Old Testament Reading: Psalm 2

“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, saying, ‘Let us burst their bonds apart and cast away their cords from us.’ He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, ‘As for me, I have set my King on Zion, my holy hill.’ 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, ESV)

New Testament Reading: Luke 9:7-11

“Now Herod the tetrarch heard about all that was happening, and he was perplexed, because it was said by some that John had been raised from the dead, by some that Elijah had appeared, and by others that one of the prophets of old had risen. Herod said, ‘John I beheaded, but who is this about whom I hear such things?’ And he sought to see him. On their return the apostles told him all that they had done. And he took them and withdrew apart to a town called Bethsaida. When the crowds learned it, they followed him, and he welcomed them and spoke to them of the kingdom of God and cured those who had need of healing.” (Luke 9:7–11, 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

Friends, as I read from Luke 9 did you notice the question, “Who is this?”, was asked yet again? This question has been asked many times now in Luke’s gospel. As people listened to Jesus’ words and witnessed his mighty deeds they were compelled to ask, who then is this? The religious leaders of the day asked the question in response to Jesus declaring the forgiveness of sins. In Luke 5:21 we read, “And the scribes and the Pharisees began to question, saying, ‘Who is this who speaks blasphemies? Who can forgive sins but God alone?’” In Luke 7:49 we find a similar story. After Christ declared a woman to be forgiven, “those who were at table with him began to say among themselves, ‘Who is this, who even forgives sins?” So, we have found the question on the lips of the scribes and Pharisees. And we have also found this question on the lips of Jesus’ disciples. After Christ calmed the wind and waves of the sea by the power of his word, his disciples “marveled, saying to one another, ‘Who then is this, that he commands even winds and water, and they obey him?” (Luke 8:25, ESV). This morning I would like you to see that this question is raised once again in the passage that is open before. This time the question is found on the lips of a powerful ruler. Herod the tetrarch, after hearing about all that Jesus was doing, asked, “Who is this about whom I hear such things?” (Luke 9:9, ESV).

Two things should be clear to us by now in our consideration of Luke’s gospel. One, in the early days of Jesus’ earthly ministry many people marveled over the words and works of Jesus and wondered who he was. It was clear to all that he was no ordinary man. The religious elite wondered who he was. His disciples wondered who he was. And now we learn that news of Jesus’ mighty words and miraculous deeds came even to the ears of a powerful ruler and he wondered, who then is this? Two, it should be clear to us by now that Luke wants us to ask the same question. Luke does not only want us to ask the question but to find the answer in the pages of his Gospel. 

Who is this Jesus? Many things can be said about Jesus’ identity. Here is the thing that I wish to focus on this morning as we consider this particular text: Jesus is a King like no other. He is the King of kings and Lord of lords. And his kingdom is like no other. His kingdom is not of this world. His kingdom will have no end. 

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Herod The Tetrarch Was Perplexed And Desired To See Jesus

In Luke 9:7 we read, “Now Herod the tetrarch heard about all that was happening, and he was perplexed…”

Who was this Herod? The name probably does not mean much to you and me, but it would have been very significant to Luke’s original audience. This Herod belonged to a very significant and powerful ruling family – a dynasty. His father was Herod the Great, who ruled as governor of Galilee from 47-37 BC. After that, he ruled as king over Judea from 37-4 BC. He was a very powerful man. It was Herod the Great who built the temple that stood in Jerusalem in the days of Christ. He began that work in 20 BC. And it was Herod the Great who, at the end of his life, decreed that all of the male children under the age of two living in the town of Bethlehem be put to death. Why? Because wisemen arrived in Judea searching for the newborn king of the Jews. Word of this came to Herod. So paranoid, power-hungry, and brutal was he that, after making some calculations, he issued this terrible decree.  The baby Jesus escaped this slaughter because his adoptive father, Joseph, and his mother, Mary, were warned in a dream to flee, and so they fled to Egypt for refuge. You may read about this in the Gospel of Matthew chapter 2.

The Herod of Luke 9 is a different Herod than the Herod of Matthew 2. He is not Herod the Great, who, in Matthew 2, is called Herod the King. No, this is one of the many sons of Herod the Great. Luke calls him “Herod the tetrarch”. Tetrarch means ruler of a fourth. So, this Herod was not a king like his father, but a powerful ruler who ruled over a fourth of a particular region. He ruled over the region of Galilee where John the Baptist and Jesus ministered. The full name of Herod the tetrarch is Herod Antipas.

We have already been introduced to Herod Antipus in Luke’s Gospel. He is the Herod of Luke 3:1 and 3:19. He is the Herod whom John the Baptist rebuked because he had taken his own brother’s wife. He is the Herod who put John in prison and, eventually, to death. 

Friends, it would be difficult to overstate the power and significance of this Herodian dynasty. They ruled throughout this region for a long time. Herod the Great and Herod Antipas were not the only ones to rule. There were others ruling in the days of Herod Antipas and others would rule after him. They were a very powerful family, and many of them were brutal rulers. Herod the Great was brutal, as evidenced by the story about the children of Bethlehem as told in Matthew 2. And this Herod Antipas was brutal. Look at how he treated John the Baptist! And, as we will see later in Luke’s Gospel, he was brutal towards Jesus too. 

In Luke 13:31 we are told that, later in Jesus’ ministry, “some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’ And he said to them, ‘Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem’” (Luke 13:31–33, ESV).

In Luke 23 we learn that Jesus did eventually stand before this Herod. Pilate sent Jesus to Herod, “And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate” (Luke 23:11, ESV). Pilate, as you know, then consented to his crucifixion. 

The Herodians were a powerful dynasty and often brutal. As rulers of this world, they were supremely concerned with the attainment and maintenance of power and wealth. And so it is with many of the kings and rulers of this world even to this present day. Consider human history and you will see that those with power and authority do often oppress those under them. Men will conspire and act with violence to attain power, and they will conspire and act with violence to maintain the power they have. This is a very common theme in the history of the world, and it is a common theme in the pages of Holy Scripture too.  

This theme of ungodly, sinful, and oppressive kings, can be traced in the Scriptures all the way back to Genesis chapter 3. Did you know that Adam was a king? He was made in the image of God and was called by God to exercise dominion over God’s world and to expand God’s kingdom (and temple) to the ends of the earth. Adam was appointed by God to be a faithful and benevolent ruler. He was rule while loving God with all of his heart, soul, mind and strength, and his neighbor as himself. He was to rule in submission to God and his word. He was to rule to the glory of God. He was to rule for the good of his fellow man. But you know how that story goes. King Adam became a traitor when he listened to the voice of the serpent and sinned against God Most High. 

The history of tyrannical kings flows from sinful Adam. Read Genesis 4 sometime and notice the violence, oppression, and injustice perpetrated by those with power. In Genesis 6 this theme picks up steam. The sons of God are, in my opinion, kings who used their great power and might, not to serve God and their fellow man, but to brutally oppress others as they lived in rebellion against their Maker. In Genesis 6:5 we read, “The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the LORD regretted that he had made man on the earth, and it grieved him to his heart. So the LORD said, ‘I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.’ But Noah found favor in the eyes of the LORD” (Genesis 6:5–8, ESV). And then we find the story of the flood. 

The flood, and the new world that was brought into existence after the flood, did put a check on the evil and corruption that existed before, but men and women were still sinful. And those with power did still use their power, not to serve God and man, but to serve themselves and to oppress others. By God’s grace, there are rare exceptions. But for the most part, this way of oppression and injustice is the norm.  

Psalm 2 is correct. The “nations [of the earth do] 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, saying, ‘Let us burst their bonds apart and cast away their cords from us’” (Psalm 2:1-3, ESV). Think of the Pharaohs of Egypt. Think of the many kings even of Israel. Think of the Herodians who ruled in the days when King Jesus came into the world and walked upon the earth. 

Luke 9:7 says, “Now Herod the tetrarch heard about all that was happening…” In other words, he heard about Jesus’ teaching, the miracles he performed, and the great multitudes who were following after him. How did he hear? Well, historically rulers have tended to take great interest in what the people under them are saying and doing. Certainly, Herod had ways of knowing what was going on in his region. And we should remember what Luke told us back in 8:1-3. “Soon afterward [Jesus] went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women…” And among the women mentioned we find, “Joanna, the wife of Chuza, Herod’s household manager…” She was one of the women who provided for Jesus and his Apostles out of their means. This makes me smile. It means that the word about Jesus did not merely come into Herod’s house through informants, but that the word of Christ came into Herod’s house with the power to save. By God’s grace, this woman named Joanna was, spiritually speaking,  rescued from the kingdom of death and darkness and transferred into the kingdom of life and light.   

