Catechetical Sermon

The Apostles’ Creed: An Introduction And Overview 

Pastor Joe Anady

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The Apostles’ Creed

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

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

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

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Introduction

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

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

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

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

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

Let us now briefly consider the Apostles Creed.

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Its Declaration: The Core Doctrines Of The Faith

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

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Its Shape: Trinitarian

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

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Its Story: The History Of Redemption

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

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Its Focus: Christ

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

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Its Usefulness: To Teach And Confess The Faith

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

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

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

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Two Common Misunderstandings

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

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

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

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

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Conclusion

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

Minister:

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

Congregation:  

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

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

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

Baptist Catechism 5

Q. 5. May all men make use of the Holy Scriptures?

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

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Introduction

This question, “May all men make use of the Holy Scriptures?”, might seem like a no-brainer to you. We are accustomed to having copies of the Scriptures written in our native language at our disposal. And it is very common for pastors today to encourage Christians to read the Scriptures for themselves. But we should remember that things have not always been this way. There was a time, before the invention of the printing press, when very few people had copies of the Scriptures in their possession. And even if someone did, it was probably written in a language that very few people knew how to read – Hebrew, Greek, or perhaps Latin. The invention of the printing press, the practice of translating the Scriptures into the native language of the people, and the Protestant Reformation changed all of that. In a very short time, people went from having very little access to Scripture to having the opportunity to read the Scriptures for themselves. If we keep this history in mind, then the question, “May all men make use of the Holy Scriptures?”, will seem more reasonable to us. 

The answer to the question is very helpful because it is true: “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.”

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“All men are not only permitted, but commanded to read… the Scriptures” 

The words, “all men”, are very important. They emphasize the need for all people – men and women, boys and girls, clergy and laymen, the educated and uneducated, rich and poor, etc – to engage with Holy Scriptures. The Scriptures are not to be reserved for a particular class of men within society or the church, but all should have access to them.

Next, our catechism says that all men are “not only permitted, but commanded…” to engage with Holy Scripture. The proof texts that are listed in our catechism are really interesting. They are John 5:39; Luke 16:29; Acts 8:28-30; and 17:11. All of these passages share this in common: they speak of men searching the Scriptures. For example, Acts 17:11 speaks of the men of Berea and says that they “ were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)

It truly is mind-boggling to think that the Romanists decided that the Scriptures should only be read by the religious elite. The Scriptures were originally written in Hebrew and Greek. In other words, they were written in the language of the people of that day – they were written to be read! And the Scriptures themselves speak of men – common men – searching the Scriptures. Indeed, the Scriptures even encourage and command the study of the Scriptures! What a dark time that must have been when the light of Holy Scripture was hidden away within the confines of the Roman hierarchy. Praise God for the Reformation which did, among other things, bring the light of God’s Word back into the midst of the people.

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“All men are not only permitted, but commanded to hear… the Scriptures

“All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures”, our catechism says.  

We are to read the Scriptures, so long as we are able. 

Do you read the Scriptures, brothers and sisters? You should. May I encourage you to read the Scriptures daily? The word of God should be like daily bread for our souls. I would encourage you to read the Scriptures regularly and to read them broadly. By this I mean, we should read through the Scriptures from beginning to end, though not necessarily in that order. We all have our favorite books and passages. Yes, some portions of the Bible speak more to the soul than others. But do not forget that all Scripture is inspired by God and is profitable. No part of Scripture can be called unimportant, therefore, for each part does contribute in some way to the whole. Read the Scriptures, brothers and sisters. Read them carefully and thoughtfully. Read them broadly.

And listen to them read too. Here, we are to think primarily of the reading of the Holy Scriptures by the pastor when the church is assembled for worship. Did you know that this is one of the things that pastors are called to do? Listen to what Paul says to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). When ministers read Scripture they should work hard at reading clearly and in such a way that the meaning of the text shines through. When congregants listen to the reading of the Scripture, they should listen very intently, knowing that they are encountering the very words of God.

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“All men are not only permitted, but commanded to… understand the Scriptures.”

Lastly, our catechism exhorts us to understand the Scriptures. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.” 

Understanding the Scriptures can be difficult. One of the proof texts listed by our catechism is Acts 8:28-30. That is that passage where Phillip approaches the Ethiopian eunuch who is reading Isaiah the prophet and asks him, “Do you understand what you are reading?” What was his response? “‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him” (Acts 8:31, ESV). I’m sure that many Christians have felt like the  Ethiopian eunuch at times while reading Scripture. How can I understand this unless someone guides me?

Last week I mentioned in passing the doctrine of the clarity of Scripture. I said the Scriptures have these characteristics: they are inspired, clear, sufficient, and authoritative. What do we mean when we say that the Scriptures are “clear”? 

Our confession is very helpful. In Chapter 1 para 7 we read, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.” 

First, when we say that the Scriptures are clear we do not mean that all things are equally clear. Some things are indeed difficult to understand. Second,  when we say that the Scriptures are clear we mean that the main message is clear. The gospel is clear. “Those things which are necessary to be known, believed and observed for salvation” are clear.” Third, not everything is equally clear to everybody. Those who have been in the faith for a long time may have an easier time understanding Scripture when compared to those who are new to the faith. And indeed, some are more gifted, naturally or spiritually, than others when it comes to the interpretation of Scripture.    

Here is the point though. The Scriptures are sufficiently clear so that “not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” What are the “ordinary means” that our confession is referring to? They are the means of grace, one of them being the preaching and teaching of the Scriptures. 

When the Ethiopian eunuch was having a hard time with Isaiah and said “How can I [understand] unless someone guides me?”, it was not a denial of the perspicuity of Scripture. No, for the Lord provided Phillip to minister the Word to the man so that he might understand the message of the gospel. 

We have the responsibility, not only to read and hear the Scriptures but to understand them too. Are they clear? Yes! But that does not mean we won’t have to work at understanding them. 

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Conclusion

Brothers and sisters, young and old, may I encourage you to grow very familiar with the Scriptures. Read the Word. Listen to the Word. And listen to the Word when it is preached. And when you hear the Scriptures preached, pay very careful attention. Especially pay attention to the way that pastors who are faithful to the Scriptures interpret Scripture so that you might learn how to rightly divide the word of truth yourself. Do not forget that this is how God saves us, through the ministry of the Word of God. This is why Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16, ESV) 

Q. 5. May all men make use of the Holy Scriptures? 

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

Baptist Catechism 4

Q. 4. What is the Word of God?

A. The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience. (2 Peter 1:21; 2 Timothy 3:16,17; Isaiah 8:20)

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Introduction

To appreciate question 4 of our catechism, we need to remember question 3. 

