Oct 25
19

Sermon: Kiss The Son, Lest He Be Angry, And You Perish In The Way, Luke 22:63-71

Old Testament Reading: Psalm 2

“Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, ‘Let us burst their bonds apart and cast away their cords from us.’ He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, ‘As for me, I have set my King on Zion, my holy hill.’ I will tell of the decree: The LORD said to me, ‘You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.’ Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.’” (Psalm 2, ESV)

New Testament Reading: Luke 22:63-71

“Now the men who were holding Jesus in custody were mocking him as they beat him. They also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’ And they said many other things against him, blaspheming him. When day came, the assembly of the elders of the people gathered together, both chief priests and scribes. And they led him away to their council, and they said, ‘If you are the Christ, tell us.’ But he said to them, ‘If I tell you, you will not believe, and if I ask you, you will not answer. But from now on the Son of Man shall be seated at the right hand of the power of God.’ So they all said, ‘Are you the Son of God, then?’ And he said to them, ‘You say that I am.’ Then they said, ‘What further testimony do we need? We have heard it ourselves from his own lips.’” (Luke 22:63–71, ESV)

*****

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.

Sermon

Here in this portion of Luke’s Gospel, we see Jesus descend into the darkness of suffering and death alone. Of course, God was with him, but he alone suffered and died for us and for our salvation.

To be clear, the descent of Jesus into suffering did not begin here. We confess that it began when the eternal Son of God became incarnate, being conceived by the Holy Spirit and born of the virgin Mary (see The Apostles Creed).

The Apostle Paul helps us to see this when he says that although Jesus “was in the form of God, [he] did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6–8, ESV). The humiliation of Jesus began at the incarnation.

The Nicene Creed also traces the beginning of Jesus’ descent back to his miraculous conception in the womb of the Virgin Mary. In this creed we confess to believe,

“…in one Lord Jesus Christ,

the only Son of God,

begotten from the Father before all ages,

God from God,

Light from Light,

true God from true God,

begotten, not made;

of the same essence as the Father.

Through him all things were made.

For us and for our salvation

he came down from heaven;

he became incarnate by the Holy Spirit and the virgin Mary,

and was made human.

He was crucified for us under Pontius Pilate;

he suffered and was buried.”

When did the humiliation of Jesus begin? Not when he was betrayed, denied, arrested, falsely charged, mocked, beaten, crucified, and buried, but when he was miraculously conceived by the power of the Holy Spirit in the womb of a virgin, for he is the eternal Son of God incarnate.

To fully appreciate the text that is open before us today, we must remember who Jesus is and where he came from. If Jesus were nothing more than a holy and honorable man, we would be repulsed by the terrible treatment he endured at the hands of these corrupt sinners. But when we consider that he is no mere man, but God with us (Matthew 1:23), we will see that the unjust treatment he endured was blasphemous and unspeakably horrendous.

Jesus Mocked And Beaten By His Captors

Jesus was betrayed by Judas and taken into custody late at night after the Passover had been celebrated. No doubt, he was immediately interrogated by the High Priests and other leading men within Israel. The other Gospel writers tell us of this initial interrogation (Mark 14:53, Matthew 26:57, John 18:19). Luke implies that an initial interrogation took place in 22:54, in the words, “Then they seized him and led him away, bringing him into the high priest’s house, and Peter was following at a distance” (Luke 22:54, ESV). Interestingly, the other Gospels place Peter’s denial of Christ after his interrogation by the chief priests, scribes, and elders. Luke tells us that Peter denied Jesus before an interrogation. The solution is simple: Jesus was interrogated by this group of men twice, once late at night in the courtyard og the High Priest (Luke mentions this in passing in 22:54) and then again at daybreak (Luke tells us of this interrogation 22:66-51).

After the initial, late-night interrogation and after Peter denied Christ three times, Jesus was kept in custody. Think of this for a moment—the eternal Son of God, the one through whom the heavens and earth were made, was kept in custody by sinful men. Worse yet, Luke tells us that “the men who were holding Jesus in custody were mocking him as they beat him. They also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’ And they said many other things against him, blaspheming him” (Luke 22:63–65, ESV). To blaspheme is to revile or defame one’s name. In this moment, these men thought they were reviling a mere man—a false prophet, perhaps, or one who was guilty of blasphemy himself—but cloaked within the humble, human form of Jesus was the person of the eternal Son of God. No doubt, these men did not know what they were doing.

Consider, dear brothers and sisters, the love of God for sinners. Consider how merciful he is. Consider his restraint. Consider the humility of Jesus. That he, the eternally generated Son of God, would humble himself by taking to himself a true human nature is astonishing. But that he, for us and for our salvation, would subject himself to such mistreatment at the hands of sinful men, is mind-boggling. Such humility, restraint, self-sacrifice, and love are difficult to comprehend.

Jesus Tried By Sinful Men

The men who held Jesus captive were military men (see John 18:3). But when the sun rose,

Luke tells us that “the assembly of the elders of the people gathered together, both chief priests and scribes. And they led him away to their council…” (Luke 22:66, ESV). This is a reference to the Sanhedrin, the supreme judicial council within Judaism at the time. This council was made up of 71 members— scribes, elders, and the high priest. Except for the Sabbath and festival days, the Sanhedrin would meet daily to hear cases. Though they would occasionally meet in the courtyard of the high priest’s home (Luke 22:54), their official meeting place, which was called The Chamber of Hewn Stones, was located in the temple complex in Jerusalem. One Encyclodidia of the Bible says, “The Sanhedrin sat in semicircular rows so that members could view one another. Two clerks sat at either end taking notes and recording votes. Facing the assembly sat three rows of students who were usually disciples of leading scribes. The accused stood in the middle facing the elders. He was required to show abject humility… (Antiq. 14.9.4)” (Walter A. Elwell and Barry J. Beitzel, “Sanhedrin,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1904.) This was the council that Jesus, the eternal Son of God incarnate, stood before.

As I said before, when we compare the Gospels of Matthew, Mark, Luke, and John, it appears to me that Jesus stood before this council twice. Once at night, when they were gathered in the courtyard of the high priest, and then again in the morning. Matthew tells us that when Jesus appeared before the council at night, witnesses were called, but none of the accusations stuck. Perhaps this second trial was called because cases carrying the death penalty were supposed to be conducted during the daytime for the sake of transparency. To be clear, the Jews, being under Roman occupation, did not have the authority to put Jesus to death on their own. They would need the Romans to do it. This is why they would soon send Jesus to Pilate, the Roman governor (Luke 23:1-5; 18-25). But the Sanhedrin clearly wanted to put Jesus to death (see Matthew 26:66, Mark 14:64), and it was because they were aiming for the death penalty that they brought Jesus before their council in daytime. This trial, which was held in the morning, was an abbreviated version of the one that was held the night before. No witnesses were called. Instead, the council picked up where it left off the night before, and spoke to Jesus very directly, saying, “If you are the Christ, tell us” (Luke 22:67, ESV).

As you may know, “Christ” is the Greek equivalent of the Hebrew word “Messiah”. Both of these words mean “anointed one”. For many centuries, the Jewish people were looking forward to the arrival of the promised Messiah (or Christ), that is, the Holy Spirit-anointed Prophet, Priest, and King of God’s eternal kingdom.

When Jesus was born into the world, he was said to be the Christ (Luke 2:11, 26). When John the Baptist was ministering, the people wondered if he was the Christ. He said he was not and pointed to Jesus instead (Luke 3:15). Even the demons knew and confessed that Jesus was the Christ (Luke 4:41). When Jesus asked Peter, the leader of the twelve Apostles, who do you all say that I am, Peter made a good confession, sayin, “The Christ of God” (Luke 9:20). And finally, Jesus was clear that he knew himself to be the Christ, the son of King David, who is also King David’s Lord (Luke 20:41-44). All of this talk that we find in Luke’s Gospel about Jesus being the promised Messiah, or Christ, really comes to a head text as Jesus stands before the Sanhedrin.

Think of it. Though a promise concerning the arrival of a Savior was made even to Adam and Eve (Genesis 3:15), and though that promise was entrusted to and elaborated upon amongst the elect of God who lived from Adam to Abraham (Genesis 6:8; 14:18), beginning with Abraham, it was to the Hebrew people (the Jews) that the promises concerning a coming Savior were given. The promises, prophecies, types, and shadows that pointed forward to the Messiah and his eternal kingdom grew in number and in clarity with the passing of time. Things accelerated greatly in the days of Moses when the Hebrews began to be formed into a nation. Things accelerated greatly again in the days of King David when the nation of Israel became an established kingdom. Of all the nations of the earth, Israel was God’s chosen people, and to them the promises of God concerning the Messiah were entrusted. Paul the Apostle (a Hebrew himself) reflects on the privileged position of the Israelites in Romans 9:4, saying, “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Romans 9:4–5, ESV).