However Herod came to hear about Jesus, the text says, “he was perplexed.” This means he was confused. He didn’t know what to make of the news. The news about what Jesus was saying and doing blew his mind. The implication is that he was troubled by it. 

People had their opinions. Some said “that John had been raised from the dead, by some that Elijah had appeared, and by others that one of the prophets of old had risen” (Luke 9:7–8, ESV). I think we should notice that no one was denying that Jesus was performing these miracles. In fact, later in Luke, we are told that Herod “had long desired to see [Jesus], because he had heard about him, and he was hoping to see some sign done by him” (Luke 23:8, ESV). No one, not even Herod, was denying that Jesus was performing these miraculous deeds. He healed the sick and lame. He cast out of demons. He even raised the dead. And he often performed these signs out in the open for all to see. That he performed these miraculous deeds was clear to all. The question was, who is this man?

John the Baptist was a very popular figure. It is no wonder that some thought this was John raised from the dead. Perhaps those in Herod’s house were concerned that, if it was John, he might take vengeance. Others thought that Jesus was the prophet Elijah raised from the dead. The Old Testament Scriptures did indeed prophesy concerning the appearance of “Elijah” before the day of the Lord (see Malachi 3:1, 4:5). The meaning is not that Elijah would rise from the dead, but that a Prophet like Elijah would come. John the Baptist was “Elijah”. He prepared the way for Jesus the Messiah. And finally, some thought that some other Old Testament prophet had risen from the dead. God worked miracles through some of the prophets of Old. Perhaps this was one of them who came back to life.  

These were all wrong, of course. Who is this Jesus? Peter would eventually answer correctly. He is the “Christ of God” (see Luke 9:20). He is the King of kings and Lord of lords. But Herod was perplexed. He said, “‘John I beheaded, but who is this about whom I hear such things?’ And he sought to see him” (Luke 9:9, ESV). Why did Herod want to see him? Well, it appears that he was a curious fellow. He desired to see him perform some sign, remember (see Luke 23:8)?. But it is likely that Herod also wished to do him harm. 

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Christ The King Took No Interest In Herod Or In His Kingdom But Came To Establish Another

Herod was perplexed by Jesus and wished to see him. That does not surprise me in the least. The thing that should catch our attention is that Jesus showed no interest at all in Herod or his kingdom. Jesus Christ is a great king. He came to establish a great kingdom. But his kingship and his kingdom are like no other. 

In Luke 9:10 we read, “On their return the apostles told him all that they had done.” This reminds us of the previous passage where Jesus “called the twelve together and gave them power and authority over all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal” (Luke 9:1–2, ESV). The twelve apostles went on this first mission of theirs just as Christ commanded, and they returned to Jesus and told him all that they had done. It is right to assume that that they did what Christ told 0them to do. They cast out demons, cured diseases, and proclaimed the gospel of the kingdom of God.

In the second part of verse 10 we read, “And he took them and withdrew apart to a town called Bethsaida.” Bethsaida was a town located on the northeast side of the Sea of Galilee. It was home to three of Jesus’ disciples: Andrew, Peter, and Philip (Jn 1:44; 12:21). The thing to notice about this location is that it was away from Jerusalem, away from the center of political power, and away from Herod.

In verse 11 we read, “When the crowds learned it, they followed him, and he welcomed them and spoke to them of the kingdom of God and cured those who had need of healing.” 

Crowds followed Jesus. And it is no wonder given what he was teaching and the miracles he performed. This is the kind of thing that makes rulers like Herod nervous.  

The text says that Jesus welcomed these. He received those who came to him. He received them with kindness.

The text also says that he cured those who had need of healing. I think it is right to assume that the majority who followed after Jesus were humble, poor, and powerless. Some were sick and in need of healing. Christ cared for these. He cured those who were sick. In the next passage, we will see that he fed them, for they were hungry. 

Finally, the text says that he spoke to them of the kingdom of God. 

Friends, have you noticed that as your pastor I often speak about the kingdom of God and of Christ the King? There is a reason for this. The Scriptures speak often of the kingdom of God and of Christ the King! This is especially true of Luke’s gospel. The good news of the arrival of the kingdom of God and of Christ the King is central to Luke’s gospel. And it is central to Luke’s gospel because it was central to the ministry of Jesus.  Who is Jesus? He is the Christ of God! He is the King of God’s kingdom. He is a King like no other.

 It is interesting to look up all of the appearances of the word kingdom (βασιλεία in the Greek) in Luke’s gospel. The word appears often – 46 times, in fact. Most of the time, the word kingdom is used to refer to the kingdom of God. And when you analyze the uses of the word kingdom and the teaching that is delivered concerning the kingdom, a story emerges. 

First, Jesus is introduced to us In Luke’s gospel as a king. Specifically, he is introduced to us as the King that God promised to send long before. He is the King who would sit on the throne of David. He is the King whose kingdom would have no end. Luke introduced Jesus to us in this way by telling us what the angel Gabriel said to Mary, the mother of Jesus, before she conceived. Among other things, the angel spoke to her, saying, “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:31–33, ESV). Who is this Jesus? From the outset, Luke wants us to know that he is a king. And he is no ordinary king. No, he is the promised King. He is the son that was promised to King David. And he is the king of no ordinary kingdom, for his kingdom will have no end. 

It is interesting that the second time the word “kingdom” is used in Luke’s gospel is in the context of the temptation of Jesus by Satan in the wilderness. First, Luke tells us (through Gabriel’s words) that Jesus is King David’s promised son, the king of God’s everlasting kingdom. But after that, he informs us that Satan tempted Jesus to abandon his mission by taking him up to a high place and showing him “all the kingdoms of the world in a moment of time”, saying, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours” (Luke 4:5–7, ESV)

Satan knew that Christ’s mission was to overthrow him and to take back possession of the earth and the nations of the earth. And so, at the very beginning of Christ’s ministry, he made Jesus an offer. It’s as if he said, let’s do this the easy way. Forget about the suffering. Forget about associating with all of these humble and lowly people. Forget about caring for them and serving them. Forget especially about the suffering of the cross. Look at the kingdoms of the earth. Look at Ceasar over there. Look at his power and authority. Look at his glory. And look at Herod. There he is in his Palace. He’s dressed in fine clothes. He eats the finest food. He’s warm and comfortable. People honor him. People fear him. I’ll make you a king like that, Jesus – a king of glory. In fact, I’ll make you the King of kings. All of the kingdoms of the earth will be yours. They are mine now. Adam gave them to me when he obeyed my voice. And I will give them to you The only thing you must do, Jesus, is worship me. Worship me, and it will all be yours.” King Jesus replied to Satan in the way that King Adam should have. “Jesus answered him, ‘It is written, ‘You shall worship the Lord your God, and him only shall you serve’” (Luke 4:8, ESV). “And when the devil had ended every temptation, he departed from him until an opportune time” (Luke 4:13, ESV).

And Christ went on his way too. He moved forward with perfect resolve. He submitted himself perfectly and perpetually to the Father’s will for him. And what was the Father’s will for him? It was to establish the eternal kingdom of God through suffering. Christ the King is also Christ the suffering servant. I told you he is a King like no other.  

Don’t worry, I am not going to take you through every one of the 46 appearances of the word “kingdom” in Luke’s gospel. The first two uses of the word are very significant. They set the tone. It will suffice to say that from Luke 4:43 to the end of Luke 11 the word kingdom appears many times. In this section, we find Christ and his Apostles proclaiming that the kingdom of God is at hand and demonstrating that it was true through the casting out of demons and the healing of the sick. So then, from Luke 4:43 through to the end of Luke 11 the powerful inbreaking of God’s kingdom and the arrival of God’s Anointed King are both declared and proved to be true by the working of signs and wonders by Christ and his Apostles. 

The word kingdom also appears frequently in Luke 12 through 19. In this section, we find a great deal of teaching concerning the nature of God’s kingdom – what it is, who its citizens are, and how it advances. In Luke 21 through 23 we find more teaching about the kingdom, but here, near the end of Luke’s gospel, the focus is on the future of the kingdom of God on earth and at the consummation of all things.    

