Old Testament Reading: Isaiah 53

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

New Testament Reading: Luke 9:18-22

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

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

Introduction

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

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

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

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

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Peter Professed That Jesus Is The Christ Of God 

First, Peter’s profession.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Jesus Clarified That As The Christ He Would Suffer

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

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

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

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

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

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

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

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

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

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

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

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Conclusion

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

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

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

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

Baptist Catechism 3

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

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

Scripture Reading: Psalm 19

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

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Introduction

The first three questions of the catechism are very foundational.

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

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

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

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Revelation

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

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

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The Light Of Nature In Man

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

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

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

So God reveals the truth regarding his existence in man. 

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The Works Of God

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

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

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

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

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

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

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Word And Spirit

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

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

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

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

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Conclusion

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

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.