I remind you of this history so that you might fully appreciate the significance of this moment that we are now considering. Jesus stood before the Sanhedrin, the supreme judicial council of the nation of Israel. The two high priests were there. There were two—Caiaphas and his father-in-law Annas— because of political turmoil. In those days, high priests were installed and removed by Roman rulers. Though this is not recorded in the Bible, the tradition is that the Romans had deposed Annas and made Caiaphas the high priest. Officially, Caiaphas, the son-in-law of Annas, was the high priest during Jesus’ ministry, but Annas, the former high priest, still held significant power and was still called a high priest (John 18:13). Both were involved in the trial of Jesus. And the elders (the leading men of the nation) and the scribes (the leading scholars) were also there. So then, there is a sense in which Jesus was standing trial before Israel through their leaders and representatives. And notice what they said to him. “If you are the Christ, tell us” (Luke 22:67, ESV).

This really is the central question, isn’t it? If Jesus is the Christ, the long-awaited, Holy Spirit-anointed, Prophet, Priest, and King of God’s eternal kingdom, then these men (and all men) must bow the knee to him, to confess him as Lord and King, to trust him, and pledge their allegiance to him. But if he is not, these men (and all men) would be right to dismiss and condemn him as a false prophet, an impotent priest, and an imposter king. Indeed, if Jesus were not the Christ, then he would be guilty of blasphemy, just as they claimed.

“If you are the Christ, tell us” (Luke 22:67, ESV), said the Sanhedrin. Jesus replied, “If I tell you, you will not believe, and if I ask you, you will not answer” (Luke 22:67–68, ESV). Jesus knew that the hearts of these men were cold and hard. He knew that what they loved above all was their worldly power and prestige. He knew that they would never risk losing the earthly power they had and the temporal pleasures they enjoyed by bowing the knee to him. And so he spoke the truth to them, saying, “If I tell you [that I am the [Christ], you will not believe, and if I ask you [questions to prove that I am he], you will not answer.” And he was right about that, as we will soon see.

Jesus then proceeded to answer their question, saying, “But from now on the Son of Man shall be seated at the right hand of the power of God” (Luke 22:69, ESV).

I love the way that Jesus answers questions as recorded for us in the Gospels. He is not always direct, is he? What would be the direct answer to the question, Are you the Christ? The direct answer from Jesus would be, Yes, I am. But Jesus did not give a direct answer to his accusers.

And to be clear, Jesus refused to answer directly, not to be evasive, but to give his audience more than they were asking for, and to force them to say things with their own lips that they would not otherwise say.

“If you are the Christ, tell us” (Luke 22:67, ESV). Jesus replied, “But from now on the Son of Man shall be seated at the right hand of the power of God” (Luke 22:69, ESV). There is a lot of information packed into this single sentence.

When Jesus said, “From now on…” he directed the attention of his accusers to the future. At present, Jesus was near the lowest point in his descent into suffering and death. No doubt, from a worldly perspective, Jesus seemed to be a nobody to these powerful and wealthy aristocratic rulers. But in the not-too-distant future, things would change, and so Christ said, “From now on…”

The phrase, “the Son of Man,” is loaded with meaning. It was Jesus’ favorite title for himself in the days of his earthly ministry. On the one hand, the title “Son of Man” emphasizes Jesus’ true humanity and his humility. But on the other hand, it is a Messianic title and one that is used to communicate that the Messiah would one day be exalted to the right hand of God Almighty to be given everlasting dominion, power, and authority,

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

The members of the Sanhedin knew this passage well. They knew it was about the Messiah (or Christ) and the dominion that he would be given. Therefore, when they spoke to Jesus, saying, “If you are the Christ, tell us” (Luke 22:67, ESV), and he replied, saying, “But from now on the Son of Man…”, the meaning was clear. Jesus was claiming to be the Son of Man of Daniel 7.

The words “shall be seated” are also filled with meaning. This is enthronement language. Kings, when coronated, are seated on their throne. This is also judgmental language. Kings and those in authority judge while seated. Indeed, the members of the Sanhedrin were at this moment seated in their chamber. They sat as rulers and judges while Jesus stood before them, accused and soon to be condemned. But in the not-too-distant future, the Son of Man would be seated on his throne as ruler and judge over all.

And where would Jesus, the Son of Man, be seated? Not on an earthly throne or amongst the members of the Sanhedrin, but in heaven “at the right hand of the power of God” (Luke 22:69, ESV). This phrase, “at the right hand of the power of God”, reminds us of Daniel 7, which has already been read. It also reminds us of Psalm 110. Like Daniel 7, this Psalm speaks of the enthronement of the Messiah on his heavenly throne. Certainly, when Jesus spoke of being seated “at the right hand of the power of God”, this Psalm would have immediately come into the minds of his hearers:

“A PSALM OF DAVID. The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.’ The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies! Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek.’ The Lord is at your right hand; he will shatter kings on the day of his wrath. He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth. He will drink from the brook by the way; therefore he will lift up his head.” (Psalm 110, ESV)

Can you see how Jesus’ indirect answer gave his audience more than they were asking for? By answering, not with a simple yes, but with the phrase, “But from now on the Son of Man shall be seated at the right hand of the power of God”, he reminded his audience of those Old Testament passages that speak of the exaltation of the Messiah to the Father’s right hand, and to his entronement, everlasting dominion, and authority to judge.

As I have said, Jesus’ indirect answer also prompted his accusers to say things with their own lips that they would not otherwise say. In verse 70, we find the response of the Sanhedrin: “So they all said, ‘Are you the Son of God, then?’” (Luke 22:70, ESV).

This response shows that the members of the Sanhedrin were not ignorant of what the Scriptures say concerning the coming Messiah. They knew that the Messiah would not only be the Son of Man (in fulfilment of Daniel 7) but that he would also be the Son of God, for this is what is revealed in another Messianic enthronement Psalm, namely Psalm 2. It was read earlier. I’d like you to listen to it again and imagine it being in the minds of the members of the Sanhedrin with Jesus standing before them, claiming to be the one to whom it points.

The men who sat on the Sanhedrin were wicked and foolish men, but they were not stupid. They knew the Old Testament Scriptures very well, and so they understood what Jesus was claiming when he said, “But from now on the Son of Man shall be seated at the right hand of the power of God” (Luke 22:69, ESV). They knew he was claiming to be the anointed King who would be enthroned in heaven, and so this prompted them to ask if he thought himself to be the Son of God mentioned in the most famous enthronement passage of all (Psalm 2). “Are you the Son of God, then?” they asked. Jesus’ reply: “You say that I am” (Luke 22:70, ESV).

It’s difficult to know what these Jews believed concerning the nature of the Son of God mentioned in Psalm 2. Did they believe that the Son of God of Psalm 2 was the second person (or subsistence) of the Triune God, “begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father”, through whom all things were made (Nicene Creed)? I’m not sure how orthodox they were when it came to their doctrine of the Triune God. My guess is that they were deficient in their understanding. Nevertheless, they believed that when Christ claimed to be the Son of God, it was blasphemous and deserving of death (for more on Jesus as the eternally begotten Son of God, see John 1:1-14, 1:34, 1:49, 3:18, 5:25, 10:36, 11:4, 11:27, 19:7, 20:31).

In verse 71 we hear the Sanhedrin say, “What further testimony do we need? We have heard it ourselves from his own lips” (Luke 22:71, ESV). From there, they proceed to seek Jesus’ execution by way of crucifixion at the hands of the Romans.

Conclusion

I’ll conclude with a few suggestions for further contemplation and application.

First, I would encourage you, dear brothers and sisters, to never grow tired of contemplating the mystery of the incarnation. As we consider the pronounced sufferings of Jesus, the Son of Man, in the weeks to come, do not forget who Jesus is and from where he came. He is the Son of God, “begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father.”

Secondly, as we contemplate the divine person and nature of Jesus, it should lead us to marvel all the more concerning the sufferings he willingly endured for us in the human nature he assumed for us and for our salvation. Oh, how deep and rich is the love of God shown to sinners. How merciful, gracious, and kind he is to redeem us from our sin and misery through the shed blood of the eternal Son of God incarnate.

Thirdly, and you contemplate the humiliation of Jesus, the Son, do not forget about his exaltation and session at the Father’s right hand. As Paul says, “He who descended is the one who also ascended far above all the heavens, that he might fill all things” (Ephesians 4:10, ESV). You do not trust in a dead Savior, but the one who was raised from the dead. You do not serve a weak and lowly Savior, but one who has ascended and is now seated at the right hand of God “in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:20–21, ESV). Christ Jesus is worthy to receive your trust, your worship, and obedience.

Fourthly, as you consider the risen, ascended, and enthroned Christ, do not forget that from there he will return to judge all people and nations and to make all things new. Obey Psalm 2, therefore. “Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2:12, ESV). The kiss that you are to place on the cheek of the Son is not like the kiss of betrayal that Judas delivered, but a kiss of love, of friendship, of trust, and of allegiance. Kiss the Son to take refuge in him under his sovereign rule and supreme authority. Blessed are all who take refuge in him.