Question three addresses the question of knowing when it asks, “How may we know there is a God?” The answer that is given is helpful both to the general question, how may we know?, and to the more specific question, “How may we know there is a God?” 

The answer given is, “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.” So here we learn a most foundational truth. We may know things in general, and we may know that God exists in particular, because God has revealed truth to us. God has spoken both through nature and his Word. We call these two forms of revelation general or natural revelation and special revelation. God reveals himself, and certain truths about himself generally through the world that he has made. And God reveals himself, and truths about himself much more specifically through his Word. The way of salvation through faith in Jesus Christ is only revealed in God’s Word. 

So then, question 3 mentions the “Word of God”, and now question 4 asks, “what is the Word of God?” The answer that is given is very basic and very important. “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” Let us consider the answer piece by piece. 

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The Holy Scriptures

Here the “Holy Scriptures” are said to be “the Word of God”.

Scripture means writing. The writings that are being referred to here are (for the most part) the writings of men. Men like Moses, David, and Paul wrote the Scriptures that we now have. But here we are confessing that these writings are not ordinary writings — they are holy. The word “holy” reminds us that the Scriptures are from God and they are pure. 

We confess that the Scriptures are inspired by God. Did men write them? Yes, indeed. Did men choose the words? Yes, they did. Can we get a sense of their education or their personalities through their writings? Yes, I think we can. Men wrote the Scriptures. But with the Holy Scriptures, there is more to the story. These men we inspired by God. God’s Spirit moved or carried them along to write what they wrote so that at the end of the day we are correct to refer to their words as the Word of God. This is what Peter says in 2 Peter 1:20–21: “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21, ESV). This is a marvelous description of inspiration. Again, “no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

The Holy Scriptures are the Word of God, and they are therefore pure. If I had the time I would expand upon the word “Holy” and the phrase “the Word of God” and explain that the Scriptures are inerrant and infallible, trustworthy and sure, clear, sufficient, and authoritative (see Second London Confession chapter 1 for a more detailed statement on Holy Scripture). 

Q: “What is the Word of God?”  A: “The Holy Scriptures… are the Word of God…” 

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Old And New Testaments

More precisely, our catechism states that “the Holy Scriptures of the Old and New Testaments are the Word of God…” The phrase, “of the Old and New Testaments”, is very important, for it identifies what “Scriptures” we have in mind. Not just any Scriptures (writings), but the Scriptures “of the Old and New Testaments”.

As you know, our catechism summarizes our confession of faith. And our confession of faith is more detailed on this point. The books of the Holy Scripture are listed in chapter 1, para 2. 

Brothers and sisters, I think it is important to understand something about the structure of the Scriptures. The Holy Scriptures are made up of two testaments. And what divides the Old Testament from the New? What distinguishes them? Well, it is the birth and life of Christ. Matthew 1 is the beginning of the New Testament and it begins by telling us about the birth of Jesus the Messiah. 

This is a bit of an oversimplification, but it is true nonetheless – both the Old Testament and the New testament are about Jesus the Messiah and our salvation in him. Though it is right for us to distinguish beetn the Old and New Testaments, we must not divirce them. Together, they tell one story – the story of God’s creation, man’s fall into sin, and our redemption in Jesus the Messiah. Saint Augustine once famously described the relationship between the Old and New Testament like this: “The New is in the Old concealed; the Old is in the New revealed.”

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The Works Of God

After saying that “the Holy Scriptures of the Old and New Testaments are the Word of God”, our catechism then declares that they are “the only certain rule of faith and obedience. 

Rule means standard. What is the standard for what we should believe and for what we should do? The Scriptures are. They are the rule of faith and obedience. 

What should we believe about God? To the Scriptures, we must go! What should we believe about ourselves? To the Scriptures, we must go! What should we believe about salvation? To the Scriptures, we must go! And how should we live? How should we worship? To the Scriptures, we must go! Natural revelation can help us in many ways, but it is not the rule of faith and obedience.God’s Word is, and the Scriptures of the Old and New Testaments are the Word of God. 

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Conclusion

Do you know the Scriptures, brothers and sisters? Do you love to listen to them read and preached? Do you read them for yourselves? Do you cherish them and store them in your heart? We ought to, for the Scriptures are God’s word to us. 

Old Testament Reading: Daniel 7:13–14

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” (Daniel 7:13–14, ESV)

New Testament Reading: Luke 9:23-27

“And he said to all, ‘If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself? For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels. But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.’” (Luke 9:23–27, ESV)

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

Introduction

In the previous passage – Luke 9:18-22 – two important and pivotal things we said. 

Firstly, the question that has been asked many times now in Luke’s Gospel was answered. The question is, “Who is Jesus?” Peter gave the correct answer when he spoke up as the representative of the other apostles and confessed Jesus to be “the Christ of God.” So, Jesus is the Christ or Messiah promised by God from long ago. He is the anointed one of God, the great Prophet, Priest, and King of God’s people. He is the eternal Son of God incarnate. That confession made by Peter was important and pivotal in the ministry of Christ and in the Gospel of Luke. 

Secondly, immediately after Peter confessed Jesus to be the Christ of God, Jesus clarified what kind of Christ he would be. He would be a Christ who would suffer even to the point of death. He would accomplish his Messianic mission and win the victory over Satan, sin, and death, not in a glorious way, but in a humble way. He would win the victory by enduring suffering, ridicule, abandonment, and death. This, you might remember, was not the kind of Messiah that people were expecting. They were expecting a great King who would conquer in the way that kings usually conquer, that is to say, with power and glory.  But Jesus Christ would enter into glory, not by exulting himself over others, but by laying his life down as a sacrifice for many. The multitudes were expecting the Messiah to arrive, but they were not expecting a Messiah like this. Even Jesus’ disciples could not comprehend what he said about his suffering and death. It’s as if they did not have a category for this in their minds. In fact, the Scriptures say that these truths were concealed or hidden from them (see Luke 9:45, 18:34). 

