Jan 24
7

Afternoon Sermon: Who Is The First And Chiefest Being, And Ought Everyone Believe He Exists?, Baptist Catechism 1 & 2, Isaiah 44:6–8

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.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 23
31

Morning Sermon: He Gave Them Power And Authority, Luke 9:1-6

Old Testament Reading: Malachi 4

“For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall. And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the LORD of hosts. Remember the law of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel. “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, ESV)

New Testament Reading: Luke 9:1-6

“And he 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. And he said to them, ‘Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. And whatever house you enter, stay there, and from there depart. And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them.’ And they departed and went through the villages, preaching the gospel and healing everywhere.” (Luke 9:1–6, 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

Here in Luke 9:1-6 we hear of Jesus granting power and authority to his twelve apostles so that they could cast out demons and heal. And after granting them this power and authority he then sends them out to “proclaim the kingdom of God and to heal.” I have three observations about our text to present to you. Firstly, this was the Apostle’s first mission. Secondly, this first mission was, in some respects, an unusual mission. Thirdly, this first mission was a momentous (significant or consequential) mission.

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The Apostles’ First Mission

First, let us see that this was the Apostle’s very first mission.

It was back in Luke 6:12-16 that the twelve apostles were first named. Jesus had been gathering a following ever since he returned from his time of fasting and temptation in the wilderness and from the start of his public ministry. But in Luke 6:12 we read, “In these days he went out to the mountain to pray, and all night he continued in prayer to God. And when day came, he called his disciples and chose from them twelve, whom he named apostles: Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor” (Luke 6:12–16, ESV). Jesus has many followers, but these 12 were set apart as prominent and special. They alone were given the title, “apostle.” And so these twelve spent time following Jesus and learning from him. They watched him minister to people. They saw him perform many miracles. They listened carefully to his teaching. And they learned from him in this way knowing that the day would come when they would be sent out as his representatives. After all, that is what the word “apostle” means – it means delegate, ambassador, or messenger.

Dear brothers and sisters, there is a sense in which this is true of every Christian. Every Christian is a disciple or learner of Jesus and is called to be a kind of ambassador of Jesus too. Every Christian is called to “honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks… a reason for the hope that is in [them]; yet [they are to] do it with gentleness and respect…” (1 Peter 3:15, ESV). So all Christians are to learn from Christ and his word and they are to do so knowing that they are to share the wonderful truth of the gospel and the hope that it brings with others too. But with that said, we should not ignore the special and pronounced obligation that ministers of the word of God have to proclaim the Gospel of Jesus Christ, nor should we gloss over the very special role that these twelve apostles of Jesus played in the history of Christ’s church.

These twelve apostles sat at Jesus’ feet and learned from him personally and in the flesh. Their eyes beheld the miracles he performed. They watched him heal the sick. They were in the boat with him when he calmed the stormy sea. They were witnesses to his casting out of demons. They even watched him raise the dead. Though it is true that all Christians are, in a way, called to be messengers or ambassadors for Christ, it would be a serious mistake to diminish the very special role that these apostles of Jesus played or to treat the office that they held as if it were common or ordinary.

It was the twelve who were sent out first.

Notice their number. There were twelve apostles. Those familiar with the Old Testament Scriptures will recognize the significance of this number. How many tribes were there in Old Covenant Isarel? There were twelve. So, when Christ selected twelve apostles, the meaning was clear. These would be the foundation of the Israel of God under the New Covenant. Also, you might remember the spies that were sent out by Moses as recorded in Numbers 13. There were twelve who were sent to space out the land that was promised to Israel. These were to function as the tip of the spear if you will. Things did not go so well for the Old Covenant people of God. Most of these spies lacked faith. Things went much better for these twelve, for they went forth in faith and with the power that Jesus, who is the second and greater Joshua, supplied.

So then, the number twelve is significant. And it is also significant that these twelve were sent out first. If we turn over to Luke 10 we will see that Jesus did not only send out the twelve but would later send out 72 (some manuscripts say 70) on a very similar mission. We will consider this text in detail when we come to it. For now, it is worth noting that it was not only the 12 who were sent, but many others also. The twelve were first. And the twelve were marked off as unique and special. But it would not be the twelve only who were sent out to preach the gospel of the kingdom, to heal, and to cast our demons as a demonstration that the power of the kingdom of God had come – other eyewitnesses would be sent out too. .

The instructions given to both of these groups – first the 12 and then the 72 (or 70) were very similar.

Firstly, both groups were commissioned by Christ to heal and cast out demons as they proclaimed the gospel of the kingdom of God (Luke 9:1-2; Luke 10:9). As I have said before, it was the preaching of the gospel of the kingdom that was primary – the healing and the casting out of demons was a demonstration that the kingdom of God was near.

Secondly, both groups were instructed to take nothing for their journey. To the twelve Jesus said, “Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics.” (Luke 9:3, ESV). To the 72 (or 70) Jesus said, “Go your way; behold, I am sending you out as lambs in the midst of wolves. Carry no moneybag, no knapsack, no sandals, and greet no one on the road” (Luke 10:3–4, ESV). So, on this initial mission, the apostles and the disciples of Jesus were to travel very light.

Thirdly, both groups were to trust in God’s provision and protection as they relied on the hospitality of others. To the twelve, Christ said “And whatever house you enter, stay there, and from there depart” (Luke 9:4, ESV). And to the 72 (or 70) Christ said, “Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house” (Luke 10:5–7, ESV).