Fifthly, as you look forward to the return of Christ, know for certain that he has the power to save you to the uttermost. The Apostle John speaks of Christ and the salvation that comes to all who trust in him, saying, “The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:9–13, ESV).

Posted in Sermons, Joe Anady, Luke 22:63-71, Posted by Joe. Comments Off

Oct 25
19

Catechetical Sermon: What Does The Preface Of The Lord’s Prayer Teach?, Baptist Catechism 107

Baptist Catechism 107

Q. 107. What doth the preface of the Lord’s Prayer teach us?

A. The preface of the Lord’s Prayer, which is, ‘Our Father, which art in heaven,’ teacheth us to draw near to God, with all holy reverence and confidence, as children to a father, able and ready to help us, and that we should pray with and for others. (Matt. 6:9; Luke 11:13; Rom. 8:15; Acts 12:5; 1 Tim. 2:1-3)

Scripture Reading: Romans 8:12-17

“So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Romans 8:12–17, 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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I was looking over our Confession of Faith the other day when chapter 12 caught my eye. If you are reading the confession in a full-page format, it really stands out because it is so brief. It is by far the shortest chapter in our confession, being only one paragraph long. And what is chapter 12 about? The title is “Of Adoption”. It is situated right in the middle of those chapters that speak of those things which God alone does for his elect in salvation. In chapter 10, we learn that God effectually calls his elect to himself, in chapter 11, we learn that God justifies his elect the moment they believe, and in chapter 13, we learn that God sanctifies his elect, making them more and more into the likeness of Christ. Chapter 12 is situated right in the middle of all of that. There, we learn that God adopts the elect as his own. There is something so tender and warm about this teaching. The doctrines of effectual calling, justification, and sanctification are vitally important, of course. But so too is the doctrine of adoption, and I have found that it is often neglected. It is a shame because the doctrine of adoption really gets to the heart of the benefit of our redemption in Christ Jesus, namely, reconciliation with God the Father through faith in the Son by the working of the Holy Spirit. Because of sin, we are by nature alienated from God (Colossians 1:21), at enmity with him (James 4:4), and rightly called, children of wrath (Ephesians 2:3). But through faith in Christ, we are adopted as beloved children of God. Think of that. Is this not the highest blessing of our salvation? Not only have we been cleansed. Not only have we been pardoned and declared not guilty. We have also been reconciled to God and adopted as his sons and daughters, through Christ the Son, so that we might call him Abba, Father.

I’d like to read chapter 12 of our confession to you.

“All those that are justified, God vouchsafed, in and for the sake of his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put on them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry Abba, Father, are pitied, protected, provided for, and chastened by him as by a Father, yet never cast off, but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.”

Oh, what a blessing! How comforting and warm!

So what does this have to do with the preface to the Lord’s Prayer and Baptist Catechism 107? Well, I think you can see. “The preface of the Lord’s Prayer, which is, ‘Our Father, which art in heaven,’ teacheth us…” to pray to God according to the reality of our adoption in Christ Jesus. Those who have faith in Christ do not pray to God merely as Creator, nor as Lord, or Savior, or Provider—he is all of those things to us, and these truths should be considered in prayer too. No, Christians are invited to pray to God Almighty as Father, and this is possible only because they have been effectually called, justified, and adopted as his beloved children.

This brings up an important observation. Not everyone can rightly regard God as Father. Liberal theologians like to talk about the universal Fatherhood of God and the universal brotherhood of man. By this, they mean to say, all have God as Father, and all are therefore brothers. There is a bit of truth to this. If by “Father” we mean “Creator” or “source”, then it is true. God is the Father of all, and we human beings, made in the image of God, are all indeed brothers and sisters. But that is not how the term is used in the Scriptures.

When Christ taught his disciples to pray, “our Father in heaven”, he invited them to pray to God as the one who had redeemed them from sin, Satan, and death unto adoption. The Scriptures are so very clear that we do not have God as beloved Father by birth, but we are “by nature children of wrath” (see Ephesians 2:3). Jesus himself spoke to those who persisted in unbelief, saying, “If God were your Father, you would love me, for I came from God and I am here… You are of your father the devil, and your will is to do your father’s desires…” (John 8:42–44, ESV). This is our natural condition ever since Adam, our federal head, fell into sin and broke the Covenant of Works that God made with him. So no, we are not natural children of God. By nature, and in sin, we are his enemies! But by his grace, he has washed us in Christ’s blood and adopted us as his own through Spirit-wrought union with his beloved Son, received by faith.

The words, “Our Father in heaven.”, are to remind us of all of that. And being reminded of all of that, we are then enabled to “draw near to God”—that is what our catechism says next. In prayer, we are to draw near to God. We are invited to pray to God, not as if he is distand from us. No, we are invited to come near to him and to know for certain that he loves us and cares for us as his beloved children.

This catechism question is so very helpful in teaching us how we are to draw near to the Father. We are to draw near:

“[W]ith all holy reverence…” To revere God is to fear and respect him. Yes, God is our Father, but he is no ordinary Father. He is our Heavenly Father. He is God Almighty, creator of heaven and earth, YHWH, the self-existent, eternal, and unchanging one. He is our Father, but this does not mean that we should approach him carelessly, and certainly not irreverently. We are to draw near with holy reverence.

Next, notice the words “with… confidence.” We may come boldly before the throne of grace because we approach the Father not by our own merits, but by the merits of Christ. By the way, this is what it means to pray in Jesus’ name. It is not that we must add Jesus’ name to the end of our prayers, but rather, we must approach the Father through the Son, being found in him by faith.

We are to come to God “as children to a father…” Those who had evil fathers, or absent fathers in this world, may find it a little more difficult to know what this means, but it is possible to learn, isn’t it? I think that we all know what a father should be like. And we understand that even the best of earthly fathers fall far short of the perfection that is our heavenly Father. This is analogical language being used here. When we think of God as Father, we must strip away everything creaturely and every imperfection found in earthly fathers and know that through faith in Christ, God is our heavenly Father, and he is a perfect Father.

In Christ, we are to come to God “as children to a father”, knowing that he is “able and ready to help us…” He is able to help us, for he is God Almighty. Nothing is too hard for him. And he is ready because he is willing. He has set his love upon us, has promised to finish the work that he has begun in us, and to keep us faithful to the end. To come to the Father knowing that he is “able and ready to help us”, requires faith. We must pray believing that what the Word of God says is true.

Lastly, our catechism adds these words: “and that we should pray with and for others.” Where does this insight come from? It comes from the plural pronoun “our” found at the beginning of the Lord’s prayer. Christ taught us to pray to our Father in heaven. This will not only help us in corporate prayer, but in private prayer too. For even when we pray in private, we are to pray being mindful of others.

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Conclusion

Q. 107. What doth the preface of the Lord’s Prayer teach us?

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

Oct 25
12

Sermon: Judas’s Betrayal And Peter’s Denial Compared, Luke 22:54-62

Old Testament Reading: Zechariah 13:7

“‘Awake, O sword, against my shepherd, against the man who stands next to me,’ declares the LORD of hosts. ‘Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones.’” (Zechariah 13:7, ESV)

New Testament Reading: Luke 22:54-62

“Then they seized him and led him away, bringing him into the high priest’s house, and Peter was following at a distance. And when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them. Then a servant girl, seeing him as he sat in the light and looking closely at him, said, ‘This man also was with him.’ But he denied it, saying, ‘Woman, I do not know him.’ And a little later someone else saw him and said, ‘You also are one of them.’ But Peter said, ‘Man, I am not.’ And after an interval of about an hour still another insisted, saying, ‘Certainly this man also was with him, for he too is a Galilean.’ But Peter said, ‘Man, I do not know what you are talking about.’ And immediately, while he was still speaking, the rooster crowed. And the Lord turned and looked at Peter. And Peter remembered the saying of the Lord, how he had said to him, ‘Before the rooster crows today, you will deny me three times.’ And he went out and wept bitterly.” (Luke 22:54–62, ESV)

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Sermon

It is remarkable that this story about Peter’s denial of Jesus is archived for us in the pages of Holy Scripture. I say it is remarkable because societies do not typically highlight the failures and shortcomings of their beloved leaders. Peter, it must be remembered, was not just one of the twelve disciples of Jesus; he was the leader of the Apostolic band. He was the leader before he denied his beloved Savior, and he would be a leader afterwards, too. And yet the writers of Holy Scripture did not hide this blemish. Instead, they, under the inspiration of the Holy Spirit, recorded it for the benefit of the people of God.