So, the previous passage was pivotal. Peter confessed that Jesus is the “Christ of God” and Jesus clarified what kind of Christ he would be – a suffering servant in fulfillment of the prophecy of Isaiah 53. 

As we come now to Luke 9:23-27 we see that Christ had more to say to his followers after Peter’s profession. In response to Peter’s declaration, you are “the Christ of God”, Jesus did not only clarify what kind of Christ he would be – he also clearly stated what would be required to follow after him.    

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Deny Yourself, Take Up Your Cross Daily, And Follow Jesus

In Luke 9:23 we read, “And he said to all, ‘If anyone would come after me, let him deny himself and take up his cross daily and follow me’” (Luke 9:23, ESV). 

The words, “If anyone would come after me….”, mean if anyone wishes to follow me and to be a disciple of mine… Here we have a kind of broad invitation to be a follower of Jesus. But the invitation is not without qualification. You see, there are certain standards to be met to be a disciple or follower of Jesus. Hear the words of Christ again. He spoke to all, saying, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). To be a follower of Jesus – to have him as Lord and Savior – a person must deny himself, take up his cross daily, and follow him. What does this mean?

Firstly, to follow after Jesus one must deny himself. 

To deny is to reject. To deny is to dismiss. Self-denial is the first requirement that Jesus mentions. If one wishes to be a true disciple of his they must first deny themselves. Stated negatively, no one can be a true disciple of Jesus if they regard themselves as self-righteous and self-sufficient. No one can follow after Jesus if they are self-centered, self-directed, self-powered, self-motivated, and filled with self-love. Of course, all of this sounds like foolishness to the world. The world would teach that the very best thing you can do for yourself is to love yourself, trust yourself, and be true to yourself. But Jesus says, “if anyone would come after me, let him deny himself.”

The one who denies himself says, I am not self-righteous – I need a Savior. And I am not self-sufficient – I need God to sustain me in every way. The one who has denied himself does not make himself the center of his life but has God at the center. He is not self-directed but looks to God and to his Word to direct his steps. He is not self-powered or self-motivated but is empowered and moved by God the Father, Son, and Holy Spirit. The one who has denied himself does not love himself supremely but loves God with all of his heart, soul, mind, and strength, and his neighbor as himself.

To state the matter in another way, to deny oneself is to live no longer for the passions of the flesh and the desires of the body (see Ephesians 2:3). It is to live no longer for the world and the pleasures of this world. It is to stop making the gratification of the flesh and the desires of the flesh the motivating factor of one’s life. 

If one wishes to follow after Jesus he must first deny himself. He must take himself off of the throne of his life and invite Christ to sit there. He must remove himself from the center of the stage of his life and invite God and Christ to take center stage. So you can see that to gain Christ something first must be lost.  “If anyone would come after me, let him deny himself”, Jesus says.

Secondly, to follow after Jesus one must take up his cross daily. 

What does it mean to take up a cross? A cross, as you know, was an instrument of death – a tool that the Romans used to carry out executions in the days of Jesus. We tend to romanticize the cross. The crosses that we display are clean and pleasant to look at. In reality, the cross was a rough and gruesome instrument of suffering and death. So, to take a cross upon your shoulders is to endure suffering. To take up a cross is to taste death.

In a way, the phrase, “let him… take up his cross daily and follow me” carries the same meaning as the phrase, “let him deny himself.” To take up the cross is to deny yourself. To take up the cross is to die to yourself. To take up the cross to live, no longer for yourself and for the passions of your flesh to gratify its desires, but for the Lord. The image of picking up a cross and carrying it upon your shoulders serves to illustrate the principle of denying yourself.    

But the command to take up the cross communicates more. It reveals that following after Jesus will involve difficulties. Jesus’ disciples will not be immune from suffering. We will experience the kinds of trials and tribulations of life that are common to all who live in this fallen world, and disciples of Jesus may also be called to suffer especially on account of their faith in Jesus. And the same may be said regarding death. Disciples of Jesus will, like all men and women, taste death (unless they are alive when the Lord returns). And some disciples of Jesus will die because they are followers of his. To take up the cross is to deny yourself. More than this, to take up the cross is to submit yourself to suffering and even death for the sake of Christ.  

The Scriptures have a lot to say about suffering as a Christian. Before looking at a couple of important texts, I think it should be clarified that not all Christians suffer always or in the extreme. Indeed, many true followers of Jesus have lived very pleasant lives. Rarely will Christians suffer continually. Relatively few have experienced the extreme form of suffering that is martyrdom. But some have. And it seems clear from the text that is before us that to follow after Jesus one must be willing to identify with him in his suffering. 

Listen to Paul in Romans 8:16-17: “The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Romans 8:16–17, ESV)

Listen to 1 Peter 2:19-21: “For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” (1 Peter 2:19–21, ESV)

And listen to Paul again in Romans 5:3-6: “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. For while we were still weak, at the right time Christ died for the ungodly.” (Romans 5:3–6, ESV)

There is a common theme found in each of these passages, and it is that when suffering for Christ’s sake as disciples of his, we identify with him in his suffering. We should not miss this connection. Christ suffered for us and for our salvation, and if we are disciples of his we ought to expect to suffer as he suffered. Jesus took up his cross, and as disciples of his, we must bear our cross too. This relationship between Christ’s suffering and the suffering of his followers is present within our text. Remember that in Luke 9:22 Jesus revealed what kind of Christ he would be, “saying, ‘The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised’” (Luke 9:22, ESV). Here he reveals what kind of disciples he will have. They are those who will “deny themselves and take up their cross daily and follow him” (Luke 9:23, ESV).

I have a few observations to make about this command of Jesus to take up the cross.

One, the cross that we as followers of Jesus are called to carry is our cross. It is not the cross of Christ that we are called to carry. Furthermore, you are not called to carry my cross, and I am not called to carry your cross. Followers of Jesus are called to carry their own cross, that is to say, the cross that God has ordained for them. Listen again to the command of Jesus. “If anyone would come after me, let him deny himself and take up his cross daily and follow me.” Only Christ could bear the cross that God ordained for him. Only Christ could fulfill the terms of the Covenant of Redemption to live in obedience to God on behalf of the elect and to suffer and die in their place, being raised in victory on the third day. You are not called to carry that cross, for you cannot. And neither are you called to bear the cross that God has ordained for others. Each disciple of Christ must bear the cross ordained for them. 

