Baptist Catechism 44-47

Q. 44. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to His revealed will. (Micah 6:8; Eccles. 12:13; Ps. 119:4; Luke 10:26-28)

Q. 45. What did God at first reveal to man for the rule of his obedience?

A. The rule which God at first revealed to man for his obedience, was the moral law. (Rom. 2:14,15; 5:13,14)

Q. 46. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the Ten Commandments. (Deut. 10:4; Matt. 19:17)

Q. 47. What is the sum of the Ten Commandments?

A. The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves. (Matt. 22:36-40; Mark 12:28-33)

Scripture Reading: Matthew 22:34–40

“But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. ‘Teacher, which is the great commandment in the Law?’ And he 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 22:34–40, 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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Baptist Catechism 44

Last week we entered into the third and final large section of the catechism when we considered question 44, which asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.” “Duty” means responsibility or obligation. So the question is this, what does God expect man to do? What is man’s obligation before God? What is his responsibility or duty?

In that sermon, I pointed out that this is a very important question, and it is also very timely. And by timely I mean, it is the right question to ask at this point in our catechism given all that we have learned. And what have we learned? Well, in brief, we have learned about God! We have learned that God – the Triune God (BC 8, 9), who is “infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth” (BC 7) – is our Creator. He is the creator of all things seen and unseen. He has given us life, and he sustains us continuously. More than this, we have also learned that, though we have sinned against God, he has redeemed us. God the Father has accomplished our redemption through the Son and he effectively applies its benefits to his elect by the working of the Holy Spirit. So then, in questions 7 through 43 we have learned all about God our Creator, Sustainer, and Redeemer.

If you have been paying attention to this teaching; if you have believed it in the mind and received it in the heart; if you have grasped, at least to some degree, the glory of God and his goodness to us in Christ Jesus, then you will agree that this is the right question to ask: “What is the duty which God requireth of man?” In other words, how should I respond to this Holy and Awesome God and to the marvelous grace that he has shown to me in redeeming me from bondage to sin? This is the question that a creature should ask his Creator. And I suppose it could be said that this is, even more so, the question that one who has been redeemed should ask his Redeemer. We ought to respond to God, our Creator, and Redeemer, saying, I’m grateful. I owe you everything.  What do you, O God, require of me?

The question is fitting. It is timely. Again the answer: “The duty which God requireth of man, is obedience to His revealed will.” 

When we speak of God’s will, we are speaking of his command or decree. And his will may be considered in two ways. 

First, we may speak of God’s hidden or secret will. This is God’s will or decree concerning all that will come to pass in history. Why is it called “secret” or “hidden”? Because God has not revealed it to us! What will happen tomorrow? We don’t know! The future is a mystery to us. But does God know what will happen tomorrow? Yes! And he knows, not only because he can see the future, but because he has decreed what will happen. We call this decree his “hidden will”. The biblical teaching concerning God’s decree was summarized for us way back in Baptist Catechism 10: “What are the decrees of God?” A: “The decrees of God are His eternal purpose, according to the counsel of His will, whereby for His own glory, He has foreordained whatsoever comes to pass.”

Notice, we are not called to obey God’s hidden will. How could we? For it has not been revealed or told to us! But we are called to obey God’s revealed will, that is to say, his laws or commandments which he has given to us. And that is the second way we speak of God’s will. His revealed will is his law. 

You know, one thing I have noticed over the years is that people sometimes get this backward. They focus on trying to figure out God’s hidden will while ignoring God’s revealed will. Even Christians can fall into the trap of obsessing over questions like, what is God’s plan for my life, or what does the future hold for me, while failing to do that which God has clearly commanded.  Jesus had something to say about that in Matthew 6:25: “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on… do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:25–33, ESV). That’s really marvelous, isn’t it? Jesus is saying, don’t obsess over the future. Don’t be anxious about things outside of your control. Instead, trust God as it pertains to these things, and focus instead on living in obedience to God while seeking to further his Kingdom.  

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Baptist Catechism 45-47

Questions 45 through 47 of our catechism clarify which law we must obey and where it is found. 

First, in question 45 we are rightly taught that God revealed his will, or law, by first writing it on the heart of man at creation. Q 45: “What did God at first reveal to man for the rule of his obedience?”

A: “The rule which God at first revealed to man for his obedience, was the moral law.” You would do well to notice that Romans 2:14-15 and 5:13-14 are listed as proof texts for this Q&A. Romans 2:14-15 teaches that God wrote his law on man’s heart at creation, and Romans 5:13-14 teaches that the God’s law was in fact in the world prior to the giving of the Ten Commandments at Sinai. The point is this: God’s law was not given for the first time when it was written on those stone tablets and given to Israel through Moses. No, God’s law was first written on the heart of man when God created him. Adam knew right from wrong, and good from evil because God made him in his image. Man has God’s moral law written on his heart. He knows right from wrong. Now, granted, man is now fallen. This law is now badly bent out of shape, marred, distorted, and suppressed so that men by nature love what is evil and flee from what is good. But it is important for us to confess that God made man with this capacity to know right from wrong, and that man was upright in the beginning. 

Secondly, question 46 connects the moral law of God (which was written on man’s heart at the beginning and is universal and unchanging) with the Ten Commandments that were written on stone and given to Israel at Sinai. Q 46: “Where is the moral law summarily comprehended?” A: “The moral law is summarily comprehended in the Ten Commandments.” That question and answer are worded very carefully to guard against error. 

One, it is clear that there is a connection between the moral law and the Ten Commandments written on stone. Do you wish to know God’s moral law which is for all people living in all times and places? Then you should go to the Ten Commandments, for there the moral law is comprehended or known. 

Two, it is also important to notice that the moral law and the Ten Commandments are not equated. If the moral law and the Ten Commandments were the exact same thing the question would have been more direct, perhaps something like this: Where do we find the moral law? And the answer would have simply been, in the Ten Commandments. Instead, the question and answer are more nuanced. “Where is the moral law summarily comprehended?” A: “The moral law is summarily comprehended in the Ten Commandments.” 

“Summarily comprehended” means summarized in a way that is clear and knowable. It is important that the question and answer be phrased in this way for two reasons. 

One, there are some things stated in the Ten Commandments that were unique to Old Covenant Israel and are not, therefore, for all people living in all times and places. In other words, not everything stated in the Ten Commandments is to be regarded as “moral law”. Take for example the preface, which mentions Israel’s redemption from Egypt. Consider also the commandment to observe the Sabbath on the seventh day. Also, remember the blessings attached to the keeping of the fifth commandment, namely, blessings in the land that would be given to Israel. And do not forget the curses attached to the breaking of the second commandment, namely, God’s “visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep [his] commandments” (Exodus 20:5–6, ESV). The point is this, the moral law and the Ten Commandments are not to be equated because there are some things stated with them that were unique to Israel, and are not for all people living in all times and places. Nevertheless, the moral law is comprehended within the Ten Commandments. 

Two, the phrasing of this question and answer is important because the Ten Commandments are to be regarded as a summary of the moral law. In other words, the Ten Commandments do not say all that can possibly be said about living in a way that is right before God but function as a summary. In other words, the implications must be fleshed out. This will be demonstrated beautifully in questions 45 through 89 as our catechism will follow this pattern with each one of the Ten Commandments. What is the _____ commandment? What does this commandment require? What does this commandment forbid? You will notice that we are not only going to memorize the Ten Commandments. We will also, with the help of Scripture, tease out the implications or necessary consequences, of each commandment. For example, the fifth commandment, honor your father and mother, “requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.” The Scriptures clearly teach that this is the implication of the fifth commandment, which is to be regarded as a summary of God’s moral law. 

Finally, we come to question 47 which asks, “What is the sum of the Ten Commandments?” Or to put it another way, what is the sum total of the summary of God’s moral law? Answer: “The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.” 

The proof texts cited here are Mattew 22:36-40 and Mark 12:28-33. These passages record for us Jesus’ answer to the question, “which is the great commandment in the Law?” And said, “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 22:36–40, ESV). 

Clearly, Jesus was summing up the first four of the Ten Commandments when he spoke of the love we are to offer up to God, and he was summing up the last six of the Ten Commandments when he spoke of the love we are to show to our neighbor. It should be remembered that this idea was not unique to Jesus. No, he was simply quoting the law of Moses, Deuteronomy 6:5, and Leviticus 19:18.

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Conclusion

So then, what duty does God require of man? A: Obedience to His revealed will. This reminds me of what Jesus said to his disciples: “If you love me, you will keep my commandments” (John 14:15, ESV).

And what did God at first reveal to man for the rule of his obedience? He gave man his moral law. He wrote it on Adam’s heart at the time of creation. This is a part of what it meant for Adam and Eve to have been made in God’s image. 

And where is this moral law summarized for us so that it might be known? A: “The moral law is summarily comprehended in the Ten Commandments.” 

And what is the sum of the Ten Commandments? A: The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.“

May the Lord do two things for us. One, may he show us that we cannot keep this law but daily break it in thought, word, and deed, and therefore, are in need of a Savior, Christ the Lord. Two, may he give us faith in Christ with a renewed mind, heart, and will so that we might do what God has commanded, out of gratitude for what he has graciously done for us as our Creator and Redeemer.

Old Testament Reading: Zephaniah 3:9–13

“For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the LORD and serve him with one accord. From beyond the rivers of Cush my worshipers, the daughter of my dispersed ones, shall bring my offering. On that day you shall not be put to shame because of the deeds by which you have rebelled against me; for then I will remove from your midst your proudly exultant ones, and you shall no longer be haughty in my holy mountain. But I will leave in your midst a people humble and lowly. They shall seek refuge in the name of the LORD, those who are left in Israel; they shall do no injustice and speak no lies, nor shall there be found in their mouth a deceitful tongue. For they shall graze and lie down, and none shall make them afraid.” (Zephaniah 3:9–13)

New Testament Reading: Luke 18:15-17

“Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” (Luke 18:15–17)

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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

One thing I have found helpful when interpreting the Gospel of Luke is to look for themes. It seems to me that when Luke wrote his Gospel he grouped stories and teachings of Jesus together according to themes. Perhaps you recall that not long ago we encountered a string of passages linked together by the theme of money and the right use of money. Here in this section of Luke’s Gospel, we find three passages that teach us what is necessary to be in a right relationship with God so that we might enter his Kingdom and have eternal life.