Kingdom, kingdom, kingdom. Luke wants us to know that Christ is the King of the kingdom of God, and his kingship and kingdom are like no other. Christ the King is a suffering servant. His kingdom is not of this world. It is a kingdom of love and grace. It advances, not with the sword, but through the preaching of the gospel as the Spirit works. His kingdom is in no way aligned with Satan’s kingdom nor with the fallen and sinful kings and kingdoms of this world. And please hear this: Christ’s kingship and his kingdom will have no end. 

Before moving on, can we make a simple observation about the kings of this earth and their kingdoms? What is one thing they all share in common? All of them eventually come to an end. Consider, for example, the Herod’s. Herod the Great is dead (ruled 47–4 BC). Herod Archelaus is dead (ruled 4 BC–AD 6). Herod Antipas – the one who killed John the Baptist and mistreated Jesus before returning him to Pilate to be crucified – dead (ruled 4 BC–AD 39). Herod Philip – dead (ruled 4 BC–AD 34). Herod Agrippa the elder – dead ( AD 37–44). Herod Agrippa the younger – dead (ruled AD 50–100). All of these rulers are dead. And their kingdoms, as powerful and glorious as they may have been, are gone too. They are in a state of ruin. 

Archeology is fascinating, don’t you think? I don’t know that I’ll ever have the opportunity to travel to Egypt to look at those great pyramids, or to South America to look at the magnificent megalithic structures that are found there, or to Israel to set my eyes on the ruins of the palace of Herod the Great or the remains of the temple that Herod built. But if I do, I know what I will be thinking. On the one hand, I would do what most people do and marvel over the greatness of man. I would think of the greatness of the kings who ruled when these structures were built. I would stand amazed at man’s ingenuity and creativity. I would also see in these structures the common impulse of man to worship something. I would think back to the story of the tower of Babel as recorded in Genesis 11, where men desired to make a name for themselves, and so they built a tower to reach heaven, but this was not the will of God. They did not seek the one true God. They worshipped demons. They worshiped themselves. And so God confused their language and dispersed them. Yes, whenever I think about these ancient ruins, especially those that functioned as temples, I do think about the greatness of man, his ingenuity, creativity, and his impulse to worship. But do you know what else quickly comes to mind? Man’s sin, folly, and frailty come to mind. Man in his folly seeks to build kingdoms apart from God. And though men are indeed creative, intelligent,  industrious, and powerful, they are frail. The kings and kingdoms of this earth all come to an end. Their magnificent buildings come to ruin. Where are the ancient Egyptians? Where are the Inca? Where are the Romans? Where is Old Covenant Israel? Their kings are dead, their kingdoms are gone, and their cities are in ruin. So it is with all of the kings and kingdoms of this earth. And so it will be with the nation in which we live. 

But God’s King – the anointed King of Psalm 2 – the one who is enthroned now in the heavenly mount Zion – he will have the nations as his heritage, and the ends of the earth as his possession. He will break the nations with a rod of iron and dash them in pieces like a potter’s vessel. And so the Psalmist was right to say, “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, ESV)

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Conclusion

Well, brothers and sisters, as I read this passage here in Luke 9:7-11, I felt compelled to draw your attention to the great difference between a powerful ruler like Herod and Christ Jesus, the King of kings and Lord of lords, whose kingdom will have no end. 

Please allow me to conclude this sermon with a few very brief suggestions for application. 

Firstly, may I encourage you to continue to grow in your understanding of the kingdom of God and of Christ the King. What is the nature of this kingdom? How does one become a part of it? What will life in this kingdom be like prior to the consummation on the last day? How is the kingdom of God to relate to the common kingdoms of this earth? Where is the King of this kingdom now, Christ the Lord? How does he expand his kingdom? How does he relate to his people? How does he govern his people? How does he preserve and protect his people?  What will his kingdom be like when it is consummate on the last day? Christian, you must continue to grow in your understanding of the kingdom of God. We will learn more about in our study of Luke, but really is the whole Bible that teaches us about God’s kingdom and God’s Anointed King. 

Secondly, may I encourage you to look out upon the world and the kingdoms of this world with eyes of faith. The kingdoms of this world can be seen and they appear glorious. But the kingdom of God is not so visible. In Luke 17:20, Pharisees came to Jesus to ask him when the kingdom of God would come. “He answered them, ‘The kingdom of God is not coming in ways that can be observed.’” The kingdom of God grows when sinners turn from their sins to trust in Jesus as Lord and Savior. You can’t see that. And even when the kingdom of God is made visible by the church when she assembles in Jesus’ name, the kingdom of God looks humble and insignificant to the natural eye. I’m encouraging you to look upon these things with eyes of faith. When you go to one of our big cities and look up at the skyscrapers, or when you go to our nation’s capitol and behold the distinguished buildings, see them for what they are – worldly structures that will one day come to ruin. When you look upon our politicians and rulers or think about the militaries of this world with all of their power an might, look upon them with eyes of faith. Look upon them knowing that these, like all of the other kingdoms of this earth, will one day come to nothing. And when you look upon the church of God, as humble and small and powerless as she appears, look upon her with eyes of faith too. For here you see the citizens of the one kingdom that will never come to an end, for these have Jesus Christ, the Son of David, the son of God, the crucified, buried, resurrected and ascended one, as their King. All of this can only be perceived with eyes of faith. 

Thirdly, as you learn about the kingdom of God, and as you look out upon the world through eyes of faith and according to the truth of Scripture, may this affect where your hope is placed and where your priorities are set. And no, I am not here saying that Christians must never engage in politics or take an interest in political affairs. We should certainly seek the good of our nation and the good of our fellow man. We should be concerned with matters of love and justice. But we should not place our hope in politics or politicians, or in this nation or any other. Our hope must be in Christ the King and in his kingdom, and his kingdom is not of this world.  Friends, our priority must be the advancement of Christ’s eternal kingdom. And we know that this kingdom is advanced through the preaching of the word of God and by the working of God’s Spirit upon the hearts and minds of sinners. And so we must preach, we must pray, and we must love.   

“Kingdom” In Luke’s Gospel

Lk 1:33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” 

Lk 4:5 And the devil took him up and showed him all the kingdoms of the world in a moment of time, 

Lk 4:43 but he said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” 

Lk 6:20 And he lifted up his eyes on his disciples, and said: “Blessed are you who are poor, for yours is the kingdom of God. 

Lk 7:28 I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.” 

Lk 8:1 Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, 

Lk 8:10 he said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’ 

Lk 9:2 and he sent them out to proclaim the kingdom of God and to heal. 

Lk 9:11 When the crowds learned it, they followed him, and he welcomed them and spoke to them of the kingdom of God and cured those who had need of healing. 

Lk 9:27 But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.” 

Lk 9:60 And Jesus said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.” 

Lk 9:62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.” 

Lk 10:9 Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 

Lk 10:11 ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ 

Lk 11:2 And he said to them, “When you pray, say: “Father, hallowed be your name. Your kingdom come. 

Lk 11:17 But he, knowing their thoughts, said to them, “Every kingdom divided against itself is laid waste, and a divided household falls. 

Lk 11:18 And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 

Lk 11:20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. 

Lk 12:31 Instead, seek his kingdom, and these things will be added to you. 

Lk 12:32 “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. 

Lk 13:18 He said therefore, “What is the kingdom of God like? And to what shall I compare it? 

Lk 13:20 And again he said, “To what shall I compare the kingdom of God? 

Lk 13:28 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. 

Lk 13:29 And people will come from east and west, and from north and south, and recline at table in the kingdom of God. 

Lk 14:15 When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” 

Lk 16:16 “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. 

Lk 17:20 Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, 

Lk 17:20 Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, 

Lk 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.” 

Lk 18:16 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. 

Lk 18:17 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” 

Lk 18:24 Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God! 

Lk 18:25 For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 

Lk 18:29 And he said to them, “Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, 

Lk 19:11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. 

Lk 19:12 He said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return. 

Lk 19:15 When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. 

Lk 21:10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom. 

Lk 21:10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom. 

Lk 21:31 So also, when you see these things taking place, you know that the kingdom of God is near. 

Lk 22:16 For I tell you I will not eat it until it is fulfilled in the kingdom of God.” 

Lk 22:18 For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 

Lk 22:29 and I assign to you, as my Father assigned to me, a kingdom, 

Lk 22:30 that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel. 

Lk 23:42 And he said, “Jesus, remember me when you come into your kingdom.” 