How prone we are to look at the crosses of others and to complain, saying, but theirs looks lighter and smoother and more pleasant than mine. Friends, you do not know what it is like to bear the cross that others are bearing. The cross of your neighbor might be heavier than it appears. And besides, we must submit ourselves to the perfectly good and infinite wisdom of God that the cross he has crafted for us is just right. The cross that he has for each one of us if perfectly suited to bring him glory and to bring us good. It thought the experience of bearing that cross that God has ordained for us that we are refined and strengthened. And it is through the experience of bearing the cross that God has ordained for us that we will, like our Lord and Savior Jesus Christ, enter into glory. The cross that you are called to take up and bear is your cross. And to bear it you must bow yourself low before God and submit yourself to him. Undoubtedly, some who are listening to these words today are fighting against God and his will for them and are tempted to cast off their cross. If this is you, I encourage you to submit yourself to God, for this is good and right. By faith and in love you must, “humble [yourself]… under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you” (1 Peter 5:6–7, ESV).

Here is another observation concerning the cross that Christ calls his disciples to bear – it is a cross that is to be taken up daily. As I have said, all men and women will endure the trail of death (unless alive when the Lord returns). And some Christians have been, and will be, called to bear the cross of martyrdom. But the cross that Jesus calls all of his disciples to bear is to be taken up daily. This means that disciples of Jesus are to die to themselves daily. This means that disciples of Jesus are to patiently endure affliction daily while entrusting themselves to God and to Christ. Bearing our cross is to be a way of life for the Chriastian.

Finally, disciples of Jesus are not only called to take up their cross, they are also commanded to follow after Jesus. “If anyone would come after me”, Jesus says, “let him deny himself and take up his cross daily and follow me.” All men and women will at some point in their lives bear up under sorrow and affliction, but disciples of Jesus willing submit themselves to God’s will for them, they entrust themselves to God’s loving care, and they follow after Jesus. They listen to and believe his word, and strive to obey him. They follow his example and imitate his way of life.    

So I ask you, should all men and women be invited to follow after Jesus? Yes, all men and women should be invited to follow after Jesus. Men and women need to be told about God, his perfect creation, and man’s fall into sin. Men and women need to know that they are sinners who stand guilty before God. They need to hear the good news that God has graciously provided a Savior, Christ the Lord, and that forgiveness of sins comes to all who place their trust in him. Men and women need to be invited to trust in Jesus and to follow him. More than this, they should be urged to follow him! But note this: following after Jesus comes with conditions. To follow Christ, one must turn from their sins. To follow Christ, one must deny themself. To follow Christ, one must take up their cross daily. There is a sense in which following after Jesus will cost you everything. But it is so very worth it. 

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Do This Now For Three Good Reasons

In verses 24, 25, and 26 Jesus presents three reasons why it is worth it. Notice the threefold repetition of the word “for”. The word “for” indicates that a reason is about to be given.

“And [Jesus] said to all, ‘If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself? For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.” (Luke 9:23–26, ESV)

Let us now briefly consider each of these three reasons as to why denying ourselves, taking up our crosses, and following after Jesus is worth it.  

First, “whoever would save his life will lose it, but whoever loses his life for [Christ’s] sake will save it.” What is the meaning of this paradoxical saying of Jesus? Here Christ teaches that the one who holds on to their life tightly – the one who insists that they are self-righteous and self-sufficient, living in a self-directed and self-centered way, and for their own pleasure,  arrogantly and stubbornly refusing to submit themselves to God and Christ –  this one who saves his life, will ironically find that he loses his life in the end. But the one who loses his life for Christ’s sake – the one who confesses his need for Christ, trusts in Christ, and submits himself to Christ as Savior and as Lord – will find that he gains his life in the end.

Friends, you must understand this. When Christ calls you to deny yourself and to take up your cross and follow him daily – when he calls you to lay it all down – it is not so that you might lose, but gain. When Christ commands you to deny yourself it is so that you might find yourself. When he commands you to die to yourself daily by taking up your cross daily, it is so that you might truly live. This reminds of what Jesus said as recorded in John 10:10: “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10, ESV). It is abundant life that Christ gives to his followers. But to have it, they must first deny themselves, die to themselves, and follow after him. 

This abundant life of which Christ speaks will be experienced now and in eternity. That Christ has come to give his followers abundant life in eternity should be clear to all. He came to earn the forgiveness of our sins. He came to reconcile us to the Father. He came to give those who trust in him eternal life. But the abundant life of which Christ speaks is not only a future hope, it is a present gift and reality. Christ does want his disciples to be happy and joyous. But the way to happiness is the way of the cross. The world will never understand this. But the Christian knows. Do you wish to be happy, friends? Deny yourself, take up your cross daily, and follow Jesus. Serve God. Serve your neighbor. Do you wish to be miserable? Live for yourself. Live to fulfill your passions and desires. Live for the riches and pleasures of this world. Do this, and you will find yourself to be a truly miserable person now and for eternity. Friends, paradoxically, the way of the cross is the way of life and joy and peace. 

The second reason Christ gives as to why it is worth it to deny yourself and to take up your cross daily and follow him is that it will profit a man nothing to gain the whole world and yet lose or forfeit himself. Here Christ builds upon his previous statement and begins to direct our attention to the time of the end and the final judgment.

The word “profit” is interesting. It indicated that Christ wants us to do a cost/benefit analysis. He wants us to make a good and wise investment, not a foolish one. Only a fool would invest in something if he knew that tomorrow the investment would be lost. And yet most men and women spend their lives investing in things that will be lost at the moment of death. More than this, most people live in such a way that they themselves will be lost at the moment of death and at the judgment. They will be lost for all eternity. Christ is urging you to make a good and wise investment. If you lose your life now by surrendering it to Jesus Christ, you will gain your life for eternity. Those in Christ will live when they die – they will live abundantly in the blessed presence of God. Those in Christ will not be judged, but will be graciously acquitted on the day of judgment. Those in Christ will not be punished, but will live forever in the blessed presence of God in the new heaven and earth. To lay down your life and to take up your cross and follow Jesus is the best investment you can possibly make! And it is a sure investment, for it is guaranteed by Jesus Christ, the crucified, risen and ascended one. 