By the way, this is one piece of evidence that the Holy Scriptures are the inspired word of God. The Scriptures do not hide the warts and blemishes of the faithful, but rather expose them. Think of the stories of Noah, Abraham, Moses, and King David. God used these men in mighty ways to usher in God’s eternal kingdom. Some of them write Scripture. And yet they were sinners. Their sins are not hidden, but exposed.

No doubt, one reason the Scriptures highlight the failures and sins of men like Noah, Abraham, Moses, David, and Peter is to show that these men—as great as they were—were not the Savior.

Jesus of Nazareth is the Savior that God has provided. These men were used mightily by God to prepare the way for him and to exalt his name, but they were mere men. Like us, they were sinners in need of a Savior. Like us, they were saved by the grace of God through faith in the promised Messiah, Jesus Christ the Lord.

Luke is not the only Gospel writer to record this incident wherein Peter denied his Savior on the night he was betrayed, the night before the day of his crucifixion. The other three Gospels contain this story too (Matthew 26:57-66; Mark 14:53-64; John 18:15-27). The Holy Spirit obviously wants us to learn from Peter’s denial of Jesus. I do believe there are lessons to be learned by us individually and also as the New Covenant community, that is to say, the church.

All four Gospels present the story of Peter’s denial of Jesus immediately after the story of Judas’ betrayal of Jesus in the Garden of Gethsemane. The reason for this is obvious. The one event happened right after the other. First, Judas betrayed Jesus with a kiss, and then Peter denied Jesus with his mouth. But it seems to me that Judas and Peter are meant to be compared and contrasted. Both men did something terrible. Both men turned their backs on King Jesus. But the sin of Judas was of a kind than the sin of Peter, I do believe there is much to learn from this observation.

Peter Denied His Savior In A Moment Of Weakness, Whereas Judas Betrayed The Savior In A Premeditated, Coldhearted, And Calculated Way

As we compare and contrast the sins of Peter and Judas, it is apparent, first of all, that Peter denied his Savior in a moment of weakness, whereas Judas betrayed the Savior in a premeditated, cold-hearted, and calculated way. Both acts were sinful, but the sin of Judas was a different degree. His was a high-handed sin. It was an act of premeditated rebellion against God and Christ. Peter, however, stumbled badly when severely tempted.

Let us think of Judas for a moment.

The Scriptures reveal that Christ knew all along that his heart was not true. In John 6:64, we hear Christ speak to his disciples, saying, “But there are some of you who do not believe.” And then John explains, “For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him” (John 6:64, ESV). Though Judas was numbered amongst the followers of Jesus Christ, his heart was never true, and Jesus knew it.

Furthermore, we know that Judas thought about what he would do to betray Jesus well in advance. It was back in Luke 22:3 that we read these words: “Then Satan entered into Judas called Iscariot, who was of the number of the twelve. He went away and conferred with the chief priests and officers how he might betray him to them. And they were glad, and agreed to give him money. So he consented and sought an opportunity to betray him to them in the absence of a crowd” (Luke 22:3–6, ESV). Notice how calculating Judas was. He thought about what he would do. He conferred with the chief priests and officers. He consented to their proposal. Finally, he looked for an opportunity to follow through on his plan. Judas’s act of betrayal was premeditated.

Finally, consider how cold-hearted Judas was toward Jesus when he betrayed him. The sign the Judas chose to identify Jesus with was a kiss. In Matthew 26:48 we read, “Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; seize him’” (Matthew 26:48, ESV). Some other sign could have been chosen. But that Judas chose the sign of a kiss shows how cold-hearted he was. He was not bashful or ashamed about what he would do, and so he was willing to approach Jesus, look him in the eyes, and even to kiss him, and in this way, betray him to his enemies. The cold-heartedness and shamelessness of Judas were not lost on Jesus. When Judas approached him to betray him in the garden, Jesus said, “Judas, would you betray the Son of Man with a kiss?” (Luke 22:48, ESV). Clearly, Judas’ heart was far from Jesus and devoid of love for him.

Contrast this now with Peter’s sin.

Peter did not plan to deny Jesus. To the contrary, after Jesus predicted that Peter would deny him, saying, “‘Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.’ Peter said to him, ‘Lord, I am ready to go with you both to prison and to death.’ Jesus said, ‘I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me’” (Luke 22:31–34, ESV). I do believe that Peter meant what he said in this moment—“Lord, I am ready to go with you both to prison and to death.” True, he was self-confident. True, he was likely puffed up with pride. But one thing is clear: he did not intend to deny Jesus. In fact, he was committed in his mind and heart to remain by his side, even if it would cost him his freedom or even his life.

Furthermore, Peter did follow Jesus and, in doing so, put himself at risk of imprisonment or death. In Luke 22:54 we read, “Then they seized [Jesus] and led him away, bringing him into the high priest’s house, and Peter was following at a distance. And when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them. Then a servant girl, seeing him as he sat in the light and looking closely at him, said, ‘This man also was with him.’ But he denied it, saying, ‘Woman, I do not know him.’ And a little later, someone else saw him and said, ‘You also are one of them.’ But Peter said, ‘Man, I am not.’ And after an interval of about an hour, still another insisted, saying, ‘Certainly this man also was with him, for he too is a Galilean.’ But Peter said, ‘Man, I do not know what you are talking about.’ And immediately, while he was still speaking, the rooster crowed” (Luke 22:54–60, ESV). Very soon, we will talk about Peter’s sin and what led to it. But for now, I am drawing your attention to the fact that Peter did begin to follow through on his earlier commitment, proving that it was the true intention of his heart. “Lord, I am ready to go with you both to prison and to death”, he said. And when they seized Jesus and led him away, Peter followed at a distance. More than this, Peter remained in enemy territory for some time before succumbing to the temptation.

And what was the temptation that Peter gave in to? When hard pressed, he gave in to the fear of man. He began to care supremely, not about what God and Christ thought of him, but of what others thought. He began to care supremely, not about his devotion to Christ and his Kingdom, but his own comfort. He began to care supremely, not about life everlasting, preserving his life in here in this world.

No doubt, it must have been very nerve-racking and intimidating for Peter as he lingered there as a disciple of Jesus in the courtyard of the high priest. These people were very powerful. They hated Jesus, and it was clear that they were about to do him harm. If Peter was discovered, harm could be done to him too—or so he thought. And so, fearing man, he began to waver and to pull back from his devotion to Jesus, even denying him three times with his lips.

[[It is interesting to consider that Peter would do something similar later in his life. Pauls says, “But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, ‘If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?’” (Galatians 2:11–14, ESV)]]

Judas’s sin was premeditated. Peter’s was not. Therefore, although Peter’s denial of Christ was an awful sin, Judas’s sin was worse.

Question 88 of our catechism is interesting. It asks, Are all transgressions of the law equally heinous? In other words, are all sins the same in the sight of God? I’ve heard people say that they are. Though I agree that all sin is sin and that all sin renders the one who committed the sin a sinner in God’s sight, I agree with the answer or catechism gives. A: Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others. (Ezekiel 8:13; John 19:11; 1

So then, some sins are, in themselves, more heinous in God’s sight than others. Though these two sins are related, the sin of murder is clearly more heinous in God’s sight than the sin of harboring hatred in your heart towards someone. When it comes to the sins committed by Judas and Peter, I think we can say that the sin of betraying Jesus into the hands of his enemies to be killed was more heinous than the sin of denying Jesus. Both were sins. And both were terrible sins. But the one sin was more heinous than the other.

Our catechism also teaches that some sins, by reason of several aggravations, are more heinous in the sight of God than others. What does this mean? To aggravate is to make a situation worse. What are some of the factors that aggravate the heinousness of a particular sin?

Benjamin Beddome explores this question in his book, A Scriptural Exposition Of The Baptist Catechism.

For example, he asks, “Do sins receive their aggravations from the persons offending? Yes. My people is risen up as an enemy, Micah 2:8. Are the sins of old persons more heinous than those of others? Yes. See what the ancients of the house of Israel do in the dark, Ezekiel 8:12. And of ministers? Yes. Both the prophet and the priest are profane, Jeremiah 23:11. And of magistrates? Yes. He shall give Israel up because of Jeroboam who did sin, 1 Kings 14:16. And of eminent professors? Yes. Of whom is Hymeneus and Alexander, 1 Timothy 1:20.” A little later he asks, “Doth presumption aggravate sin? Yes. The soul that doth aught presumptuously reproacheth the Lord, Numbers 15:30. And knowledge? Yes. To him that knoweth to do good, and doth it not, to him it is sin, James 4:17. And reproof? Yes. He that being often reproved hardeneth his neck shall be suddenly destroyed, Proverbs 29:1. And perseverance in sin? Yes. He went on frowardly in the way of his heart, Isalah 57:17.”

As has been said, Judas’s sin was presumptuous. He brazenly betrayed Jesus. He knew full well what he was doing. He planned it all out and he persisted in it. Peter’s sin, though it was similar to Judas’s, lacked these aggravating factors, and so the sin, though still awful, was less heinous in the sight of God.