In the previous passage, we learned that it was not the religiously devout Pharisee who was right with God. That man was filled with self-righteous pride! Instead, it was the repentant tax-collector who was right with God, for he was humble and contrite. He knew he was a sinner and that he needed a Savior. As he prayed to God at the temple, he stood “far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” Jesus tells us that it was this man who “went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:13–14).

In the next passage, Luke 18:18-30,  we will learn of an encounter that Jesus had with a rich young ruler. The ruler approached Jesus and said, “Good Teacher, what must I do to inherit eternal life?” (Luke 18:18). As we consider that story we will learn that this man thought he could inert eternal life through his keeping of the law, that is to say, by his own goodness. Jesus showed him that this was not possible. This man needed to be humbled by the law to recognize his need for a Savior. 

And sandwiched between these two stories, which are intended to put self-righteous pride to death, we find this little story about Jesus receiving little children to bless them. As Jesus received the children to bless them, he delivered a message. “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16–17). The meaning is very similar to the passages before and after this one. To stand right before God, to enter the Kingdom of God, and to gain life eternal, one must do away with all self-righteous pride and humbly come to Jesus to be embraced by him and to receive the salvation that only he can give. The Pharisees, and others who were filled with self-righteous pride, stood far off from Jesus and ridiculed him as one who received tax collectors and sinners. But these children came humbly, without pretense or pride,  to receive Jesus’ warm embrace. Only those who come to Jesus humbly, out of a sense of their need for him (his person and work), will enter the Kingdom of God, of which he is King.  

This Passage Is Not About Infant Baptism

If you read commentaries on this passage you will see that it is often used by those who believe in baptizing the infant children of believers to support their position and practice. This only shows how desperate they are to find support for their practice from the New Testament. This passage has nothing to do with the sacrament of baptism, but it is often appealed to by paedobaptists because no better or stronger New Testament texts can be found. 

The best paedobaptists will simply admit that the New Testament does not teach infant baptism. B.B. Warfield was a paedobaptist theologian who was not afraid to admit this. In a work entitled, The Polemics Of Infant Baptism, Warfield writes, “It is true that there is no express command to baptize infants in the New Testament, no express record of the baptism of infants, and no passages so stringently implying it that we must infer from them that infants were baptized. If such warrant as this were necessary to justify the usage we should have to leave it incompletely justified. But the lack of this express warrant is something far short of forbidding the rite; and if the continuity of the Church through all ages can be made good, the warrant for infant baptism is not to be sought in the New Testament but in the Old Testament, when the Church was instituted, and nothing short of an actual forbidding of it in the New Testament would warrant our omitting it now. As Lightfoot expressed it long ago, ‘It is not forbidden’ in the New Testament to ‘baptize infants, — therefore, they are to be baptized’” (The Works Of B.B. Warfield, vol. IX, p. 399).

I trust you can see the argument that Warfield and Lightfoot put forth. Given that the New Testament does not teach infant baptism, their position and practice must be argued from the Old Testament and their doctrine of the covenants. While I have immense respect for men like Warfield and Lightfoot, I find this argument to be very weak. Why would we look to the Old Covenant Scriptures to learn how to properly apply the sign of the New Covenant? This seems like a very strange move. If baptism was instituted by Christ as the sign marking entrance into the New Covenant community, then shouldn’t we expect the instructions for the proper administration of this ordinance to be found on the lips of Christ and in the New Testament Scriptures? I think most would agree that the New Testament Scriptures would be the most natural place to find instructions concerning the administration of this New Covenant ordnance. And indeed, when we search the New Testament Scriptures for an answer to the question, to whom should baptism be given, the answer is found. “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). 

Those familiar with this debate will know that the paedobaptists assume that because male infants were circumcised on the eighth day under the Old Abrahamic and Mosaic Covenants then babies should be baptized under the New Covenant. The trouble is, this assumption is false. 

This assumption is false because the New Covenant is not the same as the Abrahamic and Mosaic Covenant. No, the New Covenant is substantially different from the Old (see Jerimiah 31:31ff.).

For one thing, the Old Abrahamic and Mosaic Covenants were made with a particular ethnic people, namely, the Hebrews. It is no wonder, then, that the sign of the Old Covenant was applied to the male reproductive organ of the Hebrews at birth. All who were born from Abraham were members of the Old Abrahamic and Mosaic Covenants, so naturally, all of the males were to be given the sign of the covenant at birth as a visible reminder to all of the Hebrews—and yes, the males and females were both suitably reminded by this sign—that they, as Heberws, were in a special covenantal relationship with God. 

But the New Covenant is not like the Old Covenant in some very important ways. The most important point of discontinuity to note (as it pertains to the topic we are now considering) is that the New Covenant is not made with an ethnic people. Physical birth matters nothing as it pertains to entrance into the New Covenant that Christ mediates. It is only those who turn from their sins to place their faith in Jesus the Messiah who are members of the New Covenant, and this they are enabled to do only by the regenerating work of the Holy Spirit as the Gospel of Jesus Christ is proclaimed. 

It is no wonder, then, that the sign of the New Covenant is different than the sign of the Old Abrahamic and Mosaic Covenants. If the Old and New Covenants were the same in substance, one would expect the sign of these covenants to remain the same. But because there is more discontinuity than continuity, the sign marking one’s entrance into the covenant community has changed from circumcision to Baptism. Not surprisingly, the sign that marks one’s entrance into the New Covenant community does not have anything to do with procreation or physical birth. Baptism symbolizes new birth and cleansing through union with Christ, which is received by faith alone. This is what the Apostle Paul teaches when he says, “For neither circumcision counts for anything, nor uncircumcision, but a new creation” (Galatians 6:15). And the Apostle John gets at the same truth with these words, “But to all who did receive [Jesus], who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12–13). As I have said, Baptism is the sign of the New Covenant. It symbolizes this new birth, cleansing, and union with Christ. Therefore, it is not surprising that the New Testament consistently teaches that the sign of the New Covenant is to be given to those of whom these things are true —  it is to be given to those who make a credible profession of faith in Jesus Christ who show signs of regeneration or conversion. .   

The reason paedobaptists must try to make a case for their practice of baptizing their babies from the Old Testament Scriptures and the Abrahamic and Mosaic Covenants of circumcision is that, as B.B. Warfield admits, there is not a single text that commands or describes this practice in the New Testament. Worse yet, as it pertains to the question, to whom should Baptism be given, everything explicitly taught or described in the New Testament demands that we say, it is those who turn from their sins and profess faith in Jesus who are to be baptized. 

Matthew 28:18–20 has already been cited. Listen to Acts 2:38: “And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit’.” Acts 2:41 says, “So those who received his word were baptized, and there were added that day about three thousand souls.” Finally, Acts 18:8 tells us that “Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized.”

When the Paedobaptists attempt to use the text that is open before us today to support their practice of giving baptism to infants it only shows how desperate they are to find New Testament support for their practice. This text is not about baptism. It does not say that Jesus (or his disciples) baptized the babies that were brought to him. It says that he touched them (to bless them). It says that he instructed his disciples to let the children come to him and not to hinder them (see Luke 18:16). And neither does it say that the kingdom of God belongs to the children of believers. No, Christ said, “to such belongs the kingdom of God”, and “whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16–17).

These are precious and important sayings of Jesus. We must allow this text to say what it says, and not attempt to force it to say things that it does not. I’ve taken the time to show what this text does not say so that we might better appreciate what it says.

Let The Children Come To Jesus

What then does this passage say?

In verse 15 Luke reports that the people “were bringing even infants to [Jesus] that he might touch them.” This should not surprise us. At this point in Jesus’ earthly ministry, great crowds were following him (see Luke 14:25. Jesus was especially popular with the common people, for he had touched many who were sick and lame to heal them. When Luke tells us that the people “were bringing “even infants to [Jesus] that he might touch them”, it is most natural to think that these parents were bringing their children to Jesus so that he touch them to heal them. If your were to look up the appearances of this word “touch” in Luke’s Gospel, you would find it used in the contect of healing. These parents wanted Jesus to touch their children to heal them or perhaps to bless them. It should be clear to all that touch means touch. It does not mean or imply baptism. 

Luke goes on to report that when “the disciples saw” these people (parents, I presume) bringing their infants and children to Jesus “they rebuked them“ (Luke 18:15, ESV). The Greek word translated as “rebuked” is actually quite strong. The disciples expressed strong disapproval — they rebuked these parents for attempting to bring their children to Jesus.

The same Greek word appears again in Luke 18:39. In that passage, a blind beggar heard that Jesus was passing by, “And he cried out, ‘Jesus, Son of David, have mercy on me!’ And those who were in front rebuked him, telling him to be silent. But he cried out all the more, ‘Son of David, have mercy on me!’ And Jesus stopped and commanded him to be brought to him”, and he healed him” (Luke 18:37–41). 

I’m noticing a theme. The disciples of Jesus must have been concerned to protect Jesus from being overburdened. They were beginning to distinguish between those they thought were more or less important and most or less worthy.  Jesus would have none of this. He healed the blind beggar and he commanded that the children not be hindered from coming.

It is in verse 16 of our text that Christ intervenes. Having become aware of what was happening, “ Jesus called them [the parents and the children] to him, saying, [to the disciples] ‘Let the children come to me, and do not hinder them…” (Luke 18:16). 

There are several lessons to be learned from these words. 

Disciples

All who are disciples of Jesus must learn that Jesus does not need to be shielded from those who wish to come to him. He was able to receive all who came to him in the days of his earthly ministry, How much more is he able now that he has ascended to the Father and sent forth his Holy Spirit? Furthermore, the disciples of Jesus learn from this story not to discriminate between those they perceive to be more or less important or more or less worthy. This is not for is to judge. Finally, by considering this scene, disciples of Jesus must come to see that their Lord and Savior is not cold or aloof, but is tender, merciful, gracious, and kind. 