The third reason Christ gives as to why it is worth it to deny yourself and to take up your cross daily and follow him is found in these words: “For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.” Here Christ builds upon the previous two statements and directs our attention to the glory that will be his after his work of redemption is accomplished.

When Christ came for the first time, he suffered and died. But it was through his suffering and death that he was raised to glory. Stated differently, it was by bearing the cross that God had decreed for him that Christ, the Son of Man, entered into glory. 

When Christ, the Son of Man, comes again it will not be to suffer and die. When he returns, he will be in glory and with the power to judge. The prophecy of Daniel 7 that we read at the beginning of this sermon speaks of the glory that belongs to the Messiah, the eternal Son of God incarnate, the Son of Man. Hear it again. “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:13–14, ESV). This glory was given to Christ at his resurrection and ascension to the Father’s right hand. When Christ, the Son of Man returns, he will return in glory, to judge, and to rule all things in heaven and earth, forever and ever, in glory. 

Will the Son of Man welcome you into his glorious kingdom when he returns, or will he be ashamed of you? Listen to the words of Jesus again: “For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.” Here is yet another reason why you would be most wise to deny yourself, take up your cross daily and follow him. To welcome Christ, the suffering servant, as your Lord and Savior now will mean that he welcomes you into his glorious kingdom on the day of his glorious return. But to deny him in this life will mean that he denies you on the last day.    

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Conclusion

Christ then concludes by saying, “But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.” This, I think, is in reference to the event that is recorded for us in the next passage – the transfiguration. In that event – the event of the transfiguration – Peter, James, and John were given a special glimpse and foretaste of the glory that was soon to be Christ’s and of the glory of his eternal kingdom.

Old Testament Reading: Isaiah 53

“Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.” (Isaiah 53, ESV)

New Testament Reading: Luke 9:18-22

“Now it happened that as he was praying alone, the disciples were with him. And he asked them, ‘Who do the crowds say that I am?’ And they answered, ‘John the Baptist. But others say, Elijah, and others, that one of the prophets of old has risen.’ Then he said to them, ‘But who do you say that I am?’ And Peter answered, ‘The Christ of God.’ And he strictly charged and commanded them to tell this to no one, saying, ‘The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.’” (Luke 9:18–22, ESV)

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

Introduction

All passages of Holy Scripture, being divinely inspired, are important. But some passages of Scripture may be regarded as especially important and pivotal given what they reveal. I consider Luke 9:18-22 to be one of these especially important and pivotal texts. 

For one, the question that has been raised in Luke’s gospel over and over again is here answered with precision and clarity. Who then is this Jesus? This question has been asked by the scribes and Pharisees, Jesus’ own disciples, and even Herod the Tetrarch. And as you know, the crowds were asking this question and had their opinions concerning Jesus’ identity. But here in the text that is open before us today, the question is answered. Jesus asked his disciples, “‘But who do you say that I am?’ And Peter answered, ‘The Christ of God.’” That is the right answer, and it is filled with meaning. 

The second reason I see this text as being especially important and pivotal is that Jesus here reveals to his disciples what kind of Christ he would be and how he would accomplish our salvation. He would suffer, die, and rise again on the third day. Jesus could not have been more direct and clear about this.  After Peter’s wonderful profession, Jesus said,  “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” 

And so we will consider this important and pivotal passage in two parts. Firstly, Peter’s answer to the question of Jesus, who do you say that I am? Secondly, Jesus’ clear declaration concerning his mission.

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Peter Professed That Jesus Is The Christ Of God 

First, Peter’s profession.

Luke 9:18 says, “Now it happened that as he was praying alone, the disciples were with him.” Luke does not tell us where Jesus and the disciples were. Matthew and Mark include this story in their Gospels (Matthew 16:13-16; Mark 8:27-29) and they say that Jesus and the disciples were in the district of Caesarea Philippi. This region is far to the north of the Sea of Galilee. But Luke does tell us what Jesus was doing. He was praying. 

In the previous sermon, it was emphasized that Jesus is no ordinary man. He is the person of the eternal Son or Word of God incarnate. So, he is to true God and true man. But in this sermon, I wish to emphasize that Jesus is a true man. The Son of God assumed a true human body and a true human soul. This is why we see him grow in wisdom and stature, hunger and thirst, feel sorrow and angst – and this is why we see him pray.  Jesus was a true man. And as a true man, he communed with God the Father in prayer. He brought his desires to the Father in prayer. He submitted his human will to the will of God the Father in prayer. And he was strengthened in prayer, not according to his divine nature, but in the human nature he assumed. Jesus prayed. He taught his disciples to pray. If we are Jesus’ disciples, we should be constant in prayer, brothers, and sisters.    

After praying – and perhaps he was praying for this conversation he was about to have – he asked his disciples, “Who do the crowds say that I am?” 

Who is Jesus? May I propose to you that this is the most important question a person can ask? Who is Jesus? The way that you answer this question has eternal consequences. And people have many opinions. In the days of Jesus’ earthly ministry, the crowds witnessed the signs and wonders that Jesus performed and they developed theories. The disciples of Jesus reported to him that some said he was “John the Baptist. But others say, Elijah, and others, that one of the prophets of old has risen” (Luke 9:19, ESV). 

John the Baptist was a powerful figure. He was regarded by many as a prophet. Many followed him. But he was imprisoned and then killed. Some surmised that Jesus was John the Baptist raised from the dead. Perhaps some thought that John had not really died.  

Others thought Jesus was Elijah. The last two verses of Malachi, the last book in our Old Testament Scriptures, say, “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction” (Malachi 4:5–6, ESV). Some thought Jesus was Elijah. In truth, John the Baptist was Elijah – not literally, but he was the Elijah-like prophet whose job it was to prepare the way for the LORD. So the people were mistaken, but it is not difficult to understand why they would think that Jesus was Elijah. 

Jesus was performing signs and wonders. This could not be denied by the people. And so the people developed numerous theories about Jesus’ identity. Some said he was John the Baptist. Others said he was Elijah. And others thought he was one of the Old Testament prophets who had been raised from the dead. One thing is clear: the people held Jesus in very high esteem. None of these answers to the question, who is Jesus?, were correct. But it seems that everyone held Jesus in very high regard. The crowds recognized that he was special and unique. They recognized that he was, in one way or another, from God. 