If it sounds like I’m trying to excuse or minimize Peter’s sin, that’s not my intention. Making these distinctions is beneficial.

One, to warn sinners against committing high-handed, premeditated, cold-hearted, and calculated sins, like the one committed by Judas. To give the appearance that you are for Jesus outwardly, but to be against him or apathetic towards him inwardly in your mind and heart, is a very evil and dangerous thing.

Two, when we compare and contrast the sins of Judas and Peter, we are better able to understand Peter’s sin and the causes that led to his stumbling.

It seems there was a progression.

The Scriptures indicate that Peter had pride in his heart. No doubt, he was involved in, and perhaps even at the center of, that dispute between the disciples over who was the greatest (Luke 22:24)

Connected to this, it seems that Peter was also self-confident. After Jesus foretold that he would stumble, Peter did not cry out to Christ for mercy and assistance, but said, “Lord, I am ready to go with you both to prison and to death” (Luke 22:33, ESV).

I do not forget that Peter was negligent in prayer. When Jesus entered the garden of Gethsemane, he commanded his disciples, saying, “Pray that you may not enter into temptation” (Luke 22:40, ESV). Jesus went away to pray, and when he returned, he found his disciples “sleeping for sorrow, and he said to them, ‘Why are you sleeping? Rise and pray that you may not enter into temptation’” (Luke 22:45–46, ESV).

Furthermore, Peter demonstrated that his mind was set on the things of this world and that he trusted in the strength of his flesh. When the enemies of Christ approached, he struck with the sword (Luke 22:50).

Peter did show courage when he followed Jesus after he was taken captive, but the text also says that he followed at a distance (Luke 22:54). Dear brothers and sisters, our walk with Jesus must always be close. To follow him at a distance is a dangerous thing.

Finally, when Peter was in the courtyard of the high priest, he began to show that the fear of man was in his heart. Three times, he was identified as a potential disciple of Jesus, and three times he denied it, out of fear that he would suffer for his association with his Savior.

We distinguish between the sins of Judas and Peter, not to excuse Peter’s sin, but to better understand it so that we might learn from it. Was Peter’s faith true? Yes. Did Peter have a genuine love for Jesus in his heart? Yes. But weakness and corruptions remained within him. Peter needed to be humbled. He needed to learn not to rely upon himself or the strength of his flesh, but on Christ. He needed to learn that the kingdom of Christ is not of this world, but is heavenly and eternal. No doubt, this was a very low moment in Peter’s life—perhaps the lowest—but the Lord willed to refine Peter through this experience.

Dear brothers and sisters, examine yourselves in the light of Peter’s sin and the progression that led to it. Ask yourself, are these weaknesses and corruptions that were in Peter in me? If you look inward and find pride, self-confidence, slackness, or sleepiness in prayer, worldly mindedness, a distant walk with Jesus, or the fear of man, turn from these sins. It seems to me that it is better to humble yourself before God than to have to be humbled by him.

When Jesus Looked At Peter, He Was Filled With Sorrow;
When Jesus Looked At Judas, He Felt No Shame

That Peter’s heart was vastly different from Judas’s heart is seen most clearly in the way the two men responded when Jesus set his gaze upon them. When Jesus looked at Peter, he was filled with sorrow; when Jesus looked at Judas, he felt no shame.

We have already considered Judas in Gathsemany. When Jesus looked at Judas in the garden and spoke to him, saying, “Judas, would you betray the Son of Man with a kiss?” (Luke 22:48, ESV), Judas was not phased. He proceeded to deliver the kiss of betrayal just as he had planned.

But Luke tells us that when Peter was “still speaking [his words of denial], the rooster crowed. And the Lord turned and looked at Peter. And Peter remembered the saying of the Lord, how he had said to him, ‘Before the rooster crows today, you will deny me three times.’ And he went out and wept bitterly” (Luke 22:60–62, ESV).

Jesus did not say anything to Peter. He did not need to. There was a sermon contained within his gaze, and Peter heard it. That look from Jesus—I imagine it was an intense, sorrowful, and compassionate look—brought to mind what Jesus had said previously: “Before the rooster crows today, you will deny me three times.” It was then that Peter came to his senses as the Holy Spirit of God brought conviction to his soul.

And that it was true convention that Peter felt is proven by two things.

One, Peter wept over his sin. By this I do not mean to suggest that conviction must always cause us to weep if it is to be deemed true. No, we will not always weep when the Holy Spirit convicts us concerning our sin, but we will grieve over our sin ( 2 Corinthians 7:9–11). Friend, if you are able to sin against God and you are not grieved by it, this indicates that something is very wrong with your soul. How can someone who has been born again of the Holy Spirit of God sin and not care? If this is the condition of your soul, you must cry out to God for mercy. Ask him for the new birth. Or ask him to make your hard, calloused heart soft again.

Two, that this was true conviction that came upon Peter is proven by his actions. Peter went out and wept bitterly, and then he turned from his sin to Christ again.

Peter Repented And Was Restored, Whereas Judas Persisted In Sin And Was Destroyed

Peter repented and was restored, whereas Judas persisted in his sin and was destroyed.

Jesus prophesied that Peter would return after his failure. “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers” (Luke 22:31–32, ESV).

It is only in John’s gospel that we find the story of Peter’s repentance and restoration by the risen Christ. In John 21, we learn that Jesus appeared to his disciples after his resurrection by the Sea of Tiberias. He spoke to them, saying, “‘Come and have breakfast.’ Now none of the disciples dared ask him, ‘Who are you?’ They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead. When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Feed my lambs.’ He said to him a second time, ‘Simon, son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon, son of John, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ and he said to him, ‘Lord, you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, ‘Follow me’” (John 21:1–19, ESV).

Luke has his own way of telling us about Peter’s repentance and restoration. Peter is mentioned one more time in Luke’s Gospel. In Luke 24:12 Luke reports that Peter, after hearing the report of the empty tomb of Jesus, “rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened” (Luke 24:12, ESV). More than this, Luke, in his second volume—the Book of Acts—tells us all about the faithful and fruitful ministry of Peter. Interestingly, Peter’s first words recorded in the book of Acts have to do with Judas. Acts 1:15 says, “In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, ‘Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. For he was numbered among us and was allotted his share in this ministry.’ (Now this man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle and all his bowels gushed out. And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.) ‘For it is written in the Book of Psalms, ‘May his camp become desolate, and let there be no one to dwell in it’; and ‘Let another take his office.’” (Acts 1:15–20, ESV)

Conclusion

Dear brothers and sisters, I pray that this sermon would have a sobering effect on you.

We have considered the sins of Judas and Peter today, not only to learn about these men and what they have done, but to learn from them so that we might examine our own souls to see if there is anything Judas-like, or Peter-like, in us. Are you in any way like Judas? Are you in any way like Peter? If so, cry out to God for mercy and grace. Turn from your sin and turn to Christ Jesus.

And do not forget how merciful, gracious, and kind he is. When Jesus fixed his gaze upon Peter in the courtyard, it was not an angry look that he gave. No, it was intensely sorrowful, compassionate, and kind. Peter has sinned grievously, and yet he loved his Savior, and he knew that his Savior loved him.

It may be that the Lord Jesus is fixing his gaze upon you today to call you to repentance and faith. After you grieve over your sin, run quickly to Jesus just as Peter did. When Peter heard that the tobt was empty, he rose and ran to it, hoping to find his Savior. And when He saw the risen Christ on the shore of the Sea of Tiberias, Peter threw himself into the sea, swam to him, and ran to him (John 21:4-8).

Turn from your sins, and run to Jesus, “For with the LORD there is steadfast love, and with him is plentiful redemption” (Psalm 130:7, ESV).

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

Oct 25
12

Catechetical Sermon: What Rule Has God Given For Prayer?, Baptist Catechism 106

Baptist Catechism 106

Q. 106. What rule hath God given for our direction in prayer?

A. The whole Word of God is of use to direct us in prayer, but the special rule of direction is that prayer; which Christ taught His disciples, commonly called the Lord’s Prayer. (Matt. 6:9-13; 2 Tim. 3:16,17)

Scripture Reading: Philippians 1:3-11

“I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now. And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. For God is my witness, how I yearn for you all with the affection of Christ Jesus. And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.” (Philippians 1:3–11, ESV)

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

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Q. 106. What rule hath God given for our direction in prayer?

The whole Word of God is of use to direct us in prayer…
1. The scriptures are filled with examples of prayers.
2. The scriptures teach us about God, his will, his plans, his purposes.
3. The scriptures teach us about ourselves and our neediness before God.
But the special rule of direction is that prayer…
1. “Rule of direction” means pattern or procedure.
2. The Lord’s Prayer may be recited word for word, but it is meant to be used as a guide, pattern, or procedure.
[W]hich Christ taught His disciples, commonly called the Lord’s Prayer.
1. The Lord’s Prayer is a traditional title for this prayer.
2. It is called the Lord’s Prayer, not because Christ prayed it himself, but because it is the prayer that Christ taught his disciples to pray.