Lk 23:51 who had not consented to their decision and action; and he was looking for the kingdom of God. 

Baptist Catechism 1 & 2

Q. 1. Who is the first and chiefest being?

A. God is the first and chiefest being. (Isaiah 44:6; Psalm 8:1; 97:9)

Q. 2. Ought everyone to believe there is a God?

A. Everyone ought to believe there is a God; and it is their great sin and folly who do not. (Hebrews 11:6, Psalm 14:1)

Scripture Reading: Isaiah 44:6–8

“Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last; besides me there is no god. Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.’” (Isaiah 44:6–8, ESV)

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Introduction

You notice that we have now come full circle back to the beginning of our catechism. Our catechism provides us with a faithful summary of the core tenets of the Christian faith as they are found in the pages of Holy Scripture. It should be no surprise to find that our catechism begins with the most foundational tenets of the Christian faith.  When learning to read one must start with the A-B-C’s. When learning math one must learn how to count and how to add. And when learning the great doctrines of the Christian faith one must begin with the most foundational principles of religion. And that is where our catechism begins – questions 1 through 6 deal with the first principles of the Christian religion. 

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Who Is The First And Chiefest Being?

(This manuscript draws heavily on Benjamin Beddome’s, A Scriptural Exposition Of The Baptist Catechism) 

Question 1 asks, who is the first and chiefest being? The answer is brief: God is the first and chiefest being. 

This is a great place to start when talking about theology. All good theology starts with God.

When we say that God is the first being, what do we mean? Many things!

God is the first of all beings because he was before all others. “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first and I am the last; besides me there is no god.” (Isaiah 44:6, ESV)

God is also the first cause of all other beings. All other beings were brought into existence by him and for him. “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” (1 Corinthians 8:6, ESV)

God is the first in providence. By this we mean, he is the one who upholds the world. “In him we live and move and have our being… For we are indeed his offspring.” (Acts 17:28, ESV)

God is first in the world of grace. He is the source of every blessing that is ours in Christ Jesus. “All this is from God, who through Christ reconciled us to himself…” (2 Corinthians 5:18, ESV)

God is the first to love. “We love because he first loved us.” (1 John 4:19, ESV)

God is the first to give. “Or who has given a gift to him that he might be repaid?” (Romans 11:35, ESV)

So this little statement that God is the first being is very profound. When we think of the world and all that has been made, we must remember that there is a being who is first. He is before all others. He is the first cause of all things. He is the creator, sustainer, and redeemer of all things. He is our source. 

And what about the statement that God is the chiefest being? What do we mean by that? 

When we say that God is chiefest we mean that no one outranks God. “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?” (Exodus 15:11, ESV)

God is above all so-called gods. “For the Lord is a great God, and a great King above all gods.” (Psalm 95:3, ESV)

God is chief in heaven. “For who in the skies can be compared to the Lord? Who among the heavenly beings is like the Lord, a God greatly to be feared in the council of the holy ones, and awesome above all who are around him? O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you?” (Psalm 89:6–8, ESV)

God is chief on earth. “For you, O Lord, are most high over all the earth…” (Psalm 97:9, ESV)

God alone is chief – he shares his supremacy with no one. “I cry out to God Most High, to God who fulfills his purpose for me.” (Psalm 57:2, ESV)

God will forever maintain his supremacy. “The stupid man cannot know; the fool cannot understand this: that though the wicked sprout like grass and all evildoers flourish, they are doomed to destruction forever; but you, O Lord, are on high forever.” (Psalm 92:6–8, ESV)

Hear again Baptist Catechism question 1. Who is the first and chiefest being? A. God is the first and chiefest being. (Isaiah 44:6; Psalm 8:1; 97:9) Those who get this simple answer correct will find themselves off to a very good start in their pursuit of true doctrine. Those who get this answer wrong will find themselves on a very dark path. 

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Ought Everyone To Believe There Is A God?

Question two of our catechism then asks, ought everyone to believe there is a God? A: Everyone ought to believe there is a God; and it is their great sin and folly who do not. 

Of course, our catechism, just like the Scriptures, will have a lot more to say regarding what men should believe about God. Also, our catechism will teach that men must put their faith in Jesus if they wish to know God truly, now that we have fallen into sin. But it is right that we start here with this declaration that men ought to believe that God exists. In fact, our catechism adds, “it is their great sin and folly who do not.”  It is a great sin to not that God exists, and it is great folly.

The scriptures teach this very thing. “The fool says in his heart, ‘There is no God…’” (Psalm 14:1a, ESV)

To please God it is first required to believe that he exists. “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” (Hebrews 11:6, ESV)

Disbelief in the existence of God opens the door to all manner of immorality and sin. “They…” the fool who says in his heart, “There is no God…” “are corrupt, they do abominable deeds; there is none who does good.” (Psalm 14:1b, ESV)

Belief in the existence of God is foundational to all practical religion. “How then will they call on him in whom they have not believed? (Romans 10:14, ESV)

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Conclusion

It should be clear to all that these questions and answers are the most foundational questions that one can ask. What we say in response to these questions will have a tremendous impact upon the trajectory of our life here on earth. And what we say in response to these questions will have a tremendous impact on our eternal destiny.  

These fundamental questions might seem like they are below those who have been in the faith for a while, but I would challenge you to think otherwise. It is good even for the seasoned believer to ask, am I living as if there is a God? Am I honoring him as the first and chiefest being? 

Brothers and sisters, is the Lord first in your thoughts and first in your esteem? Have you given yourself first unto him? Is the Lord chiefly loved by you and chiefly feared? 

Let us conclude with Deuteronomy 10:12: “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul.” 

Happy are those who worship God supremely, for he is worthy to receive all praise, and it is right.

Baptist Catechism 6

Q. 6. What things are chiefly contained in the Holy Scriptures?

A. The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man. (2 Tim. 3:16,17; John 20:31; Acts 24:14; 1 Cor. 10:11; Eccles. 12:13)

Scripture Reading: 1 Timothy 4:6–16

“If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. The saying is trustworthy and deserving of full acceptance. For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. Command and teach these things. Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. 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 4:6–16, ESV)

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This is the last Sunday of 2023. And given that we concluded our study through the Baptist Catechism last Sunday, I thought I would take the opportunity to speak to you about the importance of catechetical (or doctrinal) 0preaching and to give you a very brief overview of our catechism, the Baptist Catechism.

What is catechetical preaching? It is preaching that aims to teach the core doctrines of the Christian faith – that is to say, the core doctrines contained within Holy Scripture – in a systematic way, using a catechism as a guide.

What is a catechism? It is a document that seeks to communicate the core doctrines of the Christians through a series of questions and answers. 

Many catechisms have been produced in the history of the church. Some are good and some are bad. The good ones are faithful to the teaching of Holy Scripture. The bad ones are not. Some are longer and others are shorter. Some are old and others are new. 

The catechism we use here at Emmaus is called the Baptist Catechism. I’d like to tell you about it. 

1. The Baptist Catechism was written sometime between 1693 and 1695. 
2. In 1693 an association of Baptist churches in London requested that a catechism be drawn up for use in the churches. By 1695 the Baptist Catechism was in its fifth edition. We do not have copies of the first four editions, and so we say it was written before 1695 and as early as 1693. It must have been very well received by the churches to have gone through five printings in a two year period of time.
3. Pastor William Collins edited this catechism.  
4. I refer to them as editors, and not as authors, because the Baptist Catechism is very similar to the Westminster Shorter Catechism, which was written in 1646/47. The Baptists adopted most of the WSC, not because they were incapable of producing this work on their own, but to express agreement with their Presbyterian and paedobaptist brethren. There are only 18 of the 114 questions in the Baptist Catechism that differ from the WSC. The main differences are found in the section on Baptism – the WSC teaches infant baptism; the Baptist Catechism teaches baptism upon a credible profession of faith only.  
5.  The Baptist Catechism consists of 114 questions and answers. These were carefully crafted to summarize the teaching of Holy Scripture and to agree with the doctrines expressed in the Second London Confession of Faith, which is Emmaus’ confession of faith. 

Please allow me to present you with a brief overview of the content of the Baptist Catechism.

1. First Principles (1-6)

Foundational truths are established here which make the gospel of Jesus Christ intelligible.