In Luke 9:20 we read, “Then [Jesus] said to them, ‘But who do you say that I am?’” Friends, I think it is right for you to hear the voice of Jesus asking you this very question: “Who do you say that I am?” As I said a moment ago, this is the most important question a person can ask, and we must get the answer right, for the consequences are eternal. Peter answered correctly when he uttered the words, “The Christ of God”. Truly, this is the best answer. 

There are other good ways to answer the question, who is Jesus? It would not be wrong to say, Jesus is the Son of God incarnate. That is true! And that is important to say. Neither would it be wrong to say that Jesus is God’s great Prophet – the one of whom Moses spoke in Deuteronomy 18:15, saying, “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen—” (Deuteronomy 18:15, ESV). Who is Jesus? He is the great Prophet of God. That is true. Neither would be wrong to say that Jesus is the Priest of God’s people – the Priest who has come in the order of Melchizedek. That too is true and important to say. In fact, Hebrews 5 answers the question, who is Jesus?  in this way, and rightly so. And neither would it be wrong to say that Jesus is the King of God’s people – he is the son that was promised to king David – the is the King of God’s kingdom who will reign forever and ever, whose kingdom will have no end. Who is Jesus? He is the eternal Son (or Word) of God incarnate, the great Prophet, Priest, and King of God’s people. This true.  

I’ve said that Peter’s answer was the best answer because the terms he used encompass all of these concepts I have just mentioned (and more). Jesus asked, “But who do you say that I am?” And Peter answered, ‘the Christ of God’”. 

The words, “of God”, in the phrase “the Christ of God” indicate that Peter knew where Jesus had come from. He had come from God. Now, I’m not sure that Peter fully grasped the doctrine of the incarnation at this point in his life. But Matthew’s account of this story helps us to see that Peter understood a lot concerning Jesus’ origin. According to Matthew 16:16, Peter answered, “You are the Christ, the Son of the living God.” First of all, what are we to make of the discrepancies between Luke and Matthew? Well, there is no real difference. Matthew reports the longer and fuller answer of Peter. Luke’s account of what Peter said is brief, and therefore, more pointed. Mark’s account of Peter’s answer is briefer still. Mark 8:29 reads, “And [Jesus] asked them, ‘But who do you say that I am?’ Peter answered him, ‘You are the Christ’” (Mark 8:29, ESV). Mark wished to stress the word “Christ”. Luke wished to stress the word Christ and to make it known that Peter knew that Jesus was from God. And Matthew wished to include Peter’s words about Jesus being the “Son of the living God.”

The word “Christ” in the phrase “the Christ of God” is loaded with meaning. Christ is not Jesus’ last name. It is a very special title. It is the Greek equivalent of the Hebrew word, Messiah (see John 1:41; 4:25).  When Peter called Jesus “the Christ of God”, he meant, you are the Messiah that God had promised and that God has sent. 

Messiah (or Christ) means anointed. When used as a title Messiah (or Christ) means the anointed one. To be anointed is to be covered. And in this context, we are talking about being anointed or covered – or we might say, filled and empowered – with the Holy Spirit. Therefore, Peter confessed that Jesus is the Anointed One that God had promised and sent.  

I should tell you, if you search your English translations of the Old Testament for the word “Messiah” you will not find it unless you are reading from one of the few translations that use the word in Daniel 9:25 & 26 and Psalm 2:2 & 28. In the vast majority of cases, the Hebrew word “Messiah” is translated into English as “anointed” or “anointed one”. 

In the Old Testament, you will find that many people were anointed by God. In particular, the prophets (1 Chronicles 16:22), priests (Leviticus 6:22), and kings (2 Samuel 23:1) of the Old Covenant were anointed by God to empower them to fulfill their God-given office. But in the Old Testament Scriptures, you will also find prophecies concerning an Anointed One who was to come, a great Prophet, Priest, and King, a Savior, Redeemer, and Deliverer of God’s people. So then, the Hebrew term “messiah” is used in the Scriptures generically to refer to one who was anointed of God, be it Aaron the priest, David the king, or Nathan the prophet, but it is sometimes used in a much more specific way to refer to the Anointed One, the Promised One, the Son, and the Savior of God’s people who was to come.

Take, for example, Psalm 2:1-2, which says, “Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed… ” (Psalm 2:1–2, ESV). As the Psalm continues it becomes clear who this Anointed one is. He is the King of verse 6: “As for me, I have set my King on Zion, my holy hill.” He is the Son of verses 7-12: “I will tell of the decree: The LORD said to me, ‘You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.’ Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2:6–12, ESV). So then, the Anointed One of Pslam 2 is a great King – a King will have the nations as his heritage – a King who will rule over the whole earth – a King who will judge the nations.

Psalm 132:17 is also important. It speaks of Jerusalem when it says, “There I will make a horn to sprout for David; I have prepared a lamp for my anointed” (Psalm 132:17, ESV). So, David’s son will be the Anointed One. 

Perhaps the most famous Old Testament prophecy regarding the coming of the Anointed One is Daniel 9:25-26: “Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed” (Daniel 9:25–26, ESV). There are multiple interpretations of this passage. We will not get into them now. Most Christians agree that the anointed one verse 26 who is said to be “cut off” is Jesus the Messiah. Here we have a reference to his death on the cross. 

I’ve cited these passages because they all use the term “Messiah” in a focused and particular way to refer to the Anointed One – a King – a Redeemer – who was to come. But is also important to see that all of the anointed prophets, priests, and kings of the Old Covenant order did foreshadow the Messiah and lead God’s people to live with a sense of anticipation concerning his arrival. There were many anointed prophets like Moses, but there was a Great Anointed Prophet who would one day come. There were many anointed priests who descended from Aaron, but there was a Great Anointed High Priest who would one day come in the order of Melchizedek.  And there were many anointed kings who descended from David, but there would one day arise the Anointed King – the Anointed One of Psalm 2 – who would sit on David’s throne and rule forever and ever. The point that I am here making is that the term “Messiah” does not have to be used for the concept of “Messiah” to be present. When we take into consideration the texts that explicitly speak of a coming Messiah and all of the texts that treat the anointed prophets, priests, and kings of the Old order in a typological way, it is not at all surprising that the people of God were living with a sense of anticipation concerning the soon arrival of the Messiah in the days when Jesus was born. 