The Lord’s Prayer is found in Matthew 6:5-15. It consists of a preface, six petitions, and a conclusion.

“And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Therefore do not be like them. For your Father knows the things you have need of before you ask Him.

In this manner, therefore, pray:

Our Father in heaven,

Hallowed be Your name.

Your kingdom come.

Your will be done On earth as it is in heaven.

Give us this day our daily bread.

And forgive us our debts, As we forgive our debtors.

And do not lead us into temptation, But deliver us from the evil one.

For Yours is the kingdom and the power and the glory forever. Amen.

For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Matthew 6:5–15, NKJV)

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Conclusion

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

Oct 25
5

Sermon: First Darkness, Then Light, Luke 22:47-53

Sermon
First Darkness, Then Light
Luke 22:47-53
Pastor Joe Anady

*****

Old Testament Reading: Psalm 41

“TO THE CHOIRMASTER. A PSALM OF DAVID. Blessed is the one who considers the poor! In the day of trouble the LORD delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. The LORD sustains him on his sickbed; in his illness you restore him to full health. As for me, I said, ‘O LORD, be gracious to me; heal me, for I have sinned against you!’ My enemies say of me in malice, ‘When will he die, and his name perish?’ And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, ‘A deadly thing is poured out on him; he will not rise again from where he lies.’ Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.” (Psalm 41, ESV)

New Testament Reading: Luke 22:47-53

“While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, but Jesus said to him, ‘Judas, would you betray the Son of Man with a kiss?’ And when those who were around him saw what would follow, they said, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, ‘No more of this!’ And he touched his ear and healed him. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.’” (Luke 22:47–53, ESV)

*****

Sermon

The story that is told by Luke about Judas’ betrayal and Jesus’ arrest in the Garden of Gethsemane is found in the other three gospels as well. The other gospel writers provide us with slightly different perspectives on this event and with some details not found in Luke. We will be considering some of the details found in the other gospels as we progress through our passage for today.

A Betrayer From Amongst The Twelve

As it pertains to the opening scene, Luke tells us that “While [Jesus] was still speaking [with eleven of his sleepy disciples], there came a crowd, and the man called Judas, one of the twelve, was leading them.” (Luke 22:47, ESV)

Luke says that a crowd approached Jesus when he was in the garden, but Matthew gives more detail. He says it was a great crowd. Matthew and Mark also tell us that they came with “swords and clubs, from the chief priests and the elders of the people (Matthew 26:47; Mark 14:43). John tells us that this crowd included a band of soldiers. John 18:3 says, “So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons” (John 18:3, ESV). Can you picture the scene?

Why did Luke refrain from giving these details? Probably because he assumed his audience would be familiar with the story, either through their encounter with one or more of the other gospels, or by having heard verbal reports. And so Luke is conscience: “While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them.” He then reports that Judas “drew near to Jesus to kiss him…” (Luke 22:47, ESV). Matthew tells us why, saying, “Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; seize him’” (Matthew 26:48, ESV). Matthew also reports that when Judas approached Jesus, he said “‘Greetings, Rabbi!’ And he kissed him”, and that Jesus said to him, “Friend, do what you came to do” (Matthew 26:49, ESV).

What do we learn from this act of betrayal? We learn that, in this present evil age, there will always be men like this intermingled with the people of God. If there was one among the twelve who was insincere in his profession of faith, who would betray Jesus with a kiss for a small sum of money, surely there will be some who are insincere intermixed with the disciples of Jesus—this will be the reality of things until Christ returns to judge and to make all things new.

Christ warned about this, didn’t he? “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits” (Matthew 7:15–16, ESV).

Jude uses strong language to describe the false teachers that infiltrate the Christian church: “These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever” (Jude 12–13, ESV).

And Peter warned of this, too! “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction” (2 Peter 2:1, ESV).

The Apostles of Christ learned a valuable lesson on that night in the Garden of Gethsemane. They must have been shocked and enraged to see Judas betray Jesus. They themselves must have felt the betrayal. No doubt, it impacted them and shaped their future ministry, as is evidenced in their writings. Never would they be naive concerning the reality of false professors. Never would they be shocked to find wolves amongst the sheep. This moment of betrayal must have made them better shepherds—shepherds that were wise, sober, and alert concerning the schemes of the Evil One and the darkness that sometimes resides even in the hearts of those who have said, Jesus is Lord!

But pay careful attention. This act of betrayal from their close, familiar friend did not cause their hearts to grow hard or cold towards others. It did not hinder them from loving others, from receiving those who turned from their sin and to Christ into the church, and from appointing men to leadership positions within the church, as elders and deacons.

You know how this goes. When someone gets burned, it can cause their heart to grow hard and cold towards everyone. When someone is betrayed, it can destroy their ability to trust anyone. A Christian cannot live this way. And it is especially important that leaders within the church—elders and deacons—avoid this error, for we are called to love and to receive all who make a credible profession of faith in Jesus the Messiah. More than this, the church must ordain those who seem to be called, fitted, and gifted for ministry within the church to offices of elder and deacon. Will there be false professors? Yes. Will there be wolves in sheep’s clothing? Yes. Will we sometimes be surprised just as the disciples were on the night that Jesus was betrayed? Yes. But it is in God we trust, not man—he will keep his people. And Christ has given his church instructions for dealing with those who undermine the profession of the faith they once made—“let him be to you as a Gentile and a tax collector.” (Matthew 18:17, ESV), Christ said. And “you are to deliver [these] to Satan for the destruction of the flesh, so that their spirit may be saved in the day of the Lord” (1 Corinthians 5:5, ESV).

Not only did the other disciples of Jesus learn a great deal when Judas entered Gethsemane to betray Jesus, but ancient Scriptures were also fulfilled.

Perhaps Proverbs 27:6 anticipated this moment: “Faithful are the wounds of a friend; profuse are the kisses of an enemy” (Proverbs 27:6, ESV).

King David functioned as a type of the Christ who was to come when he said in Psalm 41:9, said, “Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me” (Psalm 41:9, ESV).

The same theme is found in Psalm 55:12-15. There, King David, a type of the Christ to come, said, “For it is not an enemy who taunts me— then I could bear it; it is not an adversary who deals insolently with me— then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng. Let death steal over them; let them go down to Sheol alive; for evil is in their dwelling place and in their heart” (Psalm 55:12–15, ESV). It seems to me that Jesus alluded to Psalm 55:13 when, after Judas approached him to betray him with a kiss, he said, “Friend, do what you came to do” (Matthew 26:50, ESV).

The other disciples were shocked when they saw Judas betray Jesus with a kiss, but Jesus was not shocked. He knew what was in Judas’ heart from the beginning (see John 6:70). And neither is Jesus shocked when men and women apostatize from the faith, even to this present day. Jesus knows who are truly his (John 10:14), for they were given to him in eternity (John 17:6). It was for these that Christ died (John 10:15). While betrayal and apostasy are always surprising to us, they are not a surprise to God and to Christ. And so we entrust ourselves, not to men ultimately, but to God and to Christ, for they are ever faithful and true and able to save to the uttermost those who come to them,

Luke tells us that when Judas drew near to Jesus, he said, “Judas, would you betray the Son of Man with a kiss?” (Luke 22:48, ESV). To betray Christ is awful, but to do it a kiss—with a show of love and affection—is most wicked indeed. Listen to what J.C. Ryle says about this. “Conduct like this, we need not doubt, is utterly abominable in the sight of God. To injure the cause of religion under any circumstances is a great sin, but to injure it while we pretend to show kindness is the blackest of crimes. To betray Christ at any time is the very height of wickedness, but to betray him with a kiss, proves a man to have become a very child of hell” (Luke Commentary, Vol 2, 320).

Confusion Regarding The Nature Of Christ’s Kingdom

What happens next proves that the disciples of Christ were still confused about the nature of Christ’s kingdom.

How would the mighty men of an earthly kingdom respond if their beloved king and his kingdom came under attack? Would they not fight to defend it? Would they not take up arms and fight even to the death?

This was the impulse of the eleven that remained with Jesus. Verse 49: “And when those who were around him saw what would follow, they said, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear” (Luke 22:49–50, ESV).

John tells us that it was Simon Peter who stuck with the sword. Where did he get this sword? Do not forget what Christ said to his disciples while still in the upper room. “And he said to them, ‘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).

Evidently, Peter thought the swords were to be used to defend and advance Christ’s kingdom. He was badly mistaken, as we will soon see. But before we highlight Peter’s lack of understanding concerning the nature of Christ’s kingdom, let us consider his courage and faith.