Fourthly, both groups were warned that not all would warmly receive them. Some would reject them. And they were not to be discouraged or derailed by this. To the twelve Christ said, “And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them” (Luke 9:5, ESV). And to the 72 (or 70) Christ said, “But whenever you enter a town and they do not receive you, go into its streets and say, ‘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.’ I tell you, it will be more bearable on that day for Sodom than for that town” (Luke 10:10–12, ESV).

As we focus our attention again on the sending of the twelve in Luke 9 we are told in verse 6 that the apostles “departed and went through the villages, preaching the gospel and healing everywhere” (Luke 9:6, ESV). They went on their own apart from Jesus. It was time for them to fly the nest, to sink or swim. It must have been scary, but they flew the nest. They swam in reliance upon God and Christ.

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A Unique Mission

This was the Apostles’ first mission. Before I move on to highlight the momentous nature of this mission, I think it is important to note its uniqueness. Here I wish to warn against interpreting this text as if it establishes the norm for ministers of the word of God from this day forward. Yes, this mission was momentous. By that I mean it was significant and influential in setting the tone for and shaping the mission of the church moving forward. But it was also unusual and unique in some important respects. The uniqueness and this first mission given to the apostles needs to be highlighted so that we do not err in treating this mission as if it is the standard or norm for the mission of the church from this point onward.

Firstly, we must remember that the apostles were unique (and so were the 72 (or 70), for they too were eyewitnesses of Jesus’ life, death, and resurrection). These twelve apostles were an utterly unique group of men. Yes, Judas was a traitor. Christ knew that from the beginning. And yes, Judas would be replaced by Mattias as recorded in Acts 1:26. By the way, some think that Mattias must have been numbered among the 72 (or 70) that are mentioned in Luke 10. I think that is very likely but hard to prove. And yes, Paul was appointed as an apostle by the resurrected and ascended Christ as one “untimely born” (1 Corinthians 15:8). But with these exceptions, this group of twelve apostles was unique. After Paul (the apostle to the Gentiles) no other apostles were named. The office of apostle was temporary, you see. It consisted of men who were appointed by Christ personally. All of them were eyewitnesses to his resurrection. Most of them walked with Christ very closely in his earthly ministry. The office of apostle was unique and it was temporary.

Friends, there is no apostolic succession that can be traced throughout the history of the church. After the age of the apostles, the church was led by elders (or bishops/pastors) and deacons. These are the two offices that continue in the church to this present day. But there is no office of apostle in the church today, for that office has ceased. And there is no apostolic succession. The office of apostle was unique and confined to the earliest days of the church.

Many have errored on this point of doctrine, and through this error, many other errors have crept into the church. The Roman Catholics teach that there is a form of apostolic succession that can be traced through bishops and popes of the church. Yes, they will acknowledge that there was something foundational and unique about those original apostles who were eyewitnesses to Christ’s resurrection, but they go on to teach a form of apostolic succession through the bishops. And it is through this error that the error of regarding the pope as the vicar of Christ on earth and of his ability to speak authoritatively the word of God has crept into the Roman system. Other groups claim apostolic succession too, the most prevalent in our time and place being certain Pentecostal groups. Some of these claim to have apostles ministering in their midst even still.

We say no to all forms of apostolic succession. These men and the office they held was unique and temporary. It does not matter if men are connected to them through birth, or through the laying on of hands in ordination. What matters is that we are faithful to teach what Christ, the apostles, and prophets taught and that we are faithful to administer the sacraments of baptism and the Lord’s Supper according to Christ’s command. What good is it if a man can demonstrate some external and worldly line of succession if his doctrine and practice deviate from the doctrine and practice taught by Christ and his apostles as recorded in the Holy Scriptures?

The point that I am here making is a simple one. As we read our Bibles we should not think that everything Christ and the apostles did is to be done by us, nor that every power and authority possessed by them will be possessed by us. Why? Because Christ and his apostles were in some ways unique – they were in a class all their own. And this is why Paul described the church as being “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone…” (Ephesians 2:18–22, ESV). A building has one foundation. It is upon the foundation that the structure is built up. Christ, the apostles, and the prophets are the foundation of the church. Those who believe in their word and align with their word are the living stones out of which the church of God is built.

So then, the apostles were a unique group of men. Secondly, we must remember that the power and authority to cast out demons and to heal was uniquely granted to the apostles. “And he 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). And the same observation can be made concerning the 72 (or 70) from Luke 10:1-12 and 17-20). If the apostolic office was temporary we should not be surprised the miraculous sign gifts that were granted to them were temporary too. That there were others alive in the age of the apostles with miraculous sign gifts is undeniable. But the principle still applies. In these early days of the church – in the days of Christ and in the days of the apostles when the foundation of the church was being laid – power and authority was granted to some to heal and to cast out demons as a sign that the kingdom of God was now present with power. It would be a mistake to assume that this power and authority to cast out demons and to heal would present within the church always.

Thirdly, we must recognize that the instructions given to the apostles (and later to the 72 (or 70) concerning their minister were unique to this moment in time. I mention this because some may look upon this text and conclude that ministers of the word must never own property but must always wander about with “no staff, nor bag, nor bread, nor money” and with only one tunic, relying only on the hospitality of others” (Luke 9:3, ESV). We know this is not the case, for in Luke 22:35 we find Christ speaking to his apostles, saying, “‘When I sent you out with no moneybag or knapsack or sandals, did you lack anything?’ They said, ‘Nothing.’ He said to them, ‘But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.’ And they said, ‘Look, Lord, here are two swords.’ And he said to them, ‘It is enough’” (Luke 22:35–38, ESV). When we compare this passage in Luke 22 with the one we are considering today in Luke 9, we see clearly that the mission given to the apostles in Luke 9 was unique. This was a time of testing. This was a time for training. By going out with no supplies and in utter dependence on those who would show them hospitality, these apostles learned to rely fully upon God for protection and provision – a valuable lesson indeed. It would be a mistake to conclude, however, that this arrangement was to be the norm.