As you know, the word Messiah or the Greek equivalent, Christ, is used very frequently in the New Testament. And the New Testament emphatically teaches that Jesus is the Christ (or Messiah) promised from long ago.  

Peter knew it. And he wasn’t the only one. I think it is right to assume that Peter spoke on behalf of the other disciples as well. Remember, Jesus asked the disciples, “who do [you all] say that I am?” Peter spoke up because his conviction was strong and sure, but I hear him speaking as a leader on behalf of the others too. In fact, we should remember John 1:41. There in that text we learn that Peter was not the first disciple to be called. There were two called before him. One was his brother Andrew. And Andrew, after responding to the call of Jesus to follow him, “found his own brother Simon and said to him, ‘We have found the Messiah’ (which means Christ). He brought him to Jesus. Jesus looked at him and said, ‘You are Simon the son of John. You shall be called Cephas” (which means Peter)’ (John 1:41–42, ESV). Andrew was convinced that Jesus was the Messiah before Peter was, but Peter is the one who made this marvelous profession on behalf of the Apostolic band: You, Jesus, are “the Christ of God”.

I hope you can see how pivotal this moment was in the ministry of Jesus and the life of his Apostles.  The question, who then is this?, had been answered and the disciples could then move forward with a new kind of clarity and resolve. Who is Jesus? He is not John the Baptist, Elijah, or one of the prophets of old. He is the Messiah of God, the eternal Son of God incarnate.  

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Jesus Clarified That As The Christ He Would Suffer

There is something else pivotal about this passage that we are considering today, and I would like to touch upon it briefly, before concluding. In our passage, we hear Peter profess that Jesus is the Christ of God, and then we hear Jesus clarify that as the Christ, he would have to suffer.

You are I are accustomed to thinking and talking about the sufferings of Christ for the simple reason that we live a long time after his life, death, burial, and resurrection. It is not hard for us to think about Christ as one who suffered, was rejected, and crucified. But this was a difficult concept for those who lived prior to Jesus’ death and resurrection to grasp, and this included the disciples of Jesus. Many were looking for the arrival of the Messiah. Most assumed he would be a powerful and victorious King. Few understood that his power and victory would be won through suffering and death. But it’s not as if Jesus was unclear. 

Look with me at Luke 9:21: “And he strictly charged and commanded them to tell this to no one…” This sounds strange to us who live after Christ’s death, resurrection, and ascension, for we have been commissioned to go and tell the whole world about Jesus! But there was a time in the earlier part of Jesus’ earthly ministry when he discouraged his followers from spreading the word about him until the appropriate time. Quoting again Luke 9:21, “And he strictly charged and commanded them to tell this to no one, saying, ‘The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised” (Luke 9:21–22, ESV).

The sufferings of Jesus were hinted at in Luke’s Gospel when that old man, Simeon, rejoiced to see the baby Jesus in the temple, blessed Joseph and Mary, and then spoke to Mary saying, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed” (Luke 2:34–35, ESV). But up to this point, not much has been said about the sufferings of Jesus. Here, in the moment his disciples confess him to be the Christ of God, Jesus makes it crystal clear that he will be a Christ who suffers, a King who conquers by laying down his life as a sacrifice for many. 

Jesus mentions his suffering for the first time here in Luke 9:22. The theme of his suffering will appear regularly in Luke’s Gospel from this point forward. Often it is emphasized that his disciples could not comprehend what he was saying. It’s as if they had a place in their minds for a Messiah, but they did not have a mental category for a suffering Messiah. 

Listen to Luke 9:44-45. Here Jesus speaks to his disciples, saying, “‘Let these words sink into your ears: The Son of Man [a favorite title for himself]  is about to be delivered into the hands of men.’ But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying” (Luke 9:44–45, ESV).

In Luke 17 Jesus speaks about the time of the end when he will return to judge and make all things new. In 17:25 he says, “But first [the Son of Man] must suffer many things and be rejected by this generation.” (Luke 17:25, ESV)

In Luke 18:31 we read, “And taking the twelve, [Jesus] said to them, ‘See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise.’ But they understood none of these things. This saying was hidden from them, and they did not grasp what was said” (Luke 18:31–34, ESV).

In Luke 22:15 we hear Christ speak to his Apostles, saying, “I have earnestly desired to eat this Passover with you before I suffer” (Luke 22:15, ESV).

And finally, in Luke 24 Jesus speaks to his disciples after his suffering, death, burial and resurrection, saying in verse 26, “Was it not necessary that the Christ should suffer these things and enter into his glory?” In verse 46, we hear Jesus say, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things” (Luke 24:46–48, ESV).

Friends, Peter, and the rest of the disciples were right to confess that Jesus is the Christ of God. They had a lot to learn about him, though. For one, they had to learn what it would mean to have a Christ who would redeem them and lead them by undergoing suffering, rejection, betrayal, and even death. It would be through suffering and death that the Messiah would be raised to glory. A this point in their lives, they were unable to comprehend it. They would comprehend it only after seeing the crucified and risen Lord. 

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Conclusion

I have three very brief questions to ask you by way of conclusion. 

Firstly, who do you say that Jesus is? Do you regard him as just another man? A great teacher? A great man, like John the Baptist, Elijah, or one of the other prophets of Old? Or do you agree that he is the Christ of God? More than this I ask you, do you trust in him? Do you know him as Lord and Savior?

And if you answer the question, who is Jesus?, correctly, saying, the Christ of God, I must ask you, do you see him as your suffering servant? Do you know him as the Messiah – the Anointed Prophet, Priest, and King of God – who has entered into glory and accomplished our salvation through suffering and death? And do you love him all the more for it? 

Thirdly, if you know that Jesus is the Christ, and if you love and adore him as the one who suffered, died, and rose again for you and in your place, I ask, are you willing to suffer as a disciple of his? Notice, this is what Christ called his disciples to do in the passage that follows. Luke 9:23: “And he said to all, ‘If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.”

Baptist Catechism 3

Q. 3. How may we know there is a God?

A. The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectually for the salvation of sinners.  (Rom. 1:18-20; Psalm 19:1,2; 2 Tim. 3:15; 1 Cor. 1:21-24; 1 Cor. 2:9,10)

Scripture Reading: Psalm 19

“TO THE CHOIRMASTER. A PSALM OF DAVID. The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy. Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat. The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward. Who can discern his errors? Declare me innocent from hidden faults. Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.” (Psalm 19, ESV)

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Introduction

The first three questions of the catechism are very foundational.