2. What Man Ought To Believe Concerning God (7-43) (7-43)The gospel is presented in this section in a redemptive-historical way (see especially questions 32-34).
   1. God: His Nature, Decrees, Creation, Providence, And Covenant (7-15)
   2. Sin: Man’s Alienation From God By His Fall Into Sin (16-22)
   3. Redemption Accomplished By God Through Christ (23-31)
   4. Redemption Applied By God Through The Spirit (32-43)
   5. Effectual Calling Unto Faith In Christ (32-34)
   6. What Those Effectually Called Are Saved Unto (The Benefits Of Salvation) (35-41)
   7. What Those Effectually Called Are Saved From (The Miseries Of Damnation) (42-43)
3. What Duty God Requires Of Man (44-114)
   The gospel is presented in this section in a law/gospel way. First, we learn God’s law (44-86). Second, we learn that no mere man is able to keep God’s law, but sins and deserves God’s judgment (87-89). Third, to escape God’s wrath, we are told that we must turn from our sins and trust in Jesus Christ (see especially questions 90-92). Lastly, the ordinary means of grace are presented to us in questions 93-114. These are the means that God ordinarily uses to purify, strengthen, and sustain his people by his grace.
   1. God’s Law (45-89)
   2. The Gospel (90-114)
      1. Faith and Repentance (90-92)
      2. The Outward And Ordinary Means Of Grace (93-114)
         1. The Word Of God (94-95)
         2. Baptism (96-101)
         3. The Lord’s Supper (102-104)
         4. Prayer (105-114)

Why preach catechically? Because ministers of the gospel are called to teach the faith and to contend for the faith. It is true that God’s word – The Holy Scripture – is our final authority in matters of faith and obedience. Our confession of faith states this from the outset. The first line is this: “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience.” And our catechism teaches this too. Q. 3 asks, “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 effectively for the salvation of sinners.” Q. 4 then asks, “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.” Our belief in the supreme authority of Holy Scripture cannot be more clearly stated. But ministers of the word are called to teach the word. They are to teach and “contend for the faith that was once for all delivered to the saints” (Jude 3). This requires a systematic, theological, study of the Holy Scriptures. This requires systematic teaching. 

Brothers and sisters, there are multiple ways to teach the Bible. Preachers may preach the word in an expositional way, moving through the text of Scripture verse by verse, chapter by chapter, book by book. This is a very good approach. And this is the approach we take in the first service. The Scriptures can also be taught topically. Here some particular topic of interest to the people of God is addressed from the totality of the Scriptures. Catechetical preaching is topical or systematic, but it is unique in that it focuses attention on the core tenets of the Christian faith. 

I hope and pray that you never grow tired of catechetical preaching. For one, it is good for those seasoned in the faith to be reminded of old, foundational truths. Two, there will always be young people and new believers who need to be instructed in the fundamentals. Everyone in the church – young and old, seasoned believers and new believers – ought to rejoice over the proclamation of the foundational truths of the Christian faith.   

Q. 6. “What things are chiefly contained in the Holy Scriptures?”

A. “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.”

Lord God, may we never stop growing in our understanding of you and what it is that you require of us. May we grow in our knowledge and appreciation of the gospel of Jesus Christ.  

Baptist Catechism 113 & 114

Q. 113. What do we pray for in the sixth petition?

A. In the sixth petition, which is, “And lead us not into temptation, but deliver us from evil,” we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. (Matt. 6:13; 26:41; Ps. 19:13; 1 Cor. 10:13; John 17:15)

Q. 114. What doth the conclusion of the Lord’s Prayer teach us?

A. The conclusion of the Lord’s Prayer, which is, “For thine is the kingdom, and the power, and the glory, forever, Amen,” teacheth us to take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, Amen. (Matt. 6:13; Dan. 9:18,19; 1 Chron. 29:11-13; 1 Cor. 14:16; Phil. 4:6; Rev. 22:20)

Scripture Reading: John 17

“When Jesus had spoken these words, he lifted up his eyes to heaven, and said, ‘Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you. For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. All mine are yours, and yours are mine, and I am glorified in them. And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth. I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” (John 17, ESV)

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Introduction

This is the second to last Sunday of 2023 and you will notice that we have come now to the end of our catechism. Our custom has been to progress through the Baptist catechism together as a church once every two years. We have done this many times now. In this way, the essentials of the Christian faith are taught to our members and our children with some regularity. We will conclude another journey through the Baptist Catechism today, and we will begin again on the first Sunday of 2024, Lord willing. I will likely take the opportunity to present on the history and structure of our catechism next Sunday given that we have an extra week.

Questions 113 and 114 of our catechism deal with the last petition and the conclusion of the Lord’s Prayer. By the way, don’t you appreciate the way that our catechism concludes with this emphasis on prayer? Sound biblical doctrine is laid down for us in the first third of the catechism, but the last two-thirds is especially practical (yes, I agree that all doctrine is practical, but you know what I mean). It is question 44 that asks, “What is the duty which God requireth of man? A: “The duty which God requireth of man, is obedience to His revealed will.” And this question does eventually give way to long consideration of the Ten Commandments. After that, we find material on the ordinary means of grace, the last of these being prayer. We’ve been considering the topic of prayer ever since question 105 which asks, what is Prayer? The answer is, “Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies.” What I’m trying to point out is this: our catechism is not only rich in doctrine, it is also practical. It tells us what we ought to believe, and it also tells us how we should live, according to the scriptures. I love it. I think it is a very useful teaching tool for the people of God. 

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What Do We Pray For In The Sixth Petition 

So we have now to the sixth and final petition of the prayer that Christ taught his disciples to pray, which is commonly called the Lord’s Prayer. 

The first petition is “Hallowed be your name.”

The second is “your kingdom come.”

The third is “your will be done in earth as it is in heaven.”

The fourth: “give us this day our daily bread.”

The fifth: “forgive us our debts, as we forgive our debtors,” 

And now the sixth: “lead us not into temptation, but deliver us from evil.” 

When we pray this prayer we are asking “that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.”

The world is filled with temptation, brothers and sisters. One of the benefits of praying this prayer daily is that we are reminded of this reality. When we pray, “lead us not into temptation, but deliver us from evil”, we are reminded of the fact that there is a right way and a wrong way to live – there is a narrow path that leads to life, and a broad path that leads to destruction. Not only this, we are reminded that we will often be tempted to stray from the right way. 

The world – that is to say, this sinful world and its ways – will tempt us. 

The Evil One will seek to lead us away. This is why Peter says, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” (1 Peter 5:8, ESV)

And our own flesh will often work against us. Yes, those in Christ have been renewed by the Spirit, but we do also confess that corruptions remain within us. 

So these are the three ways of temptation: the world, the flesh, and the Devil. When we pray, “lead us not into temptation, but deliver us from evil”, we are reminded of the reality of temptation, and we are able to prepare ourselves to walk in a sober, clear-minded, and alert manner.  

But you will notice that this is no mere reminder. No, in the sixth petition, we make an appeal to God and we ask him to lead us, not in the wrong way, but in the right way. “

In the sixth petition, we are requesting that God would “keep us from being tempted to sin… or that he would “support and deliver us when we are tempted.”

Why the “or”? Well, sometimes the Lord’s will is that we be tempted and that we be strengthened through the ordeal. 

Can you think of an example in the scriptures where God permitted a man to be tempted? Think of Christ in the wilderness. God did not keep Christ from temptation, but he did keep him through it! 

And we know that God does permit temptation to strengthen, test, and prove those who are his. James speaks to this saying, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire” (James 1:12–14, ESV). Did you hear it?  “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life…” In this context, the trials are temptations. 

So our prayer is that God would either keep us from temptation or keep us through temptation. 

You will notice that this is what Christ himself prayed for in that prayer of John 17 which I read earlier – that his disciples would be kept. He prayed to the Father, saying, “I have manifested your name to the people whom you gave me out of the world… I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours… While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth…” etc. (John 17, ESV)

Jesus himself prayed for us that we would be kept, and when he taught us to pray, “lead us not into temptation, but deliver us from evil”, he was teaching us to pray that the Father would keep us.

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What Does The Conclusion Of The Lord’s Prayer Teach Us?

Please allow me to say just a couple of things about the conclusion to the Lord’s Prayer, which is “For thine is the kingdom, and the power, and the glory, forever, Amen.”

One,  this conclusion is based upon 1 Chronicles 29:11–13:  “Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. And now we thank you, our God, and praise your glorious name” (1 Chronicles 29:11–13, ESV).