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A Momentous Mission

Having now acknowledged the uniqueness of this first mission of the apostles, let us now consider the momentousness of this mission. Here I wish to emphasize the timeless lessons that were taught to the apostles, and through them, to us, in this first mission of theirs.

Firstly, the apostles of Jesus learned through this experience that they would not only be learners of Jesus but his ambassadors too. Christ had called them, not only to sit at his feet to learn but to be sent out to proclaim the same gospel of the kingdom that he proclaimed. And so it is for the church in every age. We assemble each Lord’s Day to learn from the word of Christ and then we are sent out into the world to testify to his goodness and his grace.

When Christ sent out the 12 initially it was but a foretaste of the commission he would give to them after he died on the cross, rose from the dead, and before he ascended. He would come to them and say, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20, ESV). In Acts 1:8 we hear Christ speak to his disciples, saying, “‘But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV). In Mark 16 the great commission sounds like this: “Afterward [Jesus] appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen. And he said to them, ‘Go into all the world and proclaim the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.’ So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs” (Mark 16:14–20, ESV). By the way, some have thought that this ending of Mark teaches that the miraculous sign gifts will always be present within the church. The text says no such thing but seems to limit the miraculous sign gifts to the apostles – to the 11 now that Judas had fallen. These were the ones who were moved from unbelief to belief. These were the ones who” went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.” But the main observation I am here making is that the sending out of the 12 in Luke 9 was in preparation for a much greater commissioning yet to come, namely, the great commission that would be issued by Christ to his church through his apostles after he rose from the grave and before he ascended.

Brothers and sisters, do you view yourself as one who has been commissioned? If you are a disciple of Jesus, you are a follower or learner of Jesus – that is true. But disciples of Jesus are also sent. And no, I am not saying that every Christian is called by God to go somewhere other than here. And neither am I saying that every Christian is called to be a minister of the word of God. We all have gifts and callings that differ from one another. But together, as the church, we are on a mission. Together, we are called by Christ to make disciples of all nations, to baptize, and to teach. We do not all have the same role to play, but we do share the same mission. It is the great commission that Christ gave to his disciples of which the little mission of Luke 9 was but a foretaste. I might ask you, how are you contributing to the accomplishment of this mission? Are you giving of your time, your treasures, and your talents to help the church accomplish the mission that Christ has given to her?

The second timeless lesson taught to the apostles (and to us through them) in this first mission of theirs, was that their work would involve the overthrow of Satan’s kingdom through the proclamation of the gospel of the kingdom of God.

Question: Why were the apostles given power and authority over all demons and to cure diseases? Answer: These miracles were a demonstration or a sign that the kingdom of God was present with power and that the kingdom of Satan was now being overthrown.

Question: How is the kingdom of God advanced? And how is the kingdom of Satan overthrown?

Answer: Not through the casting out of demons or through the healing of diseases, but by the preaching of the gospel of the kingdom of God, which is the gospel of Jesus Christ.

Notice our texts says that 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). And in verse 6 we read, “And they departed and went through the villages, preaching the gospel and healing everywhere.” So then, two activities are mentioned. One, the apostles were sent out to preach the gospel of the kingdom of God. Two, they were sent out to preach with the power and authority to perform miracles, namely, to cast out demons and to heal the sick.

Question: What is the relationship between these two activities – the activity of preaching and the performance of these miraculous deeds? Answer: The preaching of the gospel of the kingdom of God is primary. It is the permanent mission of the church. It is the means through which the kingdom of God is advanced. It is the means through which the kingdom of Satan is overthrown. Sinners are rescued from the kingdom of darkness and are ushered into the kingdom of light through the preaching of the gospel of Jesus Christ as the Spirit works upon their minds and hearts enabling them to believe upon Christ as he is offered to them in this gospel. The preaching of the gospel of the kingdom of God is the primary and permanent mission of the church. These miraculous deeds performed by Christ, his apostles, and other disciples of his who were eyewitnesses to his life, death, and resurrection, functioned as signs. They were a visible demonstration – that the kingdom of God was present with power, that it was expanding, and that Satan’s kingdom was being overthrown. What was the relationship between the preaching of the gospel of the kingdom and the miracles? The miracles confirmed the validity of the preaching. The miracles demonstrated visibly the presence of the kingdom of God and the overthrow of the kingdom of Satan which are impossible to perceive with our natural senses.

There is an interesting text in Luke 11. There we are told of Jesus casting out another demon. People could not deny that he was doing this work, and so some who did not believe in him attributed his work to Satan, saying, “He casts out demons by Beelzebul, the prince of demons…” (Luke 11:15, ESV). Christ responded, saying, “Every kingdom divided against itself is laid waste, and a divided household falls. And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul…” (Luke 11:17–18, ESV). And a little later he said, “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you” (Luke 11:20, ESV). Do see the argument? Christ’s claim was that he cast out demons as a demonstration that the kingdom of God had come with power and that Satan’s kingdom was now being laid waste.

The passage I read from the end of Mark also teaches this relationship between the preaching of the apostles and the miracles they performed. Mark 16:20 says, “And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs” (Mark 16:20, ESV). Here the miracles are called signs and it said that the purpose of these signs was to confirm the message they proclaimed, namely, the gospel of the kingdom of God.

Nowhere is this relationship between the preaching of the gospel of the kingdom and the miracles performed by Christ and his apostles more clear than in the gospel of John where the miracles of Jesus are often referred to as “signs”.

