a day to preserve life! They knew this wasn’t true. And so they remind silent. And then Jesus healed the man, one, for the good of the man, two, to expose the hypocrisy of the scribes and Pharisees, three, to show that the Sabbath day is a day for doing good, and four, to prove, yet again, that he is the Son of Man, and Lord of the Sabbath, just as he claimed. 

You see, this is a story about Jesus challenging, not the law of Moses, by the customs of the scribes and Pharisees. They had their traditions. They fasted weekly. They kept the Sabbath day by going beyond what the law required, and as they considered Jesus and his teaching, they were tempted to say, no thank you. The old way is good. But Jesus came to inaugurate something new – a new Kingdom and a New Covenant, founded on better principles than the Old.  And so he warned them that their customs would have to change. New wineskins would be needed to hold the new wine. 

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Jesus Calls The Twelve Apostles

Brothers and sisters, please see that this theme culminates in the calling of the twelve Apostles. The number twelve is significant. It should remind us of the twelve tribes of Israel. The meaning is that the Apostles would be the foundation for the church, which is the new Israel of God. Just as Old Covenant Israel descended from the twelve sons of Jacob, so New Covenant Isarel descends from the twelve Apostles. One of them, Judas, would betray Jesus. He would be removed and replased. Nevertheless, the principle stands. Here we see Jesus call twelve men to himself, and these would hold the unique office of Apostle. 

Luke 6:12 says, “In these days he went out to the mountain to pray, and all night he continued in prayer to God. And when day came, he called his disciples and chose from them twelve, whom he named apostles: Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor (Luke 6:12–16, ESV).

Clearly, Jesus was starting something new. A new Kingdom had begun. A new temple was being built. A New Covenant was being cut. And so Jesus warned the scribes and Pharisees (and all who heard his worlds), to not err in saying, “the old is good”. Jesus did not come to patch the old garments of the Old Covenant. No, those garments were worn out and ready to be discarded. He came to institute something new. And the new wine of the New Covenant would need to be kept in new wineskins. Customs would have to change. The civil and ceremonial laws of the Old Mosaic covenant would be abrogated. And certainly, the man-made traditions of the scribes and Pharisees would have to go. And so Jesus warned them with his words. And by his actions, he began to challenge their false doctrine. But this only aggravated them all the more, and so they sought to do him harm.  

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Contemplations

I’d like to move this sermon towards a conclusion now by offering a few reflections on this text.

One, this text should move us to clearly distinguish in our own minds and hearts between God’s law and human tradition, lest we fall into the error of the Pharisees. 

As I say this, I do not mean to suggest that we should in any way neglect God’s law. God has revealed his moral law. He has revealed it in nature, and even more clearly in Scripture. Indeed, it is true, the moral law of God is summarily comprehended in the Ten Commandments (Baptist Catechism 46). Christians should care deeply about obeying God’s commandments, for Christ has said, “If you love me, you will keep my commandments” (John 14:15, ESV). And yes, that includes the fourth of the Ten Commandments, which has to do with the time that is to be set aside for worship. Our catechism summarizes the teaching of scripture concerning the Sabbath beautifully in questions 63-66. I will not read all of that material to you now. In brief, it rightly teaches that the fourth commandment is still in force. The people of God are to honor one day in seven as holy unto the Lord. They are to cease from common labor and other distractions that do not fit the purpose of the day, and devote themselves to the worship of God both in public and private. From the creation of the world to the resurrection of Christ, the Sabbath day was Saturday. From the resurrection of Christ to the end of the world, the rest day is Sunday. The day has changed because Christ inaugurated a new creation when he rose from the dead. 

The moral laws contained within the Ten Commandments are binding on us. Christians should be concerned to obey them, not to be justified by keeping them or to earn God’s favor. No, we are justified by the grace of God alone and through faith in Christ alone. We obey, because we love God. We obey, because we are justified and adopted by God’s grace. We obey, not being driven by fear, but out of gratitude for all that God has freely given to us. And yes, each one of these Ten Commandments does have necessary implications. Baptist Catechism 44-86 and the Westminster Larger Catechism 91-148 are really helpful as they draw the necessary implications out. I’ll give you three examples. The command to honor father and mother requires that honor be shown to all people in a way that fits their station in life. Honor is to be shown to those in an inferior position, to those of an equal position, and to those of a superior position. The command to honor father and mother demands this but way of implication. Two, the command to not commit adultery requires that we preserve the chastity of others and forbids lust in the heart. And three, the command to not murder requires the preservation of life, forbids recklessness, and forbids hatred in the heart.  

The point that I am attempting to make in brief is that we must know God’s law, what it requires, and what it forbids. We must know God’s law so that we might strive to keep it. And we must know God’s law so that we can distinguish between law and traditions, opinions, and customs. God’s law is binding on us. The traditions of man are not. 

Is it your custom to read Scripture and pray at a certain time of the day? Is it your custom to eat certain foods, drink certain drinks, and abstain from others? Is it your custom to dress in a particular way? That is good for you! But if these customs of yours are not commanded in Scripture, then you must not impose them on others. 

Two, as we seek to keep God’s law, let us not forget that the summary of God’s moral law is love. Law-keeping, really and truly, is not about rule-following, but love.  One time, a lawyer asked Jesus a question to test him. “‘Teacher, which is the great commandment in the Law?’ And [Jesus] said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:35–40, ESV). Not only did the Pharisee’s error in that they added to God’s law and imposed their traditions on others, but these traditions they developed were also actually unloving. They were so concerned to guard against Sabbath breaking, for example, that they developed traditions that hindered people from doing good to others on the Sabbath day. How sad is that? Let us be sure to obey God’s law with love in our hearts for god and our fellow man.

Three, let us contemplate the abundant goodness of the New Covenant when compared to the relative goodness of the Old. The New Covenant is much better than the Old because it actually reconciles sinners to God. Jesus is the mediator of the New Covenant, and he is our Redeemer and the bridegroom of God’s covenant people. The Old Covenant was good. It served its divinely ordained purpose for a time. But it was designed to give way to the New. The Old could not reconcile sinners to God and open the way up for them. But the New Covenant does. The way has been opened up through Christ’s broken body and shed blood. Let us contemplate it, brothers and sisters. And may we be moved to greater faith, love, and devotion to our great God and Savior, Jesus Christ.