Two, this ending teaches us to “take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, Amen.” Amen means, truly, indeed, or let it be so. 

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Conclusion

Q. 113. What do we pray for in the sixth petition?

A. In the sixth petition, which is, “And lead us not into temptation, but deliver us from evil,” we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. (Matt. 6:13; 26:41; Ps. 19:13; 1 Cor. 10:13; John 17:15)

Q. 114. What doth the conclusion of the Lord’s Prayer teach us?

A. The conclusion of the Lord’s Prayer, which is, “For thine is the kingdom, and the power, and the glory, forever, Amen,” teacheth us to take our encouragement in prayer from God only, and in our prayers to praise Him, ascribing kingdom, power, and glory to Him; and in testimony of our desire, and assurance to be heard, we say, Amen. (Matt. 6:13; Dan. 9:18,19; 1 Chron. 29:11-13; 1 Cor. 14:16; Phil. 4:6; Rev. 22:20)

Baptist Catechism 112

Q. 112. What do we pray for in the fifth petition?

A. In the fifth petition, which is, “And forgive us our debts, as we forgive our debtors,” we pray that God, for Christ’s sake, would freely pardon all our sins; which we are rather encouraged to ask, because by His grace we are enabled from the heart to forgive others. (Matt. 6:12; Ps. 51:1,3,7; Mark 11:25; Matt. 18:35)

Scripture Reading: Matthew 18:21–35

“Then Peter came up and said to him, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times. Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.’” (Matthew 18:21–35, ESV)

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Catechetical Sermon

The Lord’s prayer is to be prayed daily. This is made clear by the fourth petition which is, “Give us this day our daily bread”. So daily we are to be concerned with giving thanks to God, praying that his name be glorified, for the furtherance of his kingdom, and for the strength to obey his commandments. We are also invited to pray for his provision concerning our earthly needs. And here is another thing that we are to pray for daily: the forgiveness of sins. 

Some have wondered, if we are forgiven of all our sins the moment we believe in Jesus, then why must we pray for the forgiveness of sins repeatedly? That is a good question, and there is a good answer. When we believe in Christ our sins are forgiven. We are justified, which means that we are declared not guilty by God. That can never change. If faith is true, then justification is real and permanent. We did nothing to earn our justification, and we cannot do anything to lose it. Furthermore, we were adopted the moment we believed. That does not change either. Christians are not perpetually justified and then unjustified, adopted and then unadopted every time they sin. No, these gifts are freely given by God and received by faith alone. When we believe in Christ a great exchange takes place. He bore our sins when he died on the cross, and we come to have his righteousness as our own. This cannot change or be diminished in any way, for the work is finished.  

But Christians do continue to struggle with sin even after they are saved. Temptations come through the Evil One and the world. Weakness and corruption remain in us. And so we do not always obey the Lord. And even when we do, our obedience to God is less than perfect. These sins are real sins and they do really grieve the Spirit of God. And you should know that the Father disciplines those he loves. Notice, I did not say, he pours his wrath on those he loves, but disciplines. And so it is a very important part of the Christian life to confess sin to the Lord, to turn from sin, and to ask the Lord for cleansing. This is not a cleansing unto salvation, but it is cleansing that renews a right relationship with the Lord.   

This is what John was talking about when he wrote to Christians saying, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:8–9, ESV)

I believe this is what Jesus was illustrating in that exchange he had with Peter regarding the washing of his feet. Do you remember it? Jesus was washing the feet of his disciples when “Peter said to him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no share with me.’ Simon Peter said to him, ‘Lord, not my feet only but also my hands and my head!’ Jesus said to him, ‘The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.’ For he knew who was to betray him; that was why he said, ‘Not all of you are clean’” (John 13:8–11, ESV).

In this illustration, those who have true faith in Christ have been bathed. They’ve been cleansed from their sins, justified, adopted, and sanctified positionally. They need not be bathed over and over again. But as these justified ones walk in this world, their feet get dirty with sin. You know this to be true, just as I do. This is why we must come to the Lord daily, and even momentarily, to confess our sins to the Lord. To use the language of John 13, we are not saying, Lord, bathe me, but rather, Lord, wash my feet, for I have sinned against you in thought, word, and deed.  Again, “If we [Christians] say we have no sin, we deceive ourselves, and the truth is not in us. If we [Christians] confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness”, thanks be to God. 

Notice this about the fifth petition: not only does it lead us to confess our sins to God daily, it also leads us to freely forgive the wrongs that others have done to us daily. The fifth petition is “forgive us our debts, as we forgive our debtors.” The two things – forgiveness from God and the forgiveness of others – are tied together. In fact, it is assumed and expected that if we are going to ask God for forgiveness, we have already forgiven our fellow man from the heart. 

The parable of Christ that we read a moment ago regarding the unforgiving servant is powerful, isn’t it? What a terrible thought that a servant who was forgiven so much by his master would be so unwilling to forgive his fellow servant just a little bit in comparison. We are to forgive as we have been forgiven. We are to forgive from the heart. 

Please allow me to make just a few clarifying remarks about forgiveness before concluding. 

One, Christians must forgive from the heart even when there is no repentance on the part of the one who offended. In other words, we must not hold on to bitterness or resentment. We must prepare ourselves to extend forgiveness should forgiveness be sought by the one who has wronged us. 

Two, forgiveness can only be extended or transacted when there is repentance on the part of the one who sinned against you. This is how it works with God, and this is how it works with man. Forgiveness cannot be transacted unless the offender says, I have wronged you, please forgive me. If repentance is true and sincere, forgiveness must be extended. 

Three, in Christ we should be willing to forgive one another over and over again. In Matthew 18:21 we read, “Then Peter came up and said to [Jesus], ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times.’” Some translations say, “seventy times seven.” Either way, the point is clear. If repentance is true, forgiveness should be extended over and over again. 

Four, this does not require Christians to subject themselves to manipulators or abusers. Clearly, this is not what Christ was referring to. If your brother sins against you, and if your brother repents truly, then forgive him truly from the heart. Move on. Do not hold the sin against him. But you and I both know that there are people in this world who abuse and manipulate. These will pretend to be repentant but prove by their way of life that they are not. The Scriptures do not require Christians to subject themselves to their abuse. Forgive them from the heart? Yes! But if forgiveness is going to be transacted leading to a restored relationship there must be true repentance. 

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Conclusion

Q. 112. What do we pray for in the fifth petition?

A. In the fifth petition, which is, “And forgive us our debts, as we forgive our debtors,” we pray that God, for Christ’s sake, would freely pardon all our sins; which we are rather encouraged to ask, because by His grace we are enabled from the heart to forgive others. (Matt. 6:12; Ps. 51:1,3,7; Mark 11:25; Matt. 18:35)

Old Testament Reading: Psalm 103

“OF DAVID. Bless the LORD, O my soul, and all that is within me, bless his holy name! Bless the LORD, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good so that your youth is renewed like the eagle’s. The LORD works righteousness and justice for all who are oppressed. He made known his ways to Moses, his acts to the people of Israel. The LORD is merciful and gracious, slow to anger and abounding in steadfast love. He will not always chide, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay us according to our iniquities. For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us. As a father shows compassion to his children, so the LORD shows compassion to those who fear him. For he knows our frame; he remembers that we are dust. As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more. But the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children’s children, to those who keep his covenant and remember to do his commandments. The LORD has established his throne in the heavens, and his kingdom rules over all. Bless the LORD, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the LORD, all his hosts, his ministers, who do his will! Bless the LORD, all his works, in all places of his dominion. Bless the LORD, O my soul!” (Psalm 103, ESV)

New Testament Reading: Luke 8:40-48

“Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, for he had an only daughter, about twelve years of age, and she was dying. As Jesus went, the people pressed around him. And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, she could not be healed by anyone. She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. And Jesus said, ‘Who was it that touched me?’ When all denied it, Peter said, ‘Master, the crowds surround you and are pressing in on you!’ But Jesus said, ‘Someone touched me, for I perceive that power has gone out from me.’ And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. And he said to her, ‘Daughter, your faith has made you well; go in peace.’” (Luke 8:40–48, 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

From time to time I think it is important to step back from the small, individual passages of Scripture to look at the big picture of the book we are studying. This past week I took some time to read through the Gospel of Luke again from beginning to end in one sitting. That was a very helpful thing to do. I was reminded of Luke’s stated purpose for writing. I was also able to see the structure of his Gospel and his method. We have been moving rather methodically through this book, taking one section per sermon, Lord’s Day by Lord’s Day. We must not get lost in the details, for there is a big story that is being told in this gospel. There is a main message being communicated. 