John 2:11: “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.” (John 2:11, ESV)

John 2:23: “Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing.” (John 2:23, ESV)

John 3:2: “This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”” (John 3:2, ESV)

John 6:2: “And a large crowd was following him, because they saw the signs that he was doing on the sick.” (John 6:2, ESV)

John 6:14: “When the people saw the sign that he had done, they said, ‘This is indeed the Prophet who is to come into the world!’” (John

John 7:31: “Yet many of the people believed in him. They said, ‘When the Christ appears, will he do more signs than this man has done?’”

John 9:16: “Some of the Pharisees said, ‘This man is not from God, for he does not keep the Sabbath.” But others said, ‘How can a man who is a sinner do such signs?’ And there was a division among them.”

John 11:47: “So the chief priests and the Pharisees gathered the council and said, ‘What are we to do? For this man performs many signs.’”

John 12:18: “The reason why the crowd went to meet him was that they heard he had done this sign.”

John 20:30: “Now Jesus did many other signs in the presence of the disciples, which are not written in this book…”

The point I am making is this: signs are never the main thing – signs point to the main thing. And so it was with the miracles that Christ, his apostles, and some of his other disciples performed. The miracles were signs. They were never the main thing, They did point to the main thing, though, which is the presence of the kingdom of God and the overthrow of the kingdom of Satan through the preaching of the gospel of the kingdom.

So I have said that the second timeless lesson taught to the apostles (and to us through them) in this first mission of theirs, was that their work would involve the overthrow of Satan’s kingdom through the proclamation of the gospel of the kingdom of God. Indeed, when Christ commissioned his apostles before his ascension he did not say, all authority in heaven and earth has been given to me, go therefore and cast out demons and heal the sick. No, this was never the primary mission. Instead, he commissioned his apostles to go and make disciples of all nations. This is done through the preaching of the gospel. And they were also commissioned to baptize these new disciples of Jesus and to teach them to observe all that Christ had commanded. This is how Christ’s kingdom is expanded; this is how Satan’s kingdom is destroyed – through the preaching of the word of God and the administration of the sacraments. The miracles performed by Christ’s apostles and some of his first disciples confirmed that the gospel of the kingdom they preached was true. They demonstrated the presence of God’s kingdom and the overthrow of Satan’s.

The third timeless lesson taught to the apostles (and to us through them) in this first, momentous mission of theirs, was that they would need to go forth with the power that God supplies, trusting ever in God’s provision. The apostles of Christ learned a powerful lesson as they went forth with no money and no supplies – not even a knapsack or a change of clothes. They learned to trust in God. And so we must trust in God too. Even if we live in homes of our own and have money in the bank and food in the pantry, we must trust, not in ourselves, but in the Lord. The concluding remark in the great commission of Matthew 28 reminds us of this too, for there Christ says, “And behold, I am with you always, to the end of the age” (Matthew 28:20, ESV).

The fourth and final timeless truth taught to the apostles (and to us through them) in this first, momentous mission of theirs, is that not all would receive their word. Many would reject them. This was not to discourage them, and neither should it discourage us. Christ told his apostles to “shake of the dust from their feet as a testimony against” those who rejected their word and to go on to the next town, proclaiming the gospel of peace to all who would listen. We must do the same. We must be faithful to proclaim the gospel of the kingdom of God to all who will listen and leave the results to God.

*****

Prayer

Posted in Sermons, Joe Anady, Luke 9:1-6, Posted by Joe. Comments Off

Dec 23
31

Afternoon Sermon: A Brief Introduction To The Baptist Catechism, Baptist Catechism 6, 1 Timothy 4:6-11

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.

The Baptist Catechism was written sometime between 1693 and 1695.
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.
Pastor William Collins edited this catechism.
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.
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.

First Principles (1-6)

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

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)
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.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 23
24

Sermon: The Lord Will Raise Us From The Dead, Luke 8:49-56

Old Testament Reading: Psalm 40

“TO THE CHOIRMASTER. A PSALM OF DAVID. I waited patiently for the LORD; he inclined to me and heard my cry. He drew me up from the pit of destruction, out of the miry bog, and set my feet upon a rock, making my steps secure. He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD. Blessed is the man who makes the LORD his trust, who does not turn to the proud, to those who go astray after a lie! You have multiplied, O LORD my God, your wondrous deeds and your thoughts toward us; none can compare with you! I will proclaim and tell of them, yet they are more than can be told. In sacrifice and offering you have not delighted, but you have given me an open ear. Burnt offering and sin offering you have not required. Then I said, “Behold, I have come; in the scroll of the book it is written of me: I delight to do your will, O my God; your law is within my heart.” I have told the glad news of deliverance in the great congregation; behold, I have not restrained my lips, as you know, O LORD. I have not hidden your deliverance within my heart; I have spoken of your faithfulness and your salvation; I have not concealed your steadfast love and your faithfulness from the great congregation. As for you, O LORD, you will not restrain your mercy from me; your steadfast love and your faithfulness will ever preserve me! For evils have encompassed me beyond number; my iniquities have overtaken me, and I cannot see; they are more than the hairs of my head; my heart fails me. Be pleased, O LORD, to deliver me! O LORD, make haste to help me! Let those be put to shame and disappointed altogether who seek to snatch away my life; let those be turned back and brought to dishonor who delight in my hurt! Let those be appalled because of their shame who say to me, “Aha, Aha!” But may all who seek you rejoice and be glad in you; may those who love your salvation say continually, “Great is the LORD!” As for me, I am poor and needy, but the Lord takes thought for me. You are my help and my deliverer; do not delay, O my God!” (Psalm 40, ESV)