If you remember, question one asked “Who is the first and chiefest being?” Answer: “God is the first and chiefest being.” Truly, there is no question more foundational than this. Here we confess that there is a being who is above all other beings and is the source of all other beings, both in nature and in grace. 

Question two then asked, “Ought every one to believe there is a God?” Answer: “Everyone ought to believe there is a God, and it is their great sin and folly who do not.” Soon we will learn that belief in the existence of God is not the only important thing for us to believe. No, we must believe the right things about God, ourselves, and the Savior that God has provided for us now that we are fallen into sin. But belief in the existence of God is most foundational. It is impossible to please God if we do not first believe that he exists. And to deny his existence, either in the mind and heart or in practice, is the root of all foolishness. 

Question three is also very foundational. It addresses, in brief, the question, how may we know? Have you ever thought about the question, how may we know? Epistemology is the branch of philosophy that deals with questions about knowledge. How can we know things? is a most fundamental question. In particular, our catechism is asking, “how may we know there is a God?” The answer that is given is brief but very profound. “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectually for the salvation of sinners.“

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Revelation

If I had to choose one word to sum up what is said in response to the question, “how may we know there is a God?”, it would be the word “revelation”. We may know that there is a God (along with many other true things about God, ourselves, and this world that he has made) because of revelation. We may know true things because God has  revealed the truth to us. 

And how has God revealed the truth of his existence to us? Two things are mentioned in this short little answer. One, God reveals the truth of his existence to us through the light of nature that is in man. Two, God reveals the truth of his existence to us through his works. And then we find this little word of clarification: “but His Word and Spirit only do it fully and effectually for the salvation of sinners.”   

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The Light Of Nature In Man

When our catechism speaks of the “light of nature in man” it refers to the fact that God has made man in such a way that man knows there is God who is to be worshiped. Have you noticed that all men have this impulse to worship? It has been this way throughout the history of the world. Men and women everywhere feel compelled to honor a god. They pray, they observe holy days, they seek to order their lives in a way that honors their god. Humans have been made in such a way that they know inwardly that God exists. 

You say, well what about the atheists? Two things: One, it is my observation that there are very few true and consistent atheists in the world. In my experience, you will often find even those who claim to be atheists praying to a god in times of trouble. Two, those who are true and consistent atheists must work very hard to suppress the truth about the existence of God that is in them. This is what is described in Romans 1 where Paul writes, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” (Romans 1:18–20, ESV). If someone is an atheist, either intellectually or practically, they must “suppress the truth” regarding the existence of God continuously. 

So what is it about the makeup of man that testifies to the existence of God? Well, we know that men and women are made in the image of God. God created man in such a way that men and women may relate to God. Man is able to reason. We have a conscience. We know right from wrong intuitively. All of this has been distorted by the fall, of course. And as I have said, men do suppress this truth that is within them. But there it remains nonetheless.

So God reveals the truth regarding his existence in man. 

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The Works Of God

Secondly, the truth regarding the existence of God is also revealed in the works of God. Hear or catechism again: “The light of nature in man and the works of God plainly declare that there is a God.” So then, man inwardly knows that God exists. And he also knows that God exists as he observes the works of God in creation, providence, and for some, in redemption.

God reveals himself in his work of creation. Psalm 19 says, “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge.” (Psalm 19:1–2, ESV)

God also reveals himself in his works of providence. When we speak of God’s providence we are referring to his governing and upholding of the world that he has made. God created the heavens and the earth, and he does also maintain them. 

My son was telling me about a childhood friend of his who said, I don’t believe in God. I believe in science. That sounds so silly to me. What is science except for the observation of the natural world? And if men would be honest about their observations I think they would confess that the created world screams that God exists. There is so much evidence for design. Where did this universe come from? How is it so orderly? How is it sustained? So much can be said about this, but I think you get the point. God’s works of creation and providence testify to his existence. 

So too his work of redemption. All men may observe God’s works of creation and providence. Not all have observed God’s redemptive works. In fact, very few have. Think of the Exodus. Many Hebrews and Egyptians saw God’s mighty deeds. But their number was very few in comparison to the whole of the human race. Think also of the life of Christ, his death, and resurrection. Those who beheld his glory were relatively few. Nevertheless, God’s works of redemption do also testify to his existence. 

But notice the limitations of these forms of revelation. What do they reveal? They reveal that God exists. Again, “The light of nature in man and the works of God plainly declare that there is a God”. This is why God’s works of creation and providence are called general revelation. They come to all men generally, and they reveal something general, namely that God exists, he is powerful and worthy of praise. But that is as far as we can go.

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Word And Spirit

Lastly, our catechism tells us where full and saving knowledge of God may be found: ‘but His Word and Spirit only do it fully and effectually for the salvation of sinners.”

How may we come to know God truly and unto the salvation of our souls?

One, we must listen to God’s Word. God has not only revealed himself in nature, he has also spoken. Hebrews 1:1 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV). So then, God has spoken through the prophets. He has spoken supremely through his Son. And we have a record of these words in the Holy Scriptures, which are the written, inspired, and inerrant, Word of God. It is here in the Scriptures that the gospel of Jesus Christ is found. And it is through this gospel that salvation is found. 

Two, now that  we are fallen in sin, dead, blind, and deaf, spiritually speaking, the Spirit of God must make us alive, open our blind eyes, and unstop our deaf ears, spiritually speaking, to enable us to place our faith in Jesus Christ as he is offered to us in the word of the gospel. Question 34 of our catechism will teach us more about the work of the Spirit in bringing us to faith in Christ. It asks, “What is effectual calling?” It answers, “Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.”

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Conclusion

I hope you can see that the question, how may we know?, is truly foundational to all of life’s questions. And it is clearly foundational to a document that’s purpose is to teach us what to believe about God, man, and what it is that God requires of us. Q. 3. How may we know there is a God? A. The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectually for the salvation of sinners.  (Rom. 1:18-20; Psalm 19:1,2; 2 Tim. 3:15; 1 Cor. 1:21-24; 1 Cor. 2:9,10)