Parents

Christian parents must also learn from this story, for there is encouragement found here to bring your children to Jesus! Christian parents, you must bring your children to Jesus. Bring them to him in your private prayers. Bring them to him in family devotions. Bring them to him in corporate worship. Bring them especially to hear the preaching of the word of Christ! Teach your children to worship. Teach them to pray. Let them observe the administration of the sacraments so that those visible words may speak to their minds and hearts. And when the time is right — when your children profess faith in Christ and show evidence of true conversion and repentance, then lead them to the waters of Baptism.

Parents, we should not act like baptism is the only or even the primary way to bring our children to Jesus. Before baptism can be applied, we must pray for them, teach the faith to them, and preach the gospel to them. The sign of the Covenant is only to be given once they make a credible profession of faith. And we must remember that our children might be regenerated and believe the Gospel before they are capable of expressing faith and demonstrating repentance. 

Dear parents, you must bring your children to Jesus! But this does not require you to seek to  apply the sacrament of baptism prematurely. Those who apply the sacrament of baptism to infants apply it, not to those in Christ, but to those in Adam. Those who apply the sacrament of baptism to infants apply it, not to those who have been washed clean by the blood of the lamb, but to those who remain in the guilt of Adam’s imputed sin. Those who apply the sacrament of Baptism to infants apply it, not to those who have been united with Christ in his death, burial, and resurrection, but to those who remain dead in their sins with corrupted natures. Of course, the great hope of these parents is that their children will someday turn from their sins and place their faith in Jesus the Messiah so that the symbolism of baptism, namely, union with Christ, cleansing, and new birth (most of which is lost in the practice of pouring or sprinkling, by the way) becomes true of their child after the fact. Whether or not these children grow to profess faith in Christ, it is not uncommon to hear these parents encourage their children to walk with Christ with these words, remember your baptism! The trouble is, they cannot remember their baptism. 

Parents, bring your children to Jesus in prayer and through the proclamation of the gospel, and when it becomes apparent that they have embraced Jesus and that Jesus has embraced them, then baptism is to be applied. And then these may be exhorted to continue on walking with Jesus with these words: remember your baptism. Remember when you said, “Jesus is Lord” in those waters (see Romans 10:9; . Remember when the name of the Father, Son, and Holy Spirit was placed on you (Matthew 28:18-20). Remember when you made that “appeal to God for a good conscience, through the resurrection of Jesus Christ…” (1 Peter 3:21). Remember when God reassured you that you have been cleansed and raised to newness of life. One very good and practical reason for delaying baptism until our children make a credible profession of faith is so our children can actually remember their baptism as they look back upon it with understanding.  

Children

There is also something for children to learn from this passage. Children, listen to me. You must come to Jesus. You must confess that you have sinned against God by disobeying his commandments. You must turn from your sins and trust in Jesus to forgive you of your sins. 

Children, please hear what I say. Baptism does not save you. Jesus saves you. The water of baptism does not wash your sins away. The blood of Jesus washes your sins away. Baptism does not give you eternal life. Jesus gives eternal life to all who believe in him. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). 

All who have turned from their sins to place their faith in Jesus must then be baptized in water in the name of the Father, Son, and Holy Spirit to show that Jesus is their Lord, that they have been united to him by faith, washed by him, buried with him, and raised to life eternal with him. And this we will do in due time. 

Little children, you will need to wait to come to the waters of baptism and to the Lord’s Supper (a credible profession of faith is what we are waiting for), but this does not mean that you must wait to come to Jesus. If you can understand my words, if you know that you are a sinner who needs a Savior, and if you know that Jesus is the Savior God has provided, then you must run to him today knowing that he will receive all who who turn from their sins to trust in him. As Christ has said, “All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37).

For To Such Belongs The Kingdom Of God

We have a little more of our passage to consider. Look again at verse 16. “But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them…:” And then he added these words of explanation, “for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16–17).

Pay careful attention to Jesus’ words. “To such belongs the kingdom of God…”, he said. He did not say, To these belongs the kingdom of God. Or to infants and children belongs the kingdom of God. Or to the infants and children of believers belongs the kingdom of God. This is how the paedobaptists read the text, but the text says no such thing. What did Christ say?  “To such belongs the kingdom of God…” The Greek word translated as “such” means “like such”, or “such as these”. The meaning is not that all children or the children of believers are a part of God’s kingdom. Rather, the meaning is that it is those who are child-like (“like such”, or “such as these”) who will enter God’s kingdom. 

That this is the meaning is made very clear in verse 17. There Christ says, “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:17). Far from teaching that all children, or the children of believers enter the kingdom at birth (and therefore ought to be baptized), Christ teaches us that it is only those who “receive the kingdom of God like a child” who will enter it.

Quoting now John Gill, “it is as if our Lord should say, do not drive away these children from my person and presence; they are lively emblems (symbols or representations)… of such that shall enter into the kingdom of heaven: by these [children] I may instruct and point out to you, what converted persons should be, who have a place in my church below, and expect to enter into my kingdom and glory above; that they are, or ought to be, like such children, harmless and inoffensive; free from rancor and malice, meek, modest, and humble; without pride, self-conceit, and ambitious views, and desires of grandeur and superiority.” 

Conclusion

This is the lesson being conveyed by Jesus. Far from teaching that infants and children should be baptized because they are somehow partakers of Christ’s covenant and kingdom by virtue of natural birth, he teaches that those who wish to enter the kingdom God must receive the kingdom (Christ’s kingship and rule) in a child-like way. And what are the qualities of children worthy of imitation? Is it their ignorance? Is it their immaturity? No. Given the context of the passages that precede and follow, Gill is right. Christ here draws attention to the fact that these infants and children were harmless and inoffensive; free from [hatred] and malice, meek, modest, and humble; without pride, self-conceit, and ambitious views, and desires of grandeur and superiority.” 

Dear friends, those who are proud and self-righteous will never enter God’s Kingdom, for their self-righteous pride will forever keep them from bowing the knee to King Jesus. “Let the children come to me, and do not hinder them”, Jesus said, “for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16–17).

Baptist Catechism 44

Q. 44. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to His revealed will.

Scripture Reading: Ecclesiastes 12:13

“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.” (Ecclesiastes 12:13, 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.

From time to time I like to take a step back from our catechism to consider where we have been and where we are going. There is a structure to our catechism, and recognizing this structure can be very helpful. Now, it’s not as if the compilers of our catechism placed the 114 questions into these categories for us, but if you pay careful attention to the themes and their development, categories do clearly emerge. I’d like to share my outline of the catechism with you today. I think this broad overview will help us to better appreciate the individual questions and answers as we come to them.

I will admit that others might outline the catechism a little differently. And it is possible that their outline is better than mine. If I find that to be the case, I’ll alter my view. But as of right now, here is how I see it. 

Our catechism is most obviously divided into three major parts.

Questions 1 through 6 of our catechism make up the first part, and we may give it the heading, “First Principles” or “Foundational Truths”, for it is in questions 1 through 6 that the most fundamental truths of the Christian faith are established. Q. 1 asks,  Who is the first and chiefest being? Q. 2 asks, Ought everyone to believe there is a God? Q. 3 asks, How may we know there is a God? Q. 4 asks,  What is the Word of God? Q. 5 asks, May all men make use of the Holy Scriptures? And Q. 6 asks, What things are chiefly contained in the Holy Scriptures? These questions are addressed first because it would be impossible to say anything meaningful or sure about God, his ways with man, and what he requires of us, without these foundational truths being established. 

Question 6 of our catechism is very important. Not only does it wrap up the “First Principles” section, it also introduces parts two and three when it asks, “What things are chiefly contained in the Holy Scriptures?”, and then answers: “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.” The rest of the catechism teaches us about these two things: “what man ought to believe concerning God, and what duty God requireth of man.”

The second major part of the catechism is found in questions 7 through 43. Here we will find a  summary of what the Holy Scriptures teach concerning God and his dealings with man. 

The third major portion of the catechism is found in questions 44 through 114. Here we find a summary of what the Holy Scriptures teach concerning man’s duty or responsibility before God. Notice, that we are considering question 44 today. It asks, “What is the duty which God requireth of man?” So then, you can see that we are now entering into the third and final section of the catechism. 

Clearly then, the catechism is divided into three major parts. Questions 1-6 establish “first principles”. Questions 7-43 tell us what man ought to believe concerning God. And questions 44-114 tell us what duty God requires of man. 

I would like to break the catechism down just a little bit more for you before briefly considering question 44. I think this will be helpful to us as we move forward. . 

Part one need not be broken down any further. It stands as a single unit. But part two can be divided into four sections. Remember, this entire section is telling us what we ought to believe concerning God and his dealings with man. 

First, in questions 7 through 15 we are told about God, his nature, decrees, creation, providence, and covenant. Second, in questions 16-22 we are told about man’s alienation from God by his fall into sin. Now, some may object, saying, I thought this section was about God, but this is a section about man. Well, yes. It is about man. But more specifically, it is about man in relation to God. Third, in questions 23-31 we are told about the redemption accomplished by God through Christ. There in that section, Christ is identified as the redeemer of God’s elect. There we are told about the incarnation, and the threefold offices of Christ as Prophet, Priest, and King. And there were are told about his humiliation and exaltation. Finally, in questions 32-43 we are told about how the redemption earned by Christ is applied by God to his elect through the Spirit. There we learn about effectual calling, the gift of faith, and the benefits that come to all who believe in Christ in this life, at death, and at the resurrection. At the end of that section, we are told about what Christ has saved us from, namely eternal condemnation. 

Notice two things about this second major section of our catechism running from questions 7 through 43. 

One, it is profoundly Trinitarian. After being taught about God as Trinity in questions 7-9, and after being told about man’s alienation from God in questions 16-22, then we are told about the accomplishment of our redemption by the Son of God incarnate and the application of it in time to the elect of God by the Spirit.  Section two of our catechism is profoundly Trinitarian. 

Two, in questions 7 through 43 the gospel of Jesus Christ is presented in a redemptive-historical way. There in that section, we are told about God, creation, the covenant of works, man’s fall into sin, the accomplishment of our redemption by Christ in time, and the application of the redemption that Christ has earned to sinners in time. And “how doth the Spirit apply to us the redemption purchased by Christ?” Answer 33 says, “The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.” Finally, the benefits that come to all who have faith are described – the benefits that come in this life, at death, and the resurrection. This is the good news of salvation through faith in Christ presented in a historical way. 