New Testament Reading: Luke 8:49-56

“While he was still speaking, someone from the ruler’s house came and said, ‘Your daughter is dead; do not trouble the Teacher any more.’ But Jesus on hearing this answered him, ‘Do not fear; only believe, and she will be well.’ And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child. And all were weeping and mourning for her, but he said, ‘Do not weep, for she is not dead but sleeping.’ And they laughed at him, knowing that she was dead. But taking her by the hand he called, saying, ‘Child, arise.’ And her spirit returned, and she got up at once. And he directed that something should be given her to eat. And her parents were amazed, but he charged them to tell no one what had happened.” (Luke 8:49–56, ESV)

*****

Introduction

Brothers and sisters, I want you to understand something about your Pastor. I do love Christmas. I think it is a wonderful tradition to remember the birth of our Lord and Savior Jesus Christ and I am glad that it remains in our culture. Our family celebrates this holiday. And as you know, it is our tradition here at Emmaus to offer a special Christmas Eve candle-lighting service wherein we read the narrative of our Savior’s birth from Scripture, and sing – it’s a wonderful tradition, in my opinion. I mention my love and appreciation for this holiday because you have probably noticed that I do not typically break from my normal preaching routine as Christmas draws near. I suppose that some may interpret this to mean that I do not care for the holiday, or that I do not think it should be celebrated at all, but that is not true. Why then do I rarely break from my normal preaching routine during the holiday season? For two reasons:

One, though there are some man-made traditions that are good and profitable – Christmas being one of them – we should be careful to protect the public worship of God from being encroached upon by the traditions of man. Now, given that the Christmas holiday is about the birth of Jesus, it would not be wrong to take the opportunity to preach a series of sermons on the doctrine of the incarnation or on the narrative of Christ’s birth. In fact, I’m sure I will do this from time to time. I’m certainly not opposed to it! But I do not think we should be strictly bound to this tradition.

Two, as we approach Christmas I often find that the passage or passages of Scripture that we are coming to, in whatever book we happen to be working our way through, are suitable for the Christmas season, even if they are not those passages which speak most directly about the nativity story or the doctrine of the incarnation. And this should not surprise us given that the Scriptures are all about our Lord and Savior Jesus Christ and our reconciliation with God through faith in him. Brothers and sisters, during the Christmas season we should not only marvel over the fact or event of the incarnation, but over the purpose and result of the incarnation too. Many texts of Scripture speak to the purpose for and result of the incarnation of the eternal Son of God. And so we are not restricted to consider only Luke 1-2, Matthew 1-2, or John 1 during this holiday season each year, but are free to marvel over the incarnate Son of God from many other texts and vantage points.

This is what we will do today. We will consider the purpose or result of the incarnation from this sorrowful story found in Luke 8:49-56. At first glance, this story, with its repeated mention of death, might seem incompatible with this holiday we are celebrating, which is all about birth. But in fact, I think this is a wonderful passage for us to consider on this Christmas Eve. Why is the birth of Jesus worth remembering and celebrating? It is because this Jesus, who was born to a poor virgin and lain in a manger, is the eternal Son of God incarnate. He was born into this world for this purpose: to save sinners from death and eternal judgment. In the passage that is open before us today, Jesus demonstrates that he has the power to save – the power to save all who place their faith in him from the dead and to give them new and eternal life.

Jesus’ victory over death and his power to give eternal life is seen most clearly in his own resurrection from the grave. He was crucified and buried and on the third day he was raised to incorruptible glory. But the Gospels also record three instances during the public ministry of Jesus wherein he raised others from the dead.

We have already considered one of these stories in our study of the Gospel of Luke. In Luke 7:11-17 we find the story of the raising of a widow’s only son. The text says that as Christ drew near to a city he saw a funeral procession. “And when the Lord saw [a widow grieving the loss of her only son], he had compassion on her and said to her, ‘Do not weep.’ Then he came up and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, arise.’ And the dead man sat up and began to speak, and Jesus gave him to his mother” (Luke 7:13–15, ESV).

A second, and probably the most famous, account of Christ raising the dead is found in John 11. There we are told that Jesus spoke to his friend Lazarus who had died and was in the tomb for four days, saying, “‘Lazarus, come out.’ The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, ‘Unbind him, and let him go’” (John 11:43–44, ESV).

The third account of Jesus raising the dead is found here in Luke 8:49-56. It is the story of Jesus raising the only daughter of a man named Jairus (Ἰάϊρος). I would like to consider this story with you in three parts: Firstly, I want you to see that Jesus compassionately and graciously entered into this house of death and mourning. Secondly, I want you to see that once there he delivered a message of hope and peace to all who are in this house of death and mourning. And thirdly, I want you to see that while in this house, Jesus demonstrated that he has the power to free us from bondage to death and from all mourning. I have worded these three observations carefully so that they might be applied, not only to what Christ did for the house of Jairus (Ἰάϊρος) but also to what he had done for the house of death and mourning that is this world. Through the incarnation, he has entered into this house of death and mourning to deliver a message of hope and peace and to conquer death by his own resurrection from the grave, thus demonstrating that he has the power to save those who come to him by faith from death and judgment and to give them life eternal. I do believe this is the proper interpretation of the passage that is open before us today. Jesus did something kind and wonderful for this man and his family when he raised his only daughter from the dead, and in this miracle, we find a little picture of the mission of the eternal Son of God incarnate. He entered into our house of mourning, proclaimed the gospel of peace, touched and tasted death for those given to him by the Father, and was himself raised again on the third day. In this way, he has won the victory and secured the eternal reward for his people.