Luke had an objective for writing this Gospel, remember?  He tells us in the opening verses that he, like others before him, compiled “a narrative of the things that have been accomplished among us”. The word accomplished is important. It indicates that Luke viewed the life and work of Christ as fulfilling prophesied and promises previously made. And he compiled this narrative, which he also calls, an “orderly account”, so that Theophilus and all who love God with him would “have certainty concerning the things [they] have been taught.” So then, the purpose of the Gospel of Luke is to convince us that Jesus of Nazareth is the Messiah promised from long ago. He wants his audience to be convinced of this. He wants us to have certainly reguading Jesus Christ and the good news of Salvation through faith in him. 

The structure of the book is wonderful. I will not bore you with too many details. In general, I want to remind you that Luke provides us with a lot of material surrounding Jesus’ birth. From 1:5 through 2:21 Luke weaves together stories about the birth of two men, John the Baptist and Jesus. Both births were miraculous, but Jesus’ was like no other, for he was born to a virgin. I would encourage you to read that narrative this week as we prepare to celebrate the Christmas holiday. Luke 2:22-3:52 is also very interesting, for it contains stories about Jesus’ infancy and childhood. 

The thing I wish to remind you of this morning is that in all of these stories surrounding Jesus’ birth, infancy, and youth, important things are said by others about him. Angels testify concerning his unique identity and mission, and godly men and women testify concerning him too. I do love this introductory section of Luke’s Gospel. Here Christ is presented to us in such a way that our expectations concerning him are built up very high. When we pay careful attention to the words that the Angel Gabriel spoke to Zachariah concerning his son, John (1:5-25), and to Mary regarding her son Jesus (1:26-38); and when we consider Elizabeth’s words to Mary and the words of  Mary’s song of praise (1:39-56); and when we consider what Zachariah prophesied when his son, John, was born (1:57-80) and what the angels said to the shepherds in the field when Jesus was born (2:1-21), our expectations concerning this Jesus are raised to a very high level. We are led to expect that this baby Jesus, who was born to a poor virgin, and lain in a manger, is the Messiah, Savior, Redeemer, and King who was promised to God’s people long before. 

I’ll read one small text for you to help jog your memory. Joseph and Mary took Jesus to the temple when he was an infant to present him before the Lord in obedience to the law of Moses. Once there, a godly man named Simeon  “took him up in his arms and blessed God and said, ‘Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.’ And his father and his mother marveled at what was said about him. And Simeon blessed them and said to Mary his mother, ‘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.’ And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem” (Luke 2:28–38, ESV). So, when these two godly, Spirit-filled people laid their eyes on Jesus, they knew he was the one. 

I remind you of this portion of Luke’s Gospel for two reasons. One, I wish to encourage you to return to this section of Scripture in your own Bible reading this week as we enjoy the Christmas season. It is good for us to reflect on the birth of Christ, friends. It is good for us to think about the incarnation of the eternal Son of God. But as we do, we must be careful to consider the birth of Christ, and the baby Jesus lying in a manger, according to the Scriptures. Who is this Jesus and why was he born? These are important questions to ask. But they are often neglected by those who love to celebrate this traditional holiday. You will not find the answer to these questions – who is Jesus, and why was he born? – by looking at a manger scene, but you will find the answers to these questions in the Word of God. The Gospel of Luke answers these questions. He begins to answer the questions – who is this Jesus and why was he born? – in the opening chapters by presenting him as the fulfillment of promises and prophesies given long before. But it is in the remainder of his Gospel – particularly in chapters 3-9 – that Luke demonstrates that Jesus is the promised Messiah by reporting on the many miracles that Jesus performed.

I’d like to remind you of Luke 4:18-20.  At the very beginning of Jesus’ earthly ministry, he stood up in the synagogue on the Sabbath day in his hometown of Nazareth and read from Isaiah 61, saying, “‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.’ And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him” (Luke 4:18–20, ESV). At this moment Jesus claimed to be the Anointed One (Messiah) of whom Isaiah spoke. And the purpose of his coming is also stated. Hear it again: “he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

What have we been witnessing in Luke’s narrative from 4:21 onward except a demonstration these things were true of Jesus? Anyone can read Isaiah 61 and make the claim that the prophesy is about them. But Jesus proved it by his preaching and his miracles. And Luke wants us to see it. 

Christ proclaimed good news to the poor.

 In Luke 4:43 we hear him say, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” (Luke 4:43, ESV)

And in Luke 6:20-21 we learn that Christ, in his sermon on the plane, “lifted up his eyes on his disciples, and said: ‘Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh.” (Luke 6:20–21, ESV).

Christ proclaimed good news to the poor in spirit in fulfillment of the prophecy of Isaiah 61.  

And he set captives free. This he did in a spiritual sense, and it is seen in the many accounts of Christ freeing men and women from demon oppression.

In Luke 4:31-37 Christ heals a man with an unclean demon. 

In Luke 8:1 we read, “he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out…” (Luke 8:1–2, ESV)

And do not forget the incredible story that we considered not long ago regarding the casting out of a Legion of demons from the man in the Gerasenes. That story is told in Luke 8:26-39.

Isaiah 61 foretold that the Messiah would set captives free when he came. This Jesus did, in a greater way than many expected. He set captives free spiritually from bondage to the Evil One. 

Jesus also gave sight to the blind, just as Isaiah 61 said that he would.

I’m sure you remember the story where disciples of John the Baptist came to Jesus asking if he was really the one. Jesus answered them in Luke 7:22-23, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.’” (Luke 7:22–23, ESV)

Lastly, Isaiah 61 says that the Messiah would “proclaim the year of the Lord’s favor.” The year of the Lord’s favor is also called the year of Jubilee. According to the law of Moses, every 50 years was to be a year of Jubilee wherein debts were forgiven and land that was lost would be returned to the original owner within Israel. Christ proclaimed the year of the Lord’s favor in a much greater way. He did not forgive earthly and temporal debts, but spiritual and eternal debts. For example, in Luke 7:48 he looked at the sinful woman who expressed her faith in and love for Christ by anointing his feet with her own tears and with costly ointment had wiping his feet with her own hair, and he said to her, “Your sins are forgiven” (Luke 7:48, ESV).

Why have I taken the time to remind you of the things that were said about Jesus at the time of his conception, birth, and during his childhood? And why have I reminded you of the prophecy of Isaiah 61 concerning the Messiah, of Christ’s claim to be the Messiah, and of his many acts – his teachings and miracles –  which demonstrated that he was the Messiah? It is so that you might not lose sight of Luke’s purpose and method as we move methodically through the individual passages of Luke, Lord’s Day by Lord’s Day. He wrote so that we might have certainty that Jesus is the Messiah, the Redeemer of Israel. And he seeks to convince us by reminding us what angels, godly men and women, and the Scriptures themselves say about the Messiah, after which he reports on Jesus’ words and works so that we might see him as God’s anointed one, the Savior of all who turn from their sins and look to him by faith.  

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Jesus Heals A Woman Long Tormented By Illness

Here in Luke 8:40-48 we find yet another story which demonstrates that Jesus was and is the Messiah, the anointed one of God, promised from long ago.

In verse 40 we read, “Now when Jesus returned, the crowd welcomed him, for they were all waiting for him.” That is to say, a large crowd was waiting for him to return from the land of the Gerasenes, and it is not difficult to imagine why, given all that Christ had done. Verse 41: “And there came a man named Jairus [yah-i-rus – “YHWH enlightens], who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, for he had an only daughter, about twelve years of age, and she was dying…” We will return to this story regarding Jairus and his sick daughter in a future sermon. For now, it will suffice to draw attention to the misery that sin has brought into the world and of Christ’s mission to reverse it. It’s hard to imagine a more sorrowful situation than this. This man’s only daughter was perishing at the age of 12. He did the right thing to come and fall at the feet of Jesus and to implore him, as we will soon see.   

At the end of verse 42 we are introduced to a woman who had been tormented by illness for 12 years. There we read, “As Jesus went, the people pressed around him. And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, she could not be healed by anyone. She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased.”