That brings us to question 44, which the question we are considering today. Question 44 then asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.” Notice three things about Baptist Catechism 44: 

One, this question marks the beginning of the third major section of the catechism. Back in question 6 we were told that the Scriptures mainly teach “what man ought to believe concerning God, and what duty God requireth of man.” We have considered the first theme, now we will consider the second. 

Two, this question is the only reasonable question to ask after hearing about God, his creation and covenant, man’s fall into sin, and the redemption that God has so graciously accomplished for us by Christ and applied by his Spirit. Having considered all that Christ has done for us, and having considered the wonderful benefits that come to those who have faith in Christ, the reasonable question to ask is, “What is the duty which God requireth of man?”  In other words, how should I respond to this salvation that has been freely given to me? Answer: we ought to obey God’s revealed will, that is to say, his law. 

This reminds me of what Jesus says in John 14:15: “If you love me, you will keep my commandments.” And listen to Jesus’ words to his disciples in John 15:9-11: “As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full.” Those who have been redeemed by Christ and effectually called by his Spirit so that they have faith, have had the love of Christ graciously set upon them. And how are they to respond to this love? With love! And what does it look like to abide in the love of Christ? Those who have been loved by Christ and who love him will strive to keep his commandments. 

So then, I hope you agree that question 44 is very fitting. After considering the love that has been lavished upon by God through Christ and by the Spirit to redeem us from the curse of sin and to bless us in Christ with every spiritual blessing in the heavenly places, our impulse should be to ask, what does God require of me? Having been redeemed by him, justified, and adopted, I want to serve him, for I am grateful. What does he require? Again the answer: “The duty which God requireth of man, is obedience to His revealed will.”

The third thing I want you to recognize about question 44 is that it does not only state the appropriate response to the redemption that has been graciously earned and applied to us, but it also sets us up for another presentation of the gospel, but in another way, namely, through a consideration of the law and the gospel. 

Please allow me to very briefly break down this third major section of the catechism into two parts. Questions 44 through 114 are about the duty that God requires of man. 

First, in questions 45 through 89 we are taught about God’s moral law. Here we learn that God’s moral law was first written on Adam’s heart at creation. And here we also learn that this moral law is summarized for us in the Ten Commandments, the sum of the Ten Commandments being “to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves” (Baptist Catechism 47). Here in this section the meaning of the Ten Commandments is carefully and clearly explained. With each commandment our catechism asks, what is this commandment? And after that it asks, what does this commandment require and what does it forbid? So then, here in questions 45 through 89, we find very helpful teaching on God’s moral law. 

But at the end of this section, a very important question is asked. Question 87: “Is any man able perfectly to keep the commandments of God?” The answer is bad news. “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed. Question 88 then  asks, “Are all transgressions of the law equally heinous?” Answer: “Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others. Question 89, which is the last question in this section that we are beginning to consider today, then asks. “What doth every sin deserve?” More bad news: “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.”

So then, this entire section on God’s law which runs from questions 44-89 does two things. One, it tells us what duty God requires of man. And two, it condemns us. And this is exactly what the Scriptures say about God’s law. One, it functions as a light to our feet. It reveals to us how we ought to live and the way we should go. Two, the law is also like a schoolmaster or a strict disciplinarian. It magnifies our sin and proves that we are guilty sinners in need of a Savior. 

That brings us to the second part of the third section of our catechism, where the gospel is proclaimed yet again. I think questions 90 through 92 are my favorite. Question 90: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” Answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.” Question 91: “What is faith in Jesus Christ? Answer: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.” Question 92: “What is repentance unto life?” Answer: “Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.”

Finally, our catechism concludes with a wonderful presentation of the outward and ordinary means of grace that God uses to give his people the benefits of the redemption that Christ has earned for us. These outward and ordinary means of grace are the Word of God (94-95), baptism (96-101), the Lord’s Supper (102-104), and prayer (105-114).

So, I hope you can see that the gospel of Jesus Christ is presented twice in our catechism. First, in a redemptive-historical way, and then a second time in a law-gospel way. Twice, our catechism presents “faith in Christ” alone as the way to salvation. This central truth is communicated first in question 33, and again in question 90. 

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Why have I taken the time to provide you with this sweeping overview of the structure and teaching of our catechism?

I hope that by seeing the structure, and especially by seeing the way in which the gospel of Jesus Christ is presented, not once, but twice, and in two different ways, you will be further motivated to use this great catechism in your own life, with your family, and to appreciate and support the preaching and teaching of these great doctrines within the church year after year and for decades to come.   

As you can see, these are not a random collection of 114 questions and answers intended to merely fill your mind with cold, hard, facts. No, here we have a succinct and beautifully warm presentation of the teaching of Holy Scripture concerning our great God, our miserable condition before him because of sin, and the marvelous grace that he has shown to us in providing a Redeemer, Christ the Lord.  This document urges the very thing that the Scriptures urge, namely, reconciliation with God the Father, through faith in the incarnate Son, by the working of the Holy Spirit. May we be faithful to proclaim the crucified and risen Christ in the years to come. May we be found mature in him when Christ returns or calls us home (Colossians 1:28). 

Old Testament Reading: Proverbs 3:13–35

“Blessed is the one who finds wisdom, and the one who gets understanding, for the gain from her is better than gain from silver and her profit better than gold. She is more precious than jewels, and nothing you desire can compare with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to those who lay hold of her; those who hold her fast are called blessed. The LORD by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew. My son, do not lose sight of these— keep sound wisdom and discretion, and they will be life for your soul and adornment for your neck. Then you will walk on your way securely, and your foot will not stumble. If you lie down, you will not be afraid; when you lie down, your sleep will be sweet. Do not be afraid of sudden terror or of the ruin of the wicked, when it comes, for the LORD will be your confidence and will keep your foot from being caught. Do not withhold good from those to whom it is due, when it is in your power to do it. Do not say to your neighbor, ‘Go, and come again, tomorrow I will give it’—when you have it with you. Do not plan evil against your neighbor, who dwells trustingly beside you. Do not contend with a man for no reason, when he has done you no harm. Do not envy a man of violence and do not choose any of his ways, for the devious person is an abomination to the LORD, but the upright are in his confidence. The LORD’s curse is on the house of the wicked, but he blesses the dwelling of the righteous. Toward the scorners he is scornful, but to the humble he gives favor. The wise will inherit honor, but fools get disgrace.” (Proverbs 3:13–35)

New Testament Reading: Luke 18:9-14

“He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:9–14)

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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

The most important question a human can ask is, am I right with God? Granted, it is not the only important question to ask. There are other important questions besides this one. But certainly, being in a right relationship with God should be our highest concern. 

God is our creator—we come from him.

God is our sustainer. “In him we live and move and have our being” (Acts 17:28). “In his hand is the life of every living thing and the breath of all mankind.” (Job 12:10)

And God is our judge. When we pass from this world we will return to him, and on the last day, all will stand before the judgment seat of God…” (Romans 14:10).

As I have said, the most important question a human being can ask is, am I right with God, our creator, sustainer, and the one before whom all will stand to give an account on the last day (see 2 Corinthians 5:10).

And yet so many fail to ask this vital question. Many live as if there is no God and as if there will not be a day of judgment. In Psalm 14:1 and 53:1, the Scriptures call this way of life foolishness. “The fool says in his heart, ‘There is no God’” (Psalm 53:1), the Psalmist says. 

Many fail to ask the question, am I right with God? And of those who do ask the question, many get the answer all wrong. They assume that they are right with God. And they think this because they have not contemplated the holiness of God or rightly judged themselves according to the standard of God’s holy law. After Psalm 14:1 says, “The fool says in his heart, ‘There is no God’”, it goes on to say, “They are corrupt, they do abominable deeds; there is none who does good. The LORD looks down from heaven on the children of man, to see if there are any who understand, who seek after God. They have all turned aside; together they have become corrupt; there is none who does good, not even one” (Psalm 14:1–3). 

So then, many fail to ask the question, am I right with God? And of those who contemplate the question, many will error in assuming that the answer is yes. These are self-righteous individuals. They trust in themselves thinking that they are righteous. But some will realize that they are sinners. And within this group, there are two kinds of people. On the one hand, many think they will find the solution to the problem of their sin and guilt in themselves and in their ability to keep God’s law (these are sadly mistaken), and on the other hand, some will see that the only way to be made right with God is by the mercy and grace of God and by trusting in the atoning sacrifice that God has provided for sinners, that is to say, the sacrifice of Jesus Christ on the cross.      

Dear brothers and sisters, this morning I am urging you to ask the question, am I right with God? And having asked the question, I am urging you to see that, apart from faith in Christ Jesus, you are not right with God. And once you realize that, left to yourself, you are not right with God, I’m pleading with you to see that the solution to your sin and your guilt cannot be found in yourself or in your ability to keep God’s law. No, the only way to be in a right relationship with God is to cry out to God for mercy and to trust in Jesus Christ, for he has kept God’s law for sinners, and he has made atonement for sin by his death on the cross.

The text that is open before us today will help us, for it answers the question, how can a man be right with God? Luke signals that this is the concern of the parable when he introduces it with these words: “He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt” (Luke 18:9).

Who is this parable for? No doubt, all may learn from this parable, but Luke tells us that Jesus told this parable to a particular kind of person. Jesus “told this parable to some who trusted in themselves”, Luke says. Some may be thinking, trusting in yourself does not seem like such a bad thing. Shouldn’t we strive to be self-reliant and independent people? In a way, yes. But never should we trust in ourselves ultimately. Even as we strive to be self-reliant and independent people, our ultimate trust must always be in God, the giver and sustainer of all life.  

But notice that Christ was especially concerned to correct those who “trusted in themselves that they were righteous.” These did not merely err by trusting in themselves to provide for their families, to raise their children, to have a healthy marriage, or some such thing. Trusting in yourself for these things is bad enough, but these men trusted in themselves concerning their righteousness (or right standing) before God! This error is far more serious for it has eternal ramifications.      