*****

Jesus Graciously Entered This House Of Death And Mourning

First, let us see that Jesus graciously entered this house of death and mourning.

This story is at first a very sad story. This man named Jairus (Ἰάϊρος) was a ruler of a synagogue. His only daughter was very ill and was on the brink of death at the young age of twelve. His great love for his daughter and his faith in Christ were put on full display. In Luke 8:41 we are told that he came to Jesus and fell at his feet and “implored him to come to his house”. Clearly, he was hoping that Jesus would heal his beloved daughter. And in verse 49 we are told that when Jesus was still speaking to the woman he had healed, “someone from the ruler’s house came and said, ‘Your daughter is dead; do not trouble the Teacher anymore’” (Luke 8:49, ESV). It is difficult to imagine and more sorrowful scene than this. Death is always mournful, but this was especially dreadful. This was the only daughter of Jairus (Ἰάϊρος) and she was only twelve years of age.

As I was reflecting on this sorrowful scene, it occurred to me that by God’s grace we enjoy so many wonderful blessings in this life that it is possible to live day after day, week after week, month after month, and even year after year, and to think little of death. I’m afraid this is especially true in our affluent society where men and women often live to a ripe old age and where death is often hidden from our sight. While I am grateful for the blessing of this life, it is not a wise way to live, friends, to put the reality of death so firmly our our minds. The one who is wise will consider his or her mortality and will prepare for death, yes even at a young age. The one who is wise will see that we do in fact live in a house of death and mourning. Blessings abound in this world! But death will come to all. And so we should not ignore this reality but face it and prepare for it by turning from sin and by trusting Christ as Lord and Savior.

Notice that Christ did not retreat from this mournful situation. He did not keep his distance or refuse to draw near to suffering and the grief of death. No, Christ showed compassion to this man who fell at his feet (whose name means YHWH enlightens) and went into the house of mourning with him. He entered the house of mourning to free his daughter from the chains of death and to free him from his bondage to hopeless and helpless sorrow.

Friends, can you see that it was for this very purpose the person of the eternal Son or Word of God became incarnate? God, in his perfect love and mercy, sent the Son into this sinful and cursed world to save sinners, to rescue them from the curse of sin and death and from hopeless despair. And how did he come into the house of this world? By assuming a human nature, body, and soul. It would be through human nature he assumed that the Son of God would touch and taste death for all of God’s elect. What Jesus did for Jairus (Ἰάϊρος) by going with him down into his house of mourning was but a little picture or taste of what Christ has done for all who believe.

*****

Jesus Delivered A Message Of Hope And Peace

So, we have observed that Jesus graciously entered this house of death and mourning. Notice, secondly, that Jesus delivered a message of hope and peace.

Look at what Jesus said to Jairus (Ἰάϊρος) in verse 50: “Do not fear; only believe, and she will be well.”

These are precious words. They are words of comfort that we might say to one another when seeking to console. But when they are spoken by Jesus, the Son of God incarnate, they have an entirely different force.

“Do not fear”, Jesus said. Do not fear what? He must mean, do not fear death.

“Only believe”, he said. Believe what and in whom? Believe in Jesus and know for certain that he has the power to save from death.

“And she will be well”, Jesus said. What does this mean? I suppose it could have been taken as a reference to her life in eternity – she will be well in the end, on the last day. But we know that Jesus’ purpose was to make the girl whole and well immediately.

In verse 51 we read, “And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child. And all were weeping and mourning for her, but he said, ‘Do not weep, for she is not dead but sleeping.’”

Perhaps you can see that each of these sayings of Jesus can be taken in two ways. First, in a narrow and simple sense, they may be taken as words spoken to Jairus (Ἰάϊρος) and to the members of his household regarding the immediate circumstance of the death of his daughter. Secondly, in a broad and more complex sense, each of these sayings of Jesus may be taken as words spoken to all who come to him by faith hoping that he will free them and those they love from the chains of death. The words that Jesus spoke to Jairus (Ἰάϊρος) are the words that he speaks to all who come to him by faith. “Do not fear; only believe, and [you] will be well.” And to those who have lost loved ones in the Lord, he says, “Do not weep, for [they are] not dead but sleeping” – sleep being a way of speaking about death. When Christ came into this world, he brought with him this good news, which is called the good news of the kingdom of God.

In verse 53 we are told that those who were in the house mourning over the death of the girl “laughed at him” when he said “she is not dead but sleeping” for they knew that she was dead. And so she was. But to Christ she was only sleeping and he came to wake her.

*****

Jesus Demonstrated That He Has The Power To Free Us From Bondage To Death And From All Mourning

The third and final observation is that Jesus demonstrated that he has the power to free us from bondage to death and from all mourning.

Verse 54: “But taking her by the hand he called, saying, ‘Child, arise.’ And her spirit returned, and she got up at once. And he directed that something should be given her to eat. And her parents were amazed, but he charged them to tell no one what had happened.” (Luke 8:54–56, ESV)

What a gift this was for this young girl and her family. Please hear me, brothers and sisters. What Christ did for this one girl at his first coming he will do for all who have faith in him at his second coming.

To the young girl he said, “child, arise” and she arose. And to all who die having faith in Christ, he will, on the last day, say, “arise”. And we will rise bodily. This is what the Apostle Paul teaches in 1 Thessalonians 4:13–18, saying, “But we do not want you to be uninformed, brothers [and sisters], about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words.”