Do not forget the scene. Jesus and his eleven disciples were armed with two swords, and they were surrounded by a great multitude that included a band of soldiers and officers, and many of these were carrying “swords and clubs” (Matthew 26:47). Humanly speaking, Jesus and the disciples did not stand a chance. Why then would Peter strike? He must have been a very courageous man and full of faith.

Perhaps he remembered the words of Christ in the upper room? After the disciples said, “Look, Lord, here are two swords”, Jesus said, “It is enough” (Luke 22:38, ESV), that is to say, it is sufficient. Perhaps Peter took this to mean, this is all we will need to fight against our enemies. Just as David slew Goliath with a sling and a stone, so too will we conquer our enemies and establish this kingdom with two short swords.

And consider this. Though Luke does tell this story, John tells us that, after Judas betrayed Jesus with a kiss, “Jesus, knowing all that would happen to him, came forward and said to them, ‘Whom do you seek?’ They answered him, ‘Jesus of Nazareth.’ Jesus said to them, ‘I am he.’ Judas, who betrayed him, was standing with them. When Jesus said to them, ‘I am he,’ they drew back and fell to the ground” (John 18:4–9, ESV). Peter witnessed this, and I am sure it emboldened him. By faith, he knew that Jesus had the power to overthrow these men, and so acted with zeal and with courage. But zeal without knowledge is a dangerous thing. As Proverbs 19:2 says, “It is dangerous to have zeal without knowledge, and the one who acts hastily makes poor choices” (Proverbs 19:2, NET).

Peter was bold and courageous, but he was, at this time, still ignorant of the purposes of God. He still could not comprehend the upside-down character of Christ’s kingdom. His kingdom is not of this world. It would not be established or advanced by the sword. It would not be propelled by political cunning or military might. No, Christ’s kingdom would be established through the suffering and death of the King. It would be advanced by his subjects as they imitated him by laying down their lives for the good of others. The sword of the Kingdom of Christ is the Word of God. The supreme ethos of his kingdom is love. And this love manifests itself through self-sacrifice and service.

Later that night, Jesus would say all of this directly when standing before the Governor named Pilate. John 18:33 says, “So Pilate entered his headquarters again and called Jesus and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’ Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?’ Jesus answered, ‘My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world’” (John 18:33–36, ESV).

Peter should have known that Jesus had to suffer, die, and be raised, and that he would, in this way, establish his eternal kingdom. Peter should have known this for two reasons. One, Jesus said so numerous times during his earthly ministry. Two, the Old Testament Scriptures revealed it, and Peter knew the Scriptures.

The sufferings of the Messiah are prophesied throughout the Old Testament Scriptures. Isaiah 53 is probably the most famous Old Testament text that speaks of the Messiah’s sufferings. We considered that text in some detail not long ago. But Psalm 41, which we read at the beginning of this sermon, also speaks of the sufferings of the King of God’s Kingdom. The word of King David must be heard as the words of Christ: “My enemies say of me in malice, ‘When will he die, and his name perish?’ And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, ‘A deadly thing is poured out on him; he will not rise again from where he lies.’ Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.” (Psalm 41:5–13, ESV)

Restraint Commanded By Christ

Peter was full of zeal and courage, but he was ignorant concerning the plans and purposes of God for Christ and his kingdom, and so he struck with the sword. But notice, Christ commanded restraint.

“No more of this!”, Christ said (Luke 22:51, ESV).

Clearly, these words were for Peter. No more of this, Peter. Matthew tells that Christ said more to Peter. “Then Jesus said to him, ‘Put your sword back into its place. For all who take the sword will perish by the sword’” (Matthew 26:52, ESV).

These words were for the other disciples, too. Peter, no more of this, and that goes for the rest of you too.

And these words are for the entire New Covenant people of God. “No more of this!”, Christ said (Luke 22:51, ESV). Under the Old Covenant, the Kingdom of Israel, that is to say, the prototypical kingdom of God on earth, did advance by the sword. But when the King of God’s eternal Kingdom arrived, he said, “No more of this!”

May a disciple of Jesus use a sword (a weapon) in self-defence or to protect an innocent person from harm? Yes. And I do believe an argument can be made that the sixth commandment requires it (see Baptist Catechism 73).

May a disciple of Jesus take up a sword as a soldier or a peace officer in the service of the state? Yes. When soldiers approached Jesus early in his ministry to ask what they should do in response to his message, he did not command them to stop being soldiers. Rather, he said, “Do not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14, ESV),

Now I ask, may the New Covenant people of God, that is to say, the church, take up the sword to advance the kingdom of Christ and the cause of Christ by force? No. “No more of this!”, Christ said. This might seem obvious to you, but it has not been obvious to all throughout the history of the church.

From the time of Constantine on to this present day, the state has been tempted to take up the name of God and Christ to justify its military conquests and crusades, and the church has been tempted to cooperate with the state to enjoy the earthly benefits that accompany such an arrangement.

But Christ spoke to Peter, and through him, to his other disciples, and through them, to the whole church, saying, “No more of this!” Dear friends, under the New Covenant, it is the civil authority that wields the sword of war and of justice. The church has a sword of its own. It is the spiritual sword of the Word of God. It is through the proclamation of the Word of God, the Sword of the Spirit, that the Kingdom of Christ will grow.

Christ commanded restraint. And I want you to notice that Christ was obeyed. Peter, the leader of the Apostles, put his sword (his sword of self-defense) back in its sheath.

Peter is known for his zeal without knowledge. But notice that Peter, despite his many flaws, was a true disciple of Jesus. And how do we know he was a true disciple? When he sinned, he would turn from it to trust and obey Jesus.

Restraint Shown By Christ

Not only did Christ command restraint, he displayed it himself.

One, Christ did not use the power he had to overthrow these enemies of his. Immediately after Christ commanded Peter to put his sword away, Matthew records Jesus saying this: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53, ESV). Jesus displayed restraint.

More than this, Christ showed mercy to his enemy. Luke tells us that “he touched his ear [of the man that Peter struck] and healed him” (Luke 22:51, ESV). In this, Christ is our example. And it agrees with what he has taught: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” (Matthew 5:43–45, ESV)

Finally, Christ restrained himself and surrendered to the darkness so that he might overcome the darkness with his light. In Luke 22:52 we read, “Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness” (Luke 22:52–53, ESV).

Indeed, these men, the darkness within them, and the powers of darkness that rule and reign in this world, would prevail over Jesus for a time. Christ would soon be falsely accused, brutally beaten, and crucified. He would soon die. His body would be laid in the grave, and his soul would descend to Sheol. But on the third day, he would be raised to life in glory. First darkness, then light. That was the order in the beginning when God created the heavens and the earth, and it was the order at the beginning of the new creation too—first darkness, then light.

Conclusion

Pay careful attention to this order, brothers and sisters, lest you be discouraged and overwhelmed when dark days come. Our God is able to bring light out of darkness, and this truth must be cherished in our hearts. “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6, ESV).

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Oct 25
5

Discussion Questions: Luke 22:47-53

There was a traitor amongst the twelve disciples of Jesus. How should we interpret this? How could this be? (see John 13:10-11)
What does this passage teach us about the nature of Christ’s kingdom? How will it advance? How should Christians treat their enemies?
Earlier, Christ commanded his disciples to get swords for themselves and said that two would suffice (Luke 22:35-38). What does this passage teach us about the way in which disciples of Jesus should or should not use swords? May Christians defend themselves? May Christains serve as police officers or soldiers? Should the church use the sword to advance its cause? What should the church do if persecution comes?
Why did Christ submit himself to the darkness?
How do you plan to apply this text and the sermon that was preached?

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Oct 25
5

Catechetical Sermon: What Is Prayer?, Baptist Catechism 105

Baptist Catechism 105

Q. 105. What is Prayer?

A. 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.

Scripture Reading: Philippians 4:4–9

“Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.” (Philippians 4:4–9, 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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Introduction

We are now enetering the very last section of our catechim. Questions 105—114 are about prayer.

Don’t you love how our catechism concludes on a practical note? Our catechism is filled with rich doctrine. All doctrine is practical, by they way. You just have to ask the question, so what?, and put a little effort into answering that question. But our catechism explicitly practical in the end.

Questions 90 asks, What doth God require of us, that we may escape His wrath and curse, due to us for sin? In other words, what must we do? A. To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

That’s practical! The questions that follow teach us about faith, repentance, and the means of grace—the Word of God read and preached, Baptism, the Lord’s Supper, prayer. These are the things that followers of Jesus Christ are to do, practically speaking. They are to go on believing in Jesus and repenting of their sins. They are to be Baptized. They are to join themselves to a properly ordered church, wherein the will hear the Word of God read and preached, partake of the Supper, and pray. And they themselves are to pray.

As I have said, the last portion of our catechism is about prayer. In questions 105, prayer is defined. What is prayer? The answer our catechism gives is beautiful. It consists of seven parts.

First, and most fundamentally, prayer is an offering up of our desires to God.

“Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah” (Psalm 62:8, ESV)

Secondly, our catechism says, by the assistance of the Holy Spirit.

“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.” (Romans 8:26, ESV)

Thirdly, we are taught to pray for things agreeable to [God’s] will.

“And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.” (1 John 5:14, ESV)

“And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.” (Romans 8:27, ESV)

Consider his revealed will and pray according to it.

Consider his hidden will and submit to it in prayer – Nevertheless, not my will, but yours be done.

Fourthly, our catechim teaches us to pray in the name of Christ.

“In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you.” (John 16:23, ESV)

To pray in the name of Christ is to come to God in him, through him, and for his names’ sake.

Fifthly, we find the word, believing.

“And whatever you ask in prayer, you will receive, if you have faith.”” (Matthew 21:22, ESV)

“But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.” (James 1:6–8, ESV)

Sixthly, we are instructed to pray, with confession of our sins.

“I acknowledged my sin to you, and I did not cover my iniquity; I said, ‘I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin. Selah Therefore let everyone who is godly offer prayer to you at a time when you may be found; surely in the rush of great waters, they shall not reach him.’” (Psalm 32:5–6, ESV)

“I prayed to the LORD my God and made confession, saying, ‘O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules.’” (Daniel 9:4–5, ESV)

“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)

Seventhly, we must remember to pray with thankful acknowledgment of His mercies.

“Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Philippians 4:5–6, ESV)

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Conclusion

Soon, our catechism will present the Lord’s Prayer to us a model or pattern for prayer. The Lord’s Prayer is made up of six petitions and a conclusion. We will walk through those together and learn all about them. Here is a question: Must we always pray through the petitions of the Lord’s Prayer each and every time we pray? I think not. I’ll encouarge you to pray through the petitions of the Lord’s Prayer when you are praying privavly in your “prayer closet.” The Lord’s Prayer can also be used in corporate prayer, to guide a pastor or congregation in prayer. But a Christian ought also to pray spontaniously throughout the day by themselves and with others. It is not my view that all of the petitions of the Lord’s Prayer must be prayed in these instances. But the seven parts of this basic definition of prayer are helpful. Whenever we pray, we must remeber what prayer is to that we might pray accordingly. 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.

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Sep 25
28

Catechetical Sermon: How Should The Lord’s Supper Be Received? Baptist Catechism 104

Baptist Catechism 104

Q. 104. What is required to the worthy receiving of the Lord’s Supper?

A. It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body; of their faith to feed upon Him; of their repentance, love, and new obedience: lest, coming unworthily, they eat and drink judgment to themselves. (1 Cor. 11:27-31; 1 Cor. 5:8; 2 Cor. 13:5)

Scripture Reading: 1 Corinthians 5:1-8

“It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.” (1 Corinthians 5:1-8, ESV)

*****

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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We’ve been talking about the Lord’s Supper.

With the help of Baptist Catechism 102, we answered the question, What is the Lord’s Supper? A. The Lord’s Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to His appointment, His death is shown forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment and growth in grace.

With the help of Baptist Catechism 103, we answered the question, Who are the proper subjects of this ordinance? In other words, who should partake of the Lord’s Supper? A. They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.

Now, Baptist Catachism 104 addresses the question of how. How should we partake of the Lord’s Supper so that we partake worthily? Here is how the question is worded: What is required to the worthy receiving of the Lord’s Supper?

You can hear the language of 1 Corinthians 11:27 in this question. 1 Corinthians 11:27, says, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord” (1 Corinthians 11:27, ESV). So, the scriptures warn us aginst partaking of the Supper unworthlity, and so too does our catechism.

The answer may be divided into five parts:

A: It is required of them that would worthily partake of the Lord’s Supper:

One, that they examine themselves.

You can hear the language of 1 Corinthians 11. Verses 27-28 say, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup” (1 Corinthians 11:27–28, ESV).

The scriptures and our catechism teach that a person must examine themselves before partaking of the Lord’s Supper. Clearly, this is a spiritual examination that is being commanded. Just as a person will examine themselves physically in a mirror before going out for the day, so too, a Christian must examine themselves spiritually before coming to the Table.

How do we examine ourselves spiritually? We must look inward upon our soul—our mind, will, and affections— and outward upon the conduct of their lives—our words and our deeds—to see if there is any sin in our lives that must be turned from.

And what is the mirror that must be used to examine our spiritual lives? It is the spiritual mirror of God’s Holy Word. This is what the Apostle James says: “But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing” (James 1:22–25, ESV).

This, by the way, is one of the benefits of observing the Lord’s Supper weekly as a congregation, as opposed to monthly or quarterly. Our regular approach to the Lord’s Table forces us to examine ourselves regularly so that we might come worthily

What, exactly, are we to look for as we examine ourselves? Our catechism mentions three things:

The first has to do with knowledge. To partake worthily, one must examine themselves of their knowledge to discern the Lord’s body.

This principle is also drawn from 1 Corinthians 11. In verse 29, Paul says, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself” (1 Corinthians 11:29, ESV).

Our catechism clarifies that Paul is talking about the Lord’s body, and I agree with this interpretation. Whose body are we to “discern” or “evaluate carefully” when we partake of the Lord’s Supper? It is the Lord’s body that we are to discern. This means, we are to come to the Lord’s Supper knowing that we partake of Christ, in a spiritual sense, when we eat of the bread and drink of the cup.

This interpritation of 1 Corinthians 11:29 fits within the context of Paul’s argument, for it was in 1 Corinthains 10:16 that Paul said, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Corinthians 10:16, ESV).

The meaning is this: when we come to the Lord’s Table, we must know that we are partaking of Christ, not in a carnal way, but spiritually. And so our catechism is correct: To partake worthily, one must examine themselves of their knowledge to discern the Lord’s body. The Lord’s Supper is not for those who are ignorant of the truths of the gospel or of the significance of the Supper. The uninformed (and this would include little children) ought not partake of the Supper.

The second thing we must examine ourselves for is faith. To partake worthily, one must examine themselves of their faith to feed upon Him.

Baptism is to be given to those who make a personal profession of faith in Christ, and this is true of the Supper too. In baptism, the one baptized says, I believe in Christ. In the Lord’s Supper, the one who partakes says, I still believe. What is declared by our partaking must be true in our hearts. This is what the Apostle said in 1 Corinthians 5:8: “Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth” (1 Corinthians 5:1-8, ESV). If we come to the Lord’s Table without faith in our hearts, we do not come sincerely or in truth.

The third thing we must examine ourselves for is true repentance. To partake worthily, one must examine themselves of their repentance, love, and new obedience.

I’ll remind you of what we learned about baptism in Baptist Catechism 98. Baptism is to be given only to those who “actually profess repentance towards God, faith in and obedience to our Lord Jesus Christ, and to none other.” And the same is true of the Lord’s Supper. To partake worthily, we must examine ourselves to be sure that we have the faith to feed upon Christ, and for true repentance, which involves love for God, and a resolve to obey his commands.

The last section of our catechism is a warning. It says, “lest, coming unworthily, they eat and drink judgment to themselves.”

This summarizes 1 Corinthians 11:29-32, which says, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world” (1 Corinthians 11:29–32, ESV).

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Conclusion

Posted in Sermons, Posted by Joe. Comments Off

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Old Testament Reading: Psalm 2

New Testament Reading: Luke 22:63-71

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Sermon

Jesus Mocked And Beaten By His Captors

Jesus Tried By Sinful Men

Conclusion

Baptist Catechism 107

Scripture Reading: Romans 8:12-17

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Conclusion

Old Testament Reading: Zechariah 13:7

New Testament Reading: Luke 22:54-62

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Sermon

Peter Denied His Savior In A Moment Of Weakness, Whereas Judas Betrayed The Savior In A Premeditated, Coldhearted, And Calculated Way

When Jesus Looked At Peter, He Was Filled With Sorrow;When Jesus Looked At Judas, He Felt No Shame

Peter Repented And Was Restored, Whereas Judas Persisted In Sin And Was Destroyed

Conclusion

Baptist Catechism 106

Scripture Reading: Philippians 1:3-11

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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

SermonFirst Darkness, Then LightLuke 22:47-53Pastor Joe Anady

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Old Testament Reading: Psalm 41

New Testament Reading: Luke 22:47-53

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Sermon

A Betrayer From Amongst The Twelve

Confusion Regarding The Nature Of Christ’s Kingdom

Restraint Commanded By Christ

Restraint Shown By Christ

Conclusion

Baptist Catechism 105

Scripture Reading: Philippians 4:4–9

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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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Introduction

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Conclusion

Baptist Catechism 104

Scripture Reading: 1 Corinthians 5:1-8

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

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Conclusion

When Jesus Looked At Peter, He Was Filled With Sorrow;
When Jesus Looked At Judas, He Felt No Shame

Sermon
First Darkness, Then Light
Luke 22:47-53
Pastor Joe Anady