Finally, Luke gives us one more piece of information about the people Christ intended to correct in the telling of this parable: He “told this parable to some who trusted in themselves that they were righteous, and treated others with contempt.” These men and women were filled with self-righteous pride. As they contemplated themselves, they viewed themselves as righteous and holy in the sight of God. And where did this righteousness come from? They got it for themselves! Or so they thought. And as they looked upon others—others who did not belong to their status or class—they looked down on them with contempt. This means they despised them. 

This parable that Christ told is meant to correct the error of self-righteousness and pride. It’s meant to call self-righteous people to repentance and faith in Christ. It’s meant to drive out all self-righteous pride from the hearts of those who have followed after Jesus. 

The Parable

In the parable that Jesus tells, two men are presented to us and these two men have very different answers to the question, am I right with God? They are meant to be compared and contrasted. 

In Luke 18:10 Christ sets the scene, saying, “Two men went up into the temple to pray…” This is significant. One, it reveals that both men were God-fearing. By this I mean, they believed in the existence of God and were concerned about having a right relationship with him. Two, it reveals that both men believed in the one true God—the God of the Bible—the LORD God of Israel. And three, it reveals that, externally,  both men were approaching God in the same way. They both “went up into the temple to pray…” This was the temple of the Old Covenant. Both men drew near to God at the temple and there they observed the same things—the temple, the priests, and the sacrifices. As it pertains to their external religious practice, the two men are the same. “Two men went up into the temple to pray…” But inwardly in the heart and mind, the two men could not be more different. And it is the disposition of the heart and mind that make all of the difference, as we will soon see.    

At the end of verse 10 Christ tells us more about these two men. One is a Pharisee and the other a tax collector (Luke 18:10). In Jesus’ day, if you were to ask random people on the streets, which one of these men do you think is right with God, 99 out of 100 would say, the Pharisee! The Pharisees were religiously devout. They were experts in the law of Moses. They were careful to follow the rules of their religion. However, the tax collectors were viewed as the worst of sinners.      

In verse 11, Christ tells us more about this Pharisee. “The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get’” (Luke 18:11–12).

The Pharisee

Notice three things about the Pharisee. 

One, he stood by himself. He would not identify with the common man or sinners because he viewed himself as holier than the rest and looked down upon them with contempt. This portion of the parable certainly agrees with reality. Do not forget that in Luke 15:1-2 we were informed that “the tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:1–2). The Pharisees and scribes were disgusted when they saw Jesus associating so intimately with sinners and they stood afar off. But Jesus does not stand far off from sinners. Holy as he is, he receives all who draw near to him in repentance and faith.

Two, notice the good start to the Pharisee’s prayer. The first four words are wonderful. “God, I thank you…”, he began. This reminds us that man was no atheist. He was a religious man who thought often of God and desired to draw near to him. 

Three, though the Pharisee’s prayer began well, it did not end well. “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.”   

Notice how frequently the word “I” appears. I suppose it would be possible to pray this prayer humbly. Lord, I thank you that, by your grace, through the preaching of the gospel of Jesus Christ and by the working of your Holy Spirit, I have been drawn to repentance and faith. Furthermore, I thank you, Lord, that by your grace I have been further sanctified and strengthened. I thank you that I have been kept from sin, etc.. The word “I” appears in this prayer too, but it is a humble “I” and not a prideful “I”. The prayer of this Pharisee is prideful.  Luke has already told us that this Parable was told to correct those “who trusted in themselves that they were righteous, and treated others with contempt.” Clearly, the Pharisee in this parable represents men like these. Here is what this Pharisee meant when he prayed this prayer:  “God, I thank you that I (in and of myself) am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I (in and of myself) fast twice a week; I (in and of myself) give tithes of all that I get.”   

Four, notice what this Pharisee took pride in. He took pride in the things he did not do and in the things he did. 

Concerning the things he did not do, he said, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11). This reveals something about how the Pharisees interpreted the moral law. So long as they did not technically steal from others, commit acts of injustice (by lying in court), or commit adultery, and so on and so forth, they regarded themselves as law-keepers. But what did Christ teach us about the moral law (as summarized in the Ten Commandments)? He taught us that the law actually requires us to love God with all our heart, soul, mind, and strength, and to love our neighbor as ourselves. In another place, he said, “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matthew 5:27–28). So you can see the Pharisee’s interpretation of the moral law of God was very thin and surfacy. Honor your father and mother. Check. Don’t murder. Check. Don’t commit adultery. Check. Don’t steal. Check. Don’t give false testimony (in court). Check. If we interpret these commandments in the most minimal way possible, I suppose some might think they have managed to keep them! But Christ teaches us that the commandments are to be interpreted, not in a minimal way, but maximally. God’s law is not only to be kept in deed, but in thought, word, and deed. And it must not be kept superficially but from the heart, for the essence of God’s law is love.  

Soon we will come to the story of the Rich Young Ruler, found in Luke 18:18-25. It’s about this very thing. A rich young ruler asked Jesus, what must I do to inherit eternal life?  Among other things, Jesus replied to him, saying, “You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’ And he said, ‘All these I have kept from my youth’” (Luke 18:20–21). Check, check, check, check. So Christ commanded him to go, sell all his possessions, and give to the poor. The rich young ruler could not do it! Why? Because he was covetous. He thought he had kept commandments five through nine (in fact, he had not), but Christ, by commanding him to sell his possessions, revealed the love of money, and the absence of love for his neighbor, that resided in his heart. 

The point is this. Men like this Pharisee will sometimes pride themselves in the things they have not done, but this is only possible when failing to comprehend the holiness of God, and ignoring what God’s holy law truly requires and forbids. 

The Pharisee in our parable also took pride in the things he did.  “I fast twice a week; I give tithes of all that I get.” Neither of these things are required by God’s law. They are the traditions of men. And this is how sinful men and women will fool themselves into thinking they are right with God in and of themselves—they will keep the traditions of men while neglecting the “weightier matters of the law: justice and mercy and faithfulness” (Matthew 23:23).

Here is the fifth and final thing to notice about the Pharisee: Notice what this Pharisee does not mention. He does not say a word about his own sin or his great need for cleansing. It does not occur to him to mention these things, for he thinks he is righteous (in and of himself) and he looks upon others with contempt. Instead of thinking highly of himself, he should have been thinking highly of God. He was in the temple, remember? His thoughts should have been directed heavenward by what he saw to contemplate the holiness and glory of God! And instead of looking down on those around him, he should have been considering the priesthood and the sacrifices offered up by them, all of which testified to the guilt of his sin and his need for cleansing by God.

The Tax Collector

The meaning of the parable comes into sharp focus when Christ contrasts the attitude of the Pharisee with the attitude of the tax collector. Look at verse 13: “But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” (Luke 18:13)

Notice a few things about the tax collector. 

One, he stood far off and “would not even lift up his eyes to heaven.” This does not mean that he stood far off from others, but that he approached God carefully, reverently, and humbly. He was not filled with the pride and presumption of the Pharisee. He approached God with his head bowed low in humility. 

Two, he beat his breast, which is an expression of regret, remorse, and repentance.  John Gill says, he beat his breast, “pointing at the fountain of his sin; expressing by this action, his sorrow, and repentance for it; and an aversion and abhorrence of himself on account of it, joined with indignation and revenge; and he did this to arouse and stir up all the powers and faculties of his soul, to call upon God. 

Three, consider his plea: “God, be merciful to me, a sinner!” 

There are a few things to notice about his words. 

First of all, observe that his words were few. This reminds me of Ecclesiastes 5:1-2. “Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few.” (Ecclesiastes 5:1–2)

Secondly, notice his confession of sin. “God, be merciful to me, a sinner!” This man was a sinner and he knew it, whereas the  Pharisee was a sinner and he knew it not. This tax collector understood that he was a sinner by birth in Adam, and he was aware that he had violated God’s Holy law by committing actual transgressions and failing to do all that God’s law requires.

Thirdly, consider his request. “God, be merciful to me, a sinner!”

The Greek word translated as “be merciful”, is interesting. It can simply mean, “be merciful” or “show compassion” to me. But the word is often used in the Septuagint (the Greek translation of the Hebrew Old Testament) to refer to propitiation, expiation, atonement, or forgiveness. For example, the Greek word appears in Psalm 79:9 which says, “Help us, O God of our salvation, for the glory of your name; deliver us, and atone for our sins, for your name’s sake!” (Psalm 79:9). Psalm 78:38 speaks of God, saying, “Yet he, being compassionate, atoned for their iniquity and did not destroy them; he restrained his anger often and did not stir up all his wrath” (Psalm 78:38). Clearly, this is how the word is to be understood here in Luke 18:13. When the tax collector cried out to God, saying, “God, be merciful to me, a sinner!” (Luke 18:13), he was not asking for mercy or compassion in a general sense, but that God would should him mercy regarding his sin. He was requesting that his sins would be propitiated, expiated, atoned for, covered, and taken away. 

It should not be difficult to understand why he would make such a request. This man knew he was a sinner, and he knew that the LORD is “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin… ” (Exodus 34:6–7). And as he prayed at the temple, he was reminded by the priesthood and the sacrifices they offered up that God forgives sin through sacrifice. And of course we must not forget that the priesthood and the sacrifices that were offered up at the temple under the Old Covenant typified Christ. “For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4), but the “blood of Christ” can “purify our conscience from dead works to serve the living God” (Hebrews 9:14).

When the tax collector cried out to God for mercy, he was asking to have his sins forgiven through the Messiah who would offer up his life to make propitiation for the sins of those given to him by the Father in eternity (see Romans 3:25; Hebrews 2:17; 1 John 2:2 & 4:10).  

The Meaning

The conclusion of the parable is found in verse 14. Here Christ interprets the story, saying, “I tell you, this man went down to his house justified, rather than the other (Luke 18:14).

What does it mean to be justified? To be justified is to be cleared of transgressions. To be justified is to be acquitted (declared not guilty), set free, and to have the guilt of sin removed. The Pharisee did not see himself as a guilty sinner in need of justification, and so he remained in the guilt of his sin. But the tax collector knew he was a guilty sinner. When he, out of a true sense of the guilt of his sin, cried out to God for mercy and forgiveness, God answered his prayer. He forgave the guilt of his sin in Christ Jesus.