When Christ spoke to the child, saying, “child, arise”, we are told that “her spirit returned, and she got up at once.” The thing that Christ did for this one child will be done to all on the resurrection day, which is also the day of judgment. At death, the spirit (or soul) of a person departs from the body. The souls of those who have faith in Christ go into the presence of God (now that Christ has been raised and has ascended). The souls of those who die in their sins go to punishment in Hades or Sheol. The bodies of all do rest in the grave. On the last day when Christ returns the bodies of all who have died will be raised from the grave and reunited with their souls. Those who have faith in Christ will be ushered into the new heavens and earth, body and soul. Those who died apart from Christ and in their sins will be judged and cast in hell. When Christ raised this young girl from the dead bodily, and when her soul returned to her body and she got up at once, we were given a little foretaste of the resurrection that will take place on the last day when Christ returns.

Luke tells us that Christ directed those in the house to give the girl something to eat so that she might be strengthened and refreshed. And here we find a foreshadowing of what will be enjoyed by those who belong to Christ on the resurrection day. They will enter the new heavens and earth, and there they will enjoy the marriage supper of the lamb. The Apostle John was granted insight into this. Listen to Revelation 19:6-9: “Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, ‘Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure’— for the fine linen is the righteous deeds of the saints. And the angel said to me, ‘Write this: Blessed are those who are invited to the marriage supper of the Lamb.’ And he said to me, ‘These are the true words of God’” (Revelation 19:6–9, ESV). So the order experienced by the girl when Christ raised her up is the order that will be experienced by all who are united to Christ by faith on that last day – she was raised bodily and then she ate. If we have faith in Christ, we too will be raised body and then we will eat – no, more than this we will feast with our God, with Christ our Redeemer, and with all he has redeemed.

*****

Conclusion

Why did the eternal Word of God come into this world in the incarnation? He entered this house of death and mourning to proclaim the good news of the kingdom of God and to win the victory over sin, Satan, and even death itself so that he might set his people free and raise them up on the last day unto glory.

List to Paul in 1 Corinthians 15:20: “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:20–26, ESV).

Friends, do you believe this? As you ponder baby Jesus this holiday season, do you also think of the man Jesus who raised this girl from the dead by the word of his power, who himself died and was raised from the dead on the third day, and who will one day return to raise the dead, to judge, and to usher his people into the inheritance he has earned for them? Do you think of this Jesus – the man Jesus who is the person of the eternal Son incarnate – when you think of the baby Jesus? And do you believe in him? Do you trust him?

And if you trust him, do you heed his voice as he speaks to you, saying, Do not fear; only believe, and [all] will be well?

Dear brethren, Christ has not promised to keep us from every difficulty or hardship. Yes, even the followers of Christ do pass from this world through the trial of death. But if Christ has won the victory over death for those who are his, then the sting of every affliction and even of death itself has been removed.

This is what Paul the Apostle was reflecting upon when he wrote, “When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: ‘Death is swallowed up in victory.’ ‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” And listen to the application he makes: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:54–58, ESV).

Posted in Sermons, Joe Anady, Luke 8:49-56, Posted by Joe. Comments Off

Dec 23
24

Afternoon Sermon: What Do We Pray For In The Sixth Petition And Conclusion Of The Lord’s Prayer?, Baptist Catechism 113 & 114, John 17

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)

*****

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.

*****

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.

*****

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.

*****

Conclusion

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

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

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 23
17

Afternoon Sermon: What Do We Pray For In The Fifth Petition?, Baptist Catechism 112, Matthew 18:21–35

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)

*****

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.

*****

Conclusion

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

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 23
17

Morning Sermon: The Lord Will Heal Our Diseases, Luke 8:40-48

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)

*****

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).

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 23
10

Afternoon Sermon: What Do We Pray For In The Fourth Petition?, Baptist Catechism 111, Proverbs 30:7–9

Baptist Catechism 111

Q. 111. What do we pray for in the fourth petition?

A. In the fourth petition, which is, “Give us this day our daily bread,” we pray that of God’s free gift, we may receive a competent portion of the good things of this life and enjoy His blessing with them. (Matt. 6:11; Prov. 30:8,9; 1 Tim. 6:6-8; 4:4,5)

Scripture Reading: Proverbs 30:7–9

“Two things I ask of you; deny them not to me before I die: Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, ‘Who is the LORD?’ or lest I be poor and steal and profane the name of my God.” (Proverbs 30:7–9, ESV)

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

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When those who have faith in Christ pray to God they are invited to pray to him as “Father”. And to distinguish him from earthly fathers we say, our Father in heaven. God is not confined to heaven, of course. He is in all places at all times. But heaven is a realm that God created in the beginning where he manifests his glory before the angels. When we pray, we are praying to our heavenly Father.

And our first and leading petition is that God’s name would be hallowed, honored, or glorified on earth just as it is in heaven. In heaven, God is praised day and night by his angels. And we are praying that God’s name would be praised here on earth too.

In the second petition, we pray that God’s kingdom will come. God is king over all. He sits enthroned in heaven. But we know that in this world there are two kingdoms – a kingdom of darkness and a kingdom of light. When we pray that God’s kingdom come we are praying that things would be on earth as they are in heaven – that all on earth would come to honor God as King. This will happen progressively in this age through the preaching of the Gospel, and fully in the age to come.

The third petition is “thy will be done on earth as it is in heaven”. Again, we find a distinction between heaven and earth. In heaven, the angels obey and submit to God’s will perfectly. And we are to pray that we would do the same on earth.

Now, here is what I want you to recognize about the fourth petition. The fourth petition is about our earthly needs. In the fourth petition, we are praying, not for spiritual things, nor eternal things, but that the God of heaven would provide us with the things that we need to live here on earth. These are earthly things that we are to pray for under this petition.