Notice a few things: 

First, notice the suffering of this woman. All suffering, as you know, is the result of sin. Had Adam obeyed God, there would be no sickness or death. But not every instance of suffering is the result of some personal sin. By this I mean, the text in no way suggests that the women suffered in this way because of some particular sin of hers. The Bible is clear. The righteous do sometimes suffer. And though we are rarely given the answer to the question, why?, by faith, we know that God is with his people in the midst of suffering to comfort them, to draw them into a closer dependence on him, and to refine them. It should also be noted that this woman’s suffering was not only physical but spiritual, for this unceasing discharge of blood would have made her unclean according to the law of Moses (you may go to Leviticus 15:25ff. to learn more about this). So then, this ailment was not only a trouble to her physically, but socially and religiously too. 

Secondly, notice her faith. She came to Jesus believing that he could heal her. The physicians could not solve the problem. The text says that though she had “spent all her living on physicians, she could not be healed by anyone” (Luke 8:43, ESV). I think it must be said that Christians are not wrong to consult physicians. We should remember that Luke was a physician himself. But Christians should be careful to not place all of their hope and trust in physicians, for they are mere men. They sometimes error. They do not have within themselves the ability to heal or to save from death. But Christ does. And so we should imitate this woman and run to Christ in prayer to petition him for healing. We should also remember that some ailments may be the result of sin. Paul speaks about this in 1 Corinthians 11:29-31. And so we must turn from and come to the Lord’s Table in a worthy manner, lest we be judged. And I am thoroughly convinced that there is an intimate relationship between the soul and the body. Those who are plagued by soul illnesses such as fear, worry, bitterness, resentment, anger, and unforgiveness should not be surprised when the body grows ill too. And so, when I encourage you to run to Jesus for physical healing I mean that we are to run to him by faith and in prayer, having turned from known sin, including the sins of the mind and heart. Whether or not Jesus will heal you physically, I do not know. When Paul pleaded with God to remove some “thorn” in his flesh (perhaps it was some physical ailment) the response he received from the Lord was no, “My grace is sufficient for you, for my power is made perfect in weakness.” And so Paul said, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me” (2 Corinthians 12:9, ESV). Here I am drawing your attention to the faith of this woman. She was ill and she was ceremonially unclean. She did the right thing to come to Jesus and to touch the hem of his robe knowing for certain that he had the power to heal her infirmity.

Thirdly, notice her secretiveness. This woman did not address Jesus directly but touched the fringe of his garment secretly. Perhaps she was ashamed of her uncleanness. Perhaps she was simply shy. The text does not say. What is clear is that Jesus would not allow the secretiveness to remain. 

 In verse 45 we learn that “Jesus said, ‘Who was it that touched me?’ When all denied it, Peter said, ‘Master, the crowds surround you and are pressing in on you!’ But Jesus said, ‘Someone touched me, for I perceive that power has gone out from me.’”

In Luke 5:17 we we were told that “the power of the Lord was with [Jesus] to heal.” And in Luke 6:19 we were told that “all the crowd sought to touch him, for power came out from him and healed them all.” Here in our text for today, we are told that many touched him, but that power came out from him to heal this one particular woman who came to him by faith, and he perceived that power went out from him. When he asked who touched him, all denied it at first, but when the woman perceived that she could not hide any longer, “she came trembling [to Jesus], and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed.”

Of course, the meaning of this is not that we must be open with everyone concerning all of our physical ailments. Privacy is a good thing to maintain in some situations. What it does mean is that we must not be private concerning our faith in Jesus and the marvelous things he has done for us. We are to confess our faith in Jesus before men. And we ought to be happy to testify concerning the marvelous things he has done for us.

Look at how tender Jesus was towards this woman. Verse 48: “And he said to her, ‘Daughter, your faith has made you well; go in peace.” He spoke to this woman of faith tenderly, calling her “daughter”. Perhaps we are to make a connection between the love that Jairus [yah-i-rus] had for his 12-year-old daughter who was perishing and the love that Christ has for his people, in this instance, this woman who had been plagued by this physical ailment for 12 long years. Christ called her, “daughter”, so that we might know the tender love that he has for all who come to him by faith. And he said to her, “Your faith has made you well”. Here “faith” means trust. It is should clear to all that her faith was in Jesus. And then Christ said, “Go in peace.” That is what Christ gives to all who come to him by faith – peace with God which translates to peace within the heart. This woman was unclean because of her ailment and separated from God’s presence, ceremonially and symbolically. Christ healed her, removed her impurity, and thus reconciled her to God. That was the highest blessing for this woman – not the physical relief, but the spiritual. And so Christ spoke using familial language: “Daughter, your faith has made you well; go in peace.” 

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Conclusion

I would like to begin to move this sermon toward a conclusion by making a few remarks about physical healing. 

One, it must be acknowledged that Christ and his Apostles were given the ability to heal. Pick up the New Testament Scriptures and read and you will see the gift of healing often mentioned. It would be a mistake to assume that Christians have the gift of healing today. Notice the purpose of the miracles that Christ performed. He healed the sick, cast out demons, and performed many other miracles to demonstrate that he was indeed the promised Messiah of Isaiah 61. The miracles and wonders that Christ performed were signs that he was truly the long-awaited Messiah. And the same may be said concerning the Apostles and other eyewitness of Jesus’ resurrection. Many of them had the ability to heal as a sign that they were indeed Christ’s special messengers and that the word they spoke was true. It would be a mistake to assume that there were miracle workers in the church after the age of the Apostles.    

Two, having said this, it would also be a mistake to assume that God does not heal anymore. I believe that he certainly does. But he heals, not through the hands of those with the gift of healing as he did in the Apostolic age, but through the common prayers of his people. James 5:13-16 is important. It says, “Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (James 5:13–16, ESV). Though the miraculous, sign-gifts that were present in the early church have ceased, this does not mean that God does not work miracles. He may if it is his will. And he will do so through the prayers of his people. 

Three, as has already been mentioned, though God has the power to heal and deliver his people from many hardships, this does not mean that he always will. In fact, Christians are warned to expect suffering in this life. It may be the will of the Lord to allow some difficulty or ailment to remain so that we might draw near to God and learn, along with Paul, that God’s “grace is sufficient” and that his “power is made perfect in weakness” (2 Corinthians 12:9, ESV).   

Four, given that Christ demonstrated he has the power to heal and even to raise people from the dead, and given the obvious fact that he does not do this for everyone now – in fact, he does not do it for anyone ultimately now  – it should be clear to all that the limited and temporary miracles Christ performed at his first coming were meant to function as a sign that he possesses the power to do this for all who come to him by faith perfectly and eternally at his second coming. Christ healed many in his earthly ministry, but he did not heal all. He raised a few from the grave, but the vast majority, he did not. And even those he healed would suffer ailments of various kinds in the future. Those he raised from the dead would have to have to pass through the ordeal of death again at some point in the future. What then was the purpose of these monetary healings and these temporary resurrections? Well, besides being acts of kindness and compassion, they were a demonstration of Christ’s power to heal and to give life to all who come to him by faith perfectly and eternally.  Perhaps you have thought about this question when reading portions of Scripture like Psalm 103. It says, “Bless the LORD, O my soul, and all that is within me, bless his holy name! Bless the LORD, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good so that your youth is renewed like the eagle’s” (Psalm 103:1–5, ESV). It may be that some of God’s people read passages of Scripture like this and think, but God has not healed all my diseases! Is the word of God untrue, then? Certainly not. We simply need to learn how to interpret it properly. First of all, this Psalm is not only about King David, it is about King Jesus. It is Christ whose life has been redeemed from the pit. It is Christ who has been raised up from the grave, his “youth… renewed like the eagle’s.” Secondly, though some of these blessings are enjoyed by us now through faith in Christ Jesus – he has forgiven our iniquities, he has crowned us with steadfast love and mercy, and he satisfies us with good – not all of these blessings are ours now and in full, for we await the second coming of Christ and the consumptions. It is then that all sickness and death will be eradicated for those who are united to Christ by faith. Thirdly, when Christ came the first time to accomplish our redemption he did prove to have the power to do this. He proved, through the miracles he performed, to have the power to heal all of our diseases. He proved, by raising a few from the grave and by his own resurrection from the dead, to have the power to redeem our lives from the pit. These blessings that Christ has earned and has the power to bestow are ours now, but we do not yet enjoy the fullness of them, and so we wait patiently to obtain the fullness of the promise of the gospel of Jesus Christ (Hebrews 6:15).