Finally, Christ says, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

Application

Dear friends, how can a person be right with God? Ever since Adam fell into sin, and all humanity sinned in him, the only way for a person to be right with God is through faith in Jesus Christ. It is by trusting in Jesus that the guilt of sin is washed away. And it is through trusting in Jesus that his righteousness is given to us as a gift. But did you know that true faith in Christ always involves repentance? All who trust in Christ truly will experience something similar to what the tax collector in our parable experienced. He came to see that he was a sinner in need of a Savior, and so he beat his breast and said, “God, be merciful to me, a sinner!” True faith in Christ will always be accompanied by true repentance. 

Our catechism presents this truth well. After a lengthy consideration of the Ten Commandments, question 87 asks, “Is any man able perfectly to keep the commandments of God?” The answer should be familiar to you. “No mere man since the fall is able in this life perfectly to keep the commandments of God, but daily break them in thought, word, or deed.” Question 89 delivers more bad news. “ What doth every sin deserve?” Answer: Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.” Question 90 brings good news. “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” Listen carefully to the answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.” Question 91 defines faith in Christ with these words: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.” And question 92 defines repentance unto life. “Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of and endeavor after new obedience.” 

Dear friends, to be right with God you must repent and trust in Jesus. Have you? Have you come to a true sense of your sin? Have you come to apprehend or understand the mercy that God has shown to sinners in Christ Jesus? Have you grieved over your sin? Have you come to hate it? The tax collector in our parable did! So grievous was his sin to him that he stood far off, would not even lift his eyes to heaven, and beat his breast before crying out to God for the merciful removal of the guilt of his sin. And have you turned from your sin with the full intention of walking in new obedience? If the answer to these questions regarding repentance is no, then you must not claim to have faith in Christ. True faith in Christ will always be accompanied by true repentance. 

Dear friends, it is possible that some of you who draw near to God in his New Covenant temple each Lord’s Day may be more like the Pharisee of our parable than the tax collector. The Pharisee, it must be remembered, was very devout. On the surface, he appeared to be very godly. But his heart was far from God and he remained in the guilt of his sin because he was filled with self-righteous pride. He trusted, not in God or in the Messiah that God had promised but in himself. May the Lord grant us all true faith and repentance so that we might stand right before God and return to our house justified, having been cleansed from all our sins by the shed blood of Jesus Christ. 

Second London Confession 26.15

“In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.” (Acts 15:2, 4, 6, 22, 23, 25; 2 Corinthians 1:24; 1 John 4:1)

Scripture Reading: Acts 15:1-29

“But some men came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. But some believers who belonged to the party of the Pharisees rose up and said, ‘It is necessary to circumcise them and to order them to keep the law of Moses.’ The apostles and the elders were gathered together to consider this matter. And after there had been much debate, Peter stood up and said to them, ‘Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.’ And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. After they finished speaking, James replied, ‘Brothers, listen to me. Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written, ‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.’ Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.’ Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, with the following letter: ‘The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements [or necessary things]: that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.’” (Acts 15:1–29)

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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

Second London Confession 26.14 takes up the question, of how should individual local congregations relate to one another. The answer given is that churches must pray for the good and prosperity of other churches, and when they have the opportunity, they ought to hold communion among themselves to encourage their peace, increase of love, and mutual edification. When our confession says that churches ought to hold communion together it means they ought to enter into formal relationships with each other. In other words, churches ought to form associations. While 2LCF 26.14 states the principle and necessity of formal associations, 2LCF 26.15 lays a foundation for the practice of associationism. Should local churches enter into formal relationships with each other? 2LCF 26.14 says, yes. Paragraph 15 now says something about how associations should function, practically speaking. 

Second London Confession 26.15 Explained

The first portion of the paragraph speaks of the difficulties and differences that sometimes arise within churches and between churches. “In cases of difficulties or differences”, the paragraph begins. Churches will sometimes experience difficulties, that is to say, problems or perplexing situations that require advice. And sometimes differences will arise within churches or between churches. Differences is a stronger word than difficulties. Sometimes difficulties lead to differences of opinion within a church or even division. 

 The paragraph goes on to say, “In cases of difficulties or differences, either in point of doctrine or administration…” Sometimes churches will find that they are facing difficulties in doctrinal questions, and sometimes those difficulties will become differences. And other times churches will find that they are facing difficulties in administrative issues (church discipline cases, perhaps), and sometimes those difficulties will become differences within the congregation. Whether they are difficulties or differences, and whether they are over doctrinal questions or administrative concerns, churches in formal association with each other can offer assistance in the form of advice. 

The beginning of the paragraph goes on to mention a number of possible scenarios as it pertains to those affected by the difficulties or differences, when it says, “wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order…”

So then, the difficulties or difference might be of concern to the churches of the association in general, or they might be confined to one church in particular, or the difficulty or difference might be of concern to only one member or a handful of members of a church who think they have been treated unjustly in a church discipline case. This is what is meant by the phrase,  “or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order…” In any of these scenarios, an association of churches can help. 

The remainder of the paragraph outlines how churches can help churches while also establishing proper boundaries. 

The words, “it is according to the mind of Christ” remind us of what we confess in 2LCF 26.4, that the Lord Jesus Christ is head of the church. It also reminds us that Christ the Lord has revealed his mind (or will) for interchurch communion in his Word. The question, of how should local churches relate, is not left to us to answer. God’s Word provides the answer. It is found throughout the New Testament, but the Acts 15 passage we read a moment ago is certainly of prime importance. 

“[I]t is according to the mind of Christ, that many churches holding communion together”, that is to say, in formal association with each other, “do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned…” Notice a few things about this statement. 

One, churches are to assist churches by their messengers. Messengers’ are representatives selected by the churches. Typically, they are elders. Deacons may also serve as messengers. And in our association, if no elders or deacons are available to represent the church, leading brothers from the church can be selected to represent the congregation. This is what is described in Acts 15, by the way. I will not re-read the text for you now. But if you were to read it again you would do well to notice that Apostles, elders, and leading brothers represented the churches concerned. 

When our confession states that churches may help churches by their messengers it clarifies that all the members of one church should not try to assist all the members of another church when difficulties arise. Why? For one, a different approach is modeled in Acts 15, as has just been stated. Two, this would be very impractical if not impossible. Three, this would be disorderly. Given that elders and deacons are called to lead in the ministry of the Word and in service respectively, it makes sense that elders and deacons (or other leading men) from one church should be appointed to advise other churches when difficulties arise.

The final portion of 2LCF 26.15 establishes important boundaries when it says, “howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.”

What power do the messengers from one church have over another church? They are not “entrusted with any church-power properly so called…” They do not have the power of liberty in another local church, for they are not members of that church. And elders do not have the power of authority over another church, for they are not elders in that church. 

What, then, do the messengers’ of one church in an association have the power to do in another church? When called upon to do so, they may assist another church by looking into their difficulty or difference to make determinations and to give advice. They may not, however, have “jurisdiction” over another church, “exercise any censures either over any churches or persons”, or  “impose their determination on the churches or officers.” While we believe in a robust associationism (associationism with real muscle) we are committed to respecting the autonomy and independence of each local church.   

One question that often arises at this point is, what power does an association have in a situation where a church goes off the raise doctrinally or administratively? The answer is simple, an association of churches does have the power to disassociate from a church and to state its reasons for disasociation publically.  

How should churches associate? 

“In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.” (Acts 15:2, 4, 6, 22, 23, 25; 2 Corinthians 1:24; 1 John 4:1)

Old Testament Reading: Zechariah 2

“And I lifted my eyes and saw, and behold, a man with a measuring line in his hand! Then I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see what is its width and what is its length.’ And behold, the angel who talked with me came forward, and another angel came forward to meet him and said to him, ‘Run, say to that young man, ‘Jerusalem shall be inhabited as villages without walls, because of the multitude of people and livestock in it. And I will be to her a wall of fire all around, declares the LORD, and I will be the glory in her midst.’ Up! Up! Flee from the land of the north, declares the LORD. For I have spread you abroad as the four winds of the heavens, declares the LORD. Up! Escape to Zion, you who dwell with the daughter of Babylon. For thus said the LORD of hosts, after his glory sent me to the nations who plundered you, for he who touches you touches the apple of his eye: ‘Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the LORD of hosts has sent me. Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD. And many nations shall join themselves to the LORD in that day, and shall be my people. And I will dwell in your midst, and you shall know that the LORD of hosts has sent me to you. And the LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem.’ Be silent, all flesh, before the LORD, for he has roused himself from his holy dwelling.” (Zechariah 2)

New Testament Reading: Luke 18:1-8

“And he told them a parable to the effect that they ought always to pray and not lose heart. He said, ‘In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’ And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?’” (Luke 18:1–8)

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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

What we find here in Luke 18:1-8 is a parable—an earthy story told to convey spiritual truths. But before Luke reports the parable Jesus told, he informs us of its meaning or purpose. In verse 1 Luke says, “And he [that is, Jesus] told them [that is, Jesus’ disciples] a parable to the effect that they ought always to pray and not lose heart.” This makes the interpretation and application of this parable very easy. Why did Jesus tell this parable? Luke tells us that Jesus wanted to move his disciples to be constant in prayer and resolute in their hearts. 

When Luke says that Christ wants his disciples “always to pray”, he does not mean that disciples of Jesus are to do nothing but pray. To think that Christ here calls his disciples to do nothing but pray, that is to say, to spend all of their time in their prayer closet, if you will, and in private prayer, would flatly contradict other passages of Scripture. There are many things for disciples of Jesus to do besides spend time in private prayer. For example, Christians are to be diligent in their work and in the management of their homes. Christians are to provide for their own needs and look out for the needs of others. And though it is true that pastors or elders are to devote themselves to prayer, they have many other responsibilities within the church. Pastors must study, preach, counsel, and oversee the government of Christ’s church. When Luke says that Christ wants his disciples “always to pray” he does not mean that prayer—that is, private and focused prayer—is the only thing disciples of Jesus are to do. No, but our prayer is to be regular and constant. Disciples of Jesus must regularly pray privately in a concentrated way. Private prayer should be daily. Disciples of Jesus should also pray with others regularly. And disciples of Jesus should also pray throughout the day as they go about the work that God has called them to do. The Christian life is to be one of constant and ongoing communion with God through Christ the Son and by the Spirit. And it is through prayer that we commune with God most intimately. 