One general observation that we can make from the outset is that God is concerned with providing for his children. Sometimes we talk as if earthy things are bad, and heavenly things are good. And yes, sometimes the scriptures do speak of “earthly” or “worldly” things in a negative way. But the scriptures do not portray the world and the things of this world as inherently evil. God created this world, brothers and sisters. This world was created good. The things of this earth are to be used and enjoyed to the glory of God. What makes worldly things worldly in a sinful sense? We make them sinful… when we misuse them. For example, money is not evil… but the love of money is. Food is not evil… but gluttony is. Alcohol is not evil… but drunkenness is. And sex is not evil… but fornication is. The point is this: when Christ taught his disciples to pray, “give us this day our daily bread”, he made it clear that God is concerned with providing for his children’s earthly needs.

The fourth petition is, “give us this day our daily bread”. Stated by itself it sounds kind of like a demand, but really it is a humble request.

“Bread”, as I have already suggested, stands for the basic things that we need to live in this world. What do we need to live physically speaking? We need food, water, and shelter. And these are the kinds of things that we are to pray for under the fourth petition.

And notice that this bread is called daily bread. This indicates two things: one, that we are to pray daily. And two, that we are to live in daily dependence upon God. We are not to pray weekly for weekly bread, nor monthly for monthly bread, but daily for daily bread. The Christian is to constantly look to God’s hand for provision.

When we pray “give us this day our daily bread” we are praying “that of God’s free gift, we may receive a competent portion of the good things of this life and enjoy His blessing with them.” That is what our catechism teaches. I think this is very good. Let us consider each portion.

The phrase, “that of God’s free gift” reminds us that “daily bread” is a gift from God. Yes, he provides us with “daily bread” through natural means. Farmers farm, bakers bake, grocers sell, and we buy and eat. But behind all of that is God’s hand. He upholds the natural order. He sends the rain. He preserves societies. All of this is a gift from God. I wonder, do you think about that when you eat something as simple as a piece of bread? Do you recognize God’s grace in the bread? We should! And we should give him thanks.

The phrase, that “we may receive a competent portion” reminds us to pray, not for riches nor for luxury, but that God would give us what we need. If God has determined to give us more than we need – if he blesses us with wealth and with luxury – then that is a gift from him, but Christ did not teach us to pray for it. He taught us to pray for basic provision – “a competent [or adequate] portion” – “daily bread”.

The phrase, “of the good things of this life”, helps us to remember that the things of this life are good, for God made them. Paul wrote to Timothy, saying, “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving for it is made holy by the word of God and prayer” (1 Timothy 4:4-5, ESV).

And the phrase, “and enjoy His blessing with them” reminds us that it is right for us to take pleasure in the things of this world. Food and drink should be enjoyed. But how can we enjoy food and drink without becoming gluttons or drunkards? Two things: we are to enjoy food and drink in moderation, and I think this is key, we are to enjoy food and drink to the glory of God. “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31, ESV).

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Conclusion

You know, it is interesting that in Matthew 6 we find the Lord’s Prayer, and immediately after that, we find instructions regarding fasting, laying up treasures in heaven, and anxiety over the cares of this world – what we will eat and drink and put on. I see those topics in Matthew 6:166ff. as being a kind of expansion on what Jesus said regarding the fourth petition of pray, give us this day our daily bread. The most succinct way for me to say it is this: the prayer, “give us this day our daily bread”, is a remedy to a gloomy approach to the blessing of this world (don’t fast in a gloomy way), to an idolatrous love of the things of this world (store up treasures in heaven), and to anxiety (do not be anxious about your life). It is truly amazing what these little model petitions can do for the soul of the Christian when they are properly understood and faithfully prayed. In other words, this little model prayer, “give us this day our daily bread”, is a remedy to really big soul problems. It is a remedy to ungodly asceticism, to the idolatrous love of the things of this earth, and to anxiousness regarding a lack of earthly provision.

Are you anxious? Pray to your Father in heaven for daily bread. Are you struggling to enjoy the things of this life that God intends for you to enjoy to the glory of his name? Pray to your Father in heaven for daily bread, and thank him for it. Are you struggling against an ungodly and idolatrous love for the world and the things of this world? Pray to your Father in heaven for daily bread.

Q. 111. What do we pray for in the fourth petition?

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

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Baptist Catechism 1 & 2

Scripture Reading: Isaiah 44:6–8

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Introduction

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Who Is The First And Chiefest Being?

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Ought Everyone To Believe There Is A God?

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Conclusion

Old Testament Reading: Malachi 4

New Testament Reading: Luke 9:1-6

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Introduction

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The Apostles’ First Mission

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A Unique Mission

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A Momentous Mission

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Prayer

Baptist Catechism 6

Scripture Reading: 1 Timothy 4:6–16

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Old Testament Reading: Psalm 40

New Testament Reading: Luke 8:49-56

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Introduction

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Jesus Graciously Entered This House Of Death And Mourning

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Jesus Delivered A Message Of Hope And Peace

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Jesus Demonstrated That He Has The Power To Free Us From Bondage To Death And From All Mourning

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Conclusion

Baptist Catechism 113 & 114

Scripture Reading: John 17

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Introduction

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What Do We Pray For In The Sixth Petition

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

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Conclusion

Baptist Catechism 112

Scripture Reading: Matthew 18:21–35

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Catechetical Sermon

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Conclusion

Old Testament Reading: Psalm 103

New Testament Reading: Luke 8:40-48

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Introduction

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Jesus Heals A Woman Long Tormented By Illness

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Conclusion

Baptist Catechism 111

Scripture Reading: Proverbs 30:7–9

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

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Conclusion