When Luke tells us that Christ told this parable so that his disciples would always pray and not lose heart, many things are implied. 

First of all, it is implied that disciples of Jesus will sometimes be tempted to lose heart. Why is this? We do not have to go far from this text to find the reason. We must simply remember what Christ revealed about how things will be in the world when he returns. In the passage immediately preceding this one, Christ said, “Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— so will it be on the day when the Son of Man is revealed” (Luke 17:26–30). Christ is very clear. The last days (which began at Christ’s resurrection and ascension and will culminate with his return) will be similar to the days of Noah prior to the flood and the days of Lot prior to the destruction of Sodom and Gomorrah. And what were those days like? The righteous were few in number and they lived in the midst of a wicked and perverse culture. Peter reflects on the situation that Lot was in when he says, “for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard” (2 Peter 2:8). Just as Noah and Lot were certainly tempted to lose heart as they lived in the midst of twisted and perverse cultures, being ridiculed by those around them for their faithfulness to God, so too, disciples of Jesus will sometimes be tempted to lose heart. They will be tempted to grow discouraged by the wickedness around them, the relatively small number of faithful men and women, and whatever persecution, trials, and tribulations they endure in these last days. When Christ told this parable to the “effect that [his disciples] ought always to pray and not lose heart”, it was implied that his disciples would sometimes be tempted to be discouraged, inwardly conflicted, and to loose heart. 

Secondly, when Luke tells us that Christ told this parable so that his disciples would always pray and not lose heart, it is implied that one of the greatest remedies to a discouraged, conflicted, or faint heart, is prayer. I say that this is one of the greatest remedies because there are other remedies besides prayer. Meditation on God’s Holy Word is also a great remedy for a discouraged and conflicted heart. God’s Word enables believers to regain an eternal perspective as they sojourn in this fallen world. Corporate worship is also a great remedy for discouraged Christ-followers. When Christians assemble in Jesus’ name to hear his word read and preached, pray together, observe the Lord’s Supper, and fellowship with one another, their eyes will be directed up from this earth and to heaven. Their hearts will be strengthened and filled with peace. Personal prayer is not the only remedy for a discouraged and conflicted heart, but it is a great one.  

Dear brothers and sisters, how is it with your heart today? Are you conflicted inwardly concerning the difficulties of this life? Are you discouraged by the wickedness in the world around you? Christ’s will for us is that we not lose heart, and so he calls his people to persist in prayer.  

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The Parable of the Persistent Widow

Let us now consider the parable that Christ told. Traditionally, it is called the Parable Of The Persistent Widow. This parable grabs the attention of the hearer because in this story God is represented by a human judge who is unrighteous and coldhearted.  

Look with me at verse 2: “He said, ‘In a certain city there was a judge who neither feared God nor respected man’” (Luke 18:2). In Old Testament times up through Jesus’ day, judges would be appointed to serve and to administer justice in cities throughout Israel. Jerusalem was the capital city. There, a group of 70 judges served. In smaller towns, a smaller group of judges would be appointed. Typically, judges would not serve alone. But in some very small cities, and under certain circumstances, a single judge might serve alone. That is the case here in this parable. 

According to Jewish literature, “The qualifications of one to be a judge, even of the bench of three, were these; ‘wisdom, meekness (or modesty), and fear, (i. e. of God,) and hatred of mammon (or

money), love of truth, and to have the love of men, and to be masters of a good name (or to be of

good report)’” (see John Gill’s Commentary on Luke 18:2). As you can see, the judge in the text came far short of these qualifications. He did not fear God and neither did he respect man. Therefore, according to Jewish law, he was not qualified to serve as a judge, not even in a small town in a far-off place. As John Gill says, “Since he was destitute of the fear of Cod; and seeing he regarded not men, he could neither have any love to men, nor any share in the affections of men, and such [a] one is very unfit to be a judge, for he cannot be thought to have any regard to his conscience, or his credit, and so not to justice and equity” (see John Gill’s Commentary on Luke 18:2). 

Jesus goes on in this parable to introduce us to a widow who someone was mistreating. Look at verse 3: “And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary’” (Luke 18:3). Widows were very vulnerable in Jesus’ day, as they can sometimes be today. Of all the people in society, widows are to be especially looked after and protected. Do not forget what James says. “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27). Not only is it our religious duty to look after widows, it is a civic duty as well. This widow was being treated unjustly, and so she “kept coming” to this judge seeking relief, protection, and justice. The words, “kept coming”, indicate that she was being neglected by this judge.

In verse 4 Jesus tells us that “For a while [the judge] refused [help her], but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming’” (Luke 18:4-5). So then, the judge finally gave the widow the justice she deserved. This means he helped her and protected her from her advisory, just as he was supposed to do. But notice carefully his motivation. He did not do this because he feared God and wished to do what was right in his eyes. And neither did he give her justice because he cared for her as a human being. He gave her justice so that she would stop bothering him with her persistent coming. The judge did the right thing but for the wrong reason. And what finally moved him to take action? The widows’ persistence.    

As I have said, the unrighteous and unloving judge represents God in this parable. And who does the widow represent except God’s people, that is to say, God’s elect who are united to Christ by faith in every age? 

It is not difficult to see why Christ chose to use a widow in this parable to represent his people. Just as this widow was alone, vulnerable, and mistreated in the world, so too, disciples of Jesus will sometimes be alone, vulnerable, and mistreated. The lesson learned from the widow is persistence and patience in asking. Just as the widow persistently approached the judge and asked for justice to be served, so too, those who belong to Christ are to be persistent and patient in prayer when facing adversity. The widow did not lose heart! And neither should we lose heart! 

It is a little more difficult (at least at first) to understand why Christ would use an unrighteous and loveless judge to represent God in this story. It makes perfect sense that Christ would use a judge to represent God, for God is indeed the judge of all the earth! But why would Christ use an unrighteous judge? Why would he not tell the story using a judge who was ready to hear from the widow and quick to defend her and meet her every need? I can think of two reasons. 

First of all, by telling the story in this way Christ connects with the real-life experience of his people. I would imagine that every Christian who has lived long enough to experience the difficulties, trials, and tribulations of this life, will know what it is like to cry out to God in prayer and to feel as if he does not hear or care. 

Secondly, and more importantly, Christ tells the story in this way to make the point that God is not like this unrighteous and unloving judge. Though it may seem to us as if God does not hear or that he is unwilling to help us in our need, it is simply not true. In this parable, the unrighteous and unloving judge represents God so that God may be compared and contrasted with him. 

Look with me at verse 6: “And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?’” (Luke 18:6–8).

There are a number of observations to make about these verses. 

First of all, it is clear that Christ intends for us to compare and contrast the unrighteous and unloving judge with God, who is “infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.” “And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night?” The answer is, of course, he will! And then Christ asks, “Will he delay long over them?” The answer is, no he will not. The unrighteous judge and God are to be compared and contrasted.

Secondly, it is particularly the motivation of the unrighteous judge and of God that are meant to be compared and contrasted. What do this judge and God have in common? They both bring justice to those under their care in due time. How do they differ? They differ in their motivation.  The unrighteous judge was moved to finally rescue and defend the widow because he was annoyed with her. The widow was so persistent in coming to him that she finally wore him down. But God does not act because his people annoy him or wear him down with their persistent prayers. No, he acts to rescue and defend them because he has determined to set his love on his people in Christ Jesus. This is what Christ means when he says, “And will not God give justice to his elect, who cry to him day and night?” (Luke 18:7). 

The word “elect” reminds us that those who are united to Christ by faith were chosen by God in eternity. The Scriptures plainly teach that all who are effectually called by God’s Word and Spirit, to turn from their sins and place their faith in Christ, are enabled to do so because God decided to set his love upon them in eternity. These were chosen in Christ “before the foundation of the world, that [they] should be holy and blameless before him. In love he predestined [them] for adoption to himself as sons through Jesus Christ, according to the purpose of his will…” (Ephesians 1:4-5). When Christ refers to his followers as God’s elect, saying, “And will not God give justice to his elect, who cry to him day and night?” (Luke 18:7), it is meant to remind us that God is moved to act for the good of his people, not by anything external to himself  (i.e. our persistent prayers), but by his own love bestowed upon his people according to the most wise and holy counsel of his own will.

Dear brothers and sisters, when you persistently come to God in prayer you must not view yourself as the widow of this parable or as God as the judge in his parable. When you pray to God, you must not view yourself as an annoyance to him or that if you  that of yourself as  and think that if you  who must nag

Thirdly, the speed of the unrighteous judge and of God are to be compared and contrasted as well. The unrighteous judge delayed. He was slow to act in coming to the defense of the widow in need. But God does not delay in coming to the defense of his people. This is true in a number of ways:

One, God perpetually defends his people while keeping the wicked under punishment until the day of judgement. This truth was expressed in the prophesy of Zechariah 2. The prophet spoke of God’s people, saying, “for he who touches you touches the apple of his eye”. And this is what Peter describes in 2 Peter 2:9-10. After reflecting on the way in which the Lord preserved Lot while judging the sinners of Sodom, Peter said, “then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment…” (2 Peter 2:9–10). 

Two, even in those instances where the righteous suffer persecution, or even death, at the hands of the ungodly, the Lord is not idle. He is an ever present help in our time of need. He stands with his people in the fire. He works salvation for those who are his while the wicked store up 

Three, the Lord will one day return to judge the living and the dead and to rescue those who are his for all eternity. “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:8–10).

To those who are weak in faith or unbelieving it might seem as if God is like this unrighteous and loveless judge—one who does not hear the crys of his people, or who delays when he hears them. But Christ is hear teaching us that God is not like this. He hears the cries of his people and he is always near to them in their distress.   

The last thing Christ says is, “Nevertheless, when the Son of Man comes, will he find faith on earth?” This clearly has reference to the second coming of Christ. When Christ returns, will he find faith on the earth? But it can also have reference to his coming to rescue his people and to poor out partial and restrained judgements before the time of the end. Think of how the Lord came to rescue Noah and has family and to judge the wicked with the flood. Think of the rescue of Lot and his family and his destruction of Sodom and Gomorrah. Think of the destruction that came upon Jerusalem in the year 70 AD and he deliverance that was worked for many who were disciples of Christ. When the son of man comes (to rescue and judge partially in these last days, or to rescue and to judge fully on the last day) will he find faith on the earth? 

The question is meant to promote persistence in prayer, resoluteness of heart, and perseverance in the faith. Will Christ find faith on the earth when he returns to judge and make all things new. The answer must be yes. Christ will return to rescue his people on earth and to judge the ungodly. The Scriptures  plainly teach that those alive at the time of Christ’s second coming will be caught up to be with the Lord in the air (see 1 Thessalonians 4:17). How many faithful men and women will be alive when Christ returns? The Scriptures do not say. Based upon what Christ said in the previous passage—“Just as it was in the days of Noah, so will it be in the days of the Son of Man… Likewise, just as it was in the days of Lot… so will it be on the day when the Son of Man is revealed” (Luke 17:26–30), I believe that the number of God’s elect will be relatively few when compared with the population of the earth. Christ will come to rescue his people from every tongue, tribe, and nation. Their total number may in fact be very great. But when compared with the population of the earth, their experience will seem to be like that of Noah and Lot, whose righteous souls were over the lawless deeds that they saw and heard. But we must never forget, “the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment…” (2 Peter 2:8–9).

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Conclusion

You know, on Monday I was out getting some exercise in the morning. I enjoy mountain biking up at Simpson Park, and that is what I was doing. I find that I get some really good thinking done while on my bike. And as I rode, I thought, I need to deliver a sermon—perhaps a topic sermon—exhorting the members of the church to be strong and resolute in their hearts and minds. Stated negatively, I need to warn against having a conflicted heart. James 1:5-8 was rattling around in my brain: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.” (James 1:5–8). To have a conflicted, unsure, doubtful mind is not good, brothers and sisters. It will have a terrible effect on you mentally, emotionally, and even physically.  

But then I sat down in my office and began to consider this text in Luke. “And he told them a parable to the effect that they ought always to pray and not lose heart”, Luke says. It’s funny how the Lord works. This is simply another way of stating the concern that was on my mind and heart an hour or so earlier. 

Dear brothers and sisters, do not be conflicted. Do not be tossed to and fro by storms of this life as if you were a wave of the sea. Be resolute in Christ Jesus. Do not lose heart.  

“Rejoice in hope, be patient in tribulation, be constant in prayer.” (Romans 12:12)

“Continue steadfastly in prayer, being watchful in it with thanksgiving.” (Colossians 4:2)

“Pray without ceasing,” the Apostles says (1 Thessalonians 5:17).

I trust that it is was because the Apostle prayed without ceasing that he was able to say things like this:

“Therefore, having this ministry by the mercy of God, we do not lose heart.” (2 Corinthians 4:1)

“So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.” (2 Corinthians 4:16)

“And let us not grow weary of doing good, for in due season we will reap, if we do not give up.” (Galatians 6:9)

Second London Confession 26.14

“As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

(Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10)

Scripture Reading: 3 John

“The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth. Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth. I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church. Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God. Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true. I had much to write to you, but I would rather not write with pen and ink. I hope to see you soon, and we will talk face to face. Peace be to you. The friends greet you. Greet the friends, each by name.” (3 John)

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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

One reason I wanted to preach through Second London Confession Chapter 26  is that I believe our ecclesiology—that is to say, our doctrine of the church—is the thing that distinguishes us the most from other traditions. For example, if you were to compare our confession of faith with the Westminster Confession Of Faith (the confession of the Presbyterians) you would find substantial agreement. Where do we differ? One, we differ somewhat in our doctrine of the church. And two, we differ in our view concerning who baptism is to be given to. The Presbyterians say that the children of believers are to be baptized, and we confess that it is only those who profess faith in Christ who are to be baptized. These two issues—our understanding of the church and our understanding of who baptism is to be given to—might at first seem to be unrelated. In fact, they are intimately related. If the church is a society of professing believers who covenant to walk together in obedience to the commandments of Christ, then it follows that it is only those who profess faith in Christ who are to be given the sacrament that marks entrance into the covenant community, and that is indeed what we find described and commanded in the New Testament. It is disciples of Jesus who are to be baptized, and these are to be taught to observe all that Christ has commanded in the church (see Matthew 28:18-20 and the book of Acts).

My point is this: if we compare our confession of faith with the confession of faith that is most like ours (to be clear, our confession is an alteration of the Westminster Confession, and not the other way around) we find that it is our doctrine of the church, and connected to this, our understanding of baptism, that is most unique. 

If I were asked to summarize the distinguishing features of our ecclesiology in a series of brief bullet points, here is what I would say. 

1. We confess that “the Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner..” In other words, it is Christ who calls his church into existence, who institutes local church, and tells us how the church is to be ordered and governed. 
2. A church is instituted only when a group of professing believers covenant to walk together in obedience to the commands of Christ. This is what we confess in 2LCF 26.6: “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.” the church is not a building. It is not a service to attend. It is not a society you are born into. No, the church is a society or body that must be joined. And what is the standard for entrance into this society? A credible profession of faith. 
3. Each local church is independent. By this, we mean that Christ gives each local church, once fully formed, everything it needs “for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power (2LCF 26.7).
4. The form of government that Christ has instituted for the church is called congregational. The members of the church have power. This power has been called the power of liberty. Members have the power to consent with or withhold consent from the existing elders (if there be any installed) in the appointment and removal of officers and the reception and removal of members. 
5. Within a congregational form of government, elders have the power to rule with authority. As has been said, the members have the power of liberty and the elders have the power of authority. Elders have the authority to oversee, govern, lead, and rule (see 2LCF 26.8).
6. We are committed to practicing church discipline according to the Scriptures, in a spirit of love, for the good of the sinner, the health of the church, and the honor of Christ’s name. 
7. Though we confess that each local church is independent, we believe that local churches are to seek the good and prosperity of other local churches and to enter into formal association with other churches as they have the opportunity.

It is this seventh point that we turn our attention to now. 2LCF 26.14 is about the necessity of interchurch communion. Though each local church is independent—though Christ gives each local church all that it needs to be self-governed—this does not mean that local churches are to be isolated from each other. 

Second London Confession 26.14 Explained

So how should local churches relate to other local churches?

First, local churches and their members should pray for other local churches and their members. This is what our confession means when it says, “As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places…” Prayer is something that can be offered up for all churches everywhere. When it comes to prayer, we are not limited by geographical proximity. If we are aware of a church on the other side of the world, we may pray for it. And what should we pray for? Our confession says we are to pray for its good and prosperity. And the last line of the paragraph further explains what is meant by, “good and prosperity”.  The good and prosperity we are to pray for is the peace, increase of love, and mutual edification (or building up) of the church. 

Secondly, local churches should enter into formal association with one another whenever they have the opportunity to do so, to seek the good and prosperity of the churches. This is what is meant by the second half of 2LCF 26.14, which says, “and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

This statement can be a little difficult to follow. Let’s break it down a little. 

One, the phrase “ought to hold communion together” means that local churches ought to enter into formal association with each other. This can be proven when one examines the way in which this phrase was used in the other writings of those who penned or subscribed to the 2LCF originally and by observing the practice of the churches that subscribed to this confession originally. To them, holding communion together meant to form associations, and this is what they did.  2LCF 26.15 is about the practice of associationism, and we will come to consider that statement two Sundays from now. 

Two, this complex statement becomes clear when you remove the parenthetical statements. “and upon all occasions to further it… so the churches… ought to hold communion among themselves, for their peace, increase of love, and mutual edification.

Three, it helps to know what the “its” refer to. The “its” in this statement refer back to the “good and prosperity of the churches.” So the meaning is this: “and upon all occasions to further [the good and prosperity of the all the churches]   so the churches… ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

Four, though removing the parenthetical comments helps bring clarity to the statement, they must not be omitted. Under what circumstances should churches form associations for their peace, increase of love, and mutual edification? The second parenthetical remark says, “when planted by the providence of God so as they may enjoy opportunity and advantage for it”. Though we can pray for churches on the other side of the world, we cannot reasonably enter into formal association with a church on the other side of the world. Why? Because we are planted by the providence of God a great distance away from one another, and so we cannot meet. Even with our technology and speed of travel, it would be exceedingly difficult to formally associate with a church on the other side of the world today given the distance, the cultural, and language barriers.  It would have been impossible in the 17th century. 

Five, the first parenthetical remark clarifies that when churches enter into formal association with other churches and seek to help one another, everyone must stay within the bounds of their places and callings, in the exercise of their gifts and graces. This means that members of one church must not act like they are members of another church when seeking to help them. If a church is experiencing a difficulty or a difference, members of one church should not share the information with the members of another church lest gossip and slander result. Furthermore, members of one church must not vote in another church’s affairs. I could list other scenarios, but I think you get the point. And the same is true for church officers, especially elders. The elders of Emmaus are elders of Emmaus. They might be called upon to assist another congregation, but they must be careful to not transgress the “bounds of their places and callings, in the exercise of their gifts and graces.”

Conclusion

I’m thankful for our local association—the Southern California Association Of Reformed Baptist Churches. If I had the time, I’d tell you about the many good and exciting things that are happening within our association. 

My exhortation to the members of the congregation is twofold:

One, though our prayers must not be limited to the churches with whom we formally associate, we must be especially committed to praying for the churches in our association.

Two, the members of this church must be committed to allowing the elders of this church to invest time and energy into the pursuit of the good and prosperity of other churches as they have the opportunity.  While the needs of this local congregation must never be neglected by the elders of this congregation, there will be times when the elders of this congregation will be called upon to help other congregations, and we confess that this is important work that must be done. 

Q: How should local churches, and the members and elders of those churches, relate to other local churches?

“As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification.”